SERMONS UPON Several Texts OF SCRIPTURE BY GEORGE BARKER B. D. Sometime Fellow of Catherine-Hall in Cambridge and late Rector of Danby upon Wisk in York-shire YORK Printed by John White for Francis Hildyard Richard Manklin and Thomas Baxter Book-sellers in York 1697. The Preface THE Author of these Sermons was a Person of great Learning and Piety both which he did abundantly manifest whilest he was for severall years Fellow of Catherine Hall in the University of Cambridge where he was reputed to be one of the most un-wearied Diligence profound Learning and Exemplary Piety and Charity of his Time No less esteem had he amongst the Clergy and all that knew him after he was presented by the University to the Rectory of Danby-Wisk nigh North-Allerton in York-shire in the Year 1659. Where he continued in such a retired station as his Humility and Contentedness of Mind most affected for almost twenty five Years till his last Sickness which happened in the beginning of the Year 1684. During his continuance in this place he always made it his business and the Employment of his whole time to promote the Eternall happiness of all under his care and charge by a constant and diligent performance of all those Duties that a Minister owes to his Parishioners And not Regarding either the smallness of his Parish or his own ease he Preached continually twice every Lords day and besides that he took all other opportunities of Fasts and Holy-days to recommend to the People their Duties upon those Occasions There he Preached all the following Sermons Except only the Fourth which he Composed upon an Extraordinary occasion as the Title of it shews In these and all his Sermons he affected such a plainness of Style Familiarity of Expression as was most suitable to the Capacities of his Parishioners And it is to be hoped that this plainness of his will not be accounted a fault by the Candid Reader who shall consider that the main end and design of all the Authors Labours was not to please the Ears of his Auditors with fine Phrases and exact Expressions but fully to Instruct them in the Knowledge and Affectionately to excite them to the Practice of the great Duties of the Christian Religion For both which he was Excellently qualified by his great Learning and Skill in all parts of Divinity and by that hearty desire and ardent Zeal for the welfare and salvation of all Mankind which was the first Principle of all his actions And as it was the only business of this Authors whole Life to do good by his Doctrine and Example so it is the same sincere Principle that has influenced the Publishers of this work and induced them to expose these discourses to the World that so the benefits of them might be more Generall and no longer be confined to those few Relations that understood his way of Writing And it will be a sufficient Satisfaction to them if those great Ends which the AUTHOR aimed at in his Preaching be in any measure attained by the Publishing of these his Posthumous Sermons If the amendment of Mens Lives and Manners be the happy effect of their Reading what is here heartily designed and humbly recommended for that Purpose The CONTENTS SERMON I. II. S. Mat. 5. 48. Be ye therefore perfect even as your Father which is in Heaven is perfect pag. 1. 21. SERM. III. Phil. 4. 5. Let your Moderation be known unto all men 37. SERM. IV. Malachi 2. 7. For the Priests lips should keep Knowledge 77. SERM. V. Prov. 3. 5. 6. Trust in the Lord with all thine heart and lean not unto thine own understanding In all thy wayes acknowledge him and he shall direct thy Paths 107. SERM. VI. Mat. 7. 14. Because strait is the Gate narrow is the way which leadeth unto Life few there be that find it 123. SERM. VII S. Mat. 7. 21. Not every one that saith unto me Lord Lord shall enter into the Kingdome of Heaven but he that doth the will of my Father which is in Heaven 149. SERM. VIII IX S. Mat. 7. 25. And the Rain descended and the Floods came and the Winds blew and beat upon that house and it fell not for it was founded upon a Rock 171. 193. SERM. X. XI S. Mat. 7. 26. 27. And every one that heareth these sayings of mine and doth them not shall be likened unto a Foolish man which built his House upon the Sand And the Rain descended and the Floods came and the Winds blew and beat upon that house and it fell and great was the Fall of it 219. 239. SERM. XII Isaiah 55. 6. Seek ye the Lord while he may be found call ye upon him while he is near 250. St. Matthew 5. 48. Be ye therefore perfect even as your Father which is in Heaven is perfect IN these words you have two things considerable their dependance and their importance As for their dependance and coherance its evident from the particle Therefore that they are a conclusion drawn from somewhat premised what ever that be q. d. seeing all that I have lately declared unto you is true ye ought to look upon it both as your duty and concernment to be perfect The only doubt is whether the premises upon which this inference is grounded be not the whole discourse from the 17. Verse to the end or it be the latter part of the discourse Verse 45 for indeed there is just ground for such an inference from either it s very rational to discourse either way as thus Seeing that the Law which Christ the eternal Son of God came to establish is no imperfect Law for it does not only regulate the outward but the inward man also and consequently its obliging authority and directing efficacy reaches the whole man as to all his Thoughts Affections Words Carriages Wayes and Doings it becomes those who profess subjection to this Law not to content themselves with such an imperfect observation of it as the Scribes and Pharises took up with it becomes those who have such an exact rule to direct them as the perfect Law such an excellent example to excite them as the perfect God to endeavour being perfect as their Heavenly Father is perfect Or thus seeing that God whose Children you profess your selves to be has not only a love for Friends but Enemies as doth sufficiently appear in that he expresses it to both doing Good to the evill and Good c. And seeing that to have and express this love is his perfection we are every way obliged and Concerned too as we would please God and resemble our best Father in that which really is and by him is reputed his Chief perfection to be as he is and do as he do's viz. Not only to love Friends but Enemies too This is the way to be what every one does naturaly with great vehemency desire both for the honour and the happiness which it brings along with it Perfect in that with the
