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Spiritual Perfe&ion,, Unfolded and Enforced, FROM r.0 R. IVIT. I. Having therefore thefe Promifis, dearly beloved, let its cleanfi our fflves from all flithinefs o f Fleib and Spirit, per- fec`lina doline f in the fearof God. By WILLIAM BATES, D. D. LONDON; Printed for Yonathan Robin,fon at the Golden Lyon in St. Paul's Church-Yard ; and Brabazon Aylmer at the Three Pigeons in Cornhill. i 6 9 9.

T H E PR E F AC E' T HE great Defign of God in his. faving Mercies, is to transform us into the Image of his unjbotted Holineff. We are eleEted to be holy ; redeem'd to be holy ;. call'd to be holy ; 4nd at laß, we 'ball be receiv'd into Hea. ven, and made glorious in Holinefs, with- out fpot or blemifh. It was worthy of the deftending Deity into this lower World, to inflrutt and per- fwade Men, by his perfect Rules and Ex, ample, to be holy as God is holy, in all manner of Converfation. The Enemy ofSouls, in combination with the Carnal Mind, life all their Arts to cool our endeavours in following Holinefs ; and rai/e an army of Objections to difmay ics, and flop our progrefs to Perfection. Some, times the Deceiver in,ires a Temptation with fo loft a Breath, that 'tis not dif Eern'd He fuugefts the Counfel of Sala- A 3 1110111

The Preface. mon, Be not Righteous over-much : The intention of the wife Preacher, is to direci us' in the exercif of compaSonate Charity towards others , and not to cenfure them with Rigor and Severity for humane Frail - ties ; the Tempter perverts his meaning, to make us remit in Religion, and ,thy of fria Holinefs. Moral Men value them 'elves upon their fair Converfatian ; they are not flain'd with foul and vifible Pollu- tions, but are. externally fòber I and righte- ous; and they will advife, that Men fhould not take a forfeit of Religion , but rife with an appetite ; that 'tis Wifdom to of fo much of Religion 44 may quiet the Clam pours of Confcience , fecure Reputation , and afford form colour of Comfort : But 'tis a nice of Folly to be over-religious, and juflly expofs Perfons to derifion, as vainly nice and frupulous. They commend the golden mean , and under the pretence of temper, lake-warmnef, The Objellicn in fore part of it is ne claim, and apt to foray the Minds of Men that do not attentively confider things. To iii/cover its fal/e Colour , and to make a true and Rife `Judgment of our Duty, it will be ufeful to confider. Tis true, there is a mediocrity between vicious extrearns wherein the e f fence of nferiotir :Moat Venues canes ; for they are

°T'he Preface. are exercifid upon Objects of limited Good- nef, and muff be regulated both in our Af- feciions and Aétions, correflondent.y to the degrees of their Goodnef Thus Fortitude is in the middle, between bafe Fear and rap Boldnef ; and the more firm and cooant the habitual quality of Fortitude is, the more eminent and prat je-worthy it appears. But in f1iritual Graces, that raife the Soul to God, whole Perfellions are truly infi- nite, there can be no excej. The divineSt degrees of our Love to God, and fear to offend him, our endeavours in their heigth and excellency to obey and pleafe him, are our Wifdom and Duty. That part of the Objetlion, That ftric`l Ilolinef will expo ffs to Scorn, is palpa- bly unreafonable, Did ever any Artill blufh to excel in the Art that he profeffes ? Is a Scholar afham'd to excel in ufeful Learn- ing? And [hall a Chriftìan, whole high and holy Calling obliges him to live be- coming its dignity and purity, be aJharn'd of his accurate Conver/ation ? Can we be too like God in his IHolinefs, his peculiar Glory ? Can that be matter of Contempt; that is the fupreme honour of the intelli- gent Creature ? A Saint, when de,/ifed with titles of ignominy by the Carnal World, fhould bind their Scorns as a Dia- dem about his Head, and wear them xi A 4 beau

The Preface. beautiful Ornaments : The Apoftles re- joiced, that they were counted worthy to fuller fhame for the name of Chrift. What Reproaches did the Lord of Glory fuller for us? And what Pride and Folly is. it , that we fhould defire to be glorified by his fuffering Reproaches, and not wil- lingly endure Reproach for his Glory ? Our continual and ardent endeavours to rife to Perfettian, commend us to our Soveraign and Saviour. A cold-dead Heathen is left ojfenfive and odious to him than a luke- wafmChriftian. It is a common Objeaion, That to live in all things according to Rule, to walk circumipealy And exaaly, to be confln'd to the narrow way, will not only infringe, but deftroy our Liberty. This is fo pre- cious a poffeffion, that Men will defend ;their Liberty with their Lives : ' 4n ingp- nuoms Perfon will rather wear a plain Gar- ment ofhis own, than a richLivery, the mark of Servitude. But if Men will ap7 peal to their Vnderftandings, they will clear- ly difern'that the word, Liberty, is a4us'd, to give countenance to Licentioufne.f!'. There is a free fubjettian, and a fervile liberty The Apafile tells the Romans, When ye were the fervants of Sin, ye were free fton Ii.lghteoufnefs ; and being made free

The Preface. free from Sin, ye became the fervantsof Righteoufnefs. The Soul h,as two Faculties, the tinder. (landing and Will : The Objeçt of the Vn- derflanding is Truth, either in it fèlf or appearance; the Object of the Will is Good neff, either real or counterfeit. Liberty is radically in the Vnderftanding, which freely deliberates, and by comparative Con- faderation, directs the Will to choofe Good before Evil ; and of Good the greater, and of Evil the lef!'. When the Vnderflanding is fully illuminatedof the abfolute Goodnefí` of an Object, without the leafl mixture of Evil, and repre fnts it to the Will, it is an ac`t retrograde in Nature , and utterly repugnant to the Rational Appetite, to re- ject it. The indifference of the Will pro- ceeds from fame defects in the Objei-t, or in the apprehenfion of it ; but when an in- finite Good is duely reprefented to the Will, the choice is ?nog clear and free. Of this there is an illu/irioris Example in the Life of Moles ; He refuted to be called the Son of Pharaoh's Daughter ; choofing rather to Puffer AliEion with the peo pie of God, than to enjoy the pleafures of Sin for a feafon ; Effeeming the re- proach of Chriff , greater Riches than the treafures of Egypt : For he had an Eye to the reconzpen-ce of R9war0. Iii: ánv

