Spiritual Perfection

I now come to discourse of the perfection of holiness, the sublime object and aim of the desires and endeavours of sincere Christians. I shall premise there is a threefold perfection of grace, and the perfection of glory.

First. The perfection of innocence. God made man upright, in the bright image of his holiness. The excellency of the efficient cause, infers the excellency of the effect: and the final cause was for his own glory, and man's happiness, in order to which he was endowed with those moral perfections, as qualified him to obtain that end. There was an exact regularity in all his faculties: the enlightened mind directed the will, the will commanded the affections, the affections ruled the senses. He had power to stand, but was free to fall: with his original perfection there was a possibility of sinning and dying. The eyes of his mind were clear, discovering his duty and felicity; and the assisting grace of God was like the sun shining in the air to actuate his visive faculty; but he wilfully shut his eye, and fell from that height of happiness into a pit without a bottom.

Secondly. The perfection of grace: this in the language of scripture signifies uprightness and sincerity, and is attributed to the saints in several respects, which I will particularly consider.

Thirdly. The perfection of glory. This implies a union of all excellencies in a sovereign degree. The church in the present state is compared to the moon, that receives light from the sun in half its globe, but in the next state will be filled with light as a ball of crystal penetrated by the sun-beams. The church shall be "glorious in holiness, without spot or wrinkle, or any such thing." Natural righteousness was of short continuance, as nature left to itself always is: but the supernatural state is not only "undefiled, but fades not away.* The perfection of paradise was frail, for man in his best state was changing: from this root his ruin sprang: but the perfection of heaven is immutable, for there God "is all in all." His influxive presence is the productive and conservative cause of their holiness and blessedness.

I will now consider the perfection of grace that is attributed to the saints in the present state.

1. There is an essential perfection, that consists in the unchangeable nature of things, and is absolutely requisite to the kind. A gradual perfection belongs to individuals, and is various: all gold is not refined to the same degree and height of purity: but true gold, though in the lowest degree of fineness, will endure the furnace and the touchstone, and by that trial is discerned from counterfeit metal. There are different degrees of active heat in fire: sometimes it flames, but always burns, if fed with combustible matter.

Now the essence of true holiness consists in a conformity to the nature and will of God, whereby a saint is distinguished from the unrenewed world, and is not actuated by their principles and precepts, not governed by their maxims and customs.

There are different degrees of holiness in the saints, but sincerity is inseparable from the being of it.

(1.) This includes a conformity in the heart and life to God. As a good complexion flourishes in the countenance from the root of a good constitution within: so real holiness shining in the conversation, proceeds from an internal principle of life seated in the mind and heart. The understanding esteems the precepts of God's law, as best in themselves, and best for us: the will consents to the sanctity and royalty of the law. David declares, "I esteem all thy commandments to be right: and I hate every false way." If the divine will be the reason of our obedience, it will be impartial. Many elude duty, and deceive conscience by partial respects to the law: they will make amends for delinquencies in some things, by supererogating in others that are suitable to their carnal ease and interest. Thus the pharisees were mighty sons of the church, very accurate in sanctimonious forms, great pretenders to piety, but stained religion with injustice and un-charitableness. They pretended to love God, but hated their neighbour: they fasted twice a week, but devoured widows' houses: they were very nice in observing the numerous rites of religion, but neglected the duties of substantial goodness. There is not a more exact resemblance between the immediate sight of the face, and the sight of it by reflection in a clear and true glass, than the spirit of the old pharisees is like the formalist in every age. Thus among the papists, how many under the veil of virginity conceal the grossest impurities, and under the appearance of poverty, are covetous and rapacious? But our Saviour tells us, "unless our righteousness exceeds the righteousness of the scribes and pharisees, we cannot enter into the kingdom of heaven." If our obedience be not of equal extent to the rule, if there be an indulgence to contravene any precept, the words of St. James are decisive and convincing. "Whoever shall keep the whole law, and yet offend in one instance, he is guilty of all." In one allowed sin of omission or commission, there is a universal disobedience to the authority of the Lawgiver. Although the best saint on earth is not without sin, yet the least is without guile.

