the flesh Heb. 12.10 He saith That the Lord chastneth us to make us partakers of his own holiness and the Apostle 1 Pet. 1.16 commanding us to be holy as the Lord is holy doth prescribe both the true kinde and right degree of holiness for which we should labor at which also the Apostle aims when he prayeth thus 1 Thes 3.12,13 And the Lord make you to increase and abound in love one towards another and towards all men even as we do towards you to the end he may establish your hearts unblameable in holiness before God even our Father at the coming of our Lord Jesus Christ with all his Saints Yea the eternal life it self to which we are chosen in Christ Jesus is principally the perfection of holy love as we heard before out of Ephes 1.4 Which thing also David affirms Psal 133.3 For there he commanded the blessing and life for evermore Secondly If any Athenians in our days should ask as those did in former times Acts 17.19 May we know what this new Doctrine whereof thou speakest is St John the Beloved Disciple will give them satisfaction therein 1 Joh. 2.7,8 Brethren I write no new Commandment unto you but an old Commandment which ye had from the beginning the old Commandment is the Word which ye have heard from the beginning Again a new Commandment I write unto you which is true in him and in you because the darkness is past and the true light now shineth 2 Joh. Vers 5 6. Now I beseech thee Lady not as though I wrote a new Commandment unto thee but that which we had from the beginning namely that we love one another And this is love that we walk after his Commandments This is the Commandment that as ye have heard from the beginning ye should walk in it Thirdly It serves to answer many Cavils and Objections made by scrupulous men As first Is not this Popery because the Papists hold Perfection Answer Though the Papists want no Errors yet they hold there is one God a Trinity of Persons Two Natures in Christ's own Person his Threefold Office his Twofold Estate of Humiliation and Exaltation and many more Orthodox and Primitive Heads of Doctrine But nothing ought to be called or accounted Popish which was taught by the Prophets the Apostles and Christ himself as this Doctrine was both clearly and frequently held forth by all of them But is it not Pelogian Doctrine Indeed Pelagius taught That man could of himself fulfil the Law of God to whom Augustine answereth Let him adde these words That he can do it by the Grace of God and we consent But is it not Arminianism No for Arminius held the contrary and herein are they Arminions who are otherwise minded Fourthly It serves to check and overthrow their Error who affirm the Law of God to be impossible to be fulfilled by the Saints in this life though assisted by the Grace and Spirit of Christ who also do usually for that end affix and attribute such a rigor to the Law as the Lord hath no where ascribed unto it For not onely the Apostles but Christ himself doth affirm That the whole requiring of the Law yea and of the Prophets also is fulfilled in the love aforesaid see Matth. 22.38,39 Rom. 13.8,9 Ow no man any thing but to love one another for he that loveth another hath fulfilled the Law For this Thou shalt not commit adultery Thou shalt not kill Thou shalt not steal Thou shalt not bear false witness Thou not covet and if there be any other Commandment it is briefly comprehended in this saying Thou shalt love thy Neighbor as thy self Therefore love is the fulfilling of the Law See Gal. 5.13,14 Nor let any Reply that here the Apostle speaks onely of the Commandments of the second Table for the true love of our Neighbor is always founded in the love of God And as this last presupposeth the former so the love of God is accompanied with the love of our Neighbor 1 John 2.5 But whoso keepeth the Word of God in him is the love of God perfected 1 John 5.1,2 Whosoever believeth that Jesus is the Christ is born of God and every one that loveth him that begat loveth him also that is begotten of him By this we know that we love the Children of God when we love God and keep his Commandments Now if this were imposble to be done the Law of God were eo nomine unjust and tyrannical For Pharaoh is condemned by God and man for laying such commands upon the Israelites as they could not possibly perform Exod 5.6,7 For the further refuting of this opinion we might produce the contrary judgment of all the Greek and Latin Fathers of which take these few for the present Justin Martyr in Quaest Respons ad Orthodoxos But what is the total Justice or Universal Righteousness according to the Law To love God above himself and his neighbor as himself which is not impossible to men who apply their hearts thereunto for that saying By the works of the Law shall no flesh be justified The Apostle doth not therefore alleadge it because we cannot do impossible things but because we will not do that which is possible Do not blame the