The Preface. enlightened Mind confiderately ponder'd the Eternal Renard with the tranfent pleafure of Sin, and his fudgment was influxive on his Dill, to cboof the glorious Futu- rity, before the faife Luftre of the Court. Y1hat' is the goodly appearance of the prefnt tempting Ill/orld, but like the Rain- bow, painted Tears ? The heavenly Feli- city is fubftantial and fatisfying. Where the Spirit of the Lord is , there is Li- berty. He di bels the darknefs of the Mind, and by its illuminating guidance, tarns the VI/ill to accept and embrace thole Objets that .exceedingly fatisfie its will defires and capacity. This is an eminent part of the divine Image engraven on the Saul in its Creation : For God is love- raigny free, and does all things accord- ing to the Counfel of his Will. Our Servitude was by Seduction ; Eve being deceived, was in the Tranfgreflìon. Our Liberty is reftor'd by Light ; The Truth makes us free. The neceffity that proceeds from external Compulfaon , and from the indeliberate and firong fway of Nature, that determines to one thing, is inconfiftent with Liberty. The Vnderftanding is a flee Faculty in the apprehenfon of' Objets, the VYi/I free in the election of them But in the confquent choice of the 1fill, that infallibly proceeds from Light and Love,

'The Preface. Love, the perfection of its freedom con- fifts. VVhen God and his Commands are dimly reprefinted in their amiable excellen cies, the Love of the Lawgiver, and his Laws, certainly produces Obedience to it with Choice and Complacency. David ex preffes his Affection to the Divine Law, and the principal motive of it , I love thy Law, becaufe 'tis pure. As the Hands are free when they are directed by the Eyes and VVill ; fo a Saint, that with underftanding and voluntary veneration worjhips God , and obeys his Precepts , which is our reafonable Service, exer- ci f s and enjoys the trueft , frveetef , and molt honourable Liberty : If the Son make you free, ye are free indeed. Freedom and Felicity are infparable : Servitude is the fatal concomitant of Vice." VVhen a Philofopher ,tsk'd, what Advantage he had obtain'd by the Study of Philofoyhy, he replied, This among others, that if all the Laws were cancell'd, a Philofo- pher would live as uniformly, according to the Rules of Decency and Honefty, as before. A Chriftiln that hes an in- ward Principle of Divine K,norvledge and Love , without the confiraint of Penal Laws , will from a clear f udgment and Election obey God with delight and con- ftancy. There In regno nati fumus, parere Deo eft regna- re. In virtu- te pofita eft vera felicitas. Sen. de Vita Beata.

The Preface. There is a fervile Liberty. There are three miflakes in the World of eternal defiruaive confequence to the Souls of Men ; concerning VVifdom and Folly Happinefs and Mifiry, Liberty and Servi- tude. Some are feeming wife , whofe Ig. ,orante is efleemed Yudgment : Such are the worldly wife, who contrive and labour to lay up treafures for themfelves here, but are not rich towards God. Our Sa- viour gives them a true Character, They are Fools. Others are efteemed happy in enjoying what they love ; whereas if they fit their Love upon theft Objects that de- f rve not that principal Affection, but are perniciouw to their Souls , they are truly miferable in the fruition of them. 'Tis the fign ofGod's fevere diilleafúre to give Men up to fatisfie their vile Aífe&ions. Some are féeming free,' whofè Bondage is efteem'd Liberty. Carnal Men prefume of their Liberty, becaufé they follow the f inge of their Appetites : But they ferve divers Luífs and Pleafures, and are under the dominion of Satan , taken captive by him at lips Will. As if a Horfe that takes a ,veer in a plea/ant Plain were free when the Bridle is in his Mouth, and he is curb' by the Rider at his pleafure. The Apo Iles fay of Idolaters, That what they fàcrific'd to Idols, they facri£ie'd tg De vils

The preface. vils : 'Tis equally true, that when Men f rve their Lofts , they ferve the Devil, conftru5 ively doing things pleating to them. VT/hen Man turn'd Rebel againfi God, he became an abfolute Slave His under' (landing is now in the Chains of Dark- nets , under Ignorance and Errors ; his VTill is inflav'd by infamous Lufls ; his 4ffettions are fetter'd by infnaring Ob- jests. If no Man can ferve two Ma- flers, how wretched is their Condition, ,hofe numerous and fierce Pagans exact things contrary, and are their Tyrants and Tormenters continually. St. Peter ffbeaks of impure Perfons, Their Eyes are full of the Adulterefs ; they cannot ceafe from Sin : This is true of all Sinners, whofi Hearts are poffefs'd by aoiy kind of Lults. They are hurried by them againft the Reafon and Refs oftheir Minds, to the commifon of Sin; which is the moft cruel and contume- lious Bondage ; and the more fhameful be- caufe voluntary. But they are infenfible of thofe fubtle Chains that bind the Soul, and think themfelves to be the only free Men As when the Angel arvaken'd Peter, tore- leafe him from Prifon, he thought hefaw a Vifion ; fo when they are excited to go out of their dark Pri¡on, they think the freedom of Duty : the gracious Liberty of the

The Preface. the Sons of God, to be a mere Imagination. Like one in the Paroxifn of a Fever, who flags and talks high, as if he were in per- fa Health, but titer the remi /on of the Difeafe , feels his Strength broken with Pains , and himfeif near Death : Thus within a little while, when the furious pre- cipitancy of their Pagans is cool'd and check'd by .Affiiclions , they will feel and fink under the weight of their woful Bon- dage. .Another Objection, and pernicious Fat, lacy of the Tempter, whereby he frights many young Perföns from the flriclnef of a holy Life, is, That Religion is a fowre Severity; they mull renounce all Delights, turn Capuchins , if they ferioufly engage themfelves in a Religions Courfe, and re- folve to flriv -e after pure and perfect Ho- linefs. But there is neither Truth nos Terror in this Suggefion to the inlighten'd Mind. 'Tis impoble true Holinefs fhould make Men joylefs, and in the leafl- degree miferable, which is in the higheft Perfecli- on in God , who is infinitely joyful and blefed. Religion does not extinguif, the jobful Afeciions, but tranfplant them from Egypt to Canaan. The Pleafures of Sin (which are only forbidden) in the fir/I- t-age, ravifh the Carnal Sen¡es ; But like Iona -

