The Fountain Opened, Part 2
Evangelical Perfection. OR How far the Goſpel requires Believers to Aſpire after being compleatly Perfect. As it was Delivered on a Lecture at Boſton, on June 10th. 1694.
By Samuel Willard, Teacher of a Church in Boston.
MATH. V. 48.
Be ye therefore perfect, as your Father which is in Heaven is perfect.
IN this Chapter, with the two following an account is given of the ſubſtance or heads of a Sermon which Chriſt preached to his Diſciples, in the audience of a multitude ſoon after he had called them, The matters contained in this fifth Chapter, may be reduced to three heads. [1.] He points the way to true Bleſſedneſs, by deſcribing the ſubjects of it in ſeveral diſtinguiſhing Characters of them, and declaring wherein the… appear to be really happy, Verſe 3. to 13 [2.] He lays open the Office and Duty o… ſuch as would approve themſelves to be faithful and edifying Miniſters of the Goſpel, to Verſe 17. [3.] He aſſerts the great uſefulneſs of the Moral Law, under the Goſpel, aſſuring us that his deſign was not to Aboliſh, but Eſtabliſh it; and thereupon proceeds to Vindicate the true ſenſe of it from the corrupt and falſe gloſſes of the Jewiſh Doctors to the end of the Chapter. In which he inſiſts upon ſevera… Articles, which had been more eſpecially depraved by them: and the words of our Text are an Exhortation which he draws from the whole foregoing diſcourſe; though I know there are ſome who needleſly reſtrain it to the next foregoing duty of expreſſing our cordial love to our enemies, in oppoſition to the Doctrine of the Scribes, who taught that we ſhould love our neighbour, and hate our enemy. I know the words are expreſſed in the Future tenſe; Ye ſhall be perfect; but yet they are no… to b… underſtood Promiſſorily, as ſome do interpret them; but Preceptively▪ as an injunct… on laid upon us. And we have ſeveral like inſtances in this Chapter; yea & it is frequen… in all languages to uſe the Future for the Imperative: You ſhall do thus or ſo; intending, require or command you ſo to do.
In the words, beſides th… Illation, therefore, which refers to the foregoing diſcourſe, there …e two parts:
1. A duty enjoyned; Be ye perfect. The …bject of this command are Chriſts Diſciples, …rſe 1. The thing required is perfection; which, what it is, will be afterward conſider…
2. The Pattern which is ſet before us to …llow, in our eſſayes after this perfection; … your Father▪ which is in heaven is perfect. So …at here the Divine perfection is propoſed to … for our imitation; and an argument is uſed …o urge it from the conſideration of that rela…ion which he bears to us, he is our Father in …eaven; and Children are apt to take after …heir Parents. Hence that, 1 Pet. 1. 15, 16. As he which hath called you is holy, ſo be ye holy … all manner of converſation; becauſe it is writ…en, be ye Holy, for I am Holy. Here is not an …quality intended, but a ſimilitude, together with ſuch a meaſure as the Creature is capable …f attaining unto: for the greateſt perfections …f the moſt excellent Creatures, are imperfe…ions, compared with God. Nor are all the Divine Perfections here intended: there are …hoſe that are by Divines called Incommunicable, …hich we are to admire, but not to aſpire af…er; and there are thoſe which are ſaid to be Communicable: Namely, ſuch whereof there may be an Image, o…dark repreſentation i… us; and theſe a…here aimed at. Theſe perfections conſiſt in that Holineſs and Righteouſneſs whi… are required in the Moral Law, u… to which we are enabled by the Sanctificatio… of the Spirit, the Graces whereof in us ar… called, the Image of God; by which we imitate him in his Holineſs, and Righteouſneſs▪ That the Duty here required is Evangelical▪ therein appears, becauſe Chriſt enjoyn…th … on his Diſciples, and ſuch as can call God then Father, by vertue of the Adoption, which w… are told cometh in upon believing, Gal. 3. 26▪ For we are the Children of God, through faith i… Jeſus Chriſt.
