life is attended with a happy death, and that is attended with a more happy life. God is the rewarder of moral virtues, with temporal blessings, but he is the eternal reward of godly sincerity. This is the first notion of perfect holiness in the present

state.

2. There is an integral perfection of holiness: that is, an entire conjugation of all those sanctifying graces of which the image of God consists. The new creature in its forming is not like the effects of art, but the living productions of nature. A sculptor in making a statue of marble, finishes the head, when the other part is but rude stone. But all the parts of a child in the womb, are gradually formed together, till the body is complete. The Holy Spirit in renewing a man, infuses a universal habit of holiness, that is comprehensive of all the variety of graces to be exercised in the life of a christian. As the corrupt nature, styled the old man, is complete in its earthly members, all the lusts of the flesh, both of the desiring and angry appetite, and disposes without the corrective of restraining-grace, the natural man to yield to all temptations: he will be fierce with the contentious, licentious with the dissolute, intemperate with the drunkard, lascivious with the impure, impious with the scorners of religion. Thus the divine nature, styled the new man, is complete in all spiritual graces, and inclines and enables the sanctified to do every good work. The fruit of "the Spirit, is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance." Although they are distinguished in their activity, and particular objects, yet they always are joined in the same subject, and concentrate in God, who is immutably holy and one. They are mixed in their exercise without confusion: as in a chorus, the variety of voices is harmonious and conspiring. Spiritual graces according to the degrees of their perfection, such is the degree of their union. Every real saint is conformed to Christ, of whom he receives grace for grace." There are spiritual gifts of arbitrary dispensation: "the word of wisdom, the word of knowledge, the gifts of healing, the works of miracles," are separately given. 1 Cor. 12. But when the Spirit prepares a soul for his habitation, he purifies it from sin, and adorns it with every grace: if there be a defect of any grace, the opposite sin in its power remains in the soul, and makes it impossible for the Holy Spirit to dwell there.

It is to be observed, that when a promise is made to any particular grace in scripture, that grace is to be considered in union with other graces. Our Saviour tells us, "Whoever believes shall be saved:" and St. Paul, inspired by the Spirit of our Saviour, saith, "That faith separate from charity is of no avail for salvation. Though I have all faith, so that I could remove mountains, and have not charity, I am nothing." A faith that does not work by love, and is not productive of obedience, is of no saving efficacy. St. James puts the question, "What doth it profit, my brethren, though a man says, he hath faith, and hath not works? Can faith save him?" It is evident it does not for nothing asserts or denies more strongly than a question. He that does not by faith in the Son of God live a holy life, must die for ever. St. John assures us, "That we are in a state of favour with God, if we love the brethren. We know that we have passed from death to life, because we love the brethren." 1 John 3. 14. But the sincerity of our love to the children of God, is "proved by our love to God, and keeping his commandments," 1 John 5. 2. and is inseparable from it. Wherever salvation is promised to a particular duty, it must be understood in a collective sense. We read, "Whoever shall call upon the name of the Lord, shall be saved:" Acts 2. 21. but a prevailing prayer must proceed from a holy person, "that keeps the commands of God, and does those things that are pleasing in his sight." 1 John 3. 21. The prayer must be mixed with faith and fervency: "The effectual fervent prayer of a righteous man avails much." James 5. 16. The connexion of saving graces cannot be broken. St. Peter excites us, "to give all diligence to add to our faith," in the mysteries of godliness, "virtue;" an active power to render it lively and operative, otherwise faith is a mere speculative dead assent: "To virtue, knowledge ;" prudence to direct its exercise in the seasons wherein, and the manner how our duties are to be performed: "To knowledge, temperance," to regulate our appetites and enjoyments in the use of things pleasing to the senses: "To temperance, patience," to endure the evils to which we are exposed in this lower state; which is equally, if not more necessary and excellent: for human nature is more affected and tempted by sharp pains and grief, than delighted with pleasure: without the exercise of these graces, our religion will be by fits and flashes, with interrupting in

tervals: "To patience, godliness;" that is, a respect to the commands of God as our rule, and his glory as our end, that is distinguished from mere morality, that proceeds only from human reason, and respects the civil happiness: "To godliness, brotherlykindness" a sincere love to all of the same heavenly extraction, in whom the image of God shines: "And to brotherly-kindness, charity:" that extends to all the partakers of our common nature. All spiritual graces take their residence together in the soul; not one singly enters, and keeps entire possession. Our Saviour tells the young man who had lived so regularly, that he was lovely in his eyes; "If thou wilt be perfect, go and sell all, and give to the poor, and come follow me." He wanted charity and self-denial to make his obedience entire.