Lord for he demands nothing impossible saith Chrysost de Paenit Hom. 8 See Basil upon Psal 118. Hieronymus in Expos Symbol ad Damasum August in Psal 56. Nor would God command this if it were impossible to be done of man Idem de tempore Serm. 61. Neither could God command any thing which is impossible because he is just nor will he condemn any man for that he could not do because he is pious and good Idem de tempore Serm. 191. We detest their Blasphemy who say That God hath commanded any thing that is impossible to man Concilium Arausicanum according to the Catholick Faith we believe That all who are baptized having received Grace may and ought by the help and the co-operation of Christ to fulfil all things that belong to Salvation if they will faithfully endeavor or labor thereunto Thirdly By way of Correction this serves first to reprove all unbelief that is found in men to the contrary see what the Lord saith of the unbelieving Israelites who were rendred unbelieving persons who were indisposed to enter upon the holy Land of Promise being deterred by the pretenders of impossibility to overcome the Canaanites and scale and beat down their Cities Numbers 13 and 14 Chapters Unto whom sware the Lord that they should not enter into his rest but to them who believed not So then they could not enter in because of unbelief Heb. 3.18,19 Secondly This serves to reprehend them who look for Life and the blessing of the Promises and yet stand at a stay and make not progress towards perfection Revel 3.2 Be watchful and strengthen the things that remain that are ready to die for I have not sound thy works perfect before God Thirdly It rebukes
THE Proviso or Condition OF THE PROMISES The Strait but the Straight-way that leadeth unto Happiness Being the Substance of Two SERMONS Preached at Wilton March the First 1656. Upon 2 COR. 7.1 Now published at the request of some of the Parishioners and Auditors then present BY Tho. Drayton Dr in Divinity LONDON Printed by Tho. Newcomb 1657. THE Proviso or Condition OF THE PROMISES The Strait but the Straight-way that leadeth unto Happiness 2 COR. 7.1 Having therefore these promises dearly Beloved let us cleanse our selves from all filthiness of flesh and spirit perfecting Holiness in the fear of God THat this Text is a Conclusion or Inference out of the Apostles former Conference or Discourse none that observe that Illative note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or therefore will deny And as the three last Verses of the former Chapter are an Introduction to this so it is a Genuine Deduction therefrom in which the Illative Particle set apart we have two general parts The first is a loving and a winning compellation in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beloved or Dearly Beloved The other is an Apostolical Imposition or Charge Having therefore these promises let us cleanse our selves from all filthiness of the flesh and of the spirit perfecting holiness in the fear of God To begin with the first of these It is said of Samuel 1 Sam. 3.19 That the Lord did let none of his words fall to the ground so will I not pass over any one word in the Text untouched Dearly Beloved This title the Apostle useth not complementally nor formally but in reality and truth for these Corinthians were intirely beloved of St. Paul not with the common love onely which we ow to all men but with a special affection and that upon a threefold accompt 1. As they were born and begotten from above 2. As they were his Spiritual Brethren and Fellow-members in Christ And 3. As they were his own Off-spring and the Fruits of his labor in the Lord 1 Cor. 4.15 For in Christ Jesus I have begotten you through the Gospel Whence we have two Instructions 1. That there are not onely Natural but Spiritual Relations to be found among men especially in the Church and Congregation of the Saints 1 Cor. 4.14 I write not these things to shame you but as my beloved sons I warn you 2. That this Spiritual Consanguinity is or should be as effectual to beget mutual and reciprocal affection as the natural affinity is yea far more forcible 1 John 3.1 Every one that loveth him that begat loveth him that is begotten of him And here he saith Dearly Beloved but pass we now from the Compellation to the Imposition wherein the Apostle doth evidence the truth of his love unto them in two things 1. In minding them of the antecedent promises set down in the close of the foregoing Chapter Having therefore these promises 2. In exciting them to eye observe and fulfil the condition of the same lest they should come short of them in the end Let us cleanse our selves from all filthiness of the flesh and of the spirit perfecting holiness in the fear of God Our Apostle Chap. 4.10 of his former Epistle tells us That according to the grace of God which was given unto him he as a wise Master-builder had laid the Foundation and that another buildeth thereupon