The only matter of difficulty before us, is to know what is the perfection intended by Chriſt in this precept, and which he requiret… and expecteth that all thoſe who approv… themſelves to be his Diſciples, ſhould be alway… aſpiring after▪ And that which makes it th… more difficult, is becauſe the word is variouſly uſed in the Scriptures, and differently applie… by Expoſitors to this Text. The word ſignifyeth, that which hath attained its end; and▪ becauſe when a thing hath ſo done, it ha… reached its perfection according to its capacity▪ it is Metonymically uſed for it: and ſo, one tha… is adult, or grown up to his full Stature, is ſaid to be a perfect man, Eph. 4. 13. And the… whoſe Grace is arrived to its fulneſs in Glory, are called Juſt men made perfect, Heb. 12. 23. Divines diſtinguiſh perfection into Legal and Evangelical; which is a true diſtinction, if taken in a ſound ſenſe, but is war… to be underſtood. They tell us alſo, that there is a perfection of parts, which is called Integrality; and ſo an infant is a perfect man, becauſe he hath all the parts which belong to that Speci…: and of Degrees, when theſe parts are compleated, and come to the juſt meaſure which nature aſpired unto. They ſpeak alſo of a Relative or Comparative perfection, when, though a thing be in it ſelf defective, yet when it is compared with another of its own kind, it doth very much exceed or go beyond it; and that which is Abſolute, which is when it is improved to its utmoſt capacity; & they obſerve that perfection is ſometimes uſed for Sincerity, in oppoſition to Hypocriſy; when a man not only profeſſeth Godlineſs, but is the man he pretends to be, ſuch an one is ſound or perfect, whereas the other is unſound, and ſo imperfect. Now all theſe diſtinctions have their foundation in the word of God: nor, without diſtinguiſhing, can we be able to reconcile thoſe Texts which aſſert the preſent perfection of the people of God, even in this life, with thoſe that do deny any here to be perfect; which would elſe be contradictions, whereas we are aſſured that the ſpirit of God doth not contradict himſelf in his word. Now, though it be …ſily granted on all hands, that Chriſt …quires Sincerity, or an Upright Heart of …s, yea and Integrity too, or a … … to be expreſſed to all his Commands; and he will accept of ſuch ſincerity and integrity at the hands of his people in theſe duties which they perform in faith, ſeeking for their acceptance in Chriſt: in which reſpect I ſuppoſe, Evangelical Obedien… doth mainly differ from that which is Lega… and God is pleaſed with it, when he rejects the other; yet, how far, abſolute perfection is comprized in the precept here given by Chriſt, is a matter of doubt and debate among many. There are, and thoſe not a few, who with greateſt confidence do aſſert, that God doth not expect or require of his people, under the Goſpel Covenant, that perfection in their Obedience to him, which he did under the Covenant of Works; but hath abated of the ſtrictneſs of the Command; and if we do our beſt, there is no more required of us Which aſſertion, though I believe that many who uſe it, do mean well, and intend nothing elſe in it than is acknowledged by all the Orthodox; yet it is a very unſafe aſſertion in the letter of it; and is one foundation on which the Papists do build their Doctrines of mens merits, and works of ſupererogation; yea and many Proteſtants do alſo introduce that abſurd and dangerous notion of making our Obedience to be of the matter of our Juſtification; becauſe being upon a New Covenant account, we do fulfil the Obedience that is in it required of us, and ſo, by that Covenant, it beſpeaks our Justification: Looſe Profeſſors alſo are hurt by this opinion; they think they are ſincere, and becauſe of this indulgence, are too negligent in their duty, and fail in that true Repentance, which they ought every day to be in the renewed exerciſes of; It may then be of preſent uſe to diſcuſs this Caſe, viz.
Queſt. Whether that Perſonal Perfection which God requires of his people under the Covenant of Grace, be the ſame for kind and degree with that which was required in the Covenant of Works, or any thing ſhort of it?
