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those Heavenly Virtues which are implied in the Religion of the End; and as the Religion of the Means no further entitles us to Heaven than as it produces and promotes in us those Heavenly VirTues, so it no further qualifies us for it. For when i he Soul goes into Eternity, it leaves the Religion of the Means behind it, and carries nothing with it but only those Heavenly Virtues and Dispositions which it here acquired by those Means. For as for Faith and Confideration, Hearing of Gods Word, and Receiving of Sacraments, &c. they are all but Scaffolds to that heavenly Building of inward Purity and Goodnes; and when this is once finished for Eternity, then must those Scaffolds all go down, as things of no further Use or Necessity. But as for the Graces of the Mind, they are to stand for ever, to be the Receptacles and Habitations of all heavenly Pleasure. And hence the Apostle tells us, that of those three Christian Graces, Faith, Hope, and Charity, Charity (which in the largest sense of it comprehends all Heavenly Virtue ) is the greatest; because the Two former, being but Means of Charity, shall cease in Heaven, and be swallowed up for ever in Vision and Enjoyment ; but Charity, faith he, never faileth, 1 Cor.xii. 13.

By all which it is apparent that the Religion of the Means is no further useful to us, than as it is apt to produce and promote in us those heavenly Virtues, the practice of which is the most direct and immediate Means to the ultimate End of a Christian. Wherefore as a 'man may knock and file, and yet be no Mechanick, though the Hartmer and File with which he does it are very useful.

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Tools to the making of any curious Machine ; so a man may pray, and hear, and receive Sacraments, &c. And yet be a very Bungler in the blessed Trade of a Heavenly Life." For though it is true, these are excellent Means of Heavenly Living, yet as the Art of the Mechanick consists not in using his Tools, but in using them in such a manner, as is necessary to the perfecting and accomplishing his Work;. So the Art of one that pretends to the Heavenly Life, consists not barely in praying and bearing, &c. but in using these Means with that Religious Skill and Artifice which is necessary to render themi effectually subservient to the Ends of Piety and Virtue.

And thus I have given a general Account of the Means which are necessary to our obtaining of Heaven, and which, as I have shewed, are either such as tend more directly and immediately to it, or such as more remotely respect it. The first is the Practice of those Heavenly Virtues in the Perfection whereof the Happiness of Heaven consists; the second is the Practising of those Duties which are necessary to our acquiring and perfecting those Heavenly Virtues. And of these two Parts consists the whole Christian Life, which takes in not only all those Virtues that are to be practised by us in Heaven, but also all those Duties, by which we are to overcome the Difficulty of those Virtues, and to acquire and perfect them. The first of these, for Distinction fake, we will call the Heavenly Part of the Christian Life, it being that part of it which we sha! lead in Heaven, after we have learnt it here upon Earth; The second I shall call the Warfaring or Militant Part of the Christian Ę 3

Life, Life,which is peculiar to our Earthly State,wherein we are to contend and strive with the manifold Difficulties which attend us in the Exercise of those Heavenly Virtues. Both which, I conceive, are implied in those words of the Apostle,Phil.j.27. Only let your Conversation be as becometh the Gospel; where the Greek word tonieusole, which werender, Let your Conversation be, strictly signifies, behaving our selves as Citizens ; or which, if we may have leave to coin a word, may be fitly rendered, Citizen it as becomes the Gospel. For the word implies that those of whom he speaks, were Denizens of some Free City; for so the word moniteupa, which Phil. iii.20. is rendered Conversation, striály denotes a Citizenship, from worítal, Citizens; and is of the same import with moned, which Ats xxii. 28. is translated a Freedom, i.e. of the City of Rome, which denotes the State and Condition of those, who, though they dwelt out of that City, and sometimes remote from it, had yet the Jus Civitatis Romana, the Priviledges of it belonging to them. For thus Cicero describes it, Omnibus Municipibus duas effe Patrias, unam Naturæ, abteram furis, Catonis Exemplo, qui Tufculi natus, in Populi Romani Societatem susceptus eft : j.e. "All such as are made free of the City have wtwo Countries, one of Nature, the other of

Law; as Cato, for instance, who was born at to Tusculum, and afterwards admitted a Citizen

of Rome. Which exactly agrees with the Nature of this Heavenly moniteup.ee, or Citizenship, which the Apostle here attributes to Christians, who though they belong at present to another Country, and live a great way off from the

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Heavenly City; have as yet no Domicilium in Vrbe, no actual possession of any of its blessed Manfions; are notwithstanding Free Denizens of it, and have by Covenant a Right to all those blessed Priviledges which its Inhabitants do actually enjoy. From whence it is evident, that the horizedech, in that Text, refers to their being Citizens of Hea-ven, and as such, it earnestly exhorts them to behave themselves; to live as those who being now in a remote Country are yet συμπολίται των αγίων, asthe Apoftle expresses it, Eph. ii. 19. 1. é. FellowCitizens with the Saints above; that are connatura. liz'd with them into that Heavenly Commonwealth. And being thus understood, the Apostles Advice will comprehend it in both those kinds of Means which I have before described. For, to live as Citizens of Heaven, is, First, to live like those who are the Inhabitants of Heaven, to imitate their blessed Manners and Behaviour, in doing the Will of God upon Earth, as it is done by them in Heaven; and this takes in the Practice of all those Heavenly Virtues of which the Religion of the End consists : Secondly, To live like those that have a moniteupa or Citizenship in Heaven, that are entitled by Covenant to the Priviledges and Immunities of it, but are as yet to win its Poffession by a continual Warfare and Contention with those manifold Difficulties and oppositions which lie in our way to it; and this cakes in the Practice of all those Duties in which the Religion of the Means consists. To live like Christians therefore, or as becomes the Gospel, is to live in the continual Use of both kinds of the Means of Happinels. So that the Christian Conversation consisting of these

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Two,

Two, is the only full and Adequate Means by which Heaven can be obtained.

But that I may make this more fully appear, I shall consider these two parts of it distinitly, and indeavour to shew how effectually each of them doth contribute in its kind, to our obtaining the Happiness of Heaven. And first, I shall begin with the Proximate Means, viz. The Practice of all those Heavenly Virtues, which are implied in the Religion of the End, and do make the Heavenly Part of the CHRISTIAN LIFE.

CHA P. III.

Concerning the Heavenly Part of the Chri

ftian Life, which is the Proximate Means of obtaining Heaven; Jewing what Virtues' it consists of, and how much

every Virtue contributes to the Happineß of Heaven.

V
JIRTUE in the general, consists in a fuit-

able Behaviour to the State and Capacities in which we are placed ; Now Man, who is the Subject of that Virtue we are here discoursing of, is to be considered under a threefold Capacity. The

First, Isofa Rational Animal; the

Şecond, Of a Rational Animal related to God; the

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