nature And observe God and you shall find that it is not so much modes and fashions of Religion as love and goodness which God most stands upon These are the essentiall parts of Religion and the immutable parts others as they are accidentall so they are various Love is the summ of the Law Mat. 22. 39 40. Rom. 13. 9 10. owe no Man any thing c. Ye have the vast body of the Law epitomized here Thus Chymists can reduce the vertues of Herbs and Mineralls into a very little roome drawing of the Essences and Spirits and leaving the gross matter behind Love is the end of the law The end of the law is Charity 1. Tim. 1. 5. This is that which the Law aimes to bring Men too and when it has once brought Men to this it has done its work Love is the great designe of ordinances what Christ most prayes for That they all may be one as thou father art in me and I in thee that they also may be one in us Joh. 17. 21. What the Ministers of Christ should most preach up Phil. 2. 1. 2. If there be therefore any consolation in Christ if any comfort of love c. And indeed the main edification is in love Ephe. 4. 16. Unto the edifying it self in love It s also the great designe of providences Does God carry lovingly to his people it is to teach them to love one another Love one another as I have loved you Joh. 15. 12. Does he carry angrily towards them he does but whip them round to make them kiss one another falls out with them all that he may make them agree better among themselves If ye ask what peculiar excellency there is in love which gives it the preheminence to all other attributes Answer 1st It perfects that in God which is the Cheif faculty in him In every rationall being there are three Facultys the Appetitive Faculty the will which carries out to desire what is agreeable to its nature The Directive Faculty the vnderstanding which both discouer the object which is desirable and propounds to the Choice the various methods and means whereby the good desired may be attained And the executive faculty which wants a peculiar name whereby the methods and means pitcht upon by Choice are applied for the attaining the good desired Now of these three facultyes the appetitive is the Chief it being the Spring unto the other two to set them upon motion and keeping a hand over them so as to restrain them when it pleases the Will fits as Queen having the understanding besides it for its Councellour the executive faculty below it for its Minister to act Accordingly whereas there are three habits to perfect these three facultys that which perfecteth the Cheif must be the Cheif of them and consequently love which perfects the Will must have the preheminence of wisdom which perfects the understanding and of Power which perfects the Motive faculty Now though in God by reason of the purity and simplicity of the Divine nature we cannot so properly distinguish these faculties yet being found in the Choicest Creatures and being acknowledged excellencyes in them they cannot be wanting in God himself but must be in him though in a more eminent manner 2dly It most Clearly distinguishes God from all other beings every thing is distinguished from all other things by that which is its Choicest perfection Thus it being the Cheif excellency of man that he is able to take a view of Severall things at once and to compare one thing with another and from principles evident in themselves to deduce conclusions which are more obscure hence he is distinguished from all bruits by this one thing that he is a rationall creature Thus Love being the Cheif perfection of God he is distinguished from all other things by this that he is Love the best that can be said of any other being is that it has love And as God is the most excellent being in the world so the Devil is the basest and the main thing wherein God dos most evidently differ from the Devill is not either wisdom or power for the Devil has a great deal of both these though its true they are but finite in him whereas they are infinite in God but its love and goodness for there is not the least of these in the Divell and the very want of these makes him a Divell were he not so full of malice and naughtiness as he is so imutably Settled in these as he is he would not be what he is a Devill Nay should it be granted what some of Old have strongly fancyed though against all reason that there were two infinite beings the one good the other bad the bad would have all other perfections besides goodness equal unto the good and for want of this one perfection it being the main it would not be God for God and the Cheife good are all one 3dly It has the Soveraigne command of all other excellencies in God There is nothing but what is excellent in God and no excellency in him but what is either a part of his goodness or a Servant to it Gods pitty is but goodness to those in misery his mercy is but his goodness to those that