A. For the more diſtinct opening and re…olving this important Caſe, let theſe things …e obſerved.
1. That the queſtion is not concerning Uncon…erted Ones who are under the outward Diſpenſa…ion of the Goſpel; but thoſe that are under Grace, … e. thoſe that are truly Converted to God. …ouching the former of theſe, it is to be well …bſerved, that notwithſtanding the offer they …ave made to them, and ſtanding which they …ave under the Covenant and Promiſes exhi…ited by the Goſpel to men, in which life and Salvation is hypothetically promiſed unto them, and invitations are urged upon them to entertain it on the terms propoſed; yet before ſuch time as they have actually embraced the offered Grace, they are truly under the Law as a Covenant of Works: and becauſe they are ſo, it demands of them perſonal perfection both habitual and actual, and that on pai… of death; for we are told in, Gal. 3. 10. A… many as are of the works of the Law, are und… the Curſe: for it is written, Curſed is every … that continueth not in all things which are written in the Book of the Law, to do them. Hence as of old, God gave the Moral Law a new Sanction, on Mount Sinai with thundrings and lightnings, and great terrors, as we are informed, Exod. 19 & 20 So to make way fo… the veiled Goſpel, which was afterwards give… to Moſes, and by him to Iſrael, in thoſe Ord… nances, or Ceremonial Inſtitutions which wer… delivered to him; ſo, under the Goſpel, t… thoſe that are partakers of the outward ben… fits of it, when he comes to Convert any Sinners among them to Chriſt, and make the… to accept of him, as a Saviour, he lays the… under the terrors of the Law Moral, by ſhewing them what is therein required of the… and what they are to expect at the hands … a Righteous God, if thoſe demands be n… fully anſwered; and by this he convince… them of their miſery, and ſelf impotency … deliver themſelves from it, thereby making way for their hearkning after, and giving the greateſt welcome to a Redeemer. On this account is the Law called our School-maſter …nto Chriſt, Gal. 3. 24. Becauſe by it we are acquainted with our need of him, and excited to ſeek after him. There is then no doubt to be made, but that the ſame perfection is required of them, notwithſtanding their being in the viſible Kingdom of Chriſt. Whereas true Converts or ſuch as have believed in Chriſt, are delivered from this Severity, i. e. they are no longer under the Law as a Covenant pronouncing of them dead men if they fail of their Obedience in the leaſt …unctilio: and the reaſon is, becauſe they are …rought under the Covenant of Grace, by which they are freed from the former, according to, Rom. 6. 14. Sin ſhall not have domini… over you, for ye are not under the Law, but …nder Grace.
2. The queſtion is not with reſpect to our Juſti…ation before God. The Juſtification of fallen …an hath not the leaſt regard to any perſo…al Obedience of theirs, as having an influ…nce Cauſall into it; and conſequently it can …ave no reſpect to any kind of perfection of … Goſpel Juſtification cometh altogether by …e Imputation of the Righteouſneſs of another … us; viz. that of Chriſt, which was for that …nd provided by God for us, and is called his Righteouſneſs, Phil. 3 9. The Righteouſneſs that is of God by faith; and ſo it is not ours Perſonal or Inherent, but by acceptation for us. It is cal…ed the Juſtification of a Sinner, or of the Ungodly, Rom. 4. 5. And therefore muſt needs have a reſpect to that Law in relation whereto the man is a Sinner; which is the Moral Law, under obligation whereto all men do ſtand as they derive from the firſt Adam to whom it was given for himſelf and his poſterity; and hence it muſt have a Righteouſneſs to anſwer it, every way as perfect as that Law required, which no fallen man is able in himſelf to pay; nor can any offer it for him, but Chriſt only. They wholly miſtake the very nature of Goſpel Juſtification, who allow any Righteouſneſs ſhort of that, to have any concernment in it; and ſince by the fall man is become Guil…y, and ſo ſubjected to the Curſe of the Law, if he had a perſonal Righteouſneſs, as broad as that which the Law required of m…n in integrity, yet that would not ſatisfie for the removal of his Guilt, without which he cannot be Juſtified. So that whether it be perfect or imperfect, it ſignifies nothing here▪
