be fed and increased in us as the Word Sacraments and Prayer The Word Psal. 119. 102. I have not departed from thy Iudgments for thou hast taught me Then Prayer suing out of our Right John 11. 24. Ask and ye shall receive that your Ioy may be full So for the Sacraments Baptism Acts 8. 39. When they were come up out of the Water the Spirit caught away Philip so that the Eunuch saw him no more and he went on his way rejoicing The Lord's Supper it is our Spiritual Refection 4. Sincerity of Obedience 1 Cor. 5. 8. Therefore let us keep the Feast not with old Leaven neither with the Leaven of Malice and Wickedness but with the unleavened Bread of Sincerity and Truth Practical Delight is the chiefest above that of Contemplation a more intimate sense We come now to the last part of a Christian's Character And have no Confidence in the Flesh. To understand it consider there are two things called Flesh in Scripture 1. External Privileges belonging to the worldly Life such as Wealth Greatness and worldly Honour Now to glory in these is to glory in the Flesh and to trust in these is to trust in the Flesh which should be far from Christians Jer. 9. 23 24. Let not the wise Man glory in his Wisdom nor the mighty Man glory in his Might Let not the rich Man glory in his Riches But let him that glorieth glory in this that he knoweth me that I am the Lord c. Where the Prophet laboureth to beat them off from their vain Confidences that they might not rely upon their Power Policy and Wealth but a saving Knowledg of and Interest in God whose Goodness and Faithfulness could only secure them against all Evils and procure them all manner of Blessings 2. The outward Duties and Performances of Religion especially the Ceremonies of Moses Those consisting in External Observances are called Flesh And to have confidence in the Flesh is to place our Confidence in External Privileges and Duties For the Apostle explaineth himself Vers. 4. Though I might also have Confidence in the Flesh if any other Man thinketh he may have confidence in the Flesh I more He was not any whit inferior to any of the Judaizing Brethren in outward Privileges and Duties yea had greater cause of glorying in the Flesh than any of the Pretenders among them And then instances in his Jewish Privileges Circumcision his Family his Sect a Pharisee his Partial Obedience or External Righteousness as to the Law blameless To rest on these things then for our Acceptance with God is to have Confidence in the Flesh. And elsewhere he saith Gal. 3. 3. Having begun in the Spirit are ye now made perfect in the Flesh. When they reverted to the Ceremonies of the Law This is called Flesh because they consist in outward things Corrupt Nature is pleased with such things and doth plead and stand for them Doct. That a good Christian doth not place his Hope and Confidence of acceptance with God in External Privileges and Performances In the first Character a Christian is described by his Worship in the second by his Joy in the third by his Confidence In handling this Point I shall shew you 1 st What are these Externals which are apt to tempt Men to a vain Confidence 2 dly That naturally Men are for a meer external way of serving God and place their whole Confidence therein 3 dly Why a good Christian should have no Confidence in this External Conformity to God's Law 1 st What are these Externals in Religion which are apt to tempt Men to a vain Confidence They may be referred to two heads They are either commanded by God or invented by Man God 's Externals or Man's Externals 1. God's Externals Such as he hath instituted and appointed either in the Law of Moses or in the Law of Christ. In the Law of Moses such as Circumcision with all the appendant Rites these are called Heb. 9. 10. Carnal Ordinances imposed on them till the time of Reformation These were to be observed while the Institution of them was in force and stood unrepealed which was done at the coming of Christ Iohn 4. 23 24. The hour cometh and now is when the true Worshippers shall worship the Father in Spirit and in Truth for the Father seeketh such to worship him God is a Spirit and they that worship him must worship him in Spirit and in Truth These made great trouble in the Infancy of the Church for the Jews and Judaizing Christians were loth to depart from the Rituals under which they were bred and brought up Though Christ fully evidenced his Commission from Heaven to repeal those Laws and his Apostles strongly pleaded the Ancient Prophecies which foretold it But these are no more of concernment to us except to direct us how to behave our selves in like cases 2. There are Externals in the Law of Christ such as the Sacraments Baptism and the Lord's Supper Hearing of the Word External Prayer and the like Now the Rule is that they must be used but the outward Act not rested in as a sufficient ground of our Acceptance with God used they must be in Faith and Obedience because God hath justified them under great Penalties As Circumcision while the Command was in force Gen. 17. 14. The Man-child whose Flesh is not circumcised shall be cut off from his People He hath broken my Covenant So Baptism Mark 16. 16. He that believeth and is baptized shall be saved but he that believeth not shall be damned Not want but neglect or contempt Therefore all these Duties must be used as Means of Salvation and as Expressions of the inward Truth of our Faith in God and Obedience to him we must not cast off Ordinances but yet they must not be rested in as sufficient Grounds of our Acceptance with God While Circumcision was in force they relied on it as it distinguished them from other Nations as the genuine Seed of Abraham and so reckoned to be within the Covenant But the Servants of God did always disprove this vain Confidence Rom. 2. 28 29. He is not a Iew which is one outwardly neither is that Circumcision which is outward in the Flesh but he is a Iew which is one inwardly and Circumcision is that of the Heart in the Spirit and not in the Letter whose praise is not of Men but of God They rejoiced in a shadow when they wanted the thing signified if there were no mortification of Sin or putting off the Body of the Sins of the Flesh. But not only the Apostle but the Prophet long before disproveth their vain Confidence Jer. 9. 25 26. Behold the days come when I will punish them which are circumcised with the uncircumcised Egypt and Edom with the Children of Ammon and Moab are uncircumcised in Flesh and all the House of Israel is uncircumcised in Heart God would proceed against wicked Persons and People circumcised as well as uncircumcised
