Proficiency in the School of Chrift. The fame Obfervation might be made in reference to the other Virtues of Chriftianity; but I pafs over a large Induction of Particulars, to come to farther Confiderations of Chriftian Virtues in general.

Secondly, Let us confider their dependance upon one another. All Chriftian Virtues have fo great a Connection one with another, that it is impoffible to be Mafter of one in Perfection, without poffeffing at the faine Time feveral others. I have propofed to you only the Practice of seven Virtues; but as they are the most important, so it is not to be doubted, but that if you attain them in any confiderable Degree, you can be no Stranger to the other. Parts of your Duty. I fatisfy myself in pro pofing this fmall Number to you, that I may not diftract you by a great Multitude, and that I may make you diftinguish those which are the principal ones; to the End, that you may never be deceived, as fome are, who, instead of applying themselves to the Study of fome folid and important Virtue, ftop always át fuch as are lefs confiderable, and by Confe quencé never arrive at the Perfection of thofe that are moft fubftantial.

Thirdly, Let us confider those Methods which are propereft for attaining any, Virtue, that fo we may not be at a Lofs in employing our Endeavours to the best Purpose, and in fucceeding in our Attempts.

1.

1. Do

1. Do nothing that is contrary to the Virtue you propofe to attain. This is the first Step that must be made to root out the Vice that is contrary to it. For Example; If you propofe any Progress in Humility, never entertain yourself with vain Thoughts, never speak in your own Praise and Commendation, never contemn or defpife any body, &c. This muft be your Rule in refpect to other Virtues, carefully to avoid fuch Acts as are contrary to the faid Virtues.

:

2. Practife the Acts of that Virtue you intend to acquire. This Step is fo neceffary, that without it all the others will fignify nothing. It is by Writing, that one learns to write; it is by Painting and Drawing, that one learns to draw and paint; and it is by prac tifing Virtue, that one learns it and grows perfect in it. Aík a Virtue of God never fo long, reflect upon it never fo feriously, read all the Books that treat of it, and hear the most excellent Preachers that recommend it, fet the best Examples of it before your Eyes, and make the firmeft Refolutions to attain it; yet if you never really practise it, nor exercife yourself in it, you fhall never be Master, of it. Set therefore immediately about this, Method; for it is in. humbling yourself, that you. become humble. It is in making frequent Acts of the Love of God, that you become enamoured with him; it is by patient, fuffering, without repining, that you learn

2

Patience; and it is by denying yourself, that you become mortified to the Things of this World. And let me advertife you of one Thing, that the longer you defer to practife any Virtue, the more difficulty and Pain you will find whenever you fet about it: When as, on the contrary, the fooner and the of tener you exercise yourself in it, you will, by Experience, find it more eafy and delightful.

3. Meditate upon it, and pray to God for it. When one has seriously for a long Time meditated upon a Thing, and confidered its Neceffity, Beauty, and Usefulness, it is eafily loved and fuck to. This is common to Virtue, with all other Things that are amiable; if you often dwell upon the Excellency of any Virtue, if you confider its Neceflity ar Advantage, the Example of Jefus Chrift, ..nd the Saints that have practifed, you will And it much more easy to exercise, whenever an Opportunity prefents itself to that Purpofe. Let therefore the folid Virtues I have recommended, be the Subject of your frequent Meditations: For by the vigorous and conftant Application of your Minds to them, you will find yourfelf animated to acquire them. To this we must join our hearty Prayers to God; and in order to be heard, you must afk with fuch a Faith as confifts in firmly believing you thall receive the Thing you defire, when you have performed thofe

thofe Conditions, upon which God has promifed to beftow it. You know, Courage is neceffary to do Violence to ourselves, and to overcome the Difficulty there is in the Practice of Religion: And it is from God only we can expect this Strength and Affiftance, who must often be applied to for the Influences of his holy Spirit, that we way be able to mortify our Paffions and abound in every Virtue.

4. Examine yourself concerning it. The frequent Reflection that we make in the Examination of our Confciences, is a good Means to advance our Progrefs in any Virtue. Upon thofe Occafions you must not only call yourself to an Account for your Sins, but alfo for your Virtues, to fee how you advance in your fpiritual State: what Occafions have prefented of practifing any Virtue, and how you have behaved yourself in relation to them; and this not only in general, but particularly in refpect to the Virtue you defign to acquire, and is the Subject of the Day's Meditation: In order to this at your Morning Devotions, make a firm Refolution of practising that particular Virtue that Day. If in the Day-tiine you omit any Occafion that prefents for the putting it in Execution, immediately afk God's Pardon, and call upon Jefus for fresh Strength. In the Evening, when you recount the Actions of the whole Day, particularly reflect upon the

Pro

Progress you have made in the fame Virtue; compare the Advance you have that Day made, with the Profit you reaped the Day before; form new Regulations to neglect nothing that may poflibly tend to make you perfect in this Virtue.

5. OVERCOME all thofe Obftacles and Hindrances which oppofe the Practice of this Virtue. Thefe Objects are either particular or general: The particular ones relate to your na tural Temper and Conftitution, and take their Rife from your Humour and your Inclinations. It is poffible you may be naturally Choleric, now this is an Hindrance to Meek, nefs and Charity: You may be fanguine, and naturally of a foft and gay Temper, given to Pleasure: now this is an Obftacle to Self-denial and Mortification: You are, it may be, of a melancholy Difpofition, touchy and pofitive: now this is an Obftacle to Patience: You are inclined to Complaifance, and to aim at the good Opinion of Men, and to diftinguifh yourfelf from others; now this is an Obftacle of Humility. These Hindrances must be pulled up by the Roots, and Nature must be refifted, if we defign to cultivate her to Purpose; you must overcome your Humour, do Violence to your Inclinations, if ever you mean to fee the Seed of Virtue thrive in your Soul.

Now the general Obftacles which must be conquered, are Cowardice and Inconftancy,

Self