SERMON XLIX.

HEBREWS, vi. 1.

GO ON UNTO PERFECTION.

THE idea of a progressive state is familiar to us.

The corn-field was once a feed-bed: the

foreft, a grove of faplins. The mind of the infant acquires knowledge by degrees. Civilization, and the arts of life make a gradual advance. Scarce any thing is created in fo perfect a state, as it may afterwards attain.

The apoftle therefore advances nothing new, when he thus, agreeably to the general course of nature, requires us to go on unto perfection. He only gives the argument a religious turn; and exhorts

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horts the christian, who has the highest point of perfection before him, to aim at that point, as all nature, on every fide inftrucs him.

In difcourfing on these words, I fhall endeavour to fhew you first, in what the perfection of this world confifts-fecondly, what degree of perfection we may hope for in the next-and lastly, that without the former kind of perfection, we can neither obtain, nor enjoy the latter.

I am to fhew first, in what the perfection of this world confifts.

Man, in a state of probation, is placed between two worlds, in each of which he has a feparate interest. His foul claims an alliance with one world-his bodily fenfes with the other: and he is of course drawn towards each in a different direction. One of thefe ftates of existence is fuperior in its nature: the other is more powerful in its effects. The world, in which we now live, is adapted to a mortal ftate: and we are furnished with correfponding paffions, and appetites. These create various temptations, leading us from enjoyment to excess. We have, at the same time, powerful monitors to direct us how far to carry our worldly attachments - reafon-confcience

the holy spirit of God-and his revealed word. These are ready, at all times, to remind us, that our great concern lies in a future life; and to affure us, that the next world is as preferable to this, as our fouls are to our bodies.-But ftill as all the accommodations of this life are not only fuited to us, but prefent with us; whilft the objects of a future life are distant-spiritual-invisible-and unconnected with our fenfes-(those great inlets of earthly happiness-) it is plain, that this world in general will be the ufurping ftate; and will be continually drawing us from our true intereft in a better.

This then being the nature of a state of trial, it is evident, that if we wish to go on unto perfection, we must live in a constant ftrife with ourselves. We have occafion indeed for all our exertions in oppofing the temptations of the world, and our own wicked difpofitions: for the good, that we would, we do not: but the evil that we would not, that too often we do. We must be always therefore endeavouring to keep the inferior part of our nature in fubjection; and to give the fuperior the pre-eminence.

Now in this conteft, the well-ordered mind has little difficulty in avoiding fuch actions as are com

monly

monly called crimes. In fuch a mind therefore the great conteft is with a variety of fmaller depravities. The world is continually affaulting us with false principles. The purity of religion is often put to trial; and a man will have enough to do, to maintain his faith-his trust in God-and heavenly-mindedness, amidst the loose converfa tion, and loose practice, which he must continually witness. His humility, and chriftian meekness will often meet with galling outrage from an overbearing world; and he must learn to fuffer many indignities, unlefs he will fubmit to receive his religion under the accommodating forms, in which it is too generally received.

These are the adverfaries he meets from with. out. In the mean time, he has much to contend with from within. Among the chief objects of his moral attention are ill-humours-peevishnefsfour and fullen difpofitions-avarice-ambitionenvy-vanity-felf-love-and above all, as the root of all, a too great attachment to the world. No breast is so pure, as not to be injured by one or other of these corrofive ingredients. Perfect vir. tue God does not expect. But he expects, that we fhould be in a degree conquerors-that the fuperior part of our nature fhould at leaft gain the

upper hand-and that we fhould be going on uniq perfection: continually endeavouring to conquer fome bad habit, and to acquire fome good one.

In this ftruggle then between the two different parts of our nature; and in the victorious efforts of the better part, tho' fhort of compleat victory, confists that perfection, which is expected from us in this world. Let us now confider what degree of perfection we may hope for in the next.

Of the nature of that great existence, which awaits us after death, we have no compleat know. ledge. All our knowledge on that head is drawn from the two fources of analogy, and scripturefrom neither perfectly.

Our intelligence from analogy-that is, from the resemblance of one part of God's works to another, tho' not conclufive, fhould not however be overlooked. It arifes chiefly from that wonderful attention of nature, which we have just obferved, in carrying its productions to perfection. We argue therefore as our bleffed Saviour did on a fimilar occafion, If God fo clothe the grafs of the field, will be not much more clothe you? If God raife the productions of the earth, and other bodies, through various degrees of perfection, is