its being and its bounds Now if Gods Love and goodness be Infinite they must be Universall because what is Infinite is as great as great can be and can have nothing greater then its self but a love and goodness which do extend to all are certainly greater then these which extend only to some few Objection But if God's Love and goodness be Universall then it must needs work towards all and if it do so then all must be benefited by it Answer 1st It s true all are benefited by it for from this love of God all receive their being and Life the conveniencies and comforts of this life more or less the meanes whereby they may be advanced to and assured of a better whatever hearts they have to make use of these means whatever Wisdom and grace and comfort any receive in the consciencious use of these means 2dly That some are not more advantaged by this Love and Goodness it is not because this Love and Goodness is a wanting to them but they are a wanting to it and their own intrests For men are not capable of the highest Communications of love and goodness till first they be fitted for them and the fitting for these being a work of Common grace is carried on by such a power in such a way as is resistible for though a Man cannot quicken and save himself yet without doubt he having free Will enough to do evill he may destroy and ruine himself he may Resist that grace which he is obliged and concerned to follow and which if he did follow so far as he may and ought it would lead him to an higher degree of grace which would lead him unto happiness Object If God love all then he must hate none yet the Scripture Declares that he hates some The covetous the Lord abhors Ps 10. 3. The wicked and him that loves Violence his Soul hates Psl 11. 5. Answ God while he hates and threatens and punishes them still loves them he loves the Person whilest he detests the vice he loves them as they are his creatures as they continue what he has made them and hates them onely as they have marred themselves and indeed it is Gods love to them which makes him hate them for he onely hates them as they are enemies to themselves as well as him and all Gods threatenings and punishments unto the worst of men during this life have a naturall Subserviency to reclaim them from those principles and practises which are opposite unto their interests and distructive unto their Souls God by his Judgments endeavours to imbitter unto them all Sinfull habitts and acts that hereby he may cause them to cast them off with detestation saying get ye hence If any thing take men off from the pleasure of Sin it must be feeling the Smart which it occasions And this Universall love and goodness is in God one of his Cheif perfections we may well count it so when the wise God who knowes how to set a due estimate upon every excellency does give the precedency to this Hence 1st He delights most in it now every one delights most in that which best suits him and he apprehends most good in If therefore the all-knowing God be not mistaken in his apprehensions that must have the greatest goodness in it the enjoyment whereof excites in him the highest pleasure Now its goodness and the exercise of it that God most delights in and he proclaims it to all that he is for this I am the Lord which exercise loving kindness c. For in these things I delight Jer. 9. 24. As if he should Say If I have any delight at all and sure we cannot suppose the ever blessed God to be without that wherein the main of a Christians happiness does consist it is in such things This is a noble pleasure which doth not the least unbecome him who is accomplished with the highest excellencies Mic. 7. 18. He delights in mercy mercy is but this love of God exercised towards a sinfull miserable creature and God delights in mercy as every thing delights in doing that which is most agreeable to its inclinations which it is most used to and does with the greatest ease with the least reluctancy what it is every way the most perfect in 2dly He glories most of it and truely he is but of a very weak Judgment who being endowed with many excellencies pitches upon one of the meanest and lowest to make his boast of and prizes himself most for that which is of the least worth When Moses had a great desire to see Gods glory and God was willing to comply with him in this desire he onely tels him I le make all my goodness pass before thee Exod. 33. 19 And God who best knew his own excellencies and the true value of each when he had a mind to display them in their greatest lustre and to become his own Herald in setting forth his most glorious titles insists upon those most which speaks love and goodness under their different habitudes and opperations Exod. 34. 6. The Lord God merciful and gracious longsuffering and abundent in goodness and truth keeping mercy for thousands forgiving c. As Musitians meeting with a pleasant note discant and quaver most on that 3dly He is most exercised in it Love and goodness runs through all Gods providences which are but a texture of Goodness Wisdom and Power But that which makes up most of the providence and is most conspicuous in it is goodness wheras the wisdom of it is not descernable but by a peircing eye and upon a close veiw Men are most exercised in that which either they take most pleasure in it best agreeing with their inclinations or they expect most glory from it serving to display their cheif excellency Now certainly what the most perfect being takes greatest pleasure in must have in it the highest perfection what the most wise being Judges matter of the highest Glory sure has the greatest worth in it All the paths as well as wayes of the Lord are mercy and truth Ps 25. 10. The Church takes notice of nothing so much in all Gods providences about her as his mercy and goodness Ps 136. 1. 26. He is good his mercy endures for ever She thought that whatever else there was in providence there was enough of this she thought also she could give no higher commendations unto providence then to say their was much of mercy in it View but all Gods works from the begining to the end his work of Creation Conservasion Gubernation Redemption Sanctification Glorification some of which all men are concerned in and better for and you shall find a continued vein of goodness run through all 4thly He does most concerne himself to promote this in the world Now every thing dos most endeavour to communicate that which it most excells in thus the fire diffuses its heat the Sun disperses its light every thing by generation multiplys its owne peculiar
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
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
