Discourses Upon the Attributes of God, Sermon 2

Discourses Upon the Attributes of God · Sermon 2

p. 27SERMON II.Vol. VI. Concerning our imitation of the Divine Perfections.

MATTH. V.48.

Be ye therefore perfect, even as your Father which is in Heaven is perfect.

IN theſe words we have, Firſt, The abſolute Perfection of the Divine Nature ſuppoſed, not only in thoſe before mentioned, of Goodneſs, and Mercy, and Patience; but in all other Excellencies whatſoever.

Secondly, The Perfection of God is propounded as a Pattern for our Imitation.

In the handling of theſe two Particulars, I propounded to proceed in this method.

I. To ſhew how we are to conceive of the Divine Perfection.

p. 28II. To lay down ſome Rules, by which we may rectifie and govern our Opinions concerning the Attributes and Perfections of God.

III. To ſhew how far we are to imitate the Perfections of God, and particularly what thoſe Divine Qualities are, which our Saviour doth here more eſpecially propound to our imitation.

IV. To clear the true meaning of this Precept, and to ſhew that the Duty here intended by our Saviour is not impoſſible to us; and then to draw ſome uſeful Inferences from the whole.

The two firſt I have already ſpoken to, I now proceed to the third particular, which is to ſhew how far we are to imitate the Perfections of God, and particularly what thoſe Divine Qualities are, which our Saviour doth here more eſpecially propound to our imitation. For though theſe words do ſuppoſe the abſolute Perfection of the Divine Nature, yet becauſe there are ſeveral Perfections of God which are incommunicable, and a Creature, as ſuch, is utterly incapable of them, theſe cannot be ſuppos'd to be intended for p. 29a Pattern to us. As the neceſſity and independency of the Divine Nature; and the Self-ſufficiency of it to his own happineſs; to be the Original Cauſe of all things, and conſequently ſupream Lord and Governour; the Immenſity and Eternity of his Being; theſe, and perhaps ſeveral other Perfections, are incommunicable to a Creature; and it would be an unſufferable pride, and a kind of High Treaſon againſt the Divine Majeſty, and a ſottiſh Ignorance of the neceſſary bounds and limits of our own State, as we are Creatures, to think to reſemble God in theſe Excellencies, of which the condition of a Creature is utterly incapable. This was the Sin of Lucifer, an ambition to ſtep into the Throne of God, and to be like the moſt high.

So that in our imitation of the Divine Perfection, we are to keep within the ſtation of Creatures, not affecting an Independency and Soveraignty like the moſt high, and to be Omnipotent as he is, to have an arm like God, and to thunder with a voice like him, as the expreſſion is in Job: But to endeavour to reſemble him, pro modulo creaturae, according to the rate and capacity p. 30of a Creature, in thoſe Divine Qualities, and in ſuch meaſures and degrees, as our finite and dependent Nature is capable of.

More eſpecially and chiefly in the moral Perfections of the Divine Nature, ſuch as are his Goodneſs, and Mercy, and Patience, his Juſtice, and Truth, and Faithfulneſs; theſe, and only theſe, the Scripture ſeems to comprehend under the name of Holineſs; not all the Excellencies of the Divine Nature in general, but thoſe which we call moral Excellencies and Perfections, ſuch as thoſe which I have named; for with theſe, and hardly with any other, is the Holineſs of God joyn'd in Scripture, as holy and righteous, holy and true, &c. And therefore when God ſays, be ye holy, for I am holy, it ſignifies that we are to imitate God in his Goodneſs, and Mercy, and Patience, and Righteouſneſs, and Faithfulneſs, and Truth; for theſe are the Holineſs of the Divine Nature, which ſet him at the greateſt diſtance from that which we call Moral Impurity and Sin.