are Sinfull as well as miserable Nay Gods Justice which Seemes most opposite to his goodness is but goodness exerting it selfe with vehemency and indignation against that in men and Devils which most hinders goodness from Communicating it selfe As for Gods Wisdome and power these attend on goodness to execute its commands Wisdome has no other work then to contrive the readiest way to do the most good and power is wholy imployed in removing those obstacles which hinder the doing of good That therefore which do's most sway with God in all his actings and has so great an influence upon all his attributes to point them what way to steer must needs be a very eminent perfection in God 4thly The displaying of love and goodness do's most tend to the glorifing of God I know not whether this do more prove love and goodness to be the prime perfectoon of God or demonstrate why it so Absolute Supermacy how highly soever it may be prized by foolish and proud men yet God do's not look upon it as becoming himself and therefore though he may pretend to it as Justly as any else yet he Counts it not worth his Claim When he is Challenged for unrighteousness by vnreasonable persons he alleadges not that he being the greatest in the world may do what ever he list without Controul or without giving account but he pleads his own cause and submits his providences to the severest censure of those who have reason and will Judge indifferently Exek 18. 25. He accounts it a far greater honour to be reputed a gracous King then a great tyrant Wisdom though it pass among men for a very choice excellency as indeed it is The excellency of a Man as a Man that
wherin he does greatly transcend brutes yet 〈◊〉 it be seperated from goodness it is a most mischeiuous thing and though fool be looked upon as a great reproach rendering a man very contemptable as good to little yet knave is a greater reproach rendering a man odious for it represents him as a dangerous person And of all knaves the subtil knaue is looked upon as the worst Power is a thing which many are very ambitions of for they think its a brave thing for any to be in a capacity to do what ever they have a mind none being able to oppose them but certainly if a mighty man be not a good man too he may be feared as Devils are in some places and tyrants every where but he shall never be intirely Loved and Cordially honoured The onely thing therefore that does discover how excellent a being God is how amiable and honourable he is that setts forth his glory unto the life and represents him in such a way that every one is ready to love him adore him admire him every one according to the Principle they are acted by such as are truely gracious in a gracious way and such as are still in their naturall estate according to the inclinations of naturall ingenuity the dictates of naturall Consciences I say the only thing which does make the most lovely representation of God is his carring on things so that it may evidently appear that he has no designe upon any and that he does hearâ—â—ly seek the good of all so far as he may without doing otherwise then is fitting 1. Vse For information 1st If God be a God of so universall love and goodness then certainly none can Perish utterly irrecouerably everlastingly if he can prevent it It s true God is so absolute in his supremacy that he might do whatever pleases him without being in danger of being called to account by any he is so mighty in his Power that he might do any thing which can be done for the salvation of Souls he is so reaching in his Wisdome that if any advantage Offers it selfe for the reclaiming any from their lusts and Sins he can seasonably sett in with it for the improving it to the utmost And yet it must be acknowledged that some are ruined beyond all hope and help and will be ruined and God does not hinder not because he will not for were this the reason certainly he would not be a God of that infinite love and goodness which he is taken to be But because he cannot and yet this impotency of God proceeds not from his weakness that he is not able to do what is necessary to be done But from his excellency that he cannot be willing to do any thing which is not Fitting to be done which is contrary to the rules of prudence Justice and honour For it is a thing altogether Vnreasonable that people should be dragged into Heaven whether they will or no when they dispise all the glories of it disgust all the joyes of it neglect all the means which may bring them thither resists and stifle all the importunate Perswasions which the influences of the Spirit the Power of ordinances and providences press them with It is very certain and will be found so at the Great day whatever men fondly conceit in this their day whilest they make things Just as they would have them that none do Perish but through their owne gross and strange negligence though none be Saved without the infinite mercyes and Almighty power of God 2ly Then surely animosities and quarrelings and persecutions can never please God lett them be carried on under what pretence soever for what is so diametrically opposite to his very nature can never be gratefull to his will Nay to pretend Religion for that which is so extremly contrary unto the nature and designe of Religion is an abomination in his sight I do not reflect here upon any partyes upon account of their different opinions and different practises in ways of Religion for I am of that mind that unless men wink and Suffer themselves to be led blind-fold by one who sees no further then his brethren no better if so well there will be variety of Judgments and wayes But what need 's this alienate affections Why should this fill with Jealousies and aniâ—osities one against