Lord would not answer their Cases about the Fasts Some of which were needless and superfluous but would have them break off their known Sins Hitherto may be reduced the Harlot in the Proverbs that inticed the young Man to Adultery and yet she had her Peace-Offerings I have Peace-Offerings with me this day Prov. 7. 14. with the 18 th Made Conscience of her Sacâ—ifices but not of her Honesty and Chastity Yea also we may reckon to this rank of Conscience the Instance of Bathsheba Even the Children of God have much Hypocrisy and an odd kind of Conscience when they give way to wilful and hainous Sin The Passage is 2 Sam. 11. 4. David took her and committed Adultery with her for she was purified from her Vncleanness That Uncleanness was Ceremonial only but in the mean time she was committing a Moral Uncleanness from which she was not so careful to keep her self Well then the Consciences of Men being of such a make well might God say I will have Mercy and not Sacrifice Substance and not Ceremony And we have all need to take heed to our selves that we do not boggle and startle at a Shadow when in the mean time we are stupid and sensless in Sins of another nature and deeper dye and preserve a tenderness in lesser things when we give way to Injustice and Oppression 2. The Reasons why Hypocrites never find their Consciences awake so much as in Matters Ceremonial I shall give these two 1. Because these are of easiest digestion and will sooner satisfy the Conscience Slight Duties suit best with an Heart that is unwilling to come under the Power of Religion Conscience is like the Stomach which naturally desireth to fill its self and when it cannot digest solid Food it sucketh nothing but Wind. They that place their Confidence in their own Righteousness presently fly to their External Shows The right stating of the Duties of the Law according to their due weight would convince them of their Mistake Therefore that the Ell may be no longer than the Cloth they confine their Obedience to External Observations and so make their Religion as commodious for themselves as they can Adultery is nothing to eating Flesh in Lent or breaking some External Rule The Apostle saith going about to establish their own Righteousness they have not submitted to the Righteousness of God Rom. 10. 3. Not to the way of Solid Righteousness and broken-hearted acceptance of Christ but an external appearance of Duty is most for their Interest 2. To put the better Pretence upon their vile Practices therefore they must have some External Ceremonies to countenance them Thus the Pharisees to countenance their Oppressions for a pretence make long Prayers Mat. 23. 14. That made them be trusted by the destitute Widows whom they deceived As Iezebel would have the formality of a Fast for the better colour of her impiety in destroying Naboth In days of Fasts they were wont to enquire after heinous Offenders to execute the Law upon them as you may see Numb 15. 7 8. and Psalm 106. 30. so to stop God's Wrath. So some expound that Ioel 1. 14. Sanctify a Fast call a Solemn Assembly gather the Elders That is Call a Court who may enquire into Offâ—â—dersâ— that they may be punished and reformed So Iezebel calls a Fast for the beâ—ter 〈◊〉 of a Court to take cognizance of Naboth's Sin 4. They make Conscience not only of Externals instituted by God but mostly of those that are devised by themselves This very Abstinence from converse with Publicans was a thing not forbidden by the Law but an Institution of their own because of their frequent converse with Heathens they looked upon them as a polluted sort of Men and unworthy of their converse So that this helpeth us to another Character of Hypocrites they are zealous for Humane Traditions but Transgressors of Divine Commands God's Precepts are little regarded and so prefer their own Institutions before the Laws of God So Mat. 15. 3. By your Traditions ye transgress the Commands of God Namely by holding that if a Man had devoted his Estate to God he might chuse whether he would relieve his Parents Men are mightily in love with their own Customs and place much Religion in Man's Injunctions and care not how they loosen or weaken the Obligation of God's Law by their Impositions The Pharisees great Fault was they would outdo the Law in Externals and then when they had set their Post by God's Post they were more zealous for Man's Inventions than for God's Ordinances And this Zeal is shewn either by imposing upon themselves or others Imposing upon their own Consciences when they lie in Chains of their own making On others when they make their own Practice the Rule of others Mat. 9. 14. The Pharisees fast John ' s Disciples fast thy Disciples fast not To this Head we may reduce Saul's rash restraining the People by his Injunction and Oath 1 Sam. 24. 32. with vers 38. The People had gotten a great Victory and Saul out of his Hypocritical Zeal commandeth them to fast till Evening Now what was the Issue The People through Faintness could not pursue the Enemy Ionathan that heard nothing of this Curse and Oath was in danger of his Life and the People being hunger-starv'd for greediness did eat the Flesh and the Blood together contrary to God's Law Gen. 9. 4. Levit. 17. 13 14. Mark there though Hunger could not force to transgress Saul's Commandment for fear of Death yet it forced them to break God's express Commandment in eating the Blood which was so expresly forbidden And at Night when God answered him not Saul thought somewhat was in the Matter he goeth to â—ast Lots and the Lot had found out Ionathan Saul never thinketh of the breach of God's Law first by himself in imposing a rash and sinful Oath or of the Peoples sin in eating the Blood with the Flesh and presumeâ—h it must needs be the breach of that Oath which he had imposed and so like an Hypocrite preferreth his own groundless Command before the Law of God and of punishing this with rigour when the other is never spoken of I have brought this Story to shew you how zealous Men are for their own Impositions on themselves and others and how easily they can dispense with God's Laws to comply with their own And how Drunkenness Whoredom and Fornication do not seem such odious Crimes as violating Man's Customs and Institutions and private Rules of their own 5. Hypocrites have a Conceit of their own Righteousness and a Disdain of others This was the very Case in the Text they were angry because Christ entred into the House of Matthew a Publican and did eat Meat there though he had converted him And else-where 't is made the Characteristick Note of the Pharisees Luke 18. 9. They trusted in themselves that they were Righteous and despised others Men that fly to Externals are soon puffed up and nothing humbleth
will catch hold of any thing Judg. 17. 13. Now I know God will bless me because I have a Levite to my Priest giving him Meat and Drink and about fifty Shillings per Annum So willing are we to justify our selves by something in our selves or done by our selves Therefore that the Ell may be no broader than the Cloth they devise a short Exposition of the Law that they may entertain a large Opinion of their own Righteousness 4. There is another Reason Interest External Forms of Religion draw an Interest after them Therefore the Apostle saith Rom. 2. 29. Whose praise is not of Men but of God And Gal. 1. 10. If I yet please Men I were not the Servant of Christ. And Rudiments of the World Col. 2. 10. It maketh a Man to be applauded and countenanced by the World Let a Man betake himself to such a Religion there are these which will back him and stand by him and their disfavour and displeasure he shall incur iâ— he forsake it And where the false Worshippers are the prevailing Party he runneth great hazard by contradicting such Form and Opinions Therefore the Heart of that Man that is set on Externals takes up with the Religion of his Country whether true or false 2. They place their Confidence therein Every Man that hath a Conscience must have something to trust unto Now what feedeth his Confidence but the Religion which he hath chosen There are two things which detain Men from God and Christ Some false Imaginary Happiness and some Counterfeit Righteousness and wherein they please themselves The False Happiness is as their God and the Counterfeit Righteousness is as their Christ and Mediator and so they are secure and sensless and 'till God open their Eyes they neither seek after another Righteousness nor trouble themselves about the way whereby they may attain it That Men set a false Happiness is evident for ever since Man fell from God he ran to the Creature Ier. 2. 