For that which our Saviour here in the Text more peculiarly recommends p. 31to our imitation, is the Goodneſs of God, of which his Mercy and Patience are two eminent Branches. The Mercy of God is his Goodneſs to thoſe that are in Miſery, or are liable to it. The Patience of God is his Mercy in ſparing thoſe who have deſerved Puniſhment, and are liable to it. And the Goodneſs of God is then greateſt, when it is exerciſed towards the evil and unthankful; thoſe who are ſo far from deſerving it, that they have given great and juſt Provocations to the contrary. And this affection and temper of Mind, which is ſo remarkable in God towards the unworthy and unthankful Sons of Men, our Saviour recommends to our imitation here in the Text. Be ye therefore Perfect, even as your Father which is in Heaven is Perfect. Be ye therefore; this Particle of inference, therefore, hath a plain relation to ſomething ſpoken before; and if we look back to v. 44. we ſhall find our Saviour there enjoyning his Diſciples to love their Enemies, to bleſs them that curſe them, to do good to them that hate them, and to pray for thoſe that deſpightfully uſe them, and perſecute them. And by what other argument doth he inforce p. 32the Practice of this difficult Duty, but by telling us, that this is to be like God, to be good to the evil and unthankful, v. 45. That ye may be the Children of your Heavenly Father, who maketh his Sun to riſe on the evil and the good, and his Rain to fall on the juſt, and on the unjuſt. God is good to all, and exerciſeth great Mercy and Patitience even towards the evil, and unjuſt. And then he concludes, that if Perfection it ſelf be fit to be a Pattern, we ſhould labour after theſe Qualities, Be ye therefore Perfect, even as your Father which is in Heaven is Perfect. So that though the univerſal Perfection of the Divine Nature be here ſuppoſed, yet the Attributes of his Goodneſs, and Mercy, and Patience, are here particularly pointed at, and propounded to us for our Pattern; and the Precept of imitating the Divine Perfection is more eſpecially to be underſtood of thoſe Perfections which our Saviour had been diſcourſ… of before, viz. the Goodneſs and Mercy of God. And that this is undoubtedly ſo, is evident from St. Luke's rendring this Precept, Ch. 6.36. Be ye therefore, foreign, benefici, ready to do good, p. 33full of kindneſs and benignity; merciful, as your Father which is in Heaven is merciful; that is, endeavour you to be ſuch as I have deſcribed God to be. And this St. Matthew calls Perfection, becauſe the Goodneſs of God is his great Perfection, and the Glory of the Divine Nature, that which reflects a luſtre and beauty upon all his other Attributes, and takes off the terrour of them. From all which it is plain, what thoſe Perfections of the Divine Nature are, which our Saviour doth here particularly recommend to our imitation. I come now in the

IV. and laſt place, To clear the true meaning of this Precept, and to ſhew that the Duty here required, and intended by our Saviour (when he ſays, Be ye perfect, as your Father which is in Heaven is perfect) is not impoſſible to us. And to this purpoſe be pleaſed to conſider theſe three or four things.

1. That our imitation of God is certainly reſtrained to the communicable Perfections of God, and ſuch as Creatures are capable of, as I have ſhewn before. For it is ſo far from being a Duty to affect or attempt to be like p. 34God in his peculiar Perfections, that it was probably the Sin of the Apoſtate Angels.

2. Our imitation of the Divine Perfections, which are communicable to Creatures, is likewiſe to be reſtrain'd to ſuch degrees of theſe Perfections, as Creatures are capable of. For no Creature can ever be ſo perfectly Good, as God is; nor partake of any other Excellency in that tranſcendent degree, in which the Divine Nature is poſſeſt of it.

3. But there is no manner of inconvenience in having a Pattern propounded to us of ſo great Perfection, as is above our reach to attain to; and there may be great Advantages in it. The way to excel in any kind is, optima quaeque exempla ad imitandum proponere, to propoſe the higheſt and moſt perfect Examples to our imitation. No Man can write after too perfect and good a Copy, and though he can never reach the Perfection of it, yet he is like to learn more, than by one leſs perfect. He that aims at the Heavens, which yet he is ſure to come ſhort of, is like to ſhoot higher than he that aims at a mark within his reach.

Beſides that the excellency of the p. 35Pattern, as it leaves room for continual improvement, ſo it kindles Ambition, and makes Men ſtrain and contend to the utmoſt to do better: And though he can never hope to equal the Example before him, yet he will endeavour to come as near it as he can. So that a perfect Pattern is no hindrance, but an advantage rather to our improvement in any kind.

4. If any thing can be ſuppoſed to be our Duty, which is abſolutely beyond our Power, a Precept of this nature, may with as much reaſon be ſuppoſed to be ſo, as any thing that can be inſtanc'd in: Becauſe in ſuch a caſe, if we do our beſt, and be continnually preſſing forward towards the Mark, though we can never reach it, yet we do very commendably; and whatever the law may require to try and raiſe our Obedience, yet in all equitable Interpretation, ſuch a Will and Endeavour will be acceptable with God for the Deed. For if the Perfection of the Law do really exceed our Ability, and be beyond the poſſibility of our Performance, the aſſurance we have of God's Goodneſs will ſufficiently ſecure us from any danger and prejudice upon p. 36on that account. And we may reaſonably preſume, that to do all we can towards the fulfilling of this Precept, will be as acceptable to God, and as beneficial to our ſelves, as if our Power had been greater, and we had perfectly fulfill'd it. If our Heavenly Father, to try the readineſs and chearfulneſs of our Obedience, bid us do that which he knows we cannot do, though we can do ſomething towards it, we may be ſure that he will be very well pleaſed when he ſees, that in obedience to him we have done all that we could. And we may in this caſe reaſon as our Saviour does; If we that are evil would deal thus with our Children, how much more ſhall our Heavenly Father? The Goodneſs of God ſignifies very little, if it does not ſignifie this, that in any inſtance of real and unqueſtionable Goodneſs, God is much better than any Father upon Earth.

However, at the worſt, that wherein we fall ſhort of the Perfection of the Law, may be ſupplyed on our part, by an humble acknowledgment of our own Weakneſs and Imperfection, and on God's part by Mercy and Forgiveneſs, p. 37for the ſake of the perfect Obedience of our bleſſed Redeemer. This is the leaſt benefit we can expect in this caſe from the Grace, and Mercy, and Equity of the Goſpel.