The Preface. Jonathan's Honey , they kill by tailing ; when the Sweetnef is vanifh'd, the Sting remains. Whereas the YIN that proceeds from the exercif and improvement of Di- vine Grace, and the Love of God flied abroad in theHeart by the Holy Ghoff, the Eternal Comforter , the prefent Re- ward ofit, is vital and reviving, the fore- tafle of Eternal Life, 'Tis true, Carnal Men are firangers to this joy , they can- not relifb Divine Delights ; but the Spirit of God, like a new Soul, infpires the fan- Etified with new Thoughts, new Inclinati- ons, new Refolutions, and qualifies them, that SpiritualObjec`ts are infinitely pleating to them. And whereas Carnal Pleajures are but for a feafon, and within a little while dye, andend in bitter difiafie, (Am- nonis exceve Love wa%s fuddeny turned into more exceffive Hatred) Spiritual Toys are increafing and everfatisfying. Now 'tis an infallible Rule to direct our choice, that is true Happinefs, which the more wr enjoy, the more highly we value and love. I thought it fit to ¡hew the Vnreafon. ablenefs of thefe Objections, that are per- verfe and poifonous, which if not remov'd, would blaß my Defign, and deftr'd Succefs, in the fubfequent Difcourfes. But 'tis more eafie toprove .our Duty tofollowHoli= nefs,

li The Preface; neís than to perfwade Men to practice it I fhall only add, that the Reward of Ho- linefè being Jo ,excellent and Eternal, our. '.seal fhould Ñcounter and overcome all Difficulties that oppofe our obtaining it. The fironnefl and fviftefi Wings are tom flow to difpatch our way to Heaven. The Lord give his Bleng to make Sacred Truths effet-íual upon the Souls of Mend ERA Ar A. Age r s Line i 3, 14. for Love read Lap, p. 39. its the Margent, for iras carenfur r. irafcarentur, p. 29, 1.24. for Content r. contient, p.34. 1. 19. for laff t°. werft, p. 84. in the Margent, dele audeodicere, Aug. p. 103.1. 2 deleas, p. i 35. 1. 7. for a r. in, p. 164. in the Margent, for aquanimitur imperitas r. aquanimiter imperitus, for infus- lent"?' r. infolenter, p. 181. I. 21. for never r. ewer.

COR. VIÌ. ; Having therefore thereProjnifes, (fear-- beloved, let Its cleanf"our f lir e. from all filthinef o f Flefhï and Spirit, perfeHing Holinef in the fear of God. C H A Ps . The Coherence opened. The inconf ency and danger of the Communion of Chri flians with Infideli. The dignity of Beg lievers prohibits it. The Pronaife Of Di- vine Communion obliges them tá karate from contagions Convérf with Vnbe= lievers. The Inference from thole Moà tines. The Cleanfing fioni all Pollutions and perfecting Holinefs. Purifying the* f lves is the Duty of Chriftians. A Principle ofHolinef;, ac`ivated by the f rpplies of the Spirit, is requifiie to en- able Chriflians to parifie themfelves. The Pollutions of thé Flefh from the defer ring and the angry Appetite. They defile end debate Humane Nam, The diffi- cult,

I Spiritual Perfection, culty of purifying from `Uncleannefi, and the Caufes of it fpecified. Means for purifying. T HE Words are argumentative, inferring the indifpenfable Duty of Chriftians to preferve them- felves untainted from the idolatrous im- pure World, by the confideration of the Promifes fpecified in the precedent Chap. ter : What fellowfbip bath Righteoufnef with Vnrighteou,fnefs ? And what commu- nion bath Light with Darknef ? Andwhat concord bath Chrift with Belial ? What part bath he that believes with an Infidel ? The form of ()hellions evidently implies the abfolute inconfiftency between them i and the danger from fuch Communion. We are not in Paradife, where the Vi. per and the Alp were innocent , and might be handled without danger from their Poyfon, but in a contagious World, full of Corrupters and Corrupted. He reprefents the dignity of true Believers Te are the temple of the living God : He hath fad, I will dwell in them, andwalk in them ; andI will be their God, and they ¡hall be my People. The unclean Spirits that poffefs'd the Man fpoken of in the Gofpel, dwelt among the Tombs, the Repofitories of the Dead, in their Cor- ruption and Roennfs but the holy Spirit

Spiritual Perfecclioii. Spirit dwells only in living Temples , purified and adorned for his habitation. The Apoffle inforces his Advice; Where- fore come out from among them, and be ye' feparate, faith the Lord, and touch not the unclean thing, and I will receive you, and will be a Father to you, andye fhall be my Sons and Daughters, faith the Lord Al- mighty. The Promife contains the high- elf honour, and moft perfea felicity of the reafonable Creature. In the Text are obfervable, L The Title wherewith the Apoffle addreffes to them, Having therefore dearly beloved. IL The matter of the Addrefs ffrive after pure and perfect Holii nefs: I I. The Motives' o' The exceeding great and precious Promifes affur'cd to them from the Mouth of God himfel. Having therefore thefe Promits, dearly beloved. The title exprefl'es= the truth and f rength of his Affeaion. t. To recommend his Counfel to their acceptance. Light opens the Mind by' clear conviaion but Love opens the Heart by rfwahve infin tioz ,° and

4 Spiritual Perfec` ion. makes an eafie entrance into the Soul. He teems to devetf himfelf of his Apo- flolical Gomnithon, and in the mildeff and moil tender manner mixes intrea- ties with his Authority as in a parallel place, I befeech you brethren by the name o, f our Lord 7efuo Chrift, &c. a Cor. i. IO. 2. The matter of the Addrefs : The cleanfing us from all pollution of Flefh andSpirit, and the changing us into the unfpotted Image of God's Holinefs. Thefe are the comprehenfive fum of re- newing Grace, and are infeparable. The Holy Spirit works both together in the Saints ; as the Sun, by the fame emana- tion of Light, difpels the darknefs of the Air, and irradiates it. But they are not merely different notions , but different parts of Sanaification. For the corrup- tion of Nature is not a mere privation of Holinefs , as Darknefs is of Light , but a contrary inherent quality , the Principle of all finful Evils. We are Col. 3. commanded to put off the old man, and I% 1. to put on the new : To cafe to doevil, and to learn to do well. We muff purifie our felves from the pollutions of Flefh and Spirit. The Soul and Body, in the ftate of depraved Na- ture, are like two Malefa&ors faflened withone Chain, and by their flri& union infe

