the works of faith, the labour of love, and the patience of hope; in the purity and humility of a child of light; in the conftancy and magnanimity which becomes one who has brought the body into fubjection, and has fet his affections on things above. This ftate of Perfection is well enough described by the rule of St. Bennet. Ergo bis omnibus humilitatis gradibus afcenfis, monachus mox ad charitatem, &c. The monk, having passed through these ferveral ftages of humility or mortification, will arrive at that love of God which cafteth out fear; by which he will be enabled to perform all things with eafe and pleafure, and, as it were, naturally, which before he performed with reluctancy and dread; being now moved and acted, not by the terrors of bell, but by a delight in goodness, and the force of an excellent habit: both which, Chrift by his Spirit vouchfafes to increase and exalt in his fervants now cleanfed and purged from all fin and vice.

2. This notion of Perfection proves all men to lie under an obligation to it: for as all are capable of an habit of holiness; fo is it the duty of all to endeavour after it. If Perfection were indeed an angelical ftate; if it did confift in an exemption from all defects and infirmities, and in fuch an elevation of virtue, to which nothing can be added; then, I confefs, all dif

courfes

age

courses of it, and much more all attempts after it, would be vain, and infolent too. If again, it did confift in fome heroick pitch of virtue, which fhould appear to have fomething fo fingular in it, as fhould make it look more like a miracle than a duty, it were then to be expected but once in an from fome extraordinary perfon, called to it by peculiar infpiration and extraordinary gifts. But if Chriftian Perfection be, as I have proved, only a well confirmed babit in goodness; if it differ from fincerity only, when fincerity is in its weakness and infancy, not when grown up; then 'tis plain, that every Chriftian lies under an obligation to it. Accordingly the fcripture exhorts all to perfect holiness in the fear of God, to go on to Perfection, Heb. vi. and it affigns this as one great end of the inftitution of a standing miniftry in the churches of Chrift, namely, the perfecting the faints, the edifying the body of Chrift; till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unte the measure of the ftature of the fulness of Chrift, Ephef. iv. 12, 13. And hence it is, that we find the apostles pursuing this great end, by their prayers and labours, earneftly contending and endeavouring to prefent all Chriftians perfect before God, I Theff. iii. 10. Night and day prying exceedingly, that we might fee your face, and might perfect

that

that which is lacking in your faith, Colof. i. 28. When we preach, warning every man, and teaching every man in all wisdom, that we may prefent every man perfect in Chrift Jefus, fee 1 Pet. v. 10. Colof. iv. 13. Nay further, the fcripture frequently puts us in mind, that they are in a state of danger, who do not proceed and grow in grace, and prefs on towards Perfection. Now all this is very eafily accountable, taking Perfection for a well fettled babit of holiness; but on no other notion of it.

3. This account of Perfection removes thofe fcruples which are often started about the degrees of holiness and measures of duty, and are wont to difturb the peace, clog the vigour, and damp the alacrity of many well-meaning and good people. Nay, many of acute parts and good fearning are often puzzled about this matter: fome teaching, that man is not bound to do this beft; others on the quite contrary, that he is fo far bound to it, that he is always obliged to pursue the moft perfect duty, to chufe the most perfect means, and to exert the utmost of that strength, and act according to the utmost of that capacity with which God has endowed him. Now all these things, when we come to apply thefe general doctrines to particular inftances, and a vaft variety of circum ftances, have fo much latitude, ambiguity,

and

and uncertainty in them, that men of tender confciences, and defective underftandings, reap nothing from fuch highflown indefinite difcourfes, but doubts and fcruples. It requires a strong and penetrating judgment to refolve what is the utmoft extent of our power and capacity what the best mean, and what the most perfect duty, when many prefent themfelves to us, and all variously circumftantiated. But now, as I have ftated matters, we are bound indeed to purfue and labour after growth and improvement in the love of God, and charity towards our neighbour, in purity, humility, and the like. And this we shall certainly do, if we be fincere; in other matters we are left to our prudence, and if the error of our choice proceed only from an error in judgment, and a corruption in our hearts, we are fafe enough.

4. 'Tis very eafy to discern now where we ftand in reference to Perfection; how remote we are from it, or how near to it. For the nature of an habit being plain and intelligible, the effects and properties of it obvious to the meaneft capacity, 'tis eafy to determine, upon an impartial examination, whether we be habitually good or not, or what approaches we have made towards it. And because this is a matter of no fmall importance, and men are generally

back

backward enough to advance too far into fuch reflections and applications, as may breed any disturbance to their peace, or any diminution of their good opinion for themfelves, tho' neither the one nor the other be too well grounded; I fhall not think my time mispent, if I here take this task upon me; and endeavour by feveral particular deductions, to lay every man's ftate as plainly open to his view as I can.

1. Then, from the notion I have given of Perfection, it appears, that if a man's life be very uneven, unconftant, and contradictory to itself; if he be to day a faint, and to morrow a finner; if he yield to day to the motives of the gospel and impulfes of the fpirit, and to morrow to the follicitations of the flesh and temptations of the world, he is far from being perfect; fo far, that there is not ground enough to conclude him a fincere or real, tho' imperfect, convert. The only certain proof of regeneration is victory; he that is born of God, overcometh the world, 1 John v. 4. faith, tho' it be true, is not presently saving and justifying, till it have fubdued the will and captivated the heart, i. e. till we begin to live by faith; which is evident from that corn in the parable, which tho' it fhot up, yet had it not depth of earth, nor root enough, and therefore was withered up, and brought forth no fruit. Regret

and