5. And laſtly, which will fully clear this matter, this Precept doth not oblige us to come up to a perfect equality with the Pattern propounded to us, but only imports a vigorous imitation of it; that we be perpetually aſcending and climbing up higher, ſtill advancing from one degree of Goodneſs to another, and continually aſpiring after a nearer reſemblance to God: And this certainly is poſſible to us, to endeavour to be as like God as we can, in this weak and imperfect ſtate.

Whereas any Equality with God, even in the communicable Attributes of his Goodneſs, and Mercy, and Patience, is not only impoſſible to us in this ſtate of Sin and Imperfection, but above the condition of a Creature, even of the Spirits of juſt Men made Perfect, and of the higheſt Angels in Glory: for their Perfection is not abſolute, but in compariſon with our preſent ſtate. And I think there is no great Reaſon to doubt, but that p. 38the bleſſed Spirits above, who continually behold the Face of their Father, are ſtill writing after this Copy, which is here propounded to us; and endeavouring to be perfect, as their Father which is in Heaven is perfect; ſtill aſpiring after a nearer and more perfect reſemblance of God, whoſe Goodneſs and Mercy is ſo far beyond, and before that of any Creature, that they may be for ever approaching nearer to it, and yet never overtake it.

And this ſeems to be no inconſiderable ingredient, and enhancement of the happineſs of Heaven, that the Holineſs of good men (which is the ſimilitude of God) is never at a ſtand, nor at it's full growth and period; but that the glorified Saints (yea and bleſſed Angels too) may be continually growing and improving, and they themſelves ſtill become better and happier to all eternity. And this in my apprehenſion is no undervaluing the happineſs of Heaven, that it is not ſo perfect at firſt, as it ſhall be afterwards; becauſe it is granted on all hands, that the happineſs of thoſe good Souls, who are already in bliſs, ſhall be more p. 39perfect and compleat at the Reſurrection. And why may it not then be continually increaſing, and be augmented ſtill more and more, without any ſtint or final period of it's perfection? In this world we are apt to faint in a long courſe of goodneſs, and to be weary of well doing. But in the other ſtate, when men ſhall be ſtrongly byaſſed to goodneſs, and have nothing to pull them back, it will then be ſo far from being a trouble, that methinks it ſhould be a mighty pleaſure to the bleſſed, to find that there is no end of their doing good and becoming better. For if conformity to God be the ground and foundation of all Happineſs, then our Bleſſedneſs will advance proportionably, as we grow more and more like to him. This I confeſs were a diſmal Conſideration, to think that in Heaven we ſhould be liable to relapſe, to go backward, or fall from that holy and happy ſtate. But this is a comfortable Conſideration, that our holineſs and happineſs ſhall never be at a ſtand, that it is ſecure ſo far as it goes, and that we cannot loſe what we have once attain'd, as we may do in this world. This methinks p. 40ſhould be a trouble to no man, that as good and happy as he is at firſt, he ſhall ſtill be better and better, more and more happy without end.

But be that as it will, and as God pleaſeth (for we do but talk in the dark about our future ſtate,) this is certain, that an equality with God in any of his Perfections is not to be attained by any Creature, and therefore cannot be thought to be the meaning of this Precept: But that which our Saviour requires, is a vigorous imitation of this Pattern; that we have this Example of the Divine Perfection always before us, and that we be continually endeavouring, as much as in us lies, to bring our ſelves to the neareſt reſemblance of God, that poſſibly we can. And if this be our ſincere care and ſtudy, we need not doubt but that it will find acceptance with God, and that he will be graciouſly pleaſed to eſteem us for his Children; and if there need a pardon for it, that God will forgive wherein we fall ſhort of the Perfection of that Pattern, which we can never imitate to Perfection.

And happy were it for us, if this were all the ground of our fear and p. 41trouble, that when we had done all we could, we muſt ſtill fall much ſhort of the perfection of God's Law, and the Duty therein laid upon us; alas! which of us does near ſo much as we can, and is not conſcious to himſelf that it is through his own fault and neglect, that he is ſo unlike his heavenly Father in Goodneſs and Mercy, in Righteouſneſs and true Holineſs; and that he ſtill partakes in ſo great a meaſure of thoſe, not only unreaſonable and brutiſh, but even deviliſh Paſſions of Malice and Hatred, of Rage and Cruelty, of Impatience and implacable Revenge; and that theſe ungodlike Qualities do ſo frequently prevail upon us, and have ſo much dominion over us!

We are ſo far from being what we ought, in theſe and many other reſpects, that we are far from what we might be, if we would mind our Duty with care and conſcience, and make it our ſincere endeavour to ſubdue our ſelves to a conformity to God, and to a perfect holineſs in his fear.