3. There is a comparative perfection: this in scripture is intellectual or moral.

(1.) Intellectual perfection. The apostle excites the Hebrews, "Wherefore leaving the doctrine of the beginning of Christ, let us go on to perfection:" Heb. 6. 1. to more eminent degrees in the knowledge of the gospel, both of the supernatural doctrines of the gospel, or the duties contained in it. Of the first the apostle is to be understood, "We speak wisdom among those that are perfect:" that is, declare divine mysteries to those who are prepared to receive them. The light of nature declares the being of God, and his essential perfections, wisdom, power, and goodness, shining in his works; but not his counsels, in order to our salvation: "No man hath seen God at any time: the onlybegotten, which is in the bosom of the Father, he hath declared him." John 1. 18. There are some notices of good and evil, of virtue and vice, by the instructive light of reason, but not suf ficient to inform us of our full duty. The discovery of the purity and perfection of the moral law is from God. The gospel, like a clear and equal glass, that discovers the beauties and blemishes of the face, makes known to us what defiles, and what beautifies the soul.

Now it is our duty to increase in knowledge, both in the extent and degrees, and in the quality and efficacy of it.

1st. In the extent and degrees. There is a mutual dependance of divine truths; one illustrates and infers another: there is an harmonious agreement between them: one supports another;

and it is our duty to apply our minds intensely to understand them. How many that have the revelation of the gospel, are mean proficients in the school of heaven! Of these the apostle speaks with reprehension, "They needed to be taught again, the first principles of the oracles of God; and are become such that had need of milk, and not of strong meat: whereas others were come to full age, and had their senses exercised, to discern more perfectly good and evil." How many professors need the first principles of religion to be planted in them? They pretend to exempt their ignorance from discredit, that it only belongs to the ministers of the word to study the mysteries of religion: but it is of infinite consequence, "they should be wise to salvation." Our Saviour tells us, "This is life eternal, to know thee to be the only true God, and Jesus Christ whom thou hast sent." The dispensation of the gospel is a state of perfection: it is the full and final declaration of God's will, in order to our future blessedness it is not a provisional establishment as the levitical law: there is no other alliance to be made between God and men; no other sacrifice to be offered for sin: all the types and prophecies are completely fulfilled in Christ. Now some understand more clearly and distinctly the contrivance and parts of our mysterious redemption; and are comparatively perfect. All the treasures of the world are in real value infinitely inferior to saving truths. There may be knowledge without saving grace: but no saving grace without knowledge. The understanding is the leading faculty conversion begins in the renewed mind; "Ye were darkness, now ye are light in the Lord." The gospel cannot be profitable for our holiness and comfort, but by the intervening of the enlightened applicative understanding; the conscience, that discovers the will of God to us, from whence our immediate obligation arises to obey it.

It is true, some doctrines of the gospel are fundamental, and some are perfective: some are not of that consequence and clearness as others; and the ignorance of them is not damning, nor the knowledge of them saving. But every divine truth is worthy of our attentive consideration, according to our capacity; for they contribute to our perfection. We should strive to advance in knowledge; that as the sun gradually ascends the horizon, till it gives light to the day, and day to the world; so our know

ledge of Christ should be more clear and extensive, till we are completely transformed into his glorious image: "When we shall see him as he is, we shall be entirely like him."

2dly. As our knowledge is more vital, affective and practical, it is more perfective of us. Divine truths have a goodness in them, and are not duly known, without a steadfast belief of their truth, and a just valuation of their goodness; when the conviction of the mind, and the consent of the will, is influential upon our lives. The knowledge of some things is merely speculative: one knows that the eclipse of the sun is from the interposing of the moon between that globe of light and our sight, and the mind acquiesces in the theory; for it is of no practical use: but the knowledge that sin separates between God and us, and intercepts the light of his countenance from shining upon us, is infinitely profitable to make us fearful to offend him, that we may not be deprived of the joyful sense of his love. Spiritual knowledge includes a correspondent permanent impression upon the heart, and in the life to the nature of sanctifying truths. In civil matters there is a knowledge of discourse and direction, and a knowledge of performance: and in holy things there is a knowledge of apprehension and in words, and a knowledge that "orders the conversation aright." The first is not only fruitless, but accidentally pernicious; according to Solomon's expression, "he that increases knowledge increases sorrow.". A smaller degree of knowledge of God and Christ that is productive of love and obedience, is far more valuable than a more large and accurate knowledge of the divine attributes, of the union of the natures and offices of Christ, that is not fruitful in good works: as a spot of ground cultivated according to its quality, is more profitable than a large field that lies waste.

(2.) Moral perfection is evident by a threefold comparison. 1. Of the saints with visible sinners. 2. Of the saints among themselves. 3. Of some eminent acts of grace with lower acts in the same kind.

1st. The comparison of saints with visible sinners, makes them appear as perfect. It is true, there is a mixture of principles in the best here, of flesh and spirit, inherent corruption, and infused grace, and the operations flowing from them accordingly are mixed. But as one who has not the brightest colours of white and red in the complexion, appears an excellent beauty, set off