another Why should this whet tongues And why should this fill hands with Swords and Clubs and fagots Can such practises as these be acceptable to that God who is the God of love and peace Can these promote the end of that Religion whose precepts promises examples does aime all at love and Charity There is one Religion which has the inpudence to Condemn all Religions besides its selfe and for the most part finds the same measure that it metes out to others being condemned by all others and one of the maine things which she is Justly blamed for is that vncharitableness she shewes to all but her self wherein she is too much followed by the most that Seperate from her But let Religions pretend never so speciously so long as the true Nature of God is understood which is love and goodness so long as the main designe of Religion is understood which is to advance men unto that frame of Spirit which is most conspicuous in God that Religion will never be imbraced which ownes any thing contrary unto true love and goodness And certainly there is little love shewed unto those persons who suppose they be in an errour are forthwith sent to Hell to carry their errour with them And as little love to others who possibly by crueltyes may be terifyed but will never be Convinced 2. Vse For consolation to all those who are really interested in God If God have such a love as extends to all that are not only Strangers but enemies what love must he have for those who are intimate friends his Children if he has Love for those who are like the Devil how great love must he have for those who are like himself that Vniversall love which God beares to all if rightly understood is so far from distroying or undermining his peculiar love to his chosen and Choice ones that nothing can possibly be sound more conducing to establish it St. Matthew 5. 48. Be ye therefore perfect even as your Father which is in Heaven is perfect HAVING dispatched the insinuation viz. that Vniversall love is the perfection of God himself who is every way the most Perfect being I come now to the exhortation which consists of 1st A duty exhorted see to be Perfect that is to do what in us lies to be so 2ly A motive to induce unto a consciencious setting about the discharge of this duty God is Perfect and therefore we should endeavour to be so too 3dly A direction to guid us in our endeavour after perfection that we may not be deceived and take up with a false perfection in stead of a true Let us rightly understand
a Turk Is not this the Drunkards quarrelling about the praises of peace and Sobriety It was the challenge of Old against the Protestant Religion that it bred nothing but Factions and Rebelions 3ly It is the best way to bring those that are mistaken to the knowledge of the Truth Truth would always prevaile if it was right managed not held forth with disadvantage Boisterousness does give just occasion to others to suspect that what is held forth is not truth since it has so little influence upon the Heart to the purging it from passion Besides Men have a prejudice against such as deal roughly with them and cannot easily think they mean them any great good and therefore expect little from them and so attend not however Scolding is no Argument to convince People they are in an Errour neither is it the way to bring Men into the Truth to knock it into your heads with Hammers Men are men and must be dealt with as rationall Creatures if you wou'd perswade them you must speak to their Reasons and Consciences or you may as well hold your Tongue if you Provoke you do but bemud Mens minds so that they cannot take in the cleare Light of your Argument 4ly It is but a due Conforming to the most Vniversally acknowledged precept of Christ 1st The clearest Rule of Equity in Nature Christ bids his Diciples Love one another This is granted on all sides not one amongst the Various Sects of Christian Religion has the Face to deny this Some indeed do question whether Christ do require of those that profess him that they should do it by taking up and tying themselves to any outward observance whatever and so for other things yet whilest those that do go under the Name of Christians differ almost in every thing else some or other confidently denying and that not without very high pretences of Rational and Scripturall grounds what others with as full perswasons assert some or other slighting as a superstitious invention of man what others very Religiously observe as an ordinance of Christ how ever all agree in this that Christians are bound by Christ's precept to Love one another Now I am sure did but people charge their Consciences more with the discharging of this most unquestionable duty of Love there would be less need of calling them so much to Moderation For if we do but observe the working of that naturall inclination and passion which the World usually gives the name of Love unto And withall do but consider what a powerfull influence it has upon Parents Lovers Friends to the sweeting even the sowrest disposition towards those they Love If we mind how many Distempers affection bears with how many vices it winks at how many faults it excuses how many provocations it puts up and passes by Can we imagine that the Love which is commanded by Christ wrought by the Spirit and is a very reall participation of the divine nature Should come so far short of this Can we think that this more large noble pure strong principle were it indeed in us would not restrain us from quarrelling with one another Because our Brothers Head is not as big as ours because he cannot believe what we call white is so Untill he see it to be so with his own eyes Because he desires he may not be tyed to our Spectacles and takes upon him to