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fons that are suitable to his own Perfections; that is, by reasons that are perfect ly Just and Good. And upon this ac count it is, that he is perfectly happy in himself, because he hath the Poffeffion and Enjoymeņt of the most' Excellent and Infinite Good. Now this shews, that as our Happiness doth consist in our drawing near unto God, by a Rectitude, Good-> ness, and Purity of Nature, as far as it is consistent with our Finite and Mortal condition; so our Perfection doth consift in an entire and Universal Conformity of our Wills and Affections to His, when we chuse and refuse, Love and Hate in every Particular, just as he commands us. This, I say, is our Perfection ;bbe cause, hereby we are conducted as he himself is, by the Infinite Reason of his Mind; only, indeed, we are Govern'd3 by it at Second Hand : For as His Will goes along by the prescriptions of his own Reafon, which is the Law of all his Actions ; so we go along by the Prescriptions of his Will; and then we are perfect as God is ; I mean still, according to the capacities of Humane Nature. It is necessary therefore, that our Practice of Virtue be Universal and Uniform, or that we habitually live according to the whole Will of God; because where we
come short of this Uniformity, there we come short of that Perfection, and by consequence, of that Happiness, which is the great fcope and design of Christianity, This is the meaning of Divines, when they tell us, that there must be in us a Perfection of Parts, though we are not capable of a perfection of Degrees ; 'that is, there must be the presence of every Virtue, though there be at the same time such a mixture of Corruption with our noblest Endowments, that we cannot exercise them in that high pitch as we fhall do in the next Life, when we fhall be of perfect Stature ; even as a Child in the Womb hath all the necessary Parts and Lineaments of a Man, though it will be long before he comes to a full Growth and Proportion.
CONSIDER then, I beseech you, and you especially who have been Partakers of the Blessed Viands of Immortality, what strict Obligations ye have entred into, and what manner of Persons ye ought to be in al Holy Conversation and Godliness. You are now to fulfil all Righteousness; you are now to deny all Ungodliness and Worldly Lusts ; you are now to do, as the Combatants in the old Olympick Games, to lay aside every weight that might oppress, and every In
cumbrance that might intangle you, and to run with Perseverence the race that is set before you; and you are to remem, ber, what the Apostle tells us, fam. 2. 10. Whosoever shall kiep the whole. Law, and yet offend in one pointis become guilty of all; that is, Guilty of Disobedience, and Obnoxious to Punishment, as well as if he had violated all.
THAT you may not miscarry therefore, through the Wilful neglect of any necessary Duty, or by the presumptuous Commission of any heinous Sin, lay daily before
your Eyes the perfect Law of Li berty, which our Blefied Saviour and his Apostles have left us as the Infallible Rule of a perfectly Christian Life. And
easie performance I shall now briefly represent to you a Scheme and Platform of Virtue, agreea. ble to those Precepts which are scatter'd up and down in the Holy Scriptures, as a very fit and proper Undertaking, to come at the close of this whole Subject
I begin with that which is the source and Principle of our Actions, whether they be good or evil, the inner Man. Keep thy Heart with all diligence ; for out of it are the flues of Life, Prov.4. 25. As a good Man out of the good Treafure of the Heart, bringeth forth good
things, fo an evil M12 ont of the evil TreaSure bringeth forth evil things, Matth. 12. 35. For out of the Heart proceed evil Designs, Murders, Adulteries, Fornications, Thafts, false Witness, Blasphemies, Mat 55. 19. It is a good thing therefore, that (principally in this sense) the Heart be established with Grace, Heb. 13 9. Blefed are the pure in Heart, for they shall see God, Matth.
8. THE good things which come out of this hidden Treasure are usually divided into three general kinds, as St. Paul hath reckoned them, Tit. 2. 12. Sobriety, Righteoufness, and Godliness : Under which three Heads are comprehendet alle our felves, and to our Neighbours, and to God himself. According to "which Division, I shall proced:
FIRST, to lay before you those Vira tues which more immediately relate to yourselves in a separate and Personal cipacicy, as I find them proposed in the Holy Scriptures.
LEAR V of Christ in the very first place, to be lowly in Heart, Mat. 11. 29. God hath respect unto the lowly, Pf. 138. 6. He giveth Grace unto the lowly, Prov. 3. 34. Be ye therefore cloathed with Hu. mility, 1 Pet. 5.5. Let this mind be in
you, which was also in Christ Jesus; who being in the form of God, thought it no Robbery to be equal with God, but made himself of no Reputation, and took upon him the form of a Servant, and, was made in the likeness of Men; and being found in Fashion as a Man, be bumbled bimself and became Obedient unto Death, even the death of the Cross, Phil. 2: 5, 6, 7, 8.' That no one of you be puffed up, 1 Cor.4.6. That ye be not high minded, but fear, Rom. '11.
That ye mind. 'not high things, but condescend to Men of low Eftate, Rom. 12. 16.
That ye think not of your felves more highly than ye ought to think, but think soberly, according as God hath dealt to every Man the Measure of Faith, Rom. 12. 3. And that ye trust not in uncertain Riches, but in the living God, who giveth us richly all things to enjoy, 1 Tim 6.17
NEXT. of Kin to this Virtue of Hu mility is that of Meekness; such a Beauty of the Mind, that it is called the Ornament of a meek and a quiet Spirit, which even in the fight of God is of great Price, i Pet: 3.4. To recommend it unto us, God requires us to be as he himself is) flow to wrath, Jam. L. 19. To cease from Anger, PJ. 37. 8. Not to be angry without a cause, Mat. 5. 22. Nor to be angry in such a measure as to Sin; or to