3. Nor is the queſtion about what Obedience of ours will find acceptance with God through Chriſt. It is certa…n▪ that no Obedience of ours will be at all accepted of us out of him; and it is alſo beyond doubt that the imperfection which attends the ſincere Services of Gods Children▪ will not procure that theſe Services of theirs ſhould be rejected by him, for if ſo, it were impoſſible tha… …ny of us, in this imperfect ſtate that abides us, ſhould ever pleaſe God in any thing that we do, which muſt needs be an invincible diſcouragement to us in doing any duties that are required of us: but then it is through Chriſt that they find acceptance with him. In this reſpect it is that the ſincerity which God… Children do expreſs in their Obedience, is ſo often called perfection, in the Scriptures, (Joh is ſaid to be a perfect man, and upright, Joh 1. 1.) by Reaſon that being …ffered to God with Chriſts incenſe, it finds favour with him, and he ſmelle…h a ſweet ſavour in it, notwithſtanding that according to the Law it would have been utterly rejected, by reaſon of the concomitant defects▪ So that the true Believer who ſerves God in integrity, is not to be diſcouraged, becauſe he finds his beſt to come ſo far behind of that perfection which the Law preſcribes to men, but is to look to the gracious encouragement which is gi…en to them who love God in ſincerity.
4. But it is with regard to the obligation to New Obedience that lies upon Juſt…fied Believers. It preſuppoſeth them to be in a ſtate of Juſtification, and looks upon them as under the Government of Chriſt, and owing … Service to him. There are indeed thoſe who deny that any ſuch obligation lieth upon the Children of God, and that the Law Moral no longer binds them under duty of conformity unto it, but that upon their believing in Chriſt, they are freed from any ſuch engagement; this is purely Antinomian, and beſpeaks all the precept given to the Children of God under the Goſpel, to be wholly in vain; or only to concern ſuch as are as yet unregenerate, for the awakening them to betake themſelves to Chriſt, and ſeek an intereſt in him by faith, and not at all to belong to thoſe that are already partakers in the grace of God; but why then have the Children of God that title of Obedient put upon them, and are called upon to expreſs it by this conformity? 1 Pet. 1. 14. As obedient children, not faſhioning your ſelves according to the former luſts, &c. Suppoſing then ſuch an Obedience as this to be our duty, which prerequires a principle to be put into us, impowring us to a compliance with it, in order to our actual performance of it, our enquiry is about the extenſiveneſs of it, or how far it is our duty to endeavour after perfection in it? and for the clearing of this Caſe we may take the following Concluſions into Conſideration.
1. That the deſign of the New Covenant, in which the Grace of it is to appear, is to bring fallen man back to a ſtate of bleſſedneſs. It was becauſe mankind were become wofully miſerable by the Apoſtaſy of Adam, in which they all fell, and there was no room left for any remedy to be afforded to them by the Covenant of Works, inaſmuch as the Law could no longer give life, Gal. 3. 21. And God had a pity for ſome of that unhappy race, & would ſave them, that he opened a New Covenant, in which he makes the diſplays of his rich Grace to them. Now, as it was the glory of his Grace that God had a regard to ultimately in this Contrivance; ſo the way in which he would exalt this Attribute, and make it illuſtrious and for ever admirable, was in their Salvation: So that the Salvation of loſt Sinners is inſeparably connected with, and nextly ſubordinated to this laſt end of God; becauſe in and by it he will accompliſh it. In which Salvation they are delivered from that miſery under which they were fallen by reaſon of ſin, unto all that felicity which they had ſo loſt; hence we are told that it is by Grace that we are ſaved, Eph▪ 2 8. on which account it is called the Grace of God which brings Salvation, Tit. 2 11. When therefore the undone Sinner is brought to the enjoyment of perfect felicicity, then hath the Grace of God accompliſhed its deſign.