Would we but often ſet God before our eyes, and repreſent to our ſelves thoſe excellent and amiable Perfections of the Divine Nature, which are ſo p. 42comfortable and beneficial to us, and to which we ſtand ſo infinitely oblig'd, his Goodneſs and Mercy and Patience, upon which all our hopes of Happineſs do depend, and to which we are indebted, that we are not miſerable paſt recovery; that Goodneſs and Patience which he continually exerciſeth towards us, (for we provoke him every day,) and exerciſeth towards us on purpoſe to endear thoſe Perfections to us, from which we reap ſo much comfort and advantage; that by the Pattern of Perfection it ſelf, and the Example of him who is ſo much above us, ſo no ways obliged to us, nor tyed by any intereſt to be concerned for us, and who being happy in himſelf neither hopes nor fears any thing from us; I ſay by an Example that has all theſe advantages, we might be provok'd to be ſo affected towards one another (who have mutual Obligations one to another, and mutual Expectations of Good or Evil one from another) as we have always found God to be towards us, and as we deſire he ſhould ſtill continue; and miſerable Creatures are we, when ever he ceaſeth to be ſo: And we have reaſon to fear he p. 43will ceaſe to be ſo, if this Example of his Goodneſs and Patience towards us, do not transform us into the Image of the Divine Perfections, and prevail upon us to imitate thoſe Excellencies, which we have ſo much reaſon to approve and admire, and be in love withal.

Theſe Conſiderations taken both from ingenuity and intereſt ſhould awaken our ſloath, and ſtir up our moſt reſolute and vigorous endeavours after that Perfection which our Saviour here requires, and make us aſhamed of our lazy complaints, that our Duty is ſet ſo high, that the endeavours of our whole life cannot reach it; when yet we have hardly made one ſtep towards it, and are ſo remiſs and unconcern'd about it, as if we could do it at any time with the greateſt eaſe, and at an hours warning, before we leave the world, could fulfil this Precept of our Lord, of being perfect as our Father which is in Heaven is perfect.

And yet let me tell you, ſo far as any of us are from reſembling our heavenly Father in ſome good degree and meaſure, ſo far are we diſtant from Heaven, and the temper of the bleſſed; ſo far are we utterly unqualified for the p. 44bliſsful ſight and enjoyment of God: for unleſs we be firſt like him, we cannot ſee him as he is: Only the pure in heart ſhall ſee God, and therefore every man that has this hope in him, ſhould purifie himſelf even as he is pure.

And thus I have, as briefly as I could, diſpatcht the four things I propounded for the Explication of this Text; namely, how we are to conceive of the Divine Perfections, and to give ſome Rules to regulate and govern our Opinions concerning the Attributes and Perfections of God; to explain the extent of this Duty, and vindicate the poſſibility of it.

All that now remains, is to draw ſome uſeful Inferences from this Diſcourſe which I have made; and they ſhall be theſe two.

I. That the ſtrongeſt and ſureſt Reaſonings in Religion, are grounded upon the Eſſential Perfections of God.

II. That the trueſt and moſt ſubſtantial Practice of Religion, conſiſts in the imitation of God.

I. That the ſtrongeſt and ſureſt Reaſonings in Religion are grounded upon the Eſſential Perfections of God; ſo that even Divine Revelation it ſelf p. 45doth ſuppoſe theſe for its Foundation, and can ſignifie nothing to us, unleſs theſe be firſt known and believed. Unleſs we be firſt perſwaded of the Providence of God, and his particular Care of Mankind, why ſhould we believe that he would make any Revelation of himſelf to Men? Unleſs it be naturally known to us, that God is true, what foundation is there for the belief of his Word? And what ſignifie the Laws and Promiſes of God, unleſs natural Light do firſt aſſure us of his Soveraign Authority and Faithfulneſs? So that the Principles of Natural Religion, are the foundation of that which is Revealed; and therefore in Reaſon nothing can be admitted to be a Revelation from God, which plainly contradicts his Eſſential Perfection, and conſequently if any pretends Divine Revelation for this Doctrine, That God hath from all Eternity abſolutely decreed the eternal ruine of the greateſt part of Mankind, without any reſpect to the Sins and Demerits of Men, I am as certain that this Doctrine cannot be of God, as I am ſure that God is Good and Juſt: becauſe this grates upon the Notion that Mankind have of p. 46Goodneſs and Juſtice. This is that which no good man would do, and therefore cannot be believed of infinite Goodneſs; and therefore if an Apoſtle or Angel from Heaven teach any Doctrine which plainly overthrows the Goodneſs and Juſtice of God, let him be accurſed. For every man hath greater aſſurance that God is Good and Juſt, than he can have of any ſubtile Speculations about Predeſtination and the Decrees of God.

And for the ſame Reaſon I cannot believe, upon the pretended Authority or Infallibility of any Man or Church in the world, that God would not have Men underſtand their Publick Prayers, and the Leſſons of Scripture which are read to them. A Leſſon not to be underſtood is nonſenſe: a Leſſon is ſomething to be learn'd, which how it can be without being underſtood, is hard to comprehend.