13. Left the Fountain for the Cistern And if we can make a shift to patch up a sorry Happiness apart from God we never care for him nor will not come at him Ier. 2. 31. Our Pleasure our Profit our Honour that is our God And if we can enjoy these things without any rubs and checks we look no farther and will not seek our Happiness in an invisible God nor wait to injoy it in an invisible World But the second Error is That there is something instead of Christ to us to keep the Conscience quiet Our Happiness is to satisfy our Dâ—sires our Righteousness to allay our Fears Now here we run to a 〈◊〉 Religion or something External which is diversified according to 〈…〉 Pagans to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 15. Jews to the Observances of the Law Christians to Baptism outward 〈◊〉 or some strict Form without the Power under which we shelter our 〈◊〉 and by which we bolster up our Confidence till God convince us of our 〈◊〉 And so Christ and his renewing and reconciling Grace is neglected 〈…〉 certainly not cordially accepted as our Redeâ—mer and Saviour I come now to shew 3 dly Why a good Christian should have no Confidence in the Flesh. 1 Because till we are dead to the Law we cannot live to God Now to be dead to the Law is nothing else but to have our Confidence in the Flesh or External 〈◊〉 mortified You hear often of 〈◊〉 dead to Sin and dead to the World you must be also dead to the Law or otherwise you cannot 〈◊〉 in Christ and bring forth Fruit unto God Gal. 2. 19. For I through the Law am dead to the Law that I may live unto God And Rom. 7. 4. By the Body of Christ ye are become dead to the Law that ye may be married to another even to him who is raised from the dead We grow dead to the Law when thereby we understand our sinful miserable Estate without Christ and how unable we are to help our selves By the convincing Power of the Law we know our Sins by the condemning Power of the Law we know the misery and curse we are subject unto by the irritating Power of the Law we find that the Righteousness which the Law requireth is not in us nor can it be found in us Now in one of those places we are said by the Law to be dead to the Law and in the other by the Body of Christ. By the Law it self we are said to be dead to the Law as it maketh us to despair of Righteousness by that Covenant By the Body of Christ that is by the crucified Body or Death of Christ so we are dead to the Law as we are invited to a better Hope or Covenant which Christ hath established by bearing our Sins on his Body on the Tree or enduring the Curse of the Law for us Be it by the one or the other or both none will value the Grace of Christ till they be dead to the Law Men will shift as long as they can patch up a sorry Righteousness of their own mingle Covenants turn one into another make one of both chop change mangle and cut short the Law of God do any thing rather than come upon their Knees and beg Terms of Grace in a serious and broken-hearted manner None can partake of Christ but those that have their legal Confidence mortified who are first driven then drawn to him None but they who are convinced of Sin â—ly to Christ for Righteousness none but they who are left obnoxious to Wrath and the Curse prize his delivering us from Wrath to come none but those who are made sensible of their impotency will seek after his Renewing Grace But will still keep to their base shifts mingling and blending Covenants resting in a little Superficial Righteousness or half-Covenant of Works or mingling a little Grace with it are not brought in an humble penitent and broken-hearted manner to sue out their Pardon in the Name of Christ and so regularly to pass from Covenant to Covenant 2. The Superficial Righteousness doth not only keep Men from Christ but set them against Christ his Way his Servants and true Interest in the World These were Dogs evil Workers to whom the Apostle opposeth the true Christians usually they that are for the Form oppose the Power Gal. 4. 29. He that was born after the Flesh persecuted him that was born after the Spirit They that have but the Form and Shadow of Godliness no more than the Power of Nature carrieth them unto will persecute those that have the Reality and Truth that is the renewing and reconciling Grace of Jesus Christ partly because the true Spiritual Worshippers by their serious Godliness disgrace and condemn those that lazily rest in an empty Form and therefore they cannot endure them At the bottom of their Hearts they have an enmity and hatred against God and vent it on his People 1 John 3. 12. Not as Cain who
common Righteousness Love Friends but cannot forgive Enemies It may be they 'l forgive Wrongs but make no Conscience of paying Debts Now there are two Arguments against these these neither understand the Law nor the Gospel Not the Law its Strictness Purity and Spiritual Exactness Nor the Gospel which offereth a Remedy only to the Penitent those who are deeply affected with the pollution of their Natures the Sins of their Lives and the Consequent Misery But those that are puft up with a vain conceit of the goodness of their Estate without any brokenness of Heart 1. They are injurious to the Law As they curtail it and reduce it to the External Work Gal. 4. 20. Ye that desire to be under the Law hear what the Law saith if you will stand to that Covenant Do you know what it is The Duty is impossible Rom. 8. 3. The Penalty is intolerable For the Law worketh Wrath and 't is a Law of Sin and Death to the â—aln Creation Rom. 8. 2. The Curse is very dreadful and terrible Nothing more opposite to the Law than this partial Righteousness The Law well understood would humble them 2. This resting in a partial external Righteousness is also opposite to the Gospel which inviteth us in a broken-hearted manner to accept Christ. He came to call Sinners not those who are Righteous in their own eyes Mat. 9. 13. 'T is a Remedy for lost Sinners not for them that need no Repentance Luke 15. 7. I say unto you That likewise Ioy shall be in Heaven over one Sinner that repenteth more than over ninety and nine just Persons that need no repentance Nothing is more opposite to the Gospel than this Confidence in the Flesh. The Woman that was a Sinner was preferred before Simon a Pharisee Luke 7. 44. And the Self-condemning Publican before the Self-justifying Pharisee Luke 18. 13. The Penitent Adulteress before her Accusers Iohn 8. 7. The most despised Sinners repenting and believing in Christ find more Grace and Place with him than those that satisfy themselves with some External Conformities A second Vse is by way of Examination Are you of this Temper that you have no Confidence in the Flesh If you are 1. You are still kept humble and thankful Humble with a sense of Sin and deserved Wrath confessing and forsaking your Sins and glorying in Christ only you are kept vile in your own Eyes and in an humble admiration of Grace Luke 7. 