But let every man take heed how he buildeth thereupon The former part of that Verse he hath verified as elswhere so in this Text the latter part which is the Caution lieth upon my self and all other Ministers in these days to look unto it namely what and how we build upon this Foundation In this part of the Text then we have two subordinate Members the Apostles ground-work Having therefore these promises and then his superstructure Let us cleanse our selves from all filthiness of the flesh and of the spirit or these two A true supposition Having therefore these promises and then an advice imposition and injunction Let us cleanse our selves c. Or in plain terms the Apostle's Doctrine and the use which he makes of it the former being matter of Grace and Promise the latter matter of Command and Duty Of which the ground-work is first to be surveyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This part of the Text we may call the Believers Patrimony or rather his evidence for that which he hopeth for and is to seek after Heb. 11.1 Faith is said to be the ground or substance of things hoped for and the evidence or demonstration of things not seen which is especially ratione objecti in regard of the promises on which it is built In this then are three particulars to be seriously viewed 1. The interest of Believers or of the yong itinerant Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these promises And 2. The persons that have special interest in them to wit Converts and Believing Saints such as these Corinthians were 3. What interest these have therein for the present For the first of these we may here take notice 1. That the best interest that the yong Saints have for all manner of blessings not yet enjoyed are the rich precious and most infallible promises of God Heb. 11.13 These all died in the Faith not having received the promises but having seen them afar off and were perswaded of them And 2. whereas the promises of God are of two sorts concerning either Corporal or Spiritual things 1 Tim. 4.8 But godliness is profitable unto all things having a promise of the life that now is and of that which is to come We may note that the Spiritual promises such as these are to which St. Paul relates are the greatest promises 2 Pet. 1.4 Whereby are given unto us exceeding great and precious promises that by them we should or might be made partakers of the Divine Nature having escaped the corruption that is in the world through lust 3. Observe that among many Spiritual promises those to which our Apostle here refers us are not the meanest or the least as is implied in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here not onely a Relative but a Demonstrative Noune or Pronoune Now then to take them in the order of nature first it carrieth us back to the promise of Reception Vers 17. of the former Chapter And I will receive you Where the Apostle seemeth to look back to Jere 3.14 and other such like places Secondly He transmits us to Verse 16. where the Lord saith That he will be our God and we shall be his people according to Levit. 26.12 Jere. 31.33 and many other places of that import Thirdly He leads us back to the 18 Verse where the Lord promiseth to be our Father and to take us for his Sons and Daughters according to Isai 43.6 Hos 1.10 This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or these is also Signal or Demonstrative and sets forth the transcendency of the phrases in these particulars First In the Author of them who is
3.3 The fourth and last thing to be opened is the persons who are here to be engaged and vigorously set on work to wit all that have any remainders of inward or outward filthiness left in them even they that in a good measure are purified already such as these Saints of Corinth were Thus far by way of Exposition now the Proposition and Doctrine upon the whole is this That all they that would have an interest and share in the precious promises aforesaid must Cleanse themselves of all filthiness both of the flesh and of the spirit This Doctrine is not mine but the Apostle Pauls expresly here and elswhere as you will see anone and not his onely but the Doctrine of the Prophets of the Apostles and of Christ himself witness these ensuing Scriptures Isai 1.16 Wash ye make ye clean put away the evil of your doings from before mine eyes cease to do evil Isa 57 11. Depart ye depart ye go ye from thence touch no unclean thing go ye out of the midst of her be ye clean ye that bear the Vessels of the Lord. Jere 4.14 Wash thine heart O Jerusalem that thou maist be saved How long shall thy wicked thoughts lodg in thee Jere. 13.27 Wo unto thee O Jerusalem wilt not thou be made clean O when shall it once be Ezek. 18.31 Cast away all your transgressions whereby you have transgressed and make you a new heart and a new spirit for why will ye die O house of Israel 1 Pet. 2.1 Wherefore lay aside all malice or naughtiness and all guile and hypocrisies and evil surmisings and all evil speakings Jam. 1.21 Wherefore laying aside all filthiness and superfluity of naughtiness receive with meekness the ingrafted word which is able to save your souls Jam. 3.6 Draw nigh to God and he will draw nigh to you cleanse your hands ye sinners and purifie your hearts ye double-minded Matth. 