Spiritual PerfeEfion: infeEone another. The pollution is in- timate and radical, diffufive through all the Powers of the Soul , and Members of the Body. The Spirit of the Mind, the fupreme Faculty, with the Will and Affe&ions , want renewing. We are commanded to perfe& Holinefs ; to afpire and endeavour after our original Holinefs, and to be always advancing, till we arrive at the final confummate ífate of Holinefs in Heaven. In the fear of God. That Grace has an eminent caufality and influence in this Sandication of Chriftians. It is a powerful reftraint from Sins in thoughts and a&s, in folitude and fociety, tocon- fider God's pure and flaming Eye, that fees Sin wherever it is, in order to Judg- ment. Holy Fear excites us to exercife every Grace, and perform every Duty, in that manner, that we may be approv'd and accepted of God. 3. The Motive arifes from the excel- lencyof the Promifes, and the qualifica- tions requifite for the obtaining them. 'Tispromifed, that God will dwell in aa, andwalk in us ; whòfe gracious prefence is Heaven upon Earth. Strange Condef- cenfion ! that the God of Glory íhould dwell inTabernacles of Clay ; far grea- ter than if a King fhould dwell in a Cot- tage with one of his poor Subjeas. He B 3 will

Spiritual PerfeHion. will adopt us into the Line of Heaven I will be your Father, and ye (hall be my Sons and Daughters. The qualifications are, the purifying our (elves from all de- filements, and ftriving to be entirely ho- ly. By the order of God, every Leper was to be excluded from the Camp of Ifrael ; and will he have Communion with the Souls of Men , over-fpread with the Leprofie, and covered with the llcers of Sin ? There is a fpecial em- 'Oath in the words, faith the lord Al- mighty. Without the cleanfing and re- newing of Sinners, Omnipotence cannot receive them into his Favour and Family., There are fatal bars fix'd , which the unholy cannot break through. The Propoftion that arifes from the words is this : The Promifis of the G e1 lay the moft powerful obligations on Chri- ftians, ta ftrive forthe attainment of pure and perfect In the management of this Subje&, I will firft confider the Duty as aeted up- on our felves. 2. The parts of it ; The cleanfing from Sin, and perfecting Holinefs. 3. The force of the Motives the precious and unvaluable Promifes of the Gofpel : And makeApplicationof them. 3. Wig

Spiritual PerfeClion. 1. We are commanded to deanfe our felves, which is our Duty, and implies an ability deriv'd from Chrift to perform it. It may feem firange t.hat Men, in their depraved ftate, ibould be excited to renew themfelves : Who can bring a Job '4· 4• clean thing out of an unclean ? not one : yet this Duty is frequently inculcated upon us. Wafb ye, make 1e clean; put away Ifa. ' · the evil of your doings from before mine eyes. 0 J-erufolem , wajb thy heart from Jer. 2. wickednefs' ; how long fha/1 vain thoughts lodge within thee ? C!eanfe your hearts ye Jam. 4 • l_nners ; psri{ieyour hearts~e double-mjnded. A dear anfwer may be g1ven to th1s. (1.) There is no produaive Principle of Holinefs in Man's corrupt Nature ~ but 1 ftrong averlions from it, and incli· nations to what is contrary to it. There is a miferable impotency to all fpiritual Good, better exprefs'd with tears than words. 'Tis natural and. hereditary, more difficultly cur'd than what is acci.. dental. God is the fole efficient in the regeneration of the Soul, and the firft infufion of qra.ce, and the principal in the growth and improvement of it. The lloly Spirit does not work Grace in us,. as the Sun forms Gold in the Earth , any fenfe in .our felves of his. ~Qperations ~ but we feel · ~hem in all our :a 4 Fa·

8 $piritual PerfeBiot?; Facultie~, congruou!ly to their Nature, ~nlightning tp~ Mind, exciting th~ · Con-; fcience, turning the Will, and purifying the AffeB:ions." · ( 2. ) After ·a Pri!lciple of Life and Ho– Jinefs is planted iq. us, we f!.re, by a con– ~inuai · fuppiy of · (lr~ngth from Chrift, affifled to exercife it in all the aB:s that are proper to the Divine Life. There 1s a· refemblance between the Fruits of the Earth, and the Graces of a Chri– fha n ; Seed mufF be ·firft !owed in the EarJi before it fprings 'out of it ; and when )tis fowed, 'the natural qualities ~f fhe Earth, Coldnefs ~nd Drinefs, are f~ ~omrary to fi·uetifying, that with01;1t the Iufl,:·~.1...r:; of the Heavens, the heat of t.;1c" P. , a,Jd ibowers of Rain, the ·seed ··, ( .·. 1h~l,., ~r in it. Grace is drawn forth ~nw Ao~'<L. ng ~nd ·fruitfulnefs, by the 1rra"!i.a.'-lng and warm influx of the _Spi– rit. · Hut we are fubordinate agents in ~arrjling on rh~ work ~f Grace to ·Per:– feaiun. · The Apofi:le exhorts us to work out om· o\vn Salvarion with fear and ~rembling ; for 'ti~ 9od WOtlfS ifl US t9 'Will and to do. Carnal Men abufe the freenefs of Grace to loofenefs and fecti;. 1 . ' ' !l~Y.. and th~. pow~r of Gra~e . ~Q negligence and la~meij. ' Our ~ependa·nc~ o~ ~od inferrs the ·ufe of means to fav~ our ~ciuk . Our . ·saviour commands u·s · t'o ; ; -~ : · ·, · , : • ' · · 1 : J; ' :wauh ' ;

Spiritual .Perfection: watch and pray, that we may not enter into temptation. To watch without Prayer is to prefume upon our own Strength To pray without Watching is to pre- fume upon the Grace of God. The Lord's Prayer is the Rule of our Duty and Deliires : We are ingag'd by every Petition to co-operate and concur with Divine Grace to obtain what we pray for. Naaman prefum'd he fhould be im- mediately cleanfed from his Leprofie by the Prayer of Elifha ; but he was com- manded to go and wafh himfelf in 7or- dan feven times for his Purification. A fiream preferves its chriftal clearnefs by continual running ; if its courfe be ftop'd, it will ftagnate and putrifie. The purity of the Soul is preferv'd by the conflant exercife of habitual Grace. In fhort, we muff be jealous of our felves, to prevent our being furpriz'd by Sin, and continually addrefs to the ThroneofGrace, for the obtaining Grace and Mercy in time of need and by Faith apply the blood of fprinkling, that has a cleanfing Effi- cacy. The Death of Chrift meritori- oufly procures the Spirit of Life and Renovation, and is the ftrongeft ingage- ment upon Chriftians to mortifie thofe Sins that were the caufe of his Agonies and Sufferings. 2. The 9