(2.) Sincerity produces constancy. There is a strict connexion between the leading faculties, and their inward operations, with the outward actions. According to the renewed temper of the mind and will, such is the tenor of the life. Pure religion and undented before God, that is exercised from divine principles, and eternal motives, will fortify a Christian against all temptations: He will neither be allured nor terrified from his duty.

Some when religion is in public esteem, are forward professors: but if the testimony of truth exposes them to reproach, as seditious and disloyal, and the consequences of that reproach, they will comply with the temper of the times to secure their secular interest. And as there are change of garments, summer and winter-garments: according to the seasons of the year, so they have change of religions as the times vary. Persecution discovers them to have been formal professors, without the spirit and depth of religion in their hearts. But sincere Christians are conspicuously such in the fiery trial. It is observed in digging wells in the hot months of July and August, if a vein of water flows, it is a sign of a lasting spring: thus if in the burning heat of persecution the profession of the pure religion is declared, it is an argument it proceeds from sincere grace, "that will he springing up to everlasting life." There are numerous examples of the holy martyrs, who despised the enraged world, as a swarm of angry flies, and turned persecution into a pleasure, and with undeclining fervour and courage persevered in the confession of Christ, till they obtained the crown of eternal life. Unfeigned faith and sincere love are the strongest security against apostacy: he that is found at the centre, is unshaken by storms. The double-minded, whose hearts are divided between the enlightened conscience, and their carnal affections, are "unstable in all their ways."

Some have short expiring fits of devotion: while they are in afflicting circumstances either by terrors of conscience, or diseases in their bodies, or disasters in their estates, they resolve to be regular and reformed in their lives, to walk circumspectly and exactly: but when they are released from their troubles, they degenerate from their designs, and falsify their resolutions, and like a lion slipt from his chain, that returns to his fierceness with his liberty, so they relapse into their old rebellious sins. The reason is, they were not inwardly cleansed from the love of sin, nor changed into the likeness of God. In all their miseries they were in the state of unrenewed nature, though restrained from the visible eruptions of it. But real saints have their conversation all of a colour: in prosperity and adversity they are holy and heavenly.

In short, sincere Christians study the divine law to know the extent of their duty, and delight in the discovery of it: they do not decline the strictest scrutiny. It is David's prayer, "Lord, search me and try me, and see whether there be any way of wickedness in me," and discover it to me that I may forsake it. Conscience will be quick and tender like the eye, which if any dirt be in it, weeps it out. There may be rebels in a loyal city but they are not concealed and cherished: the loyal subjects search to discover them, and cast them out: but the hypocrites "hate the light, because their deeds are evil:" they cherish a wilful ignorance, that they may freely enjoy their lusts. The sincere Christian aims at perfection: he prays, resolves, watches, mourns and strives against every sin. This is as necessary to uprightness, as it is impossible we should be without spot or blemish here: but the hypocrite, though he externally complies with some precepts of easy obedience, yet he will not forsake his sweet sins. Now if any sin be entertained or not renounced by a person, he is unregenerate, and a captive of satan: as if a bird be ensnared by one leg, it is as surely the prey of the fowler, as if it were seized by both wings.

I shall only add, sincerity commends us to God, it gives value to the meanest service, and the want of it corrupts the most eminent service. Jehu's zeal was a bloody murder, though the destruction of Ahab's family was commanded by God.

The consciousness of sincerity rejoices the living saint with present comfort, and the dying with the hopes of future happiness. The apostle, when surrounded with calamities/declares, "this is our rejoicing, the testimony of our conscience, that with simplicity, and godly sincerity, we have had our conversation in this world." 1 Cor. 1. 12. Hezekiah having received a mortal message by the prophet, addressed himself to God; "Remember, O Lord, I beseech thee, how I have walked before thee, in truth, with a perfect heart." Truth and perfection are equivalent; this was a reviving cordial in his dying hour. A sincere 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 seorners 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 Gdd 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. Whenever 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 as, "to give ail 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 performedi "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 intervals: "To patience, godliness;" that is, a respect to the commands of God as our rule, and his glory as onr end, that is distinguished from mere morality, that proceeds only from human reason, and respects the civil happiness: "To godliness, brotherly-kindness:" a sincere love to all of the same heavenly extraction, in whom the image ef 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 only-begotten, 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 sufficient 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 dependence 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 out 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 knowledge 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 by the presence of a blackmoor, so the beauty of holiness in a saint, though mixed with blemishes, appears complete, when compared with the foul deformity of sinners. Thus the opposition between them is expressed, "he destroys the perfect and the wicked." Job 9. 22. It is recorded of Noah, that he was a just and perfect man in his generation:" Gen. 6. in an age when wickedness reigned, when chastity was expelled from the number of virtues, and modesty was censured as a vice, when impiety was arrived at the highest pitch, and the deluge was necessary to purge the world from such sinners: then the sanctity and piety of Noah shined as brightness issues from the stars. He appeared perfectly good, compared with the prodigiously bad.