And as little can I believe upon the Authority of any Perſon or Church whatſoever, that God ſhould reveal his Will to Men in the holy Scriptures, with a deſign to have it hid, and lock't up from the generality of Mankind in an unknown Tongue. And much p. 47leſs can I believe (which yet is the expreſs Doctrine of the Council of Trent) that the ſaving Efficacy of the Sacrament depends upon the Intention of the Prieſt. Which is to ſay, that though people believe, and live never ſo well, they may be damned by Sholes and whole Pariſhes together at the pleaſure of the Prieſt, and for no other reaſon, but becauſe he is ſo wicked, as not to intend to ſave them. Can any man believe this that hath any tolerable notion of God's Goodneſs? May we not in this caſe appeal, as Abraham did, to the Goodneſs and Juſtice of God, and expoſtulate with greater Reaſon, than he did, much after the ſame manner, wilt thou deſtroy the righteous for the wicked; That be far from Thee to do after this manner, to damn the righteous for the wicked, and that righteous people ſhould lye at the mercy of a wicked Prieſt, to be damned or ſaved at his pleaſure, that be far from Thee; Shall not the Judge of all the Earth do right? And can there be a greater affront to the Goodneſs and Juſtice of God, than to imagin he ſhould deal with men after this manner? If this be to do right, there is no poſſibility of doing wrong.

p. 48And to give but one inſtance more, I can never believe, upon the Authority of any Man, or Church whatſoever, that our Saviour, in the Celebration of his laſt Supper, did with his own hands give away his own Natural Body into the hands of his Diſciples, and give his Blood ſhed, before it was ſhed; That the whole Doctrine of Chriſtianity ſhould mainly rely upon the Evidence of Miracles, the aſſurance of which depends upon the certainty of Senſe; and yet that an Eſſential part of that Doctrine ſhould overthrow the certainty of Senſe. I can never while I live believe theſe two things, that the laſt thing our Saviour did before his death ſhould be to teach his Diſciples not to believe their own Senſes, as he muſt do if he taught them Tranſubſtantiation; and that the very firſt thing he did after he was riſen from the dead, ſhould be to teach them the quite contrary, by appealing to the certainty of Senſe for the proof of his Reſurrection; for when they doubted of his Reſurrection, Luke 24.38. He ſaid unto them, why are ye troubled? and why do thoughts ariſe in your hearts? behold my hands and my feet, that it is I my ſelf, handle me and ſee, for a Spirit hath not fleſh and p. 49bones, as ye ſee me have. If this be a good Argument, that it was a real Body which they ſaw, becauſe they ſaw and felt Fleſh and Bones: is it not as good an Argument on the other ſide, that what they ſaw in the Sacrament was not his real and natural Body, becauſe they could neither ſee nor handle Fleſh and Bones? So that I cannot believe Tranſubſtantiation, unleſs I can believe that Truth it ſelf can contradict and deſtroy it ſelf.

You ſee of what uſe it is to have right and ſteady Apprehenſions of the Divine Perfections, that, theſe being laid for a foundation, we may upon all occaſions have recourſe to them, and govern our Opinions and Reaſonings in Religion, about all doubtful matters, by ſuch Principles as are clear and unqueſtionable. The

II. Inference is, That the trueſt and moſt ſubſtantial Practice of Religion conſiſts in the imitation of the Divine Perfections, eſpecially the Moral Perfections of the Divine Nature, which the Scripture is wont to comprehend under the name of Holineſs; and ſuch are the Goodneſs, and Mercy, and Patience p. 50of God, his Juſtice, and Truth, and Faithfulneſs. To imitate God in theſe is true Religion; or as St. James expreſſes it, pure Religion, and undefiled, foreign, without any flaw or blemiſh, alluding to precious Stones, the greateſt commendation of which is to be clear and without flaw. Religio eſt imitari quem colis, this is Religion to imitate him whom we worſhip. This the Heathens by the light of Nature did diſcover to be the great End of Religion, and the beſt Worſhip of the Deity, to be like God. Pythagoras was wont to ſay, that we honour God moſt, when we are moſt like him in the temper and diſpoſition of our Minds; and Plato to the ſame purpoſe, that the height and Perfection of Goodneſs, is to reſemble God, as near as is poſſible; and that we reſemble God in being juſt, and holy, and wiſe. So likewiſe Hierocles, that a good man imitates God in the meaſures of Love and Friendſhip, who hates no man, and extends his benignity to all Mankind. Plutarch hath an excellent Diſcourſe about the Patience of God towards Sinners, and gives this as one Reaſon why God doth not preſently puniſh p. 51Offenders; that he might give an Example to us of Gentleneſs and Patience, and check the fury and violence of men in revenging Injuries upon one another; which nothing will do more effectually, than to conſider that Gentleneſs and Forbearance are an imitation of the Divine Perfection. And then he cites an excellent ſaying of Plato, that God manifeſted himſelf, and diſplay'd his Perfections in the World for our imitation; true Virtue being nothing elſe, but an imitation of the Divine Nature. For there is no greater Benefit man can receive from God's hand, than to become virtuous by the imitation and purſuit of thoſe Excellencies and Perfections which are in God. Seneca likewiſe hath many paſſages to this purpoſe, inter viros bonos ac Deum amicitia eſt, imo etiam neceſſitudo & ſimilitudo, between God and good men there is a friendſhip, yea and an intimacy and likeneſs; and that a virtuous man is diſcipulus aemulatorque & vera progenies Dei, a diſciple and imitator, and the very genuine off-ſpring of God. So that the light of Nature, and the Reaſon of Mankind, have always placed the perfection of Religion in the imitation of the Divine Excellencies and Perfections.

