When the various appetites and passions that take place in man are constantly and uniformly directed to, and placed upon, their proper objects and when each and every one of these are kept in due bounds, one not indulged to the suppressing of another such a creature may be said to be perfect.
When the springs of action in us, namely selfishness and benevolence, hope and fear, and the like, are duly balanced, so as that one isn't greater than the others; and, when all these, together with the principle of activity or self-motion, are wholly subject to that principle of intelligence which is likewise a part of the human constitution, and which was intended to guide and direct the whole; then, according to his nature, this is called human perfection, not in distinction from, but considered to be the same as, Christian perfection.
The design of Christianity was to engage us to act the part, and to fill up the just and proper characters of human beings; and. not to enable us to resemble the characters of Angels. The design of Christianity was to make us good people; and not to make us more or better than human beings; and therefore, Christian perfection must be the same as human perfection.
Great riches are likely to engross the hearts and affections of those who possess them, and this shuts up their tenderness and compassion to the rest of their fellow-creatures. And although a person's benevolent actions ought to be proportioned to his wealth and riches, and to the needs and circumstances of his neighbors; Jesus knew, as we do, that great possessions and great benevolence seldom meet in the same person; and this justifies our Master's remark to the rich young man.
People like the young man he referred to are too ready to rest satisfied with not having done evil, whereas, our Master assures us, that as great a regard must be had for doing good, as for simply not doing evil, and that not actively doing good will render us just as blameworthy, and condemnable. "For I was hungry, and you gave me no food, I was thirsty and you gave me nothing to drink, I was a stranger and you didn't take me in, naked and you didn't clothe me, in prison and you didn't visit me." (Matt. 25:41)
A benevolent disposition is the most noble and God-like part of our Nature, and, is therefore called the perfection of it. Jesus clearly states (Luke 6:36) "Be merciful (or kind, or benevolent) just as your Father is merciful." and as is recorded in Matthew, 5:48, is the same as to say, "Be perfect, as your heavenly Father is perfect." When Jesus called us to be the kind of tree that bear good fruit (Matt. 7:17-18) he makes it clear that we have the ability to do good and become morally perfect: "Either make the tree good and its fruit good, or make the Tree bad and its fruit bad, for the tree is known by its fruit." He notes that we must build treasure in Heaven and in our own hearts, so that "a good man brings good things out of the good stored within him." (Matt. 6:20; 12:35)
Jesus requires a conformity of mind and life to that rule of action that is founded in the reason of things; and makes or declares that compliance to be the sole ground of divine acceptance, and the only way to life eternal.
And, to prove this proposition, the young man's question, that he put to Jesus, namely, "Good Master, what good thing shall I do that I may have eternal life?" And likewise our Mater's plain and full answer to this important question was, "If you would enter into life, keep the commandments." (Matt. 19:16-17)
So that to be perfect, according to the plain sense and meaning of our Master, Jesus, is to put on such a benevolent disposition, as will dispose and engage us to pursue the good and happiness of our neighbors as well as our own, and so far as we have power and opportunity for doing it; and if the circumstances of things require it, to part with our all, in this world, for their sakes. "If you want to be perfect, go, sell your possessions an give to the poor, and you will have treasure in heaven. Then come, follow me."