2. That in order to the bringing about of this purpoſe of God, there are two things requiſite to be done for the man, viz The Juſtification of his perſon, and the Sanctification of his nature. The ground of this, is becauſe there is a double miſery befallen the man by the Apoſtaſy, viz. Guilt, which hath rendred him obnoxious to the wrath of God, yea brought him under a ſentence of Condemnation, binding him over to ſuffer the whole Curſe that is contained in the threatning of Death, unto the execution whereof the Juſtice of God ſtands engaged in the Covenant of works: And Pollution, by which his nature is depraved, and fallen under the Dominion of Sin which reigns as a King in him, and ſo he is rendred utterly impoten… to the doing of that which is good, and i… which his formal happineſs did conſiſt, and al… his powers are violently bent to that which is evil: and ſo long as theſe two abide upon him he cannot be happy, but muſt needs be miſerable. As long as the man lies under the Curſes of the Law, a Priſoner of Revenging Juſtice, doomed to ſuffer all the wrath that is contained in the threatnings that are out againſt Sinners, in which the quinteſſence of al… evil is contained; and is held fettered in Cord… of Iniquity, ſo as that he can do nothing of that buſineſs which he was made for, but is, by the force of his carnal luſts, hurried and precipitated into repeated provocations of God, he muſt needs be a miſerable Creature: Nor can he be recovered to a ſtate of bleſſedneſs, but by the removal of both theſe evils from him; and if either of them remain upon him, he is incapable of being a bleſſed man in that condition. The former of theſe is done by Juſtification, and the latter by Sanctification. In the one his Condemnation is removed, his Guilt is taken away, he is acquitted from the Law, and delivered from all danger of ſuffering the direful penalties of it; yea and is adjudged to life, to partake in the good that is laid up in the promiſe; in the latter his nature is reſtored, and renewed again, and he is rendred able to Serve God in newneſs of life; he who before was unprofitable, is now made profitable; and can glorify God, which was his laſt end. And for this reaſon both theſe benefits of the new Covenant, are ſo much celebrated in the Goſpel: both of theſe are included in that reaſon of the Name which was put upon Chriſt at his birth, Matth. 1. 21. Thou ſhalt call his Name Jeſus, for he ſhall ſave his people from their ſins. And in Gods taking away all iniquity from them, Hoſ. 14. 2.
3. That the end of this Sanctification, is to make him a fit ſubject to enjoy true bleſſedneſs. It is true, without Juſtification of the mans perſon, and in it a pardon of his Sins applied to him, he cannot be happy; for how is it poſſible that he ſhould be ſo, as long as the wrath of God abides on him, and he is every moment liable to the fearful ſtroke of Divine Vengeance, which is ready to fall on him, and cut him off! Whereas if once this ſtate of his be changed, and he is a Juſtified and Pardoned man, he is forthwith bleſſed, according to Pſal 32. 1. Bleſſed is the man whoſe tranſgreſſion is forgiven, whoſe ſin is covered. Yet this alone is not ſufficient for his actual enjoyment of the felicity promiſed in the New-Covenant; for true bleſſedneſs can only conſiſt in the cloſure of the faculty with its Object, and reſting ſatiſfyed in it; for without ſatisfaction the man is not happy; and that it may thus do, it is neceſſary that there be a ſuitableneſs between the faculty and the object, how elſe ſhould it either cloſe with, or take real content in it? Now the bleſſedneſs which God hath laid in to entertain his people withall, is ſuited only to Holineſs in the ſubject of it; ſo that without it, it is impoſſible that the man ſhould ever participate in it, or be delighted with it, Heb. 12. 14. Without Holineſs no man ſhall ſee God. So that the ſinful pollution which is upon the very nature of fallen man, by reaſon of the ſin that dwells in him, renders him, in the preſent condition, and ſo long as he abides under the prevailing efficacy of it, altogether unmeet for bleſſedneſs, yea indeed incapable of it. He cannot have Communion with God, in which his felicity muſt conſiſt, for God alone is an happifying object; nor, if he could can he take any content to himſelf in it, becauſe God is Holy, and ſuch is the fellowſhip which he holds with the Creature, than which nothing can be more contrary to the corruption wherewith his nature is defiled. We read of A meetneſs for the Inheritance of the Saints, Col. 1. 12. …hich meetneſs implies a ſuitable diſpoſition …s thereto, in which it is abſolutely requiſite …t there be in us ſuch gracious qualifications … render us conformable to the Inheritance it …f; theſe we have not in us by nature, as we …rive it from the unclean fountain from which … are originated, for, Who can bring a clean…g out of an unclean? It muſt then be done … Sanctification, in and by which we are aſſi…ilated to our Inheritance; becauſe hereby … are made holy, and ſo are fitted for the …joyment of the holy place, and of all thoſe …ly things which are there prepared to make … happy in it.