5.6 Blessed are the pure in heart for they and they onely shall see God Nor is there less ground both of Reason Equity then Evidence of Scripture for this duty First in regard of the mischievousness of that which is to be removed Secondly in regard of him that requireth it and thirdly in respect of the sufficiency of help afforded unto us by the Lord for that purpose and lastly that we of right should have a concurrent hand therein For the first of these first consider what all sin and unrighteousness is in Gods sight it is pollution and filthiness it self Ezek 24.13 Hence it is compared to every filthy and abominable thing as to the gorge and vomit of drunkards Isai 28.8 To the scum of a Pot. Ezek. 24.6,12 To the mire wherein the Sow walloweth 2 Pet. 2.22 To the vomit of a dog there To the whoredoms of a Strumpet Jere. 13.27 Ezek. 22. To the abomination of Idols Ezek 36.25 Secondly It is a superfluous thing that men may well spare Jam. 1.21 Wherefore put away all filthiness and superfluity of vaughtiness Thirdly It is of an infectious contagious and spreading nature 1 Cor. 5.6,7 Know ye not that a little leaven leaveneth the whole lump Fourthly It excludes us from entring into the heavenly Jerusalem Rev. 21.27 And there shall in no wise enter into it any thing that defileth neither whatsoever worketh abomination Fifthly There is no forgiveness of sin until they be left and put away from us whatsoever men may dream to the contrary Isai 1.16,17,18 Wash you make you clean put away the evil of your doings from before mine eyes cease to do evil learn to do well seek judgment relieve the oppressed judg the Fatherless plead for the Widow Come now and let us reason together saith the Lord Though your sins be as scarlet they shall be white as Snow though they be red as crimson they shall be white as wool Jere. 33.8 And I will cleanse them from all their iniquity whereby they have sinned against me And I will pardon all their iniquity whereby they have sinned and whereby they have transgressed against me for the cause must be taken away ere the effect can cease See Prov. 26.13 Sixthly That even the Law as well as the Gospel declares the wrath of God against all sin whatsoever Rom. 1.18 For the wrath of God is revealed from Heaven against all ungadliness and unrighteousness of men who withhold the truth in unrighteousness Now in the second place he that requireth this total removal of sin is of a contrary nature unto it and cannot possibly have any communion with it Psal 94.20 Shall the throne of iniquity have fellowship with thee 2 Cor. 6.14,15 For what fellowship hath righteousness with unrighteousness and what communion hath light with darkness and what concord hath Christ with Belial Hab. 1.13 Thou art of purer eyes then to behold evil and canst not look on iniquity In the third place the Lord doth not onely afford us space and time to get this work done Rev. 2.21 And I gave her space to repent and she repented not but sufficient means also for our thorough cleansing so Ezek. 36.25 Then will I sprinkle clean water upon you and you shall be clean from all your filthiness and from all your idols will I cleanse you Which promised water is not onely the pure water and doctrine of his Word John 15.3 Now are ye clean through the Word which I have spoken unto you Ephes 5.26 That he might sanctifie and wash it with water through the Word but the promised Spirit of Christ also which sometimes is called the Blood of the Covenant because it was figured forth by Blood in the Old Testament Exod. 24.6,7,8 29.20 Levit. 8.23,24 14.14 Sometimes it is compared to fire Isai 4.4 When the Lord shall have washed the filth of the Daughter of Sion and purged away the blood of Jerusalem by the spirit of judgment and the spirit of burning And sometimes to water as Isai 44.3 I will pour water upon him that is thirsty and a flood upon the dry ground I will pour my Spirit upon thy Seed and my blessing upon thine Off-spring And sometimes to Fullers Sope. Mal. 3.2 For he is like the Refiners fire and Fullers sope This is expresly spoken of Christ so that we neither want water nor sope to make a thorow cleansing or purgation of our selves from sins For this is the Fountain which the Lord hath opened to the house of David and the inhabitants of Jerusalem for sin and for uncleanness Zach. 13.1 In the fourth place it is but meet that we which had a hand in polluting and defiling our selves should be imployed and engaged in the purging our selves and so much the rather because it is for our own good and everlasting welfare Thus of the words by way of Proposition Now by way of Transposition and Use the Truth and Equity of this Doctrine being thus cleared up what remains but that we should make our best advantage of it For whatsoever things were written