his rewards and punishments to the principles and practises of persons so that they who are better and do better may expect higher rewards those that are worse and do worse may expect severer punishments Qu. But what is perfection then attainable in this Life And if it be not how can we be obliged in duty to endeavour a thing not feasible and to pursue after that which when we have done our best we can never expect to attaine Answer 1st If Perfection be at all attainable whether in this Life or the other it suffices to oblige us to endeavour after it seeing it is not to be expected without sincere and diligent endeauours Now all acknowledge that Perfection is attainable however in the other Life and therefore cannot be either on the one hand fruitless or on the other unnecessary 2ly Though compleat Perfection that is Freedome from all sinfull principles and practises and the highest measure of grace both as to the habit and Act which we are capable of considering the manifold disadvantages which we lie under be not to he expected here so long as we carry about us such vile bodies which are Subject to such variety of impressions from the Stars and Elements and so long as we are exposed unto severall temptations from the World and Satan on the Right and Left-Hand Yet the foundation of this is laid here and as this is more large or narrow so proportionable will be the superstructure The harvest will be according to the sowing 3dly There is a certaine Perfection attainable here and therefore St. Paul speakes of some as Perfect 1. Cor. 2. 6. We speak wisdom among them that are Perfect And reckons himselfe in the Number of them Phil. 3. 5. Let us therefore as many as be Perfect c. Though he denys that he has attained compleate Perfection Verse 10. Not as though I had already attained either were allready Perfect For a Christian is continually growing till Death as a man growes greater in all his members till he come to his full stature and then he may grow in thickness but not in height there being a threefold state which a Christian passes through betwixt his first vocation and his Glorification a state of enjoyment where there is much light life comfort and sensible strength a state of dissertion where there is much deadness darkness discomfort And polution experienced and a state of restitution wherein the former light and life and comfort is restored and increased those who are arrived unto these states may be reckoned all among the Perfect as those who are newly recouered from under a relapse may be said to be come to their Perfect health though they be far short of their wonted strength And in this notion of perfection I understand the word 1. Pet. 5. 10. Where Perfection is imediatly consequent to the state of sin and suffering weakness c. Unsettledness in dissertion Now of such as are Perfect in this sense i. e. Compared with beginners or proficients under desertion there are different attainments so that some have arrived at a higher measure of wisdome and Grace and some at a lower and such a Perfection as this is attainable here by those who are faithfull to God and their own Souls in managing advantages of providences and Ordinances with a subserviency hereunto Vse 1. Is it our duty to seek and press after Perfection then certainly it is our Sin and our reproach and should be our greife that we do so little concerne our selves about Perfection as we do yea it should be our shame too when every thing is pressing after Perfecton There is nothing in nature which is at rest for its aspiring after Perfection though it spend it selfe by this industrious pursute after Perfection and expire As when the herb with much bearing has grown up into a flower it then begins to decline and wither shall man only content himselfe with an Imperfect state though he be the choicest peice of Gods creation capable of the highest Perfection whereunto he is designed a Perfection most sublime most durable When every one endeavours to be Perfect in the art which he professes the Councellor in the Skill of law the phisician in the Skill of preserving and restoring health preventing and Curing deseases Is it not a shame that a Christian who professes the Skill of vanquishing the World and Hell of curing the most desperate deseases of Souls of heaping up a bank of true Riches which will never be exhausted to all eternity that he should not care though he be a bungler in this art of arts What thoughts do we take what inquiries do we make what endeavours do we use that we may be Perfect Can we tell what re we not ashamed they are so few Were we not at all concerned herein whether we be Perfect or we be not the matter were the less weighty but when it is impossible we should be happy vnless we be Perfect and we can never hope to escape the curse of the Perfect Law nor to stand the Judgment of the Perfect God any other wayes is it not palpable folly nay extreame madness to neglect it 2ly Is it our duty to press after Perfection Let us make it our care study to excell our selves excell others to be every way Perfect let us make that our business while we live which we shall wish when we come to die we had made our business In order hereunto let us 1st Endeavour to be sensible of our great imperfection our extreme want of usefull knowledge saveing grace solid comfort our unprofitableness under mercies Judgments meanes our awkwardness to carry like Christians in those various Changes we vndergo 2ly See the great worth and use of Perfection how subservient it is to God's Glory the good of our selves and others certainly the most perfect Christians are every way best fitted for the improuement of all opportunityes of doing and getting good 3dly Learn the way to attaine Perfection Accustome your selves to have mean thoughts of your selves live up to light and strength in obeying God and denying your selves Keep daily in your eye Perfection as the mark to Aime at the goal to run to Vse all meanes of Perfection reading the most Spirituall Books hearing the most spirituall Preachers conversing with the most spirituall Persons Decline all hinderances of Perfection beleiving that it is not attainable presuming ye have already attained it taking up with Low attainements distracting your minds with cares and endeauours about Religious impertinences Pray unto God to Perfect you it s your duty to seek Perfecton God's prerogatiue to give it when God therefore saith be ye Perfect say Lord Perfect me 1. Peter 5. 10. Sanctify me throughout there are promisses of Perfect subdueing Lusts Perfect compleating graces Phill 4. 5. Let your Moderation be known unto all men THE Phillipians unto whom Paul directs this Epistle were then in a suffering condition Cap. 1 v. 29. But notwithstanding this