wear Cloaths not of The same colour and shape with ours And let me tell you some understanding and conscientious Persons are of the mind that when once the Righteous and Alwise God Shall set up his impartiall Judgment ask What 's the matter and weigh the severall pretences as one day he will many of those hot contests which are kept up amongst Christians with so bitter animosities almost on all sides will be found able to produce no fairer grounds to Justify their unchristian Janglings there those Just now mentioned You see then that while Christ does expresly command us to Love one another Yea all men even Enemys he does vertually and consequentially forbid us to use towards any upon any pretence of difference whatsoever such words and carriages as we could never use towards them did we but Love them though but with the Love of the World Neither must we expect that such a slender Plea as a pretence that it is in the cause of God and Religion will serve our turne to Justify us in the sight of God for a breach of the highest and most undoubted law of Christ any more then the Pharisees Crying It's Corban could excuse them while they refused to supply the necessiti's of their poor Parents Nay rather it will be an agravation of our Sin while we Patronize it upon God and make Religion a Sanctuary for wickedness To oppress is a great iniquity but to plead foâ— and Justify oppressions because hereby we are enabled to give alms to build hospitalls this is an higher abomination it is Offering unto God swines blood and bringing the hire of an Harlot into the Temple 5ly It is a doing that which even the Common light of nature calls for this is acknowledged even amongst the Heathens as one of the Clearest and certainest rules of right that every one should doe as they themselves would be don to this our Saviour Commands Matt. 7. 12. Now look a little into your owne hearts ask your selves would I willingly were I in a mistake be Derided for it Upbraided with it Persecuted for it should I not Judge it more reasonable that others should pitty me endeavour to Convince me Supposing the Errour to be dangerous Does not the greatest damage accrew to my selfe thereby And what because I am blinde and have lost my way must I therfore be Spit on Trampled on abused Because I am not so happy as others in finding out the truth Must I therfore be made more miserable then I am Because God has left me to mine own ignorance and darkness must man add affliction to affliction 6ly To do otherwise is but to misimploy that Heat Vigour Vehemency which God has put into us unto another use then God intended it For God intended this Zeale for the consumeing of our owne Lusts not the singeing smutting of our Brothers Name this fire in us was made to warm our Neighbours not to scorch and Burne them and shall we make no better reckoning of Gods gifts then to wast and abuse them Do our selves and others harm by that which God ment for both our Goods may not this prouoke God to keep his mercys to himself and not put them into Childrens hands to Cut their own Fingers and to Slash their Neighbours with 7ly It is an unreasonable thing to be more Seven in smaller Crimes then we allow our selves to be in greater Let a man distemper his body besott his parts wast his Estate squander away his precious time undo his Wife and Children venture his Soul in swilling and drinking we bear with him let him
Chosen Rom. 8. 30. Whoever are chosen of God are chosen to Salvation is as Evident for this is the End which God designes to advance to when he culls out such from the World as he Judges fit for his purpose 2. Thes 2. 13. God has from the begining chosen you to Salvation c. That whoever fall away from grace must Assuredly miss of Salvation is evident to all who understand and Consider 1st What those who are saved are mainly saved from and this is their lusts and Sins Mat. 1. 21. He shall save his People from their sins and this they cannot be if they fall away from Grace 2ly What they are mainly saved to or for and that is Glory Now those who have lost grace are incapable of glory grace differing not at all from glory but in degres grace is but glory in its Infancy and glory is but grace in its full Growth Now that those who are Elected by God unto Salvation cannot miss of it is Evident whether we consider Scripture or Reason Scripture saith it s not possible for the Elect to be 〈◊〉 i. e. Into such Errours or sins wherby they may miss Salvation St. Mat. 24. 24. In so much that if it were possible they shall deceive the very Elect. Whoever are Blinded so as to miss Salvation the Election Obtains it i. e Those who are Elected by Vertue of their Election Rom. 11. 7. And reason shewes that whoever are Chosen by God unto Salvation must certainly attain it unless God want either Power Effectually to pursue his purpose till he have brought it about or will to do what he is able neither of which can be supposed granting but that which none can with any shew of reason deny that God is Omnipotent on the one hand and all Wise on the other If he be Almighty he can Effect whatever he has a mind to bring about and if he be all Wise he can never alter from what he purposes The only reason why men change and give over pursuing what once they intended when still it is in their power so to pursue it as to attain it is because they are now of another mind then once they were and that because they find Inconveniencies now which formerly they never thought of but this is their Foolishness which is not to be supposed in the all wise God who perfectly discernes whatever might be like to induce him to wave his Choice before he makes it 3ly Those who are thus united unto Christ are such as are Aprehended by Christ for some end and will not be let go by Christ till that end be attained As St. Paul was Apprehended by Christ so are all that are in Christ Phil. 3. 