47. Wherefore I say unto you Her Sins which are many are forgiven her for she loved much c. She loved much because much was forgiven When God is pacified yet you loath your selves Ezek. 16. 63. That thou mayest remember and be confounded and never open thy Mouth any more because of thy shame when I am pacified towards thee for all that thou hast done saith the Lord God And you ascribe all to the Mercy of God and the Merit of Christ Blessing God for him and imploring Pardon for your best Duties our Righteousness being but as filthy Rags 2. A partial outside Obedience will not satisfy you An Heart that findeth rest in empty formal Services certainly places Conâ—idence in the Flesh. They neither look after the change of their Natures nor their Reconciliation with God by Christ. They challenge God Isa. 58. 3. Wherefore have we fasted say they and thou seest not Wherefore have we afflicted our Soul and thou takest no knowledg And Luke 18. 12. I fast twice in the week and I give tithe of all that I possess 3. Thankfulness or Gratitude sets you awork for God rather than a Legal Conscience Duties are performed as a Thank-Offering rather than a Sin-Offering out of Love to God rather than Fear What kind of PERFECTION Is attainable in this LIFE PHIL. 3. 15. Let therefore as many as be perfect be thus minded and if in anything ye be otherwise minded God shall reveal even this unto you THese words are inferred out of the foregoing Context as the illative Particle therefore sheweth In the words are two things 1. His Exhortation to the strong and grown Christian Let us therefore as many as be perfect be thus minded 2. His Condescension to the Weak And if in any thing ye be otherwise minded God shall reveal even this unto you In the former Branch we have 1. The Term by which the strong Christian is expressed As many as be perfect He had said before of himself that he was not yet perfect vers 12. Yet now he supposeth it both of himself and others Let us therefore as many as be perfect Therefore Perfection must be taken in a limited sense to avoid the seeming Contradiction 2. The Advice or Counsel given be thus minded What is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 think the same thing with me What that is must be known by the foregoing Context and may be gathered from the third Verse he had spoken of some false Teachers and judaizing Brethren who gave out themselves to be Patrons and Defenders of the Circumcision and other Ceremonies of the Law as if these thingâ— did commend them to God Now the Apostle reproveth them and saith they were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Circumcision but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Concision Destroyers and Renders of the Church not the true People of God who were sometimes noted by the Term Circumcision they are the Concision the Cutters and Dividers of the Church but we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the true Circumcision who serve God in the Spirit and rejoice in Christ Iesus and have no confidence in the Flesh That is who have no confidence in any superficial Righteousness but seek our Justification before God and the renovation of our Natures from Christ alone and serve God by exercising this Grace in Faith Love and Hope or who seek to Christ alone for his renewing and reconciling Grace that we may serve God in a spiritual Manner and so at length attain the promised Glory Now this he proveth by his own Instance who had as much cause to glory in the Flesh as any of them but suffered the loss of all things and counted all things wherein they gloried and he might have gloried but loss and dung that he might obtain this Grace from Christ Jesus and at length after a diligent self-denying course of Service and Obedience be brought home to God Now saith he As many as be perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mind this take care of this and do you with the loss of all things press to this 3. His Condescension to the Weak who were not satisfied with the abrogation of the Ceremonies of the Law though they had imbraced other Parts and Points of Christianity And if in any thing ye be otherwise minded God shall reveal even this to you Here 1. Something is supposed that they should not be cut off from the rest of Christians either by the harsh Censures or rigorous dealing of the Strong or the pertinacious obstinacy of the
Weak The Perfect that have the Truth of their side must not condemn others nor the Weak must not condemn and censure them 2. Something expressed Or the Reason of this mutual Condescension and Forbearance if they be sincere and humble God will at length shew them the Truth I begin with his Counsel to the Strong and Grown Christian and there I shall speak first of the Term by which they are expressed Let as many of us as be perfect Doct. That there is a kind of Perfection attainable in this Life I shall first explain the Point by several Distinctions Secondly Prove that all Christians should endeavour to be perfect For the first There is a double Perfection Perfectio termini praemii perfectio viae seu cognitionis sanctitatis A Perfection of the Reward and a Perfection of Grace 1. Of the Reward which the Saints shall have in Heaven where they are freed from all sinful Weakness 1 Cor. 13. 10. When that which is perfect shall come then that which is in part shall be done away In Heaven there is perfect Felicity and exact Holiness then the Saints are glorious Saints indeed when they have neither spot nor wrinkle nor blemish nor any such thing Ephes. 5. 27. When presented faultless before the presence of his Glory Jude 24. Now this we have not in the World but because this we expect in the other World we are to labour after the highest perfection in Holiness here because allowed Imperfection is a disesteem of Blessedness Do we count Immaculate Purity and Perfection in Holiness to be our Blessedness hereafter and shall we shun it and fly from it or at least neglect it as if it were our Burden now No surely he that hath this hope in him purifieth himself as Christ is pure 1 John 3. 3. That looketh not for a Turkish Paradise but a Sinless Estate will endeavour it now get as much as he can of it now When you cease to grow in Holiness you cease to go on any farther to Salvation you seem to be out of love with Heaven and Blessedness when your Desires and Endeavours are slaked 2. The Perfection of Grace and Holiness is such as the Saints may attain unto in this Life Col. 4. 12. That ye may stand perfect and compleat in all the Will of God So we are perfect when we want none of those things which are necessary to Salvation when we study to avoid all known Sin and address our selves to the practice of all known Duty serving God universally and intirely Secondly There is Perfection Legal and Evangelical Legal is unsinning Obedience Evangelical is sincere Obedience the one is where there is no Sin the other no Guile no allowed Guile The one standeth in an exact conformity to God's Law the other in a sincere endeavour to fulfil it the one will endure the Ballance the other can only endure the Touchstone 1. The legal Perfection is described Gal. 3. 