eyes and yet are not washed from their filthiness So Matth 23.25,26 Wo unto you Scribes and Pharisees Hypocrites for ye make clean the outside of the cup and of the platter but within they are full of extortion and excess Secondly It reprehends those yet more secretly who rely upon the promise of God and look to have their share therein and yet wittingly and willingly continue in the filthiness both of flesh and spirit See Jere. 7.8,9,13 also 27. To these it may be said as Peter spake to Simon Magus Acts 8.21,22 Thou hast neither part nor lot in this matter for thy heart is not right in the sight of the Lord. This yet more condemns their folly who knowing that they must repent and be cleansed ere they can be saved yet not onely protract the time for so great a work but daily pollute and defile themselves contracting more filthiness then that which they had before and making their stains and spots of a deeper dye and harder to be washed out Finally This may serve for the horror or terror of those who having for a time begun to reform themselves and put away their sins yet return again with the Dog to the vomit and with the Sow to her wallowing in the mire see 2 Pet. ◠18,19,20 Ezek. 24.13 In thy filthiness is leudness because I have purged thee and thou wast not purged thou shalt not be purged from thy filthiness any more until I have caused my fury to rest upon thee The fourth Use of this Doctrine is for Exhortation First To all seriously to consider this first condition of the promises so clearly set down Verse 17. of the former Chapter and here in the Text and what is required thereby Secondly To examine how far we have proceeded in fulfilling the same Prov. 20.9 Who can say I have made my heart clean I am pure from my sins I fear very few Thirdly To those that have begun the work that they go on forward to finish it Rev. 22.11 He that is unjust let him be unjust still and he that is filthy let him be filthy still but he that is righteous let him be righteous still that is more and more 1 John 3.2,3 Beloved now are we the children of God yet it doth not appear what we shall be but we know That when he shall appear we shall be like him for we shall see him as he is For every man that hath this hope in him purifieth himself as he is pure Lastly To those that have not begun this great important and most necessary work to fall upon it forthwith O wash you make you clean saith Isai 1.16,17,18 otherwise you cannot have your sins forgiven you yea Wash your hearts that ye may be saved Jere. 4.14 Cleanse your hands ye sinners and purifie your hearts ye double minded be afflicted and mourn and weep for your laughter shall be turned into mourning and your joy into heaviness Humble your selves in the sight of God and he shall lift you up Jam 4.8,9,10 Ye say that ye relie upon Christ but what part hath Christ with Belial 2 Cor. 6.15 Therefore let every one that nameth the Lord Jesus Christ depart from iniquity 2 Tim. 2.19 See what the Psalmist saith Psal 24.3,4,5 Who shall ascend into the Hill of the Lord And who shall stand in his holy place He that hath clean hands and a pure heart who hath not lift up his soul to vanity nor sworn deceitfully He and he onely shall receive the blessing from the Lord even righteousness from the God of his salvation Therefore mortifie your members upon earth fornication uncleanness inordinate affection evil-concupiscence and covetousness which is idolatry for which things sake the wrath of God cometh upon the children of disobedience see Gal. 5.19,20,21 Eph. 4.21 Take to you the Water the Water of the Word Psal 119.9 Wherewith shall a yong man cleanse his way by taking heed thereunto according to thy Word Seek Sope of Christ yea Fullers sope to be baptised with the Holy Ghost and with fire Mal 3.2 Walk in the Light as Christ is in the Light and the Blood of Jesus Christ shall purge you from all sin 1 Joh. 1.7 Let us follow the practice of Hezekiah 2 Chro. 29. who caused all the filth of the Temple to be carried out and that house to be purged and sanctified that the holy Service of God might be renewed therein Thus of the first duty or Christian course required in the Condition or Proviso of the Promises now follows the other in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perfecting holiness in the fear of God In which by way of Analysis we have two parts first a work of renovation or perfection perfecting holiness The second is the kinde of holiness the posture or principle in which and out of which it must be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the fear of God For the former of these in it are these particulars to be explained ere we come to the Doctrine