12. As our first Vnion unto Christ Christ takes hold of us by the hand of his Spirit and we take hold of him by the hand of our faith Now that which Christ takes hold of us for is to bring us unto that which a Christian by his Inclination is Carried out to reach after I follow after that I may Apprehend that for which also I am Apprehended c. Now there is no attaining this which is Holiness and Righteousness in their Perfection with the peace Joy and Glory which is the Necessary result of these without holding fast grace and holding on in good works in Obedience patience and Self-denyall Now they being in Christs hand to be brought unto this end unless Christ want either power to keep them in his hand or power while he do's keep them in his hand to bring them unto that Salvation he designes them for how can those miss Eternall Life of whom Christ saith I give unto them Eternall Life John 10. 28. Who are kept by the power of God through Faith unto Salvation 1. Pet. 1. 5. They are come unto Christ got into his hand and such Christ will not Cast out John 6. 36. It is his Fathers will he should Lose none of them Ver. 39. While he was on earth he kept those God gave him John 17 12. Those that thou gavest me I have â—ept c. 4ly Those who are thus united unto Christ are such as have a Love to God and Christ and Christ has a Love to them now such no Temptations can Separate it is Christs Love to them that makes him Joyn himself to them it is their love to Christ which makes them Close with him Now these Christ will always love for his love is an Everlasting Love Jere. 31. 3. Whom he loves he loves to the End John 13. 1. And this love of Christ Engages his Wisdome and Power for their Protection and no Temptations be they never so great are able to prevail against these Rom. 8. 35. 39. God will not Suffer them to be Tempted above what they are able c. 1. Cor. 10. 13. These by God's help shall never overcome them so far as to make them willing to leave Christ and Christ will not leave them though they should be willing to leave him much less when they are not 5ly They are Sealed by the Spirit unto Salvation 2. Cor. 1. Who hath also Sealed us Ye are Sealed with the holy Spirit of promiss which is the Earnest c. Greive not the holy Spirit of God God by giving them his Spirit do's that to them which men do by setting to their Seals or by giving Earnest they do confirm the bargain and make sure the performance of it So that hereby God's truth and faithfulness is engaged to make good the Salvation which he by the Seal and earnest has Obliged himself unto which he cannot do without keeping them from Totall and finall Apostasy 1. Thes 5. 24. Faithfull is he who has called you 1. Cor. 1. 8. 9. Who shall confirm you unto the End c. God is faithfull by whom ye were called 6ly Uniting a Soul unto Christ as to its Foundation is Gods work which he begins with a design to Compleat for this is an Imperfect work in its self the laying of a Foundation is good to nothing unless their follow a Building on the Foundation and a perfecting the Building you shall not meet with any man who is in his Wits that lets his work rest Immediately after he has laid the Foundation unless he be diverted by more urgent Business or hindred by downright Violence as the Jewes were in the Building of the Temple Now this being God's work he 'le perfect as well as begin it For all God's works are perfect Deut. 32. 4. He leaves them not half done This made St. Paul Confident of the Philippians doing well Phil. 1. 6. God had begun and he could not Believe but he would go on 7ly For all such as are Vnited to Christ Christ did pray on Earth and still Intercedes in Heaven What he prayed for Peter he presses God for all that their Faith may not fail however Satan be let out to Tempt them Luke 22. 32. He prays that God would Keep them from
highest perfection which a Creatures utmost capacity can take in it s most soaring ambition can hope for Now though either of these reasonings be cogent enough yet the latter seems best to fit the context and to fall in with the words That ye may be the Children of your Father which is in Heaven for he makes his Sun to rise on the evill and on the good c. Be ye therefore perfect c. As to the importance and sence of the words as they lye intire in themselves they contain in them 1st An insinuation that the universall Love which every way demonstrates it selfe to be in God is the chief Perfection of that God who is every way perfect 2ly An exhortation unto a great duty with motives to induce to it and directions to guide us in it The duty exhorted to is to be perfect that is to Endeavour after perfection for that is our work but to Make us perfect is God's the motive to perswade to this duty is because God is perfect and by coming to be perfect we shall come to be like him And this will both Become us for its a seemely thing for Children to resâ—mble their Father and it will Advantage us also for certainly what is the Perfection of the Father in Heaven can be no Diminution to the Children on Earth The direction to guide in the practise of this duty is in our pursuit after perfection to take heed we be not deceived with the name without the thing and that we may not be deceived here to keep continually in our eye the perfection of God as the Star to stear by Doct. 1st Vniversal Love is the Chiefe perfection of God himselfe Christ when he has once averred that God makes his Sun to Rise on the evil and on the good c. makes account that he has fully demonstrated God to be perfect and there needs no further proof of this therefore