it, good works. Of both which I will now speak a little more particularly. §. 2. Of that perfection of holiness which conftitutes the ftate of zeal. Here I will inquire into two things. 1. Whether the perfect man must be poffeffed of all the treasures of goodness; whether he must be adorned by a confluence, and an accumulation of all vir tues. 2. What height of virtue, what degree of holiness, he may be fuppofed to arrive at. 1. Of the extent of righteousnefs. It is generally thought, that univerfality is as effential and neceffary a property of gofpel-righteousness, as fincerity and perseverance that there is an infeparable connexion and union, between all Chriftian virtues; fo that he, who wants any, must be concluded to have none: this want being, not like a blemish that diminishes the beauty, or a maim that weakens the ftrength; but like a wound that diffolves the frame and contexture of the natural body. This opinion is partly built reajon, which tells us, that there is a native luftre and beauty in all virtues; and therefore there is no one in the whole fyfDd 2 upon tem tem of morality, but must be lovely and amiable to a good mar. Partly upon fcripture, in which we find the Chriftian reprefented, as holy in all manner of converfation, 1 Pet. i. 15. Perfect in every good work, Heb. xiii. 21. As filled with all the fulness of God, Eph. iii. 19. As fruitful in every good work, Col. i. 10. and exhorted in the moft comprehenfive terms imaginable, to the practice of every virtue. Finally, brethren, whatfoever things are true, whatsoever things are honeft, whatsoever things are juft, whatfoever things are pure, whatfoever things are lovely, whatsoever things are of good report; if there be any virtue, if there be any praife, think on these things. To which may be added numerous texts, importing, that faith is a principle of univerfal righteoufnefs; and that the fear and love of God, do equally oblige us to all his commandments; and that the violation of one involves us in the guilt of all. And the refult of all this feems to be plainly this, that the whole chain of graces is diffolved and loft, if there be but one link wanting. But at this rate, as the fincere man must be endowed with all manner of virtues, fo must the perfect excel in all: but the one and the other affertion, if we confider things clofely, feems to have in them infuperable difficulties. There is a vast variety in the natures of men, in the states and and conditions of life, and in the kinds and degrees, as well as of the fanctifying. as of the miraculous gifts of God. St Paul tells us, every man has his proper gift of God, I Cor. vii. 7. From whence it feems naturally to be inferred, that every man is not capable of attaining to an excellence and eminence in every virtue. Experience tells us, that there are different kinds of natures, as well as foils; and that fome kinds of virtues, like fome kinds of feed, will thrive better in one than in another. Nor does grace alter the matter much; fince it generally accommodates it felf to nature. Laftly, it feems very hard, that every man should have the virtues of all men, of all states, of all capacities; every particular member, the virtues of the whole Church; the beauty and ftrength of the Church, as well as of the natural body, or common-wealth, confifting, not in the all-fufficiency of every member, but in that variety of gifts and graces, that cements and unites, enriches and fupports the whole. To come to the matter of fact; I read of the faith of Abraham, the meekness of Mofes, the patience of Job, the love of Mary Magdalen, the zeal of St. Peter, and the labours and travels of St. Paul; which firmness and conftancy is too mean a name for. These virtues feem therefore, to have been the peculiar excellencies of thefe Dd 3 per perfons; and to have fhone in them with more tranfcendent luftre, than any other : these seem to have been the virtues, for which grace and nature eminently qualified them; and to which the providence of God more immediately and directly called them. All this confidered, feems it not enough to come up to the perfection of these great men? May it not fuffice to excel in these virtues, which nature, grace, and providence prefcribed? May not the perfect be allowed to want, what he does not need? Would not one think, that, in many refpects, it were enough for him to be free from this or that vice, rather than to expect that he should be adorned with this or that virtue, which he has no use for? Efpecially, if by virtue we understand strictly, such a habit as enables us to act easily and delightfully. To adjust this matter; 1. The perfect man muft, as I have proved before, not only be fet free from the dominion of fin, but also abstain even from a fingle act of prefumptuous wickedness : he muft neither criminally omit a duty, nor deliberately commit any thing repugnant to it. 2dly, He must be endowed with spiri tual wisdom and understanding, with faith, hope, charity, with the graces which I will call call univerfal, becaufe neceffary and indif penfable to all as Chriftians, abftracting from their particular capacities and relations; and that too in an eminent degree, fo as to be strong in the grace which is in Chrift Jefus, 2 Tim. ii. 1. This will render him holy in all manner of converfation, and thoroughly furnished to all good works. Thefe two things conftitute univerfal righteous ness, compleat the perfect man, and fully fatisfy the texts alledged; or, if not, what follows will. 3dly, He muft excel in thofe virtues which are moft natural. I call thofe virtues natural, to which grace and nature most powerfully difpofe and incline him ; for thefe he feems to be defigned by God; thefe will foon grow up to maturity; and much will be their fruit, and great their beauty. I do not all this while fuppofe, that the perfect man ought not fo far to fubdue and rectify his temper, as not only to overcome the fin of his conftitution, but in fome degrees poffefs the virtue that is most repugnant to it. But to expect him to be eminent here, is, I doubt, too hard and unreasonable. For here, when he has bestowed much pains and travel, much care and coft, his progress may not be fo much, as where he bestowed leaft. But here I must add two cautions; the one is, that Dd 4 no |