or Proposition it self First The object or subject thing to be perfected holiness The second is the act required at our hands in relation thereunto perfecting Thirdly The persons to be engaged in that act likewise let us For the first of these It is not here the Sanctification of flesh and blood which is proud of its self and contemptuous of others Isai 65.5 Which say Stand by thy self come not near me for I am holier then thou Which how specious soever it may seem it is but hypocrisie before the Lord and an abomination in his sight Prov. 14.12 also 16.25 Luke 16.15 For that which is esteemed highly among men is an abomination before the Lord for this holiness may be changed for a better but cannot any way be perfected Nor is this holiness a ceremonial holiness which was but a figure of the true but in short it is that which is called Gods own holiness Isai 65.18 Heb. 12.10 Not onely because he commands it but it is that way wherein he walketh the holiness which he communicateth and whereby the Saints are denominated holy ones of which Isaiah speaketh Chap. 35.8 And an high-way shall be there and a way and it shall be called the way of holiness the unclean shall not pass over it but it shall be for those the wayfaring-men though fools shall not erre therein This is that holiness that becomes the House of God for ever Psal 93.5 Which holiness is either a way and race to wit an holy course of obedience in fulfilling the Will of God Rom. 6.22 But now ye have your fruits unto holiness and the end everlasting life Heb. 10.36 Or else it is the inward holiness of Gods Image and Kingdom from whence that obedience proceedeth Eph. 4.34 And that ye put on the new man which is created after God in righteousness and holiness of truth Both which if they be not coincident yet concur to one effect the purging out of all iniquity So that
this last duty seems to be required in order to the former and both in respect of the promises For the second particular the act here required 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not onely to go about a thing Luke 13.32 and to execute it 2 Cor. 8.6,11 but to finish and to adde the end to the beginning Phil. 1.6 And so here the Participle here used signifieth a profection with a tendency to a perfection As for the word perfection it is variously used and there is a manifold perfection spoken of among men one of profession and outward state among the Papists and so they will have their religious men especially those in orders to be termed perfect men if any will indulge them that honor and dignity and another of the inward state which we are here to understand that again is manifold one of sincerity and uprightness So King Hezekiah pleads for himself That he had walked before the Lord in truth and with a perfect heart Isai 38.3 But this perfection is not sufficient or always to be rested in 1 Pet. 1.22 Seeing ye have purified your souls in obeying the truth through the spirit unto unfeigned or sincere love of the Brethren See that ye love one another with a pure heart fervently See 1 Thes 3.12 A second perfection there is of parts when all the several graces of Gods sanctifying spirit are found in a man This is conceived to be in every Convert or Believer But the truth thereof may be justly questioned for some want humility some meekness some patience and the like And why doth St. Peter command us to adde to our Faith Vertue to Vertue Knowledge to Knowledge Temperance to Temperance Patience to Patience Godliness to Godliness Brotherly kindness to Brotherly kindness Love If we have all these at our first conversion 2 Pet. 1.5,6,7 A third is the perfection of degrees when holiness in a full degree is by us attained answerable to the Law of God And this is threefold according to a threefold estate or dispensation The first is of love to God above all and to our Neighbor as to our selves which is the sum and fulfilling of the Law and the Prophets to the putting down of all contrary dispositions This is a perfection enjoyned by the Apostle Col 3.14 and above all put on Love which is the Bond of perfection 1 Pet. 4.8 This is called perfectio viae and allowed of by all the Schoolmen The second is a greater perfection and power in all love and goodness when Christ in the power of his Resurrection ariseth in the Saints after they are wholly dead with him to sin Rom. 6.5 For if we have been planted into Christ with the likeness of his death we shall also in the likeness of his Resurrection This is that which Paul saith he had not attained unto when he wrote to the Philippiane Chap. 3.11,12 And yet even then he was able to do all things viz. that were commanded through Christ which strengthens him Chap. 4.12,13 Howbeit he hoped for the other even while he was viator or in the body The third is perfectio patriae the highest perfection of the Saints of which the Apostle speaketh Heb. 12.23 And to the spirits of just