in stead of proving the point he applyes it and bids them be perfect as God is Now Christ discourse would not be coherent vnless we did Suppose that Gods being so good as to serve both good and bad with his Sun and raine was all one with his being perfect There are indeed in God other excellencyes there is his Wisdome wherby he understands all persons and affaires thoroughly and knowes how to overrule them so as to make them serue his owne ends Yea even then when they most desire designe and endeavour to oppose them There is his power whereby he is able compleatly to effect whatever he intends without the least help of the creature in spite of all opposition which can possibly be made either by the whole World or Hell or both vnited There is his Iustice which makes him to detest all violations of right by whom soever so that he will neither do wrong himselfe nor suffer others to do it if by any ways where it is fit and honourable for him to interpose he can prevent it And if by his commands and threats he connot restraine Sin he will by his Severityes against the Sinner declare that he does not at all approve of it And all these excellencies are in God in their perfection Gods Wisdome is without the least allay of folly though it s obserued that there are few great wits in the world but they have some flaw in them betraying them to imbrace some odd oppinions which scarce any in their wits can look upon as the least probable Gods power is not capable of either being resisted with open force or evaded by Subtle practics or wearied by tedious and toylsome exercise of it for it is all act and every way infinite Gods Justice holds an even ballance and inclines neither to the rigour of Severity nor to the loosness of lenity it wholy overlookes persons and only considers causes to render to every man according to his deeds without respect of persons Romans 2 6. 11. Every thing is then in its highest degree where it is most essential Thus heat in fire is more Vehement then in Water because in fire it is essential being agreeable unto that essence from which it flowes and finding nothing within to give the least check unto it but in water it is accidentall it com's from without and meets with some thing within which is continually opposing it Now all these excellencies as they are originally in God and derived from him into the creatures like streames which Jssue from the fountaine so they are essentially in God flowing immediately and necessarily from his very nature and therefore they are all infinite and consequently perfect like this Thirdly these are perfections in God for he would not be a God that is a being every way the best if he wanted any of these excellencyes or had them not all in the highest degree For the proper notion of a God is such a being as necessarily comprehends in it all kinds and degrees of excellencys Yet of all exellencyes which are in God if we may be allowed to compare one infinite thing with another and where every thing is the best in its kind to give a preference to one before another God's Love and goodness is the Cheifest Now these in God are Vniversall not limited to times places or persons But are extended to eternity diffusing themselves over the whole Vniverse Heaven Earth I had allmost said Hell too For First They are Naturall to God and Act according to the manner of Naturall Agents necessatily not Arbitrarly it being naturall unto fire to make hott wherever it be it must diffuse heat though possibly it may meet with many bodys which will not receive and take in the heat which is brought unto them Love is not in God as its subject but it is in God as his very nature therefore God must be always Loving because He is Love its selfe ' 1. John 4. 16. And so may as easily cease to be God as cease to love Indeed when Scripture saith I will have mercy on whom I will have mercy Rom. 9. 15. Some might hence conclude that God letts out his Love Arbitrarily So that he might keep it in if he pleased And its true he might do so if he could be pleased to do so But he cannot there is such a perfect harmony betwixt his will and nature that what ever his nature is inclined to his will is satisfied in And where the inclinations of his nature the dictates of his Judgment and the choice of his will concur nothing shall hinder the workings of mercy towards that person And therefore where God will have mercy the poor Sinner shall find mercy 2dly They are infinite in God Indeed all Gods attributes must of necessity be infinite because he has them of himselfe and its contrary to the nature of every being to set bounds unto its owne excellencyes nothing therefore has finite excellencies but what has its being from another who both made it and Limited it gave it
wherin the Perfection of God lies And press after such a Perfection as the divine Perfection is then when we are Perfect as God is we shall be Perfect indeed Doct. 1. It is the duty of Christians to endeavour after Perfection Were it not the duty and concernment of Christians thus to do Christ would neither command Counsel nor exhort them to it To be Perfect is to be every way compleat in all the excellencies of a Christian 1st As to the kinds of these to have all those excellencyes which a Christian is capable of he is imperfect who is dificient in any of these Now These are of two Sorts 1st Intellectuall perfecting the understanding whereby the man is made in the true light clearely and distinctly to discern all those truths which are of moment for the bettering the heart and life every way these truths are various 1st Such as concerne the State wherein we are so that we may not be mistaken here Judging our selves to be in the State of grace while we still continue in the state of nature or in the state of nature when we have already passed into the State of grace This full assurance of understanding as the Apostle calls it in Colos 2. 