p. 52And this is very agreeable to the language and ſenſe of the holy Scriptures, which every where make the Practice of Religion to conſiſt in our Conformity to God, and the Laws which he hath given us; which are nothing elſe but a tranſcript of his Nature. The great buſineſs of Religion is to do the Will of God, and this is the will of God, our ſanctification; and our ſanctification is our conformity to the holineſs of God; and this is the ſcope of the general Exhortations of Scripture, to perſwade us to holineſs, that is, to an imitation of the Moral Perfections of the Divine Nature. 2 Cor. 7.1. Having therefore theſe promiſes, dearly beloved! let us cleanſe our ſelves from all filthineſs of fleſh and ſpirit, and perfect holineſs in the fear of God. 1 Pet. 1.15, 16. As he which hath called you is holy, ſo be ye holy in all manner of converſation, becauſe it is written, be ye holy for I am holy. 2 Pet. 1.3, 4. ſpeaking of the Chriſtian Religion, which he calls the knowledge of him who hath called us to glory and virtue, whereby alſo (ſays he) are given unto us exceeding great and precious promiſes, that by theſe we might be partakers of a divine nature, having eſcaped the corruption that is in the world p. 53through luſt. So that the holineſs the Goſpel deſigns to bring us to, is a participation of the Divine Nature, which we can no otherwiſe partake of, but by an imitation of the Divine Perfections. This is that which the Scripture expreſſes to us by the terms of Regeneration, the New Man, and the New Creature. And therefore thoſe who are converted from a wicked and ſinful ſtate, and reclaimed to goodneſs, are ſaid to put on the new man, which after God is created in righteouſneſs, and the holineſs of truth. Epheſ. 4.23. To be renewed after the image of him that created us. Coloſſ. 3.10. This is to be the ſons and children of God, to imitate and reſemble God in our diſpoſitions and manners. Epheſ. 5.1. Be ye therefore, foreign, imitators of God, as dear children. Philip. 2.15. That ye may be blameleſs and ſincere, the ſons of God without rebuke, in the midſt of a crooked and perverſe nation. 1 John 3.10. In this the children of God are manifeſt, and the children of the Devil, whoſoever doth not righteouſneſs is not of God. There have been great enquiries concerning the Marks of a Child of God; this is the true Character, and that which in effect comprehends all p. 54others, our imitation and reſemblance of God in thoſe Perfections wherein he is ſet forth for a Pattern to us. And in this mainly conſiſts the practice both of Natural Religion, and of true Chriſtianity.

But does not Religion conſiſt very much in the Duties of God's Worſhip, in the Exerciſes of Piety and Devotion, in conſtant and frequent Prayers to God, and in the celebration of his Goodneſs by Praiſe and Thanksgiving, in reading, and hearing, and meditating upon God's Word, in Faſting and Abſtinence, and keeping our bodies in ſubjection to our ſpirits, and in frequent receiving of the holy Sacrament? To this I anſwer, That Religion doth conſiſt very much in the due performance of theſe Duties, and they are unqueſtionable and neceſſary parts of Religion, and the Means appointed by God for the begetting and increaſing in us ſuch diſpoſitions of mind, as render us moſt like to God, and for the production of all the fruits of Goodneſs and Holineſs and Righteouſneſs in our lives.

