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SERM.
XIII.

SERMON XIII,

The Chriftian Life a progreffive
State,

PROV. iv. 18.

The Path of the fuft is as the Shining Light; fhining more and more unto the perfect Day.

A

Great many, and fome too who call themselves Philofophers (who, by the Way, never understood the true End of Living) have represented human Life, as a dull Bufinefs not worth a Man's Care; where the fame Things come over and over again, like a Tale that is told: Which, however entertaining it may appear while it is new; yet, by frequent Repetitions, at laft becomes perfectly tedious and infipid. The Confequence of which has been, that many, viewing the Picture in this difagreeable Light, have been inclined to throw off all Concern about it; any farther than to arrive at a fecure

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XIII.

The Chriftian Life a progreffive State. fecure Indolence of Body, and a peaceful SER M. Tranquillity, or rather Infenfibility of Mind;, to fhut out all Reflexion any farther than just to remedy or remove fuch Inconveniences, as the common Accidents of Life may occafionally produce: and others, loathing the fame Viands fo often ferved. up, or fretted and foured by the many Croffes and Calamities intailed upon this imperfect State, have, as ridiculously as rafhly, put an End to their Being.

And true it is, that the Lives of too many have been but one barren Circle, to which they have been as it were inchanted, going round and round continually; ever in Motion, but never ridding any Ground. But though many may have made Life a dull Round of infignificant Actions, yet no Man had ever Occafion to make it fo. It is fo indeed to Brutes, which foon arrive at that Pitch of Perfection which is allotted to their Nature: Where they must ftop fhort, without a Poffibility of going any farther. Senfe, which is the highest natural Power they have, moves in a narrow Sphere; it's Objects in Comparison few; and moreover dull and grofs And therefore not only come more quickly round, but become more languid and dull in every Revolution. But Man is endued with nobler Faculties, and prefented with nobler Objects whereon to exercife and

employ.

XIII.

SER M. employ them. The Contemplation of all moral and divine Truths to engage his Understanding: The Love of the Creator, and all the Beauties of the natural and moral World to attract and captivate his Affections: The Power, Wisdom, and Goodnefs of God manifeft in the whole Extent of the Creation, to exalt his Admiration, and call forth all his Praife. The Opportunities of all good Actions to produce the Pleasures of Virtue and a good Confcience. Nothing can bound the noble Range of Reason, ever improving, and ever improvable ; nothing can abate the Ardor of the Affections, which are placed upon the Fountain and Foundation of all Love, of all Beauty and Harmony: Nothing can diminish the Admiration of a Universe, where the very minuteft Parts are above the highest human Comprehenfion: Nothing can deaden the Pleasure of Virtue and a good Confcience, which, the more they are tafted, the more they are defirable. Here is a noble Path for a rational Creature to travel in His continued Advancement in it, his daily Improvement in Knowledge, Virtue and Goodness, will constitute his highest Perfection here, and terminate in a perfect Confummation of endlefs Bliss and Glory: The Path of the Just is as the fhining Light; fhining more and

more

more unto the perfect Day. From which SER M. Words I fhall take Occasion to shew,

It, That it is in every Man's Power to make his Life a progreffive State.

IIdly, Offer fome Reasons and Confiderations to engage us in fuch a Practice; and,

Laftly, Conclude with fome Reflexions relative to the Subject.

And, Firft, it is in every Man's Power to make his Life a progreffive State. If we trace the Progrefs of the human Mind from the first Dawnings of Sense and Reason, we may fee from what small Beginnings it acquires a prodigious Store of intellectual Knowledge. The View fills us with Admiration, and we are naturally led to wifh, nay, to make it the Sum of our Wishes, that we could be able to traverse thofe Regions of Science, whereof some noble Genius's have made themselves Mafters: But though we admire, we need not complain. It has indeed pleased the Allwife Governor of the World to make a great Distinction in the original Frame of human Souls, with Refpect to the intellectual Powers: A Provision abfolutely neceffary for anfwering the Purposes of civil Government, where a Subordination is neceffarily

XIII.

SER M. ceffarily implied; for fo much Wisdom XIII. will always produce fo much Power. But whether we may always obferve it or no, our Saviour's Command to his Difciples is virtually fulfilled in every Community: He that is the greatest among you, let him be your Servant. If the Men who are blessed with diftinguished Abilities, make a proper Use of them (and otherwise they need not be envied) they are really increasing the Measure of the public Good; and, in that, doing Service to the meaneft Individual: And therefore Reputation and Efteem are but a due Acknowledgment for their good Offices. But to expect or defire Honour from Men is but a low Ambition. Let us try to recommend ourfelves to the Approbation of him, whofe Judgment is not as Man's Judgment. The very beft Part of Knowledge is knowing how to difcharge rightly our Duty to God; and therefore the Performance of that Duty must still be of higher Eftimation. And in this Mankind are more upon an equal footing. The moral Powers, like the natural Perfections of the Body, are more equally diftributed; and in them there is as large a Field laid open for our Advancement towards Perfection, as there is in the Intellectual.

It is true, we may have unhappily ftruck into a wrong Path, and be wander

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