i o Spiritual Per f eHion. 2. The parts of the Duty are to be confidered : The cleanfing us from the Defilements of Flefh and Spirit, and the perfe&ing Holinefs. (i.) The cleanfing mua be univerfal, as the pollution is ; We are dire&ed to Jam: 4 8° cleanfè our hands, and Purifie our hearts, that we may draw near to God with acceptance. 'Tis obfervable that, in a general fenfe, all Sins are the works of the Flefh : what ever is not divine and fpiritual is carnal , in the language of Scripture. For fince the feparation of Men from God by the rebellious Sin of Adam , the Soul is funk into a mate of Carnality , feeking for fatisfa&ion in lower things. The two jarring oppo- fite Principles are Flefh and Spirit, luft- ing againfr one another. 'Tis as carnal todefire vain Glory, or to fet the Heart on Riches, as to love fenfual Pleafures For our Efteem and Love are intirely due to God for his high Perfe&ions ; and 'Lis a difparagement to fet them on the Creatures, as if he did not deferve them in their molt excellent degrees. What- ever things are below the native worth of the Soul, and unworthy of its nobleft operations, and are contrary to its bier- fed end, defile and vilifie it. A more precious Metal mix'd with a baler, as Silver with Tin, is corrupted, and lofes of

Spiritual lier fegion. of its purity and value : But in a con: traded fenfe Sins are diftinguifh'd ; forne are attributed to the Spirit, and force to the Flefh. The Spirit is always the principal agent, and fometimes the foie agent in the commiflïon of Sin, and the foie fubje& of it Of this fort are Pride, Infidelity, Envy, Malice, &ç. There are other Sins, wherein the Body con- fpires and concurs in theoutward aás They are fpecified by the Apoftle, and diftinguifh'd according to the immediate fprings from whence they flow ; the defining and the angry Appetites. The works of the Flefk are manifeft, Adultery, Gal. s. 19,20, Fornication, Vn , f I f f cleanne s, La civiou ne s 21' Col. 3. j, 8. Idolatry, Witchcraft, ,hatred, Variance, Emulations, Wrath, Strife, Seditions, He- efes, Envying:, Murders, Drunkennefs, Revelling:, and fuch like. The cleanfing from carnal foul Lulls, is like the wafh= ing one that is fallen into the mire , which is a mixture of the two lowefj` Elements, heavy Earth and flippery Wa- ter, that defile by the touching them. The more fpiritual Lufts are like the ftormy Winds, and fmoky Fire, in which the two higher Elements are con- tain'd. Pride fwells the Mind, and caufes violent agitations in the Thoughts An- ger darkens and fires it. The Luffs of the Fiala are tenacious by the force of the

Spiritual Perfec ion. the Imagination, when converfant upon Objeas prefented by the Senfes ; but the Lulls of the Spirit are form'd and wrought in its own forge, without the concurrence of the fenfual Faculties. The Lulls of the defiring Appetite, Intemperance and Uncleannefs, are fo polluting, that the confcioufnefs of fuch Crimes will cover the guilty with con- fufion. Ofall the debating titles, where- by the Devil is charaEeriz'd in Scripture, none is more vilifying than that of the unclean Spirit : This is attributed to him from the general nature of Sin. But there is fuch a notorious turpitude in Lulls groíly carnal, that they defile and defame the Sinner in a fpecial manner, not only as a Rebel againft God, but the fervant of Corruption. The Under- ftanding is the leading fupreme Faculty : Senfe that rules in Buffs, Mould ferve in Man. Nowwhat does more vilifie him, than to be diffolv'd in filthy Plea- fures, to be drown'd in a fea of Wino ; than a Life fenfual and diffolute, drawn out in a continual connexion of dreggy delights ? Gaming fucceeds Feafting, the Ball follows the Comedy, the Impuri- ties of the Night the Intemperance of the Day. Senfual Lulls degrade Men from the nobility of their Nature, the dignity of their Condition , as if they were

Spiritual Perfecfion. r 3 were all Flefh, and had not a fpirit of Heavenly original, to regulate and re. (train their lower Appetites within the limits of Purity and Honour. The Eaves of Senfe are like the bees that perifb. Pfa1.9, He that is a Beaft by Choice, is incom- parably more vile than a Beaft by Na- ture. It would infea the Air to fheak, and pollute the Paper to write, their fe- cret Abominations, wherein they lye and languifh ; and 'tis natural for Men todye in thofe Sins wherein they live ; they feal their own Damnation by Impeni- tence. How difficult the purging of there paillons is, Experience makes evident. The radicated habits of Uncleannefs and Intemperance are rarely cur'd. 'Tis the vain boaft of the Roman Philofopher, Nobis ad noitrum arbitrium nafci licet : but sm. de brevit we mull: firft die to our felves, before we qtr. can be born of our felves : the forfaking a finful Courfe is neceffary antecedently, to the ordering the Converfation accord- ing to the Rules of Vertue. How few inflances are there, of perfons recovered from the pra±ice and bondage of thofe Lulls, by the wife Counfels of Philofo- phers. 'Tis in vain to reprefent to them, that fenfual Lulls are prolifick of many Evils ; that Intemperance is pregnant with theSeeds of many Difeafes : it pre-

Eccl. 7. 26, 27, 28- Spiritual PerfeHion. pares matter that is inflamable into Fe- vers ; 'tis attended with the Gout, Stone, Cholick, Dropfle, &c. which are income parably more tormenting, than the per- nicious pleafures of tafle are delightful. Reprefent to them the foul progeny of Lafcivioufnefs , rottennefs in the Body, wafting the Eftate, Infamy, to facrifice what is moil valuable for the fake of a vile Woman ; the wifeft Conflderations are Ioft upon them, they are too weak a Bridle tocheck their brutifh Lufls. But are not thefe Lufts eafily fubdued in Chriffians, who have the advantage: of clearer Light, flronger Motives, and more liberal atïîflance of Grace, to refcue them from the power of Sin. The wife obferver tells us, I find more bitter than death, the woman whole heart is fnares and nets, andher hands are a.s bands svhofo pleafes God, 'hall efiape from her, bat the finnerfhall be taken by her. Behold this have I found, faith the preacher, counting one by one to find out the account, but Ifind not : one man of a thoufand have I found, but a woman among all thefe have I not found. 'Tisaftonifhing, that for a 'bort dream of pleafure, men ihould defpife Heaven and Hell, what is rmoft defïreable, and Moll fearful. How puff is the reproach Mist with Compaffion and Indignation,' Hom