men made perfect Here in the Text we understand the first of these three last named which is an imperfect estate gradually in comparison of the second as the second is being parallel'd with the third yet some there be who in this Text understand the second also which without doubt we should both hope for and pray for preparing our selves thereunto By the first perfection and by both the former we should seek after the third in all which the righteousness of the Law is fulfilled through Christ but according to several dispensations and degrees For in the first we have communion with Christ according to the flesh or in a lower and weaker way In the second with Christ according to the Spirit in a more lively and powerful way in the similitude of his Resurrection wherein he walked with his Disciples forty days upon Earth And in the third with Christ after his Ascension and Glorification yet the least of these is an holy Perfection For the persons to be engaged they are all those that have not yet attained to that state for he that made us without our selves will not save us without our best endeavors and concurrences we have also had a hand in fulfilling the measure of our disobedience and depravation and the Lord may justly engage us in the work of new obedience and the renewing of his Image and Kingdom in us as he doth here and elswhere frequently The whole Proposition or Doctrine then is this That those who would be made heirs and partakers of the Divine Promises must perfect the race of holy Obedience set before them and the holy Image of God which is to be renewed in them or they must put on that love which is the Bond of perfection and the fulfilling of the Law as hath been said Nor is our Apostle herein singular and precise above other his Fellow-ministers the Messengers of God nor goeth he higher then Christ himself did in his express Commands For as Moses witnesseth the Lord required this of Abraham the Father of the Believers Gen. 17.1 And when Abraham was ninety years old and nine the Lord appeared unto Abraham and said unto him I am the Almighty God walk thou before me and be persect And Deut. 10.12 Moses himself requireth as much of all Israel And now O Israel what doth the Lord thy God require of thee but to fear the Lord thy God and to walk in all his ways and to love him and to serve the Lord thy God with all thine heart and with all thy soul And Levit 19.18 Thou shalt love thy neighbor as thy self I am the Lord. And Deut. 18.13 Thou shalt be perfect with the Lord thy God So our Apostle 2 Cor. 13.9 And this we wish even your perfection Yea he injoyneth perfection unto them in his farewel Verse 11. Finally Brethren farewel Be perfect be of good comfort be of one minde live in peace and the God of love and peace shall be with you So Heb. 6.1 Therefore leaving the principles of the doctrine of Christ let us go on to perfection Jam. 1.4 But let patience have her perfect work in you that ye may be perfect and intire wanting nothing Chap. 2.8 If ye shall fulfil the Royal Law according to the Scripture Thou shalt love thy neighbor as thy self you do well Yea Christ himself doth not onely commend love to God and men unto us as the fulfilling of the Law and the Prophets Matth. 22.36,37,38,39 but he expresly commands us to be perfect as our heavenly Father is perfect Matth. 5.48 Nor is there less reason or equity for this part of the Charge and Condition then there was for the former For first God who is holy and love it self and perfect in
holiness and love hath predestinated us to be made conformable unto the Image of his Son Rom. 8.29 Who is the brightness of his glory and the express Image of his person Heb. 1.3 And the genuine Son of the Father in Truth and Love 2 Epist John 3. Secondly He hath chosen us in him before the foundation of the world that we should be holy and without blame before him in love Eph. 1.4 Thirdly This holiness in love is that whereunto we are called 1 Thes 4.7 For God hath not called us unto uncleanness but unto holiness Col. 3.14 1 Pet. 4.8 Fourthly Holy love to God and men is that which we ow to him for his love unto us in Christ Psal 31.23 116.1 I love the Lord c. 2 Cor. 5.14 For the love of Christ constraineth us because we thus judg that if one died for all then were all dead 1 John 3. to 16. Fifthly It is through holiness and love that all sin must be overcome and buried in us Rom. 12.21 Be not overcome of evil but overcome evil with good 1 Pet. 4.8 And above all things have fervent love among your selves for love shall cover the multitude of sins yea all sins whatsoever as Solomon testifieth in these words Prov. 10.12 Hatred stirreth up strife but love covereth all sin and that in a burying way first or in mortification Sixthly The Law of God whose fulfiling and accomplishment standeth in love is established in Heaven for ever Psal 78.5,6,7,8 119.89 insomuch That Heaven and Earth shall sooner pass away then one jot or tittle of the Law shall go unfulfilled Matth. 