and labour against. Nor was St. Austin so little acquainted with the power of the gofpel, and of the spirit, as not to be well enough affured that man might be habitually good, and that fuch were influenced and acted by a firm faith, and a fervent love, and well-grounded hope. The difpute between them then, concerning Perfection, did not confift in this, whether men might be habitually good? This was in reality acknowledged on both sides: nor, whether the best men were fubject to defects? For this too both fides could not but be sensible of: but in these two things especially; First, What was to be attributed to grace, what to nature? and this relates not to the definition or effence of Perfection, but to the fource and origin of it. Secondly, Whether those irregular motions, defects, and errors, to which the best men were fubject, were to be accounted fins, or not? neither the one side nor the other then, as far as I can difcern, did in truth mistake the nature of human Perfection: each placed it in habitual righteousness; the one contended for no more, nor did the other contend for less, in the perfect man. And when the one afferted him free from fin, he did not affert him free from defects: And while the other would not allow the best man to be without fin, they did not by fin understand stand any thing else, but such disorders, oppofitions to, or deviations from the law of God, as the Pelagian himself must needs own to be in the perfect man. The difpute then was not, what man might or might not attain to? for both fides agreed him capable of the same habitual righteousness; both sides allowed him fubject to the fame frailties: but one fide would have these frailties accounted fins, and the other would not.

Numerous indeed have been the controverfies between the popish and reformed churches, about precept and counsel, mortal and venial fin, the possibility of fulfilling the law of God, the merit of good works, and fuch like. But after all, if we enquire what that height of virtue is to which the best of men may arrive; what those frailties and infirmities are, to which they are subject; 'twere, I think, eafy to shew, that the wife and good are on all hands agreed about this. Nor does it much concern my present purpose, in what sense, or on what account Papists think fome fins venial, and Protestants deny them to be fo; fince neither the one nor the other exempt the perfect man from infirmities, nor affert any other height of Perfection, than what consists in a confummate and well-established habit of virtue. Some

men may, and do talk very extravagantly; but it is very hard to imagine that sober and pious men should run in with them. Such, when they talk of fulfilling the law of God, and keeping his commandments, must surely understand this of the law of God in a gracious and equitable sense : And this is no more than what the fcripture asserts of every fincere Chriftian. When they talk of I know not what transcendent Perfection in monkery, they must furely mean nothing more, than that poverty, chastity, and obedience, are heroick instances of faith and love, of poverty of spirit, and purity of heart; and that an Afcetick discipline is the most compendious and effectual way to a confummate habit of righteousness. Finally, By the distinction of precept and counsel, such can never intend furely more than this, that we are obliged to fome things under pain of damnation; to others, by the hopes of greater degrees of glory: for 'tis not easy for me to comprehend, that any man, whose judgment is not enslaved to the dictates of his party, should deny either of these two truths. 1. That whatever is neither forbidden nor commanded by any law of God, is indifferent. 2. That no man can do more than love the Lord his God with all his heart, with all his foul, and with all his might, and his neighbour as himself. I say, there is no degree or instance of obedience, that

:

is not compriz'd within the latitude and perfection of these words. But whatever fome of the Church of Rome, or it may be the greater part of it may think; this, 'tis plain, was the sense of the ancients. St. Austin (a) could never understand any (a) Quamerit or excellence in those things that cunq; non jubentur, were matter of counsel, not precept, unless fed fpeciathey flowed from, and had regard to the li confilio love of God and our neighbour. And monentur. Caffian's (b) excellent Monks resolved all fiunt, cum the value of fuch things to confift in their referuntur tendency to promote apoftolical purity and dum Deum, charity. And Gregory Nazianzen (c) & proxithought it very extravagant, to pretend to ter Deum, be perfecter than the rule, and exacter than Aug.Ench.

the law.

ad diligen

mum prop

cap. 121.
(6) Ac pro-

The Quakers have made much noise and inde ea ftir about the doctrine of Perfection, and quibus qualitates fiahave reflected very feverely on others, as tutas videfubverting the great design of our redemp- mus, & tion (which is deliverance from fin) and tempora; upholding the kingdom of darkness: but obfervata with what justice, will easily appear when fanétifiI have represented their fenfe, which I miffa non will do very impartially, and in as few pulluant,

C3

& quæ fie

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and Media effe manifestum eft, ut pu

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(d) A Key and plain words as I can. Mr. W. P. (d opening, tells us, That they are so far infallible ana perfect, as they are led by the Spirit. This is indeed true, but 'tis mere trifting: for this is an infallibility and perfection which no man denies, who believes in the Holy Ghost; fince whoever follows his guidance must be in the right, unless the Holy Ghost himself be in the wrong. He urges, 'tis true, a great number of fcriptures to shew (they are his own words) that a state of Perfection from fin (thơ not in fulness of wisdom and glory) is attainable in this life; but this is too dark and

short a hint to infer the fenfe of his par(e) Princi- ty from it. Mr. Ed. Burroughs (e) is Truth, &c. more full: We believe (faith he) that the Saints upon earth may receive forgiveness of fins, and may be perfectly freed from the body of fin and death, and in Chrift may be perfect and without fin, and may have victory over all temptations, by faith in Jesus Christ. And we believe every faint, that is called of God, ought to press after Perfection, and to overcome the devil and all his temptations upon earth: and we believe, they that faithfully wait for it, shall obtain it, and shall be presented without fin in the image of the father; and fuch walk not after the flesh, but after the Spirit, and are in covenant with God, and their fins are blotted out, and remem. bered