Spiritual Perfection. t 5 How long ye fimple ones will you love fir.. Prov-. r. lalicity, andfools hate knowledge ? 'Tis worth the inquiry, how men are fottifhly (educed to live unchaftly and intemperately, againít the reafon and reíl of their Minds. z. The great Temptation to Sin is the love of Pleafure; accordingly, the de- grees of tenfual Pleafure, being more Vin- tenfe in thofe carnal Faculties that are for the preferving and propagating Life, efpecially when heightned by the cars nal Fancy , the love of the Members prevails againít the love of the Mind. 'Tis fail of unclean perfòns, whole Eyes are full of the Adulterefs, they cannot ceafe from Sin ; they cannot dif-entangle themfelves from the embraces of the circling Serpent. 2. Carnal pretences are made ufe of to defend, or at leaft excufe the fin of Intemperance, which makes it more ea- fily indulg'd, and pernicious in effea. Men, if it were poílible, would fin with- out 'fin , without difcovering the guilt and turpitude of it, that they may enjoy their pleafures without accufing, recoil- ing.thoughts,which will turn the fweeteí} Wine into Vinegar. Now fince Meats and Drinks are neceffary for our vital fupport, and the meafure is uncertain and various, according to the difpofitions and capacities

Spiritual Perfeetion. capacities of mens bodies, Intemperate perfons feed high, and drink deep, with- out refleEion or remorfe, and pretend 'tis for the Refrefhment of Nature. 3. Flefhly Lulls (teal into the Throne by degrees. An Excefs of Wickednefs ftrikes at firft fight with Horror, No Prodigal defign'd to wafte a great Eftate in a day; yet many from immenfe Riches have fall'n into extream Poverty. This Expence is for his Pleafure, this for his Honour, this will not be ruinous; thus proceeding by degrees, till all be fquan- der'd away , he becomes voluntarily poor. An Intemperate Perfon begins with leffer meafures g and is not frequent- ly overtaken : Confcience for a time re- fills, and fufpends the entirenefs of his confent to the Temptation : He drinks too much for his Time, for his Health and Elate, but he will not totally quench his Reafon : Yet by degrees he becomes hardned, and freely indulges his Appe- tite till he is drown'd its Perdition. A Lafcivious perfon begins with im- pure Glances, tempting Words and Anions, and proceeds to unclean mix- tures. . Senfual Lulls ítupify Corifcience; they kill the Soul in the Eye, and ex- tingui h the direttive , and reflexing Powers.

Spiritual Perfec`torl. Powers. Wine and Women take area) the .Heart ; that 'tis neither vigilant nor tens` der. Chaftity and Temperance, joined with Prayer to the Father of Lights, clarifie and brighten the Mind, and make it receptive of fanaifying Truths ; but carnal predominant Pallions fully and fain the. Underftanding by a natural Ef- ficiency, and by a moral and meritorious Efficiency. When the Spirits that are requifto for intelleEual operations, are wafted for the ufe of the Body , th6 Mind is indifpofed for the fevere exer- cife of Reafon. Although the difpoGti- ons of the Body are not direEly operd- tive upon the Spirit, yet in their prefent Bate of union, there is a f}range fimpa thy between the Conflitution of the one, and the Conceptions and/Inclinations of the other. Luxury and Lull. fatten a ruff and foulnefs on the Mind, that it cannot fee Sin in its odious Deformity nor Vertue in its unattaintab'le Beauty. They raife a thick miff that darkens Reafon, that it cannot difcern approach- ing dangers. The Judicative Faculty is by the righteous Judgment of God, imp paired and corrupted, that it does not feriouíly confider the defcent and worth of the Soul, its duty and accounts for all things done in the Body ; but as if the

i S Spiritual Perfefi iorn. the Spirit in Man were for no other life, but to animate the organs of Intempe- rance and Luft, they follow their Plea- fures with greedinefs. 'Tis Paid of the young Man, enticed by the flatteries of the Harlot, that he goes after her like an Ox crown'd with Garlands, that infenfi- bly goes to be facrific'd. He looks to the prefent Pleafure , without confidering the Infamy, the Poverty, the Difeafes, 1vox d7 tenor the Deathand Damnation, that are the madrnque,nua- uft confequents of his Sin. The fen - moderabilefua- l' dent. rdla pn- foal are fecure : The effeEs of Carnal done caret, ti Lofts were vifible in the darknefs of ber amorgi e meta. Ovid. Heathenifm. Lulls alienates the thoughts and de- fires of thz Soul from Converfe with God : His Juftice makes him terrible to the Confcience , and Holinefs diftaffful to the Affeaions of the unclean. We read of the Ifraelites, they were fo gree- dy of the Onions and Garlick,' and Flefh- pots of Egypt , that they defpifed the Food of Angels ; the Manna that drop'd from Heaven. Till the Soul be defecate from the dregs of Senfe, and refirid to an Angelick Temper, it can never taue how good the Lord is, and will not for- fake fenfual Enjoyments. The conver- lion of the Soul proceeds from the in lightened Mind, and the renewed Will, ravifh'd

Spiritual Per fea on. raviflh'd with Divine Delights that over- come all the Pleafures of Sin. There are, for our caution, recorded in Scrip- ture, two fearful Examples of the in- chanting Power of Luft. Sampfon in- ticed by his Luft, became a voluntary llave to a wretched Harlot , that firft quench'd the Light of his Mind, and then the Light of his Body, and expos'd him to the cruel fcorn of his Enemies. Solompn by indulging his fenfual Appe- tite loft his Wifdom, and was induced by his Idolatrous Concubines, to adore Stocks and Stones; and became as very an Idol as thofe he worfhip'd, that have Eyes and fee not, Ears and hear not : He rebell'd againft God, whohad made him the richeft and wifeft King in the World, and miraculoufly revealed his Goodnefs to him. Dreadful Confequence of Sen- fuality ! 5. There is a fpecial Reafon that makes the recovery of the fenfual to So- briety andPurity, to be almoft impofli- ble. The internal Principle of Repen- tance, is the inlightened Confcience, re- flexingupon part Sins, with heart-break- ing forrow and deteftation. This is de- clared by God concerning iifrael ; Then Ezek. 36. 3r, fhall ye remember your evil ways, andyour doings not good, and (hall loathyour felves C 2 in 9