5.18 Which fulfilling must be accomplished not onely by Christ for us but by him and us joyntly Also Matth. 3.15 For he saith unto John Thus it becometh us to fulfil all righteousness Seventhly There is no other way left unto us in Christ that leadeth to life but the keeping of the Commandments through his grace and help Matth. 7.21 Not every one that saith unto me Lord Lord shall enter into the Kingdom of Heaven but he that doth the will of my Father which is in Heaven Matth. 19,17 But if thou wilt enter into life keep the Commandments Rev. 22.14 Blessed are they that do his Commandments that they may have right to the Tree of Life and enter through the Gates into the City Eightly God hath not left us destitute either of outward or inward means for the fulfilling and accomplishment of the Law and the love holiness and righteousness which it requireth For first as to outward means the Apostle speaks thus 2 Tim. 3.16,17 All Scripture is given by inspiration of God and is profitable for doctrine for redargution for correction and for instruction in righteousness That the man of God may be perfected and throughly furnished unto all good works Eph. 4.11,12,13 And he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministry and for the edifying of the Body of Christ Till we all come in the unity of the Faith and the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulness of Christ And for inward means Christ is the end of the Law for Righteousness sake to every one that believeth Rom. 10.4 And that as otherwife so that through his Grace and Spirit the Righteousness of the Law might be fulfilled in us who walk not after the flesh but after the spirit Rom. 8,4 Ninthly God hath not onely promised to put his Law into our inward parts and to write it in our hearts Jere. 31.33,34 Ezek 36.25,26,27 but hath expresly engaged himself to work so much love in us as the Law any where requireth Deut. 30.6 And the Lord thy God shall circumcise thy heart and the heart of thy Seed to love the Lord thy God with all thy heart and with all thy soul that thou maist live Tenthly God is willing and ready to perfect his work unto the end Phil. 1.6,7 Eleventhly Christ hath not onely taught us to pray for a perfect obedience to Gods will in this Petition Thy will be done on Earth as it is in Heaven but he himself who in all things was heard of his Father hath prayed for our perfection in love John 17.20,21,22,23 Neither pray I for these alone but for them also that shall believe on me through their word That they all may be one as thou Father art in me and I in thee that they also may be one in us That the world may believe that thou hast sent me and the glory which thou gavest me I have given them that they may be one even as we are one I in them and thou in me that they may be made perfect in one and that the world may know that thou hast sent me and hast loved them as thou hast loved me Lastly The work which God hath given us to do must be perfected and finished in this life See Eccles 9.10 Tit. 2.12 That we should live soberly righteously and godly in this present world looking for the blessed Hope c. Much more might be alleadged upon this accompt Sed Vivitur exigno si quis bene noverit uti Come we then to the Transposition and Application of this Proposition where first by way of Information we may learn these Consequents 1. That as the Spiritual Promises aforesaid are precious and sweet-conditioned Covenants so they are to flesh and blood without assisting Grace difficult and hard-conditioned Promises But our blessed Saviour told us aforehand Matth. 7.14 That strait is the way and narrow is the Gate which leadeth unto life and that there be few that enter in thereat as did also his Apostle Peter who saith 1 Pet. 4.18 That the righteous shall scarcely that is with much difficulty be saved where then shall the ungodly and sinner appear 2. We may observe what need we have of a Saviour that should be God as well as Man and that as in other regards so to redeem us from all iniquity and purifie or renew us unto himself a peculiar people zealous of good works Tit. 2.14 See also the end for which he gave himself not onely to sanctifie and wash us with water through the Word but also that he might present us to himself a glorious Church not having spot or wrincle but that we should be holy and without blemish Eph. 5.27 Hence it is that Moses speaks thus Deut. 33.29 Happy art thou O Israel who is like unto thee O people saved by the Lord the sheild of thine help and who is the sword of thine excellency Secondly By way of Redargution this first serves to controul their mistake who conceive that it is sufficient unto Salvation for us to be holy and religious with any kinde or in any degree of holiness For Paul speaks thus Gal. 3.3 Are ye so foolish having begun in the spirit are ye made perfect in