10. Cursed is every one that continueth not in all the words of this Law to do them A personal perpetual perfect Obedience It supposeth a Man innocent it requireth that he should continue so for the least Offence according to that Covenant layeth us open to a Curse As the Angels for one Sin once committed were turned out of Heaven and Adam out of Paradise The omitting of ought we are to perform the committing ought we are forbidden yea the least warping as well as swerving by an obliquity of Heart and Spirit maketh us guilty before God Now this is become impossible through the weakness of our Flesh. Rom. 8. 3. Man is fallen already and hath mixed Principles in him and cannot be thus exact with God 2. Evangelical When the Heart is faithful with God fixedly bent and set to please him in all things 2 Kings 20. 3. Remember Lord I have walked before thee in Truth and with a perfect Heart This may be pleaded in subordination to Christ's Righteousness this Perfection is consistent with Weakness 2 Chron. 15. 17. Nevertheless the Heart of Asa was perfect all his days And yet he is taxed with several Infirmities This Perfection all must have 1 Chron. 28. 9. And thou Solomon my Son know thou the God of thy Father and serve him with a perfect Heart and a willing Mind What is done for God as it must be done willingly readily not by constraint but the native Inclination of the Soul so perfectly that is with all exactness possible As some may do many things which are good but their Hearts are not perfect with God 2 Chron. 25. 2. He did that which is right in the sight of the Lord but not with a perfect Heart Not a sincere bent of Soul towards God alone when the Heart is divided between God and other things Hosea 10. 2. Their Heart is divided Jam. 1. 8. A double-minded Man is unstable in all his ways An Heart against an Heart In point of Faith between God and other Confidences in point of Love between God and the Vanities of the World and God's Interest is not chief nor do we love him above all things In point of Obedience between pleasing God and pleasing Men and pleasing God and our own vain Fancies and Appetites honouring God and promoting our Worldly Ends you set up a Rival and Partner with God Now this Perfection we must have or else not in a state of Salvation 3. There is a Perfection Absolute and Comparative 1. That is absolutely perfect to which nothing is wanting This is in our Lord Christ who had the Spirit without measure this is in our Rule but not in them that follow the Rule Psal. 18. 30. As for God his way is perfect But that absolute Perfection is not in any of the Saints here upon Earth I prove by these Arguments 1. Where there are many Relicks of Flesh or carnal Nature left there a Man cannot be absolutely perfect but so 't is with all the Godly there is a double warring-working Principle in them Gal. 5. 17. For the Flesh lusteth against the Spirit and the Spirit against the Flesh and these are contrary the one to the other so that ye cannot do the things that ye would And 't is actually confirmed in Paul witness his Groans Rom. 7. 24. Oh wretched Man that I am who shall deliver me from the Body of this Death Mark there the Apostle speaketh of himself not of another of himself in his present renewed Estate not of his past and unconverted Estate when a Pharisee His past Estate he had spoken of vers 9. Sin revived and I died but vers 14. I am Carnal and vers 15. That which I do I allow not and vers 18. How to perform that which is good I find not Many things there said cannot agree to a Carnal Man As for instance not allowing Sin vers 15. Hating Sin in the same Verse What I hate that do I so delight in the Law of God vers 22. Again there is
sense is of chief regard here 3. There is a Perfection of Parts and a Perfection of Degrees that 's Growth 1. Perfection of Parts is when we have all things that belong to a sincere Christian or to a state of Salvation As living Creatures are perfect as soon as they are brought forth for they have all things belonging to that Creature 't is not maimed or defective in any part thus an Infant is perfect the first day of his Birth as well as a Man of riper Age. Thus a Christian must have the perfection of Integrity all the parts which belong to a New Creature Grace to enlighten the Mind bend and incline the Heart to God govern the Affections rule the Appetite one Grace added to another that the Christian may be intire and perfect and in no point lacking Iam. 1. 4. What is defective in parts cannot be supplied by any after-growth A Christian cannot be perfect in Degrees unless he be perfect in parts leave out one necessary Grace and the new Creature is maimed some leave out Temperance others Patience others Love 1 Pet. 2. 5 6 7. 2. There is a Perfection of Degrees that is when a thing is absolute and compleat and to which nothing is wanting and hath attained its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and highest pitch so we are only perfect in Heaven Heb. 12. 23. The Spirits of just Men made perfect Those Spirits who are uncloathed and divested of the Body in their mortal Life only they were upright but in their Heavenly Life perfect Here they walked with God and endeavoured an Universal Obedience to him and so made capable but now live with God and are admitted into a nearer Communion with him than we Mortals are they are freed from all Sin and Temptation they are beyond growth Corn doth not grow in the Garner but in the Field Well then though we be not perfect in Degrees yet we must all be perfect as to parts we must intirely resign our selves to God's use without allowing any part or corner of our Hearts to be possessed by any other 4. Perfection is to be considered with respect 1. to our Growth or 2. our Consummation Here 't is only in sieri there in facto esse Things are said to be done when they are begun to be done 2 Cor. 5. 17. And so they are said to be perfect who are in the way of Perfection he that is in his growing Estate increasing more unto Grace and Righteousness 2 Cor. 3. 18. Beholding as in a Glass the Glory of the Lord are changed into the same Image 2 Cor. 4. 16. Though the outward Man perish yet the inward Man is renewed day by day They do seriously set upon the Work Thus Perfection is taken 1. As to Means The Ministry was appointed for the perfecting of the Saints Ephes. 4. 12. That they may be more enlightned and more sanctified more brought to the Knowledg of God and Obedience of his Will There are Meanâ— appointed by God for the perfecting 〈◊〉 Grace as well as the first working of 〈◊〉 in us 1 Thess. 3. 10. That I may perfect what is lacking to your Faith 2. As to the improvement of Means 2 Cor. 7. 1. Perfecting Holiness in the Fear of God making progress in the Way of Grace towards Perfection when the Habit is more increased 2 Pet. 1. 8. For if these things be in you and abound they make you that ye shall neither be barren nor unfruitful in the Knowledg of Christ. And Christian practice is more uniform 1 Thess. 4. 1. That as ye have received of us how ye ought to walk and please God so that ye would abound more and more 'T is not enough to have Grace but we must grow in Grace Progress is always necessary though exact Perfection be not attained So that then the Heart is perfect with God when you make it not a sleight purpose only but your constant endeavour to come up to your Pattern and Rule continually striving against Sin and aiming at an higher degree of Holiness 2. Consummate When after all the hazards of the present Life when at length we shall be presented to Christ and by Christ to God Presented to Christ Col. 1. 