20 Spiritual Ferfetion. ín your own fight, for your iniquities, and your abominations. The bitter remem- brance of Sin is the firfl flep to reforma- tion. Now there are no Sinners more averíe and uncapable of luth refleaions, than thole who have been immerfl in the Delights of Senfe. The unclean wretch remembers the charmingObjeas, and exercife of his Luis with Pleafure ; and when his inflrumental Faculties are difabled by Sicknef; or Age , flr the grofs aE}s, he repeats them in his Fancy, renews his Guilt, and the Sin is tranf- planted from the Body to theSoul. The intemperate Perfon remembers with de- light the wild Society wherein he has been ingaged, the rich Wines wherein he quench'd his Cares , the ungracious Wit andMirth that made the hours flide away without obfervation, Now 'tis a Rule concerning Remedies applyed for Repugnante the recovery of the Sick , that Phyfick Natura mitt is ineffeaual without the affiance of ¿fedicina proNature ; but the café of the Sick is def- ficiet. Celf. perate, when the only Medicine, proper for his Cure, increafes the Difeafe, and brings Death more certainly, and fpee- dily. Thofe who are defil'd by Carnal Lulls have a fpecial Curfe ; they pro- voke God to withdraw his Grace, ac- cording to, that fearful Threatning, (my Spirit

Spiritual Perfeíion. i Spirit ¡hall not always firive with Man, for he is Flefb) ; and after fo defjierate a forfeiture , they are feldom redeemed and releafed from the Chains of Dark. nefs wherein they are bound. Accor- dingly Solonson frequently repeats this Obfervation ; The orange Woman flatters with her words : Her houfe inclines to the dead, and her paths to thedead. None that go unto her return again, neither take they hold of the path of Life. The mouth of a flrange Woman is a deep pit : he that is abhorred of the Lord (hall irrecoverably fall therein. If it be faid, that this reprefentation of the deplorable ¡fate of the unclean, Items to cut off all hopes of their re- claiming. and Salvation, and may induce Defpair. I anfwer, with our Saviour, in ano' titer inftance, With Men it is impoffi'ble, Mark zo. 27. andnot with God; for with God all things are pofjible. He can open and cleanfe, adorn and beautifie, the molt obf1inate and impure Heart. He can, by omni- potent Grace, change a Brutifh Soul into an Angelick, and plant a Divine Nature, that abhors and efcapes the .3 ruption in 2 Pet. z. q.. the World through Luft. Notwithftand- ing the Severity of the Threatning, yet the Divine Mercy and Grace has been C 3 exer-

Spiritual Perfeciion. exercifed and magnified in the renewing . fuch polluted Creatures. The Apoftle tells the Corinthians, they were Fornicators and Adulterers, but they were wafhed, fanc`ii- fled and juflifred in the name of the Lord jefus Chrifi. T. Let them addrefs their Requefts to God, that he would cleanfe them from the guilt of their Sins in the Blood of Chrift, the only Fountain of Life ; and baptize them with the Holy Ghofi as with Fire , to purge away their Drofs and Pollutions. An unholy Life is the off=fpring of an unclean Heart. The loofa vibrations of the impure Eye, the inticing words of the impure Tongue, the external careffes and incentives of tuft, are from the Heart. The Heart muff be purified, or the Hands cannot be cleanfed. 2. Supprefs the firm rifings of Sin in theThoughts and Defires. Sins at firft are eafily refitted ; but indulged for a time, are difficultly retraaed. 3. Abftain from all Temptations to thefè Sins. As Wax near the Fire is eafily merwl, fo the Carnal Affeaions are fuddetf4r kindled by tempting Ob- jeas. The negle& of this Duty fills the World with fo many incorrigible Sin- gers, and Hell with fo many loft Souls. Men

Spiritual Perfec`iion. Men venture to walk among fnares and ferpents without fear, and perish for the negled of circumfpeaion. 4. Do not prefame that you will for - fake thole Sins hereafter, which you, are unwilling to forfake at prefent. There is in many a Confli& between Convi- aion and Corruption : They love Sin, and hate it ; they delight in it, and are lorry for it ; they cannot live without it, nor with it, in feveral refpe&s : Now to quiet Confcience , and indulge their I.Lulfs, they pleafe themfelves with refom lutions of a future Reformation. The Tempter often excites Men to confent for once, and obtains his aim : But 'tis a voluntary diífraaion to think Men may, without apparent danger, yield to a prefent Temptation, refolving to refill future Temptations : For if when the Strength, is intire, a Temptation capti- vates a Perlon, how much more eafily will he be kept in bondage when the Enemy is more tyrannous and ufurping, more bold and powerful, and treads up- on his neck, and he is more difabled to relcue himfelf ? The inlightned natural Confcience is arm'd againft Sin ; and if Men regarded its di&ates , if they be- lieved and valued Eternity, they might preferve themfelves from many Defile- C 4 ments a 3

Spiritual Perfediorn. lnents But God has never promifed to recover Sinners by fpecial Grace, who have negleaed to make ufe of common Grace. In Mort, confider what is more tormenting than all the Pleafures of. Sin, that are but for a feafon, can be delight- ful, the refleaion ofthe guilty accufing Çonfcience, and the terrible impreflion of an angry God for ever. C1--I APo

Spiritual Perfe ion, CHAP. IL Anger is a Lufl of the Flefh. No Pallor lets capable of Counfel. Directions to prevent its rift and reign. .Motives to extinguifh it The Luft of the Eyes, and Pride of Life , are joined with the Lufls of the Flefh. Covetouf nefs confider'd, 'Tis radically in the `Un derftanding, principally in the Will, vere tually in the 4ciions. The love of it produces many vicious Affections. difcovered in getting, frying, 4nd ufng an Eftate. The difficulty of curing Co- vetoufnefs made evident from the Caufes of it ; and the unfuccejfulnf of Means in order to it. 'Tis the root of all Evil. Excludes from Heaven. 'Tis the molt tinreafonable Pagan. Theprefint World cannot afford Perfection or Satisfaition to the Immortal Soul. Theproper Means to mortifie Covetoufneff. 2. A Nger is another Luft of the Flefb. Of all the Paflions none is lets capable of Counfel, nor more rebellious againft the Empire of Reafon : It dar- kens the Mind, and caufes fuch a fierce gitation of theSpirits, as when a Storm falls the Air with black Clouds , and terrible Nejcio utrum magk detefa- bile vitiumfit, ac deforme. Sen. de Ir.

