SERM.prefs towards the mark for the prize of the VIII. high calling of God in Chrift Fefus.

To understand this subject the better, it is to be remember'd, that perfection in love is really perfection in all religion and all virtue, for love is the fulfilling of the law. Our whole obedience to God is comprehended in love to him, as the root and principle of it. And that this is the true fense of our facred author, will appear from what he fays in the 5th chapter of this epiftle and the 3d verfe, This is the love of God that we keep his commandments: not only it is the best evidence of our love; it is the thing itself. And in the 2d chapter and 5th verfe, Whofo keepeth his word, in him verily is the love of God perfected. Our love to God is that dutiful and affectionate respect we owe him as the moral governor of the world, which certainly, therefore, implies obedience, or doing fincerely and conftantly what we know he requires. And for charity, or the love of our neighbour, St. Paul teaches us, that it directly includes all the duty we owe him, not only the offices of beneficence and mercy, but of justice, fidelity, and whatever else is required from one man to another; for he fays, Rom. xiii. 9. For this, thou shalt

not

not commit adultery, thou shalt not kill, thou SERM. fhalt not feal, thou shalt not bear false wit- VIII. nefs, thou shalt not covet, and if there be any other commandment (directing our behaviour to our fellow-creatures of mankind) it is briefly comprehended in this faying, namely, thou shalt love thy neighbour as thyself. But, tho' this is the fubftance of that wherein we must be made perfect, that we may have boldness in the day of judgment, it is neceffary to add, that the facred writers fometimes fpeak of religious perfection in a comparative sense. They distinguish christians into children and grown men, and exhort us always to endeavour that we may advance from the one of these states to the other; the former are the fincere, but weak difciples of Christ, in whom are the true, though low beginnings of religious virtue, so feeble that, as the apostle speaks, they are like children tofs'd to and fro with every wind of temptation; they often fail, and are always endeavouring to recover themselves; they are constantly inclin'd to do their duty, but perform it in fuch an imperfect manner, as fcarcely to be conscious of what is called the spiritual life, or the prevalence of good difpofitions. The perfect man is he in whom virtuous habits

have

SERM. have taken deep root, are fso confirm'd as to VIII. be fuperior to all temptations, and operate

with fuch eafe and pleasure that the mind cannot but be sensible of, and rejoice in the teftimony of confcience concerning its fincerity.

I hope it may not be amifs to mention fome particular inftances of virtue or diligence in duty, the eminent degrees whereof are in fcripture, particularly call'd perfection; fuch as, a conftant attention to ourselves, to our hearts, our tempers, and the principles of action in us, that we may fulfil our obedience to God, and be kept from offending him. This was the charge which the almighty, when he appeared to Abraham, and made a covenant with him, gave him, Gen. xvii. 1. Walk before me, always, as under my infpection, always ftudying to obtain my approbation, so shalt thou be perfect. A mind habitually rais'd above the world, having its affections not fet on things on earth, but things above, with a prevailing tafte for religious exercises and entertainments; this is not what every chriftian finds in himself, but wherever it is found, I think it may well be allow'd to belong to a character of eminence in piety; and fo does a customary vigilance

3

vigilance against all occafions and ways of SER M. VIII. offending. St. James fays, chap. iii. 2. If any man offend not in words, the fame is a perfect man. Again, eminency in the practice of charity, and mercy, is an important part of religious perfection, of which I fhall only give you one plain proof from the words of our Saviour, Matth. v. When he had earnestly recommended this virtue to his disciples, as 'tis evident his inftitution carries it higher than any other ever did, urging them to love their enemies, to blefs, to do good to, and pray for fuch, as curs'd, defpitefully used, and perfecuted them; the conclufion of that difcourfe is in these words, ver. 48. Be ye therefore perfect, as your father who is in beaven is perfect; which are thus varied in Luke vi. 36. as the conclufion of the fame difcourfe, be ye therefore merciful, as your father is merciful; intimating, that the most extenfive difinterefted goodness and mercy is true moral perfection, and the best imitation of the Deity which the human nature is capable of. And lastly, by a perfevering patience and fteddy adherence to the cause of truth and virtue, under all the difficulties, afflictions, and perfecutions we meet with in

SERM.life, we are made perfect in love. This VIII. will appear plainly to an attentive perfon

from the nature of the thing, for what better evidence can there be of the strength, and indeed the perfection, fuch as we can attain, of good principles, than an inviolable adherence to them, and acting upon them conftantly under the fevereft trials. And the apostle James has taught us so in express words; * Let patience have her perfect work, that ye may be perfect and intire, wanting nothing. Having thus fhew'd you wherein the perfection of love confifts, or what is meant by our being made perfect in it, I proceed

Secondly, To confider the happy effect of this perfection, which is establishing our hearts in the expectation of the future judg ment, as giving us boldrefs in it, and cafting out all tormenting and disquieting fear. At our entrance on this part of the fubject, it is neceffary to obferve, that as the mind of man rests with satisfaction in the discovery of truth, with different degrees of fatisfaction, however, according as the truth dif covered is apprehended to be of importance to itself, so there are different kinds and degrees of evidence. There are self-evident propofitions,

* James i. 4.