28. That we may present every Man perfect in Christ Iesus That is fully compleat according to that Holiness required and exemplified by Christ And by Christ to God Col. 1. 22. To present you holy and unblameable and irreproveable in his sight I now come to the Reasons Secondly The Reasons why we must be perfect that is not only sincere having all parts of a Christian but endeavour after the highest Perfection and for the present want nothing conducible nor necessary to Salvation 1. We have a perfect God Matth. 5. 48. Be ye perfect as your Heavenly Father is perfect God's Perfection is our Copy and that is 〈◊〉 and we are required to imitate him and therefore we must not set Bounds to our Holiness and say Hithâ—rto shalt thou come and no farther when we are come never so far yet this is not like God The force of this Rule is not taken off because 't is limited to one Perfection in the Divine Nature in the Evangelist Luke for he readeth instead of being perfect as your Heavenly Father is perfect Be ye merciful as your Heavenly Father is merciful Luke 6. 36. that is a special way of Christian Perfection but God's Children must aim at the Perfection of all Vertues Not only love to Enemies as Mercy is one of the Divine Perfections which we ought to imitate so is Holiness Veracity and Wisdom 1 Pet. 1. 15 16. Surely this direction was given in the Gospel to some purpose or not if not then Christ spoke words in vain if to some purpose we are obliged to Perfection though we cannot fully obtain it in this life we must still aim at more and come more near to it And having God for our Patern we should always set him before our Eyes as he is represented to us in his Word and his Son Jesus Christ the express Image of his Person to be imitated by us 2. We have a perfect Rule Psalm 19. 7. The Law of God is perfect And 2 Tim. 3. 17. The Word of God is able to make the Man of God perfect throughly furnished to every good Work The strictness of the Law as a Rule is adopted into the Covenant of Grace into the very frame and constitution of it and so far bindeth as to allow no Weaknesses and Imperfections but that we must still bewail Failings and strive after the utmost conformity to it in all things As we have a perfect Pattern so we have a Law still that is the perfect Rule of all Righteousness and therefore we should endeavour to conform to it more and more 3. We have a perfect Redeemer Col. 2. 10. Ye are compleat in him We have all things from him and in him necessary to Salvation In our selves we are empty
and Joy as the capacity of it is able to contain There will be 1. A compleat Vision of God and Christ 1 Cor. 13. 12. No desire of the Mind shall be unfilled or unsatisfied with the Knowledg of God in Christ. 2. A compleat Possession and Fruition of God Here we are in a waiting expecting longing Posture but there is a plenary Fruition we are filled up with all the Fulness of God Ephes. 4. 19. and 1 Cor. 1. 20. God is all in all 3. A compleat Similitude and Transformation in the Image of Christ 1 Iohn 3. 2. Psal. 17. 15. Here Grace is mingled with Corruption we are like God by the first Fruits of the Spirit but unlike him by the Remainders of Corruption But in Heaven we shall be wholly like him Here we resemble Christ but we also resemble Adam yea and often shew forth more of Adam than Jesus But there we only shew forth the Holiness and Purity of Christ His Image shineth in us without Spot and Blemish 4. A compleat Delectation arising from all the rest The Vision Fruition and Likeness of God Psal. 16. 11. Those Delights are full and perpetual Our great Business will be to love what we see and our great happiness to have what we love This is our never-failing Delight we enter into our Master's Joy Mat. 25. and 1 Pet. 4. 13. That when his Glory shall be revealed ye may be glad with an exceeding Ioy. The Lord hath reserved the fulness of his People's Joy until that time when Sorrow will be no more Vse 2. Are we perfect that is grown Christians in the way to Perfection The Notes of it are 1. When there is such a base esteem of worldly Things that our Affections are weakned to them every day One half of Religion is dying to the World as the other half is living to God the mortifying of Self-love and the strengthning and increasing our Love to God Self-love is gratified by the Pleasures Honours and Profits of the World so love to God aimeth at the enjoyment of God when we get above the Hopes and Fears of the World and the Delights of Sense I am crucified to the World Gal. 6. 12. when every thing is loss and dung for Christ's sake 2. When more unsatisfied with present Degrees of Holiness with a constant endeavour to grow better Our maimed and defective Service is a real trouble to us we bewail our Wants and Imperfections I cannot do what I would Oâ— wretched Man that I am Who shall delivâ—â— me from the Body of this Death 'T is the grief and shame of your Hearts that yoâ— serve God no better you are still groaning longing striving after greater Perfection but when you allow your selveâ— in your Imperfections and digest Failing without remorse you are Weaklings iâ— Christianity A true Christian desireth the highest degree of Holiness and to bâ— freed from every thing that is Sin cannoâ— sit down contented with any low degree of Grace 't is a trouble to him that he knoweth and loveth God no more and serveth him no better his smallest Sins are a greater burden to him than the greatest bodily Wants and Sufferings Rom. 7. 23 24. 3. Such are more swayed by Love than Fear Weak Christians are most obedient when most in fear of Hell but the more we love the Lord our God with all our Hearts the more we advance towards our final Estate At first our Pride and Sensuality beareth sway and rule in us and have no resistance but now and then some frightnings and uneffectual checks from the fears of Hell such they are not converted yet And if the sense of Religion do more prevail upon us yet our Condition is more troublous than comfortable and all our business is to escape the everlasting Misery which we fear and so we may forsake the practice of those grosser Sins which breed our Fears or perform some Duties that may best fortify us against them but this Religion is animated by Fear alone without the Love of God and Holiness that 's only preparative to Religion near the Kingdom of God But when really converted we have the Spirit of his Son inclining us to God as a Father Gal. 4. 6. But as yet the Spirit of Adoption produceth but weak Effects we differ little from a Servant 'T is perfect Love casteth out Fear 1 John 4. 18. When the Soul loveth God mindeth God and is inclined to the Ways of God delighteth in them as they lead to God then we are in a better progress and more prepared for our final Estate His great Motive is Love his great End is perfect Love For the present he would serve him better because he delighteth in his ways O how I love thy Law Psalm 119. 