Selves, the Gofpel requires from us many Internal Qualities and Difpofitions, a great Variety of Graces, Tranfcendently Good in Themfelves, as well as the Nobleft Principles and Foundations of Action; infomuch that they plainly carry along with them, an abundant Intrinfick Evidence of their own Divine authority: Their Perfection teftifies their Origin, and their Tendency fhews that they are from Above; For they Improve and Refine our nature, and raise it to the utmost Perfection 'tis capable of, on this fide Heaven.

That this Argument therefore may leave the more useful and lafting Impreffions upon you, I fhall pass on, from' this General view of it, to a Short representation of as many of those Particular Graces, relating to it, as the Time will allow me to mention.

1. The First is Purity of heart. There is no true worth or excellence in the Faireft and most Beautiful outward behaviour, unless it be built upon a true Principle of Goodness Within. So curious a Glofs may poffibly be laid, by an

Artful

Artful hand, upon Hypocritical actions, that the most piercing eye of Man cannot reach to the Bottom of them, or, perceive any manner of Difference between Real holiness and thefe Counterfeit Images of it. But such masterly Appearances of Religion, which frequently gain the Admiration and Applause of Men, are ever an Abomination in the fight of God. Those who are most effectually restrain'd from Evil actions, or, excited to Good ones, by a Principle of Vain-Glory, or any other worldly view, freely entertaining and Indulging their minds with Evil Thoughts, may seem to be religious, but their religion is vain. They are not in Any refpect obedient unto God; For the Visible part of their Lives is a Fraud put upon the World, to bribe Mankind' into a good opinion of them; and their Inward parts are very Wickedness. Let us therefore continually revolve it in our Thoughts, that none but the pure in heart fhall fee God; either in fpiritual fellowship with him upon Earth, or the eternal enjoyment of him in Heaven.

2. The second Christian Grace that I fhall mention is Humility in Mind and Thought. Be ye clothed with Humility, faith the Apostle, intimating, that this virtue fhould be Particularly and Eminently Confpicuous in us. And, left we fhould be mistaken in the Nature of that Humility, which becometh the Elect of God, we are elsewhere taught, in a Metaphor of the like Import, to put on Humbleness of Mind. For 'tis in this, and in all other Graces, as in the Cafe of Purity, that the Soul is the Seat of them; And if they have not gain'd Intire Poffeffion and Dominion There, the most plausible external representations of them are always Infignificant, and often Sinful. A Man of the Haughtieft Mind may poffibly behave himself, in the most Condefcending and Humble manner, for the fake of being Thought humble and condefcending, and of fecuring to himself, by Artifice and Address, that Deference and Refpect from the World, which he would be fure to forfeit, by an Infolent and Overbearing Demand of it: But does he not, all the while, offend God the

more,

more, by adding Hypocrify to Haughtinefs, and making the falfe Appearances of Humility Minifterial to his Pride? Humility then is, Principally, a Quality or Affection of the Soul; And 'tis under This view of it, that our Bleffed Lord requires us to be Humble, and to become as little children: Not unlike to This is David's manner of expreffing his Humility; My heart is not haughty- My foul is even as a weaned Child. How highly Neceffary, Amiable, and Acceptable unto God this excellent Frame of Spirit is, himself hath declared by his Holy Prophet: * Thus faith the High and Lofty one, that inhabiteth eternity, whose name is Holy, I dwell in the high and holy place; with Him alfo that is of an Humble Spirit. And as this Grace is Neceffary to Qualifie us for receiving the Full Influences of the Holy Spirit, dwel ling in us, here on Earth; So is it neceffary to Qualifie us for the Attainment of happiness in Heaven. For if the Angels fell from Heaven by Pride; we can

* Ifa. lvii. 15.

Dd 2

not

!

not expect to be admitted There with-out Humility.

3. Meekness is a Distinguishing part of Chriftian converfation; all Causeless or Immoderate anger, the Raging heats of Sudden paffion, and the more fettled and fixed Sullennefs of Malice and Revenge, together with all Railing and Reviling, Turbulency and Clamour being directly Opposite to the Spirit of the Gospel, which breathes nothing but Peace and Gentlenefs, Mildness and Forbearance.

And this Virtue of Meekness is not only required of us, as it is the great condition of our receiving the Ingrafted Word, in the Best manner, and to the Best Purpofes, or, as it is a Difpofition of mind, Beft fitting and preparing us to receive Spiritual and Saving Knowledge; But it is recommended to us, in a Peculiar manner, by the Command and Example of our Bleffed Lord, * Learn of me; for I am meek and lowly, and ye shall find reft unto your Souls. Since his Life was one uninterrupted Scene of Invincible

Mat. xi. 29.

Meeknefs,