But then it is to be conſidered, that theſe Exerciſes of Piety and Devotion are but the Means of Religion, p. 55and not the ultimate End and Deſign of it. All theſe do but ſerve to bring us to a nearer reſemblance of God; and where they fail of this End, and are performed for their own ſakes only, and we reſt in them, without aiming at any thing farther, they loſe their nature; becauſe they are not uſed as Means, but reſted in, as if they were the End of Religion. And it is to be feared there are many which fall into this fatal miſtake about Religion, and think that if they do but ſerve God in their Families, and go to Church, and behave themſelves there with Devotion and Reverence, and at certain ſeaſons receive the Sacrament, they are truly religious, and very good Chriſtians; when all this while they take no care to improve themſelves in real Goodneſs, by an inward conformity of their Minds to God, and the real reformation and amendment of their Lives, by mortifying their Luſts, and ſubduing their Appetites and Paſſions to the Laws of Reaſon and Religion, by putting on as the elect of God bowels of kindneſs; by being true and faithful; righteous and juſt, patient and merciful, as their Father p. 56which is in heaven is ſo; and by forbearing one another in caſe of provocation, and forgiving one another, even as God for Chriſt's ſake hath forgiven us; by purifying themſelves as God is pure, and endeavouring to be holy in all manner of converſation, as he who hath called them is holy; when all this while they are as covetous, and earthly minded, and to ſerve their covetouſneſs will ſtrain a point of Truth or Juſtice, and hardly do an act of Charity in their whole lives, but what is extorted from them by meer importunity, or ſome ſuch urgent neceſſity, in point of decency and reputation, that for ſhame of the World they know not how to avoid it; when their Paſſions are as fierce and ungoverned, their Hearts as full of Gall and Bitterneſs, their Tongues of ſlander and evil ſpeaking, their Humours as proud and ſurly and cenſorious, as theirs can be who are openly profane, and ſeem to neglect and deſpiſe all Religion: And yet becauſe they ſerve God (as they call it) and make an external appearance of Piety and Devotion, are good Church-men, and attend upon the Ordinances of God, they think they have diſcharged the whole buſineſs of p. 57Religion admirably well, and are very good children of God, and in a ſtate of great grace and favour with him. Whereas the performance of all theſe Duties, and the uſe of all theſe Means, ſeparated from that which is the great End of Religion, the Conformity of our ſelves to God, in thoſe Qualities and Diſpoſitions which I have mention'd, is ſo far from finding acceptance with God, that it is an abomination to him. So God every where declares in Scripture, telling us, that the prayer of the wicked is an abomination to the Lord, and that he diſdains to be praiſed by men of unhallowed lips and lives; and that unleſs with the praiſes we offer to him, we order our converſation aright, we ſhall not ſee the ſalvation of God. With what contempt does he ſpeak of this formal and external Religion, without the power of it upon our hearts and lives! To what purpoſe is the multitude of your Sacrifices to me? Will the Lord be pleaſed with thouſands of Rams, and ten thouſands of rivers of Oil? he hath ſhewed thee, O man! what is good; and what doth the Lord require of thee, but to do juſtly, and to love mercy, and to walk humbly with thy God? Is not this the faſt which I have choſen, to break the bands of wickedneſs, and to let the oppreſſed p. 58go free, to deal thy bread to the hungry, and that thou bring the poor that are caſt out to thine houſe; when thou ſeeſt the naked that thou cover him, and that thou hide not thy ſelf from thine own fleſh?

Nor is it hearing of the Word that will avail us, unleſs we be doers of it. Bleſſed are they (ſays our Saviour) that hear the word of God and keep it. He that heareth theſe ſayings of mine, and doth them, ſhall be likened to a wiſe man, who hath built his houſe upon a rock. Nor will bare receiving of the Sacrament recommend us to God; but performing the Obligation, which thereby we take upon our ſelves, to obſtain from all ſin and wickedneſs; otherwiſe we tread under foot the Son of God, and prophane the blood of the Covenant, whereby we ſhould be ſanctified, as if it were an unholy thing. Can any man think that to be Religion, which has no effect upon the lives of men, which does not teach them to govern their words and actions, who reads thoſe plain words of St. James? If any man among you ſeem to be religious, and bridleth not his tongue, but deceiveth his own heart, that man's Religion is vain. Pure Religion and undefiled before God and the Father is this, to viſit the fatherleſs and widdows in their affliction, p. 59and to keep himſelf unſpotted from the world. When Religion produceth theſe real Effects, then the Means of Religion do truly ſerve the End of it, and we are not only hearers of the Word, but doers of it, and ſhall be bleſſed in our deed.

So that as there is an obligation upon us to uſe the Means of Religion, which God hath inſtituted, with great care and conſcience; ſo we ſhould chiefly mind that, which is the End of all Religion, which is to make us partakers of a Divine Nature, and make us like to God, eſpecially in thoſe amiable and excellent Qualities, which are the glory and beauty of the Divine Nature, his Benignity and Goodneſs, his Mercy and Patience. Theſe, becauſe they are the primary Perfections of God, are the principal Duties both of Natural and Revealed Religion, and of an eternal and indiſpenſable Obligation; becauſe they have their foundation in the Nature of God, which is fixt and unalterable. And all poſitive Inſtitutions, when they come in competition with theſe, are to ſtoop and vail to them. Natural and Moral Duties, eſpecially thoſe of Goodneſs, and Mercy, and p. 60Charity, are ſo ſtrongly bound upon us, that nothing in any reveal'd Religion can cancel the Obligation of them, or juſtifie the violation of theſe great and indiſpenſable Laws. Our Saviour in his Religion has declar'd nothing to the prejudice of them: but on the contrary has ſtraitned our Obligation to them, as much as is poſſible. The Son of man came not to deſtroy mens lives, but to ſave them; ſo that they know not what manner of ſpirit they are of, who think to pleaſe God by hating men, who are made after the image of God, & by killing one another to do him good ſervice; who to advance his Cauſe and Religion in the World, will break through all the Obligations of Nature and Civil Society, undermine Government, and diſturb the Peace of Mankind.

Whereas our Saviour did not by any thing in his Religion deſign to alter the Civil Government of the World, or to leſſen and diminiſh the Rights of Princes, or to ſet men looſe from Allegiance to them, or to make Treaſon and Rebellion, bloody Wars and barbarous Maſſacres lawful, for the propagating of his faith. He had (as any one would imagin) as much Power as the Pope; but yet he depoſed p. 61no Princes, nor excommunicated and diſcharged their Subjects from their Fidelity and Obedience to them, for their oppoſition to his Religion; he hath aſſumed no ſuch Power to himſelf. By what Authority then does his Vicar do theſe things? and who gave him this Authority? Our Lord tells us plainly, his Kingdom was not of this world; and that without any diſtinction of in ordine ad ſpiritualia, and therefore he wreſted no Princes Kingdom out of his hands, nor ſeized it as forfeited to himſelf.