6 Spiritual Perfec ion. terrible flafhes of Lightning. It often breaks forth fo fuddenly, that as force acute Difeafes, if check'd at firft , be- come more violent, there is no time for remedy, nor place for cure ; fo there is fuch an irrevocable precipitancy of the Paillons, that the indeavour to reprefs their Fury, inrages them. 'Tis aftonifh- ing what enormous Exceffes and Mil- chiefs are caufed by it ! How many Houles are turned into Dens of Dra- gons, how many Kingdoms into Fields of Blood, by this fierce Paflion ? To prevent its rife and reign , the moft neceiary Counfel is , if pofible, to quench the firft Sparks that appear, which are feeds pregnant with Fire. But if it be kindled, do not feed the Fire by exafperating Words. A prudent filence 'will be more effe&ual to end a O arrel, than the moft (harp and piercing reply that confounds the Adverfary. ege far Cafar would never aflault thofe Enemies Corfliiim ad. with Arms, whom he could fubdue by verfws hefiem , rod plerifque Hunger. He that injurioufly reviles medicis contra us, if we revile not again , and he has vitia corporum: not a word from us to feed his Rage, Fame potim quam Ferro will ceafe of himfelf ; and like thofe who fuperandi. dye with pure Hunger, will tear him- felf. Hezekiab commanded his Courl- fellors not to fay a word to Rabfbekab. 2. Try

Spiritual Perfecfion. 2. Try by gentle and meek addrefl'es to compofe the ruffled Minds of thofe who are provoked. 'Tis the obfervation of the wifeff of Men, that a loft An/iier breaks the Bones : 'Tis ufually .fucceisful to make f}ubborn Spirits coinplyant. In- deed forne are fo perverte in their Pafi lions , that the mildefr words will in- cenfe them ; no fùbmiffion, no fátisfa- &ion will be accepted ; their Anger ¿aufes mortal and immortal Hatred. But thefe are fo far from being Chriflians they are not Heathens ; but devef}ed of all Humanity. 3. If Anger has rufh'd into the bo- fom, that it may not reft there, cancel the remembrance of the provocation. The continual refleaing in the thoughts upon an Injury, hinders Reconciliation. The art of Oblivion, if pra.ic'd, would prevent thofe refentments that eternize Quarrels. For this end, let us confider what may leflen the Offence in our e$eem : In particular, if very injurious words are fpoken againfr us by one in a tranfport of Anger , they fhould be more eafìly defpifèd , when they feem more iuffly provoking ; for they proceed from Rage, not from Reafon ; and no Perfon, that is of a wife and fober Mind, will regard them, but as words fpoke by ,ware fertagri rabiem& pbe_ netici verba ? Nempe quia nefcire viden- tur quid faci- ant. Sen. L 3. de Ira.

Spiritual Perfeclion: by a lickMan in the height of a Calen- ture. Now to make us careful to prevent or allay this Pailion, it will be requifite to confider the inclination and fway of our Natures ; fome as foon take fire as dry thorns, and retain it as knotty wood. Now 'tis a fundamental Rule of Life, that our weakefl part mull be guarded with the molt jealoufie , and fortified with the flrongef defence There we mull expeél the moll dangerous and fre- quent afl'aults of Satan : There he will direE his Battery, and place his Scaling - ladders. Let therefore the following Confiderations fettle in our Hearts. How becoming an understanding Creature it is todefer Anger ? For the Paillons are blind andbrutifh, and without a fevere command of them, a Man forfeits his natural dignity. What is more unrea- fonable, than for a Man deeply to wound himfelf, that he may have an imaginary fatisfaaion in revengingan Injury ? In- towhat a fierce diforder is the Body put by Anger ? The Heart is inflamed, and the boiling Spirits fly up into the Head, the Eyes fparkle, the Mouth foams, and the other fymptoms of Madnefs follow. Inwardly, the angry Man fuffers more Torments than the matt cruel Enemy can

Spiritual Perfeccion. can infli& upon him. AMan of Under- ftanding is of a cool Spirit. It was the wife Advice of Pyrrhics, to thofe whom he inf}ruaed in the Art of Defence, that they would not be angry : For Anger would make them rafh, and expof them to their Adverfary. He that bath not Rule over his own Spirit is like a City broken down, and without Walls ; and confe- quently expofed to Rapine and Spoil by every Enemy. Satan hath ah eafie en- trance into them, and brings along with him a train of Evils. We are therefore direaed to watch againft Anger , and not to give place to the Devil, Eph. 4. Confider how honourable it is to pats by an Offence : 'Tis a royalty of Spirit; an imitation of God, in whole Eyes the ornament of a meek and quiet Spirit is ofgreat price. The greater the Offence, the greater the Glory of pardoning it. How pleafant it is ! The Soul is poffef'd in Patience ; 'tis cool and quiet ; there is a Divine and Heavenly' Content of the Mind, the Will and Affe&ions. The Breaft of a difpallïonate Man is the Temple of Peace. Befides, let us fre- quently remember our want of the Di- vine Compaiíion : There is no Man fo innocent , unlefs he abfolutely forgets that he is a Man, and hismany Frailties, bur Ne 'ira careü- tur. Ira edit: perturbat ar- teen : Et qua noceat tantum, non qua careat afpicit. Seth, de Ir.

30 Spiritual PerfeHion. but defires that the caufe of his Life, in the day of Judg- ment, may be tryed by the Tribunal of Clemency ; for no Man can then be faved but by Pardon. The due Confederation of this will make us more hardly pro- voked , and more eafily appeafed with thofe who offend us. - Let us pray for the defcent of the Dove-likeSpirit into our Bofoms, toma. derate and temper our Pailìons. Meeks ne/l is the fruit of the Spirit. Gal, 5. 22. There is a Natural Meeknefs, the pro- -' du& of the Temperament of the Hu- -mours in the Body ; this is a rare Feli- city : There is a Moral Meeknefs, the produE of Education and Counfel ; this is an amiable Vertue : There is a Spiri- -tuai Meeknefs, that orders the Paffions according to the Rule of the Divine --Law, in conformity to our Saviour's Ex- , ample : This is a Divine Grace , that attraas the elkem and love of God him- Pelf. This prepares us for Communion with the God of Peace here , and in Heaven. To obtain this excellent frame of Spi- rit, let us be humble in our Minds, and temperate in our Affeír}ions , with re- =pet to thole things that are the incen- tives Nec efl qu'rjquam cui tam val- de innocenti jua placeat, ut non flare in conjpeílu Clemen- tiam paratam Humanis erro- Tibia audeat. Sen, deClem.