2. Is requisite to compleat a Christian for where this is wanting their will not be that Peace of God which passeth all understanding Phil 4. 7. The Joy unspeakable and full of glory 1. Pet. 1. 8. Which are necessary both 1st To vnite the heart freeing it from distracting feares what to do and what to expect which wherever they prevail hinder a man from being intent upon his main business of glorifying God and Saving Souls his own and others 2ly To satisfy the Heart that it may not adhere to or hanker after Vanityes here below and so be drawen to lay out its time strength and parts for the procuring or securing these and 3ly To inlarg the heart from an ingenious sense of the greatest mercyes received from God unto Sinners and earnest desires of pleasing and honouring that God who has already done much And has given an assurance of doing more And 4ly To strengthen the heart that the man may have both Courage to grappel with all the difficultyes of actiue and passive duties and might to overcome them being not infeebled by those misgivings of heart which those who are doubtfull of their state are Vnavoidably subject to 2ly Such as concerne the heart How to understand it as to all its principles whether good or bad how to observe it as to all its workings and motions with their rise and tendency how to improve it in Purity from defilements in liberty from slavery to Sin the World and Satan in life and strength to do and Suffer the whole will of God 3dly Such as concerne the life to bring it unto an Vniversal conformity to and complyance with the holy righteous and good will of God Hereunto conduce whatever makes known the nature of Sin with Sins Vgliness and mischeivousness The severall instances of duty as we are brought into severall conditions and stand in severall relations to God and man the necessary coincidence of duty with interest so that what ever we are obliged to upon any consideration we are as much concerned about every way and not onely to be perswaded thus much in generall but to discerne the particular duty the prudentiall wayes to be taken according to the varietys of Circumstances times Places and Persons for discharging duty in so advantagious a manner so as to bring most Glory to God most comfort and edification to our selves and brethren The cautious to be used in discovering and declining temptations Least by them we be insnared seduced out of the way of duty and drawn unto any Sinfull and distructive Courses Of such a Perfection in intellectualls St. Paul speakes 1. Corrin 2. 6. We Speak wisdom among them that are Perfect 2ly Morall such as have a more immediate influence both upon heart and life to better Borâ— In the heart are Principally four 1st Purity from all fillthy lusts whether Devillish as Pride and malice or worldly ambition for the vain applause and honours of the World and covetuousness after the wealth of the World or Sensuall Such as carry out after case and Pleasure in meats drinks recreations and other sensuall delights 2ly Humility low thoughts of our selves not onely as finite Creatures who have whatever excellencyes we have not only originally from but dependently upon another who gave them at first limmits them as to their degrees and operations continues them dureing his pleasure can recall them when he will But also as Foolish feeble Sinfull creatures Not knowing how to avoid the Greivous consequences of Sin nor yet how to bear them being pleased in such mean thoughts and very well content that others should entertaine the like of us 3dly Faith I speak not of the first act of faith which vnites the soul unto Christ and thereby puts in it a Principle of new life but of those Acts of faith which proceed from the life allready received from Christ as living upon God both as to our naturall and spirituall life and the comforts of both aboue means when we have them expecting no advantage by them to the making the World-tolerable Death acceptable life fruitfull heart gracious conscience peaceable Further then they are sett in with by the wise Powerfull and living God And without means when God deprives us of these knowing that the alsufficient God is abundantly able in himselfe to supply whatever is wanting in the creature 4thly Love to all God and man Acqaintance Strangers Freinds and Focs which Love puts us upon serious care and faithfull endeavours to please and honour God for that is all which he is capable of from us to promote the solid comfort and real welfare of our brethren so far as in us Lies As to the life there are these 1st Obedience and readiness to do whatever the Lord requires of us be it never so displeasing and cross both to our inclinations and interests never so difficult putting us to great intention of mind great toil of body great expense of estate never so reproachfull losing us not only the Favour but the esteem of those whose approbation we most desire and Exposing us to the contempt and censure of the most Then obedience is right when it is Sincere as to its principle and end universall as to its extent And constant as to its duration Walking in all the Commandments and ordinances Blameless Luke 1. 6. That ye may be Sincere and without Offence till the day of Christ Phil 1. 10. Compleat in the whole will of God 2. Patience Chearfullness in suffering whatever the Lord lies upon us without Grudging inwardly murmuring or complaining outwardly either of our own condition or against God and his instruments be our Condition never so greivous and tedious Strengthened with all might c. unto all patience Col 1. 11. Lett