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fins and flips of life, and on that oppofition which the law of the body maintains against the law of the mind, in fome degree or other, in the beft men. This confideration forced the bishop of Condome to that plain and honeft confeffion; Itaque Juftitia noftra, licet per charitatis infufionem fit vera, &c. Tho' our righteousness, because of that love which the Spirit fheds abroad in our heart, be fincere and real; yet it is not abfolute and confummate, becaufe of the oppofition of concupifcenfe fo that it is an indifpenfable duty of Chriftianity, to be perpetually bewailing the errors of life: Wherefore we are obliged humbly to confefs with St. Austin, that our righteouf nefs in this life confifts rather in the pardon of our fins, than in the perfection of our virtues. All this is undoubtedly true, but concerns not me: I never dream of any man's paffing the courfe of life without fin nor do I contend for fuch a Perfection as St. Auftin calls abfolute, which will admit of no increase, and is exempt from defects and errors. Tho' on the other hand, I confefs, I cannot but think, fome carry this matter too far; and while they labour to abate the pride and confidence of man, give too much encouragement to negligence and prefumption. I cannot fee how frequent relapfes into deliberate a&s of wickedness can confift with a well-set

tled

tled and established babit of goodness. The heat of difpute in fome, and a fort of implicite faith for their authority in others, has produced many unwary expreffions, and I doubt very unfound and pernicious notions about this matter.

CHA P. III.

Several inferences deduced from the true notion of Perfection. With a plain method how perfons may judge of their present State. The difference between the extraordinary primitive converfions, and those which may be expected in our days, with a remark about infused babits.

HA

AVING in the two former chapters fixed the notion of religious Perfection, and proved it confonant to reafon and fcripture; and not fo only, but also made it appear, that it is countenanced by the unanimous confent of all, who have ever handled this fubject: I have nothing now to do, but by way of inference to reprefent the advantages we may reap from

it.

1. It is from hence plain, that Perfection must not be placed in fantastick speculations or voluntary obfervances, but in the folid and useful virtues of the gospel; in

the

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 his omnibus humilitatis gradibus afcenfis, monachus mox ad charitatem, &c. The monk, having passed through these feveral 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 ease and pleasure, 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 vouchsafes to increafe and exalt in his fervants now cleansed 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

courfes 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 should 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 age 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 habit 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 scripture 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 institution 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, unto 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, earnestly 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

I

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 peo, ple. Nay, many of acute parts and good learning are often puzzled about this matter: fome teaching, that man is not bound to do his beft; others on the quite contrary, that he is fo far bound to it, that he is always obliged to pursue the most perfect duty, to chufe the molt perfect means, and to exert the utmost of that strength, and act according to the utmost of that ca pacity 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 circumftances, have fo much latitude, ambiguity,

and

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