But this Power the Pope claims to himſelf, and hath exerciſed it many a time, diſturbing the Peace of Nations, and exerciſing the moſt barbarous Cruelties in the World, under a pretence of Zeal for God and Religion: as if becauſe Religion is ſo very good a thing in it ſelf, it would warrant men to do the very worſt things for its ſake; which is the ready way to render Religion contemptible and odious, and to make two of the beſt things in the World, God and Religion, good for nothing.

If we would preſerve in the Minds of Men any reverence and eſteem for Religion, we muſt take heed how we deſtroy the Principles of Natural Religion, p. 62and undermine the Peace and Happineſs of Humane Society, for the glory of God, and under pretence of following Divine Revelation, and being led by a Church that cannot err: for every Church doth certainly err, that teacheth any thing plainly contrary to the Principles and Dictates …f Natural Religion, and utterly inconſiſtent with the eſſential Perfections of God, and with the Peace and Order of the World: for God is not the God of Confuſion, but of Order; which St. Paul appealeth to, as a Principle of eternal Truth, and naturally known: But they that pretend that Religion prompts men to Sedition and Cruelty, do repreſent God as the God of confuſion, and not of order.

Therefore whatever men may through an ignorant zeal, or for ambitious Ends, pretend to be Religion; let us place it in that which is unqueſtionable, the imitation of the Divine Perfections, and let us (as the Apoſtle exhorts) put on, as the elect of God, bowels of mercy, kindneſs, meekneſs, long-ſuffering, and above all, let us put on Charity, which is the very bond of perfection. The great Perfection of the Divine Nature, or rather the very Eſſence of God is Love. So St. John ſpeaks, God is love, and he that dwelleth in love, dwelleth in God, p. 93and God in him. And 'tis very remarkable that in theſe very qualities of Charity, and Kindneſs, and Compaſſion, which we peculiarly call Humanity, we approach neareſt to the Divinity it ſelf, and that the contrary Diſpoſitions do transform us into wild Beaſts and Devils.

And yet as ſeverely as I ſpeak againſt theſe Principles and Practices, I have an hearty pity and compaſſion for thoſe who are under the power of ſo great a Deluſion, and upon a pretence of being made the only true Chriſtians in the world, are ſeduced from Humanity it ſelf, and ſo far from being made good Chriſtians by theſe Principles, that they are hardly left to be Men; being blinded, and led by the blind, they fall into the ditch of the groſſeſt and fouleſt Immoralities; ſuch as are plainly enough condemn'd by the light of Nature, if there were no Bible in the World.

Not but that we Proteſtants have our Faults and our Follies too, and thoſe (God knows) too many and too viſible; we poſſeſs more Truth, but there is little Peace among us; and yet God is as well and as often in Scripture called the God of peace, as the God of truth. In this great Light and Liberty of the Reform'd Religion, p. 64we are apt to be wanton, and to quarrel and fall out; we are full of Heats and Animoſities, of Schiſms and Diviſions, and the way of peace we have not known. God grant that at laſt in this our day (when it concerns us ſo much) we may know the things that belong to our peace, before they be hid from our eyes.

You ſee in what things the Practice of Religion mainly conſiſts, in our likeneſs to God, and reſemblance of him in Holineſs and Goodneſs; and without this we are utterly incapable of happineſs: we cannot ſee God, unleſs we be like him. The Preſence of God can adminiſter no Pleaſure, no Felicity to us, till we be changed into his Image; till we come to this temper, to hate Sin, and delight in purity and holineſs, we can have no delightful communion with the holy God; till our Paſſions be ſubdued, and our Souls diſpoſſeſt of thoſe deviliſh and ungodlike Qualities of Hatred and Malice, of Revenge and Impatience, and till we be endued with the Spirit of univerſal Goodneſs and Charity, we are not fit company for our heavenly Father; we are not qualified to dwell with God, who is love and dwells in love. So far as we are defective in theſe Divine Qualities and Perfections, p. 65ſo far we fall ſhort of the temper of Happineſs.

There is a direct and eternal Oppoſition between the holy and good God, and the evil diſpoſitions of wicked men, and till this Oppoſition be removed, it is impoſſible we ſhould find any felicity in the enjoyment of God. Now the Nature of God is fixt and unchangeable, God cannot recede from his own Perfection, and therefore we muſt quit our ſins: Thou canſt not change God, therefore change thy ſelf, and rather think of putting off thy corrupt Nature, which may be changed, than of altering the Divine Nature, with whom is no variableneſs nor ſhadow of turning. God condeſcended to take our Nature upon him, to make us capable of Happineſs; but if this will not do, he will not put off his own Nature to make us happy.