2dly. In comparing the saints among themselves, some are styled perfect. There are different degrees among sinners: some are so disposed to wickednes, that they may be denominated from as many vices that possess their souls, as the evil spirit in the man spoken of in the gospel, answered, his name was Legion, from the number of devils that possessed him. They drive through all the degrees of sin so violently and furiously, that compared to them, other sinners seem innocent, and are far less obnoxious to judgment.

Thus there are singular saints whose graces are so conspicuous and convincing, and a universal holiness appears in their conversation, as make them venerable among the vicious; their presence will restrain the dissolute from excesses either in words or actions, as effectually as a magistrate by the terror of his power. Other saints, though sincere, yet there is such a mixture of shades and lights in their actions, that they are in low esteem. Compare meek Moses with the passionate prophet Jonas, who justified his anger to the face of God himself, "I do well to be angry even unto death." We read of Moses, that he was "the meekest man upon the face of the earth;" of this there is recorded a very eminent effect and evidence; when Aaron and Miriam had contumeliously and seditiously spoken against him, as if he had usurped undue authority, "hath the Lord only spoken by Moses? hath be not also spokea by us?" Numb. 12. 2. He might by a sharp reply have confounded them, but he was silent. Several circumstances concur to heighten the value of his victory over himself. There was a double offence, and violation of the respects due to the dignity of his person, and the nearness of the relation: this accusation was public before the congregation of Israel; in the heat of the contention} when there is a great disposition to be fired by anger, when the silent and patient bearing the indignity might be interpreted as a conviction of his guilt, yet he calmly endured their false charge. How great is the disparity between Moses and Jonah?

3dly. In comparing some raised acts of grace, with lower in the same kind, there is a perfection attributed to them. As it is in diamonds, many small ones are not of equal value with one great one, though of equal weight with it: so one act of piety, of faith, of charity, of self-denial, may for its rareness, exemplariness, and efficacy, have such a divine degree of worth in it, that it far excels many less illustrious effects of those graces. As a single act of wickedness may be so extremely evil, so enormously vicious as to exceed many crimes in its pollution and guilt of the same kind. There are some instances of this in scripture: Ahaz in the time of his distress, "did yet trespass more against the Lord." Judgments in their nature and God's design are fit means to soften the obdurate, as iron is made malleable by the fire: but to kick against the pricks, to be more stubborn by the infliction of wrath, that should correct men into their duty, is a wickedness so unnatural and prodigious, that it has left a brand of infamy on him for ever: "this is that king Ahaz," that desperate rebel against God. The idolatry of Manassah was aggravated with such open contempt: of God, that made it infinitely more provoking than the secret idolatry of others. It is related, "he set a carved image, that he had made, in the house of God, of which God had said to David, and to Solomon his son, in this house will, I put my name for ever." He deposed God, and with the boldest defiance set an idol in his throne before his face.

I will produce some instances of the exercise of grace in its radiancy and power, both in doing and suffering.

Abraham received a command, "take now thy son, thy only son Isaac, whom thou lovest, and go to the land of Moriah, and offer him there for a burnt-offering." How many circumstances with respect to nature and grace, increased the difficulty of his obedience ? The command was so hard, God would not permit the fulfilling it. Isaac was the object of his most ardent desires, in whom he lived more dearly than in himself: when his own life was almost expired, and was miraculously renewed in his son, the heir of the promise, in "whose seed all the nations of the world were to be blessed:" how grievous to human affections, not only to be a spectator, but actor, the priest to offer the sacrifice! Yet "he rose early," and "went to the place of which God had told him." He applied himself without relenting or delay, that would have argued unwillingness, in such a severe trial. He built an altar, bound Isaac, and laid him on the altar, and stretched out his hand to slay him, if he had not been countermanded by a call from heaven. In "this work was his faith made perfect;" and appears in its exaltation. This was an act so pleasing to God, that he declared his approving and accepting it by a voice from heaven. His obedience to the divine command to leave his country, and go into a strange land, was the excellent effect of his faith in the promise of God, but less illustrious than the offering of his son.