97. and vers 140. Thy Word is very pure therefore thy Servant loveth it They are willing and ready for God these are throughly setled in a Christian Course 4. The grown Christian is more humble he seeth more of his Defects than others do Weak Christians are more liable to be puffed up than the wiser and stronger for the more Men increase in Grace whether Knowledg or Holiness the more they know their Emptiness Unmortifiedness and manifold Sins and Failings The more they know of the Jealousy of God's Holiness of the Evil of Sin of the Strictness of the Covenant have a deeper sense of their Obligations to God and have more experience of their own slippery Hearts Sin is more a burden to them than ever they see they have more difficulties to grapple with and all this keepeth them humble and low in their own Eyes All this is spoken to press you to look to this growth and progress which is our Perfection By the way He that thinketh he hath Grace enough to be saved and careth for no more dealeth more niggardly with God than he would do in the World if a Man hath Bread enough to keep him from starving would he be content There is no Truth where no care of growth if our Condition be safe 't is not sure to us A Perswasive to Unity in Things Indifferent PHIL. 3. 15. As many as be perfect be thus minded and if in anything ye be otherwise minded God shall reveal even this unto you I Now come to the other part of the Text 1. As many as be perfect be thus minded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 think the same thing with me that is forsaking all other Confidences cleave to Christ alone whatever it cost you Mind this take care of this be thus affected let us actually perform that to which Circumcision was designed let us worship God in a spiritual manner trusting Christ as the substance of all these Ceremonial Shadows depending upon him for his renewing and reconciling Grace and adhering to pure Christianity without mingling with it the Rudiments of Moses 2. If in any thing ye be otherwise minded know not the abolition of the Ceremonies through weakness of Faith or an affected
Christi est ubi religio ignobilem facit Coguntur esse mali neviles habeantur Religion makes them base and Men are compelled to be evil that they may not be scorned and disgraced Now we should resolve to be more vile for God 1 Sam. 6. 22. 3. Though Men be not distasted against Christianity in whole yet in part though they be not offended in Christ altogether yet they take offence at some of his ways wherein his Glory and Interest is concerned In the Age that we live in many of those things that fâ—ll within the Conscience and compass of our Duty may be under a cloud and disesteem Now they that have received light about these things should not be offended though the generality of the World decry and oppose them Christ gets up by degrees and where the Main of Religion is received yet all the parts and branches of it are not received which must be required in their place and though we are not always bound to the positive profession of lesser things yet we are bound negatively we must do nothing against the Truth 2 Cor. 13. 8. We must not renounce a Truth because it is run down by vulgar Prejudice but in all meekness of Wisdom own the better way Such constancy of mind is expected from a good Man who consults with Conscience rather than Interest 4. The World may not be able to bear the owning of these Truths and therefore those who set them afoot may be disgraced afflicted and reproachfully used but the knowledg of an hated Truth is a greater Argument of God's Favour than the prosperity of the World Prov. 3. 32. Envy thou not the Oppressor and chuse none of his ways for the Froward is an abomination unto the Lord but his Secret is with the Righteoâ—s 5. There is no Man in the World but if he run up his refusal of Christ or his impenitency and unbelief to its proper Principle he will find it to be some offence or dislike either because of the inward constitution of his Mind or the external state of Religion in the World Either he cannot bring his Heart to suit with the strictness purity and self-denial of Christ's Religion or Christ's Religion to suit with his Heart As the young Man Mark 10. 22. He was sad at that saying and went away grieved for he had great Possessions Or else if both suit the World liketh not the Match so that it cometh to this Point That he must be an Enemy to God or the World James 4. 4. Ye Adulterers and Adulteresses know ye not that the friendship of the World is enmity with God Whosoever therefore will be a Friend of the World is the Enemy of God 2. What is likely to offend since Christ's exaltation of his Person in Heaven and his Religion in the Word 1. The many Calamities which attend the Profession of it Iohn who was his forerunner was now in Prison when Christ spake these words and Christ foretelleth grievous Troubles and Afflictions Mat. 24. 10. And then many shall be offended And he foretelleth us that we may not be offended John 16. 1. These things have I spoken unto you that ye should not be offended that is scandalized by the Hazards which attend Christ's Service or take occasion to alienate themselves from him yet all will not do Mat. 13. 21. When Persecution ariseth for the Word by and by he is offended A Man is offended when he findeth that which he did not look for Many promise themselves ease and peace in Christianity and when it falleth out otherwise they dislike what they formerly seemed to prize 2. They may take offence at Christ's Doctrine at the Purity the Self-denial the Simplicity the Mysteriousness of it 1. The Purity of it To Holy Men this is an Argument of Love Psal. 119. 140. Thy Word is very pure therefore thy Servant loveth it But to the Carnal of dislike and offence John 3. 20. Every one that doth evil hateth the Light neither cometh he to the Light lest his Deeds should be reproved They have somewhat to conceal somewhat which they are loth to part with And so lest they should be found faulty and engaged to reform themselves they cannot endure the Light of the Gospel and are offended at Christ's strict Doctrine as sore Eyes are at the brightness of the Sun This Light is not only shining but scorching 2. The Mortification and Self-denial of it Mortification respects our Lusts and Self-denial our Interest Our Worldly Interests are the Baits of our Carnal Desires or Lusts Now to crucify the Flesh or deny the World are both distastful to Flesh and Blood And therefore they are apt to say This is an hard saying And what strange Doctrine is this 1 Pet. 4. 4. They think it strange that you run not with them to the same excess of riot 'T is matter of great admiration that others should abandon their course of Life The sweetness of Christ's Service is wholly hidden from them therefore they hate that Religion which they do profess and all that are serious in it They think strange God should plant desires in them which he would not have to be satisfied But they do not distinguish between what Nature craveth and Corruption lusteth after That the inordinacy is from themselves and therefore have a secret dislike of Christ in their Souls because they would do what they list not what they ought They would not be fettered by any of his Laws or look upon that Fruit as forbidden which corrupt Nature hath a longing unto as if all necessary restraint were a kind of Prison to them 3. The simplicity and plainness of the Gospel void of humane Wisdom and excellency of words It is a plain thing teaching the way how Sinners may return to God and Blessedness This Doctrine is clad in the simple attire of a vulgar stile and this was the offence of the Gentiles who would be gratified with Eloquence and profound Knowledg 1 Cor. 1. 22. The Iews require a Sign and the Greeks seek after Wisdom that is the Jews who were trained up in extraordinary Dispensations they would have Miracles and Prodigies from Heaven The Gentiles look for profound Philosophy in the Gospel and scorn it because they find it not there Their offence was because they found not matter of Dispute but Practice for they were altogether bred up in the uncertain Debates of their Philosophers But little did these mind that there was a sublimity of Wisdom in this plain Doctrine 1 Cor. 2. 6. We speak wisdom among them that are perfect yet not the Wisdom of this World c. as discovering the true way of easing the Conscience and the nature of true Happiness which were the two things about which the wisest and profoundest of them spent all their Thoughts and Speculations Nor did they mind this That Laws would lose their Authority if not delivered in a plain stile nor would our Duty so clearly be stated by