4. That the man can only be truly bleſſed in the …rifying of God, and enjoying of him. The …eſſedneſs of the Reaſonable Creature requires …e concurrence of two things to make it com…eat, viz. Well doing, and W…ll being: nor can …ther of theſe be alone. A man is then happy …en he fully reacheth the end▪ that he was …ade for; now man was made for God, not …ly Ultimately, but Immediately too; and to …ſe this end muſt needs be his miſery. Now, Gods Glory being his own laſt end in all his …orks of Efficiency, hence it follows that the …aſt end o… all theſe works of …his muſt be to …erve to that glory, how elſe ſhould he obtain …is end by it in the event? And every one of …is Creatures is to Serve to this end agreeably to that nature which God put into it when h… made it; in which he beſtowed on it a cap… city of ſo ſerving his deſign by it. Accordingly, man was made capable of doingly this a… ively, inaſmuch as he was endowed with ſu… powers as enabled him to act as a cauſe … counſel, and make choiſe of his way; an… therefore it is only by his ſo doing that he ca… reach the great end of his being: in his mi… ſing of this he becomes Vain, for what elſe … vanity, but the miſſing, or falling ſhort of one end? That the man may attain this end, it … requiſite that he have a power in him to Serv… to it; and what elſe is that power but Holineſs Created Holineſs in man, is nothing elſe bu… that rectitude in his whole nature, and all th… powers of it, whereby he is enabled & encline… to live & be to the Glory of God in all things▪ And from the exerting of this principle d… proceed all his holy actions▪ Man in his lapſe… eſtateis without this principle, having loſt it by his unhappy fall; it muſt therefore be again reſtored to him in Sanctification, elſe he cannot Serve God. Now mans Well being is conſequent upon the former; God only is an adequate object for him, or a ſufficient portion for him, to make him bleſſed; he muſt the… enjoy him, if ever it be well with him, for i… this fruition his actual felicity muſt conſiſt: for could he obtain and have the full freedom o… uſing all that is in heaven and earth, ſeparat… from God, he were ſtill miſerable; the Pſalmiſ… could ſay, Pſal. 73. 25. Whom have I in heaven but thee? and there is nothing on earth that I deſire with thee: and the only way for our enjoying of God, is by glorifying in him. It is ſin that hath made the woful ſeparation, which hath procured our infelicity, Iſa. 59. 2. Your iniquities have ſeparated between you and your God. And what is ſin, but a coming ſhort of the glory of God? Rom. 3. 23. God therefore hath fully declared that he will beſtow this favour upon none but thoſe that honour him, 1 Sam. 2. 3…. Them that honour me, I will honour, and they that deſpiſe me, ſhall be lightly eſteemed.
5. That for this Active perſonal glorifying of God, man muſt have a Rule. It is not enough that he have an inward principle of Sanctification put into him, whereby he is diſpoſed unto this Service, and empowred for the diſcharging of it, though without it he muſt needs fall ſhort of his great end; but he muſt alſo have a directory to ſhew him his way, in which this work is to be done. As there muſt be an heart in us enclining of us to Glorify God, elſe we cannot move one ſtep towards it, ſo there muſt be a way according to which we are to encline our ſelves hereunto. It is certain that there are thoſe things whereby God is diſhonoured in the lives of the Children of men as well as thoſe whereby they do honour him; and how