The self-denial of Moses was as perfect and admirable in its kind. "When he was ceme to years, he refused to be called the son of Pharaoh's daughter." When he understood the value of a crown, with the honours, and riches annexed to it: in the age of youth and strength, when the carnal appetites are vehemently inclined to pleasures, and there was an opportunity of the freest fruition: then he rather chose to suffer "affliction with the people of God, than to enjoy the pleasures of sin for a seaseon." It is prudent advice not to choose when the passions are in a ferment and disorder: it is like eating meat in a fever, that increases the feverish heat, and destroys the vitaL A terrible temptation hinders deliberation, and a free judgment of what is our duty to choose: a pleasant temptation corrupts the mind, that we do not discern the true from the false good. Yet Moses in that time of his,life, when the sensual passions are most inflamed and argent, had his mind so clear and calm, that he deliberately, and with a full choice preferred disgrace, poverty, and persecution, before the variety of attractive delights, that ravish the carnal senses. Such was the sovereignty of his faith, that it composed the unruly passions, and kept them in obedience.

The patience of Job, is as rare an instance, who was exposed to all the cruelty and arts of the tempter to overcome him. If we consider the nature of his afflictions, and their immediate succession like waves of the sea, that he was suddenly and unexpectedly stripped of his estate, deprived of his children, and his body was covered with loathsome and painful ulcers, that satan was confident his misery would so exasperate his spirit, that he would blaspheme God to his face, yet he blessed him with the most humble reverence and resigned submission to his sovereign will. Add another consideration, when his wife that should have been a comforter, insulted over him, and became a tempter, he repelled her with a holy zeal and constancy. The tempter neither by assaults on his body, nor by treachery in his wife, could prevail. In him "patience had its perfect work." It is recorded as the most celebrated instance in that kind: "you have heard of the patience of Job, and seen the end of the Lord." I shall only add the example of the three Hebrew martyrs, who when the proud and cruel king commanded them to bow to the golden idol, or threatened to cast them into the burning furnace, with unshaken courage exposed themselves to his fury, to preserve their integrity. In them perfect love cast out fear.

4. There is a relative perfection of holiness according to the several conditions of the saints in this life. As in a garden, there are trees that produce different fruits, and of different degrees of goodness: the vine, the fig-tree, the apple-tree: if an apple-tree produce the best fruits in its kind, though not equal to the fruit of the vine, it is perfectly good. Thus in the world there are several conditions of life among men: some are in places of dignity and superiority: others of subjection and service. A servant that is faithful and diligent, "adorns the gospel," and excels in that relation, and is equally accepted of God, as others in a higher order. He that gained two talents was esteemed as faithful, as he that gained five, because the profit resulting from the improvement, was in proportion to the stock intrusted with him.

There is a perfection relative to the various spiritual state of Christians here. St. John addresses his counsel to Christians under several titles, to children, to young men, and fathers, with respect to their different ages in Christianity. A child, is perfect in the quality of a child, when he has the stature, the strength, the understanding that is becoming his age, though he is distant from that complete state to which he will arrive in his mature age. A young man has the perfection proper to his age. A new convert that has such degrees of knowledge and holiness as are suitable to the means and his time of advancement by them, is esteemed complete in that state of grace. Some are entered into the school of heaven, and are in the first lessons of Christianity; others have made a higher progress in it, "to the fulness of the stature."

Beyond the perfection attainable here, there is an absolute perfection of holiness in the extent of its parts, and intention of degrees: it is our present duty to aspire and endeavour after this, but attained only in heaven, where every saint is renewed into the perfect image of God, and made "glorious in holiness," the great end of our Saviour's love in dying for us. By gradations Christians ascend to that consummate state, the period of perfection.