upon the security of his Word that so doing I shall obtain it This intitleth us to the Reward Heb. 3. 6. Whose House we are if we hold fast the Confidence and rejoicing of Hope firm unto the End And Vers. 14. For we are made partakers of Christ if we hold the beginning of our Confidence stedfast unto the End And Heb. 10. 35. Cast not away your Confidence which hath great recompence of Reward The Happiness which Christ promiseth us is spiritual and for the most part future an lieth in an unseen and unknown World but whilst we are ingaged in the pursuit of it we must depend upon his â—aithful Word That must be security enough to us to engage us to continue with patience in the midst of manifold Temptations till we obtain what he offereth to us These three must be often renewed Assent Consent and Affiance 2. 'T is a believing in Christ. I make Christ the special Object of this Belief not as exclusive of the Father or the Spirit but because of the peculiar reference which this Grace hath to the Mediator in this New and Gospel-Dispensation which was appointed for the Remedy of the collapsed estate of Mankind So Acts 20. 21. Repentance towards God and Faith in our Lord Iesus Christ. He speaks of Repentance as respecting God and Faith as respecting Christ. These are the two recovering Graces Repentance is necessary because of the Duty we owe to our Creator and supream Lord and Faith respects our Redeemer who principally undertook our recovery to God Christ is believed in in order to the Salvation of our Souls 1. Because he purchased and procured this Salvation for us as Mediator of the New Testament Heb. 9. 5. He is the Mediator of the New Testament that by means of Death for the Redemption of the Transgressions that were under the first Covenant they which are called might receive the Promise of the eternal Inheritance By the intervention of his Death Sins are expiated that penitent Believers might have everlasting Life 2. Because 't is by him promised or in his Name 1 John 2. 25. This is the Promise which he hath promised us even eternal Life Christ's great Business as a Prophet is to discover with certainty and clearness such a blessed Estate that it may be commodious for our acceptance laid at our doors if we will take it well and good He is Amen the faithful Witness Rev. 3. 14. who came with a Commission from Heaven to assure the World of it and to confirm his Message he wrought Miracles died and rose again and entred into that Happiness which he spake of that our Faith and Hope might be in God 1 Pet. 1. 21. Guilty Man is fallen under the Power and Fear of Death and strangely haunted with Doubts about the other World Now he that came to save us and heal us did himself in our Nature rise from the Dead and ascend into Heaven that he might give a visible demonstration both of the Resurrection and Life to come which he hath promised to us And when he sent abroad Messengers in his Name to assure the World of it their Testimony was accompanied with divers Signs and Wonders and Gifts of the Holy Ghost Heb. 2. 3 4. that the stupid World might be alarum'd to regard the offer and by this Evidence be assured of the Truth of it therefore still 't is a believing in Christ. 3. Because as King he doth administer and dispense the Blessings of the New Covenant and among them as the Chief and Principal this Salvation unto all those who are qualified And therefore 't is said Heb. 5. 9. Being made perfect through Sufferings he is become the Author of eternal Salvation to all that obey him Every Effect must have some Cause and this noble and glorious Effect of eternal Salvation could have no other Cause but Christ and he as perfected and consecrated is the Author and efficient Cause of it for as King he sendeth down the Holy Ghost to reveal the Gospel and work Faith in the Hearts of Men to qualify them for Pardon and Salvation and all those that sue for Pardon and Salvation in his Name by the Plea of his Blood before the Throne of God and promise obedience to his Laws and Institutes he actually bestoweth Pardon and eternal Salvation upon them There be many other ministerial and adjutant Causes which conduce to this effect But he is the Principal and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a Cause in general is fitly by our Translation termed the Author of eternal Salvation So that still you see a new Reason why saving-Faith should be described to be a believing in Christ. 3. The prime Benefits which Faith respecteth I make to be two Reconciliation with God and the everlasting Fruition of him in Glory 1. Reconciliation is necessarily eyed and regarded by the guilty Soul 1. Because there hath been a breach by which we have lost God's Favour and Happiness We have to do with a God whose Nature ingageth him to hate Sin and whose Justice ingageth him to Punish it And before we can be induced to treat with him such a Reconciliation is necessary for all Mankind as that he should be willing to deal with them upon the term of a New Covenant wherein Pardon and Life might be offered to penitent Believers This Reconciliation is spoken of 2 Cor. 5. 19. God was in Christ reconciling the World unto himself not imputing their Trespasses and hath committed unto us the Word of Reconciliation that is upon the sufficiency of Christ's Sacrifice Ransom and Satisfaction there was so much done towards an actual Reconciliation with God that he offered a conditional Covenant to as many as were willing to enter into his Peace He provided a sufficient Remedy for the Pardon of Sin if Men would as heartily accept of it as it was freely given them And the Office of Ambassadors was appointed to beseech Men so to do And unless this had been done a guilty Soul could never be brought to love an holy sin-hating God ingaged by Justice to damn the Sinner But it must be a loving reconciled God that is willing to forgive that can be propounded as an Object of Faith and Love or as an amiable God to us Psalm 130. 4. There is forgiveness with thee that thou mayest be feared 2. Reconciliation is necessarily eyed by the penitent Believer because this Reconciliation and Recovery by Christ consists both in the Pardon of Sin and the Gift of the Sanctifying Spirit 1. One branch of the actual restitution of God's Favour to us is the Pardon of Sins without which we are not capable of Life and Happiness Ephes. 7. The possible conditional-Reconciliation consists in the offer of Pardon and the actual Reconciliation in the actual pardon and forgiveness of our Transgressions and then the Man beginneth to be in a blessed Estate Psal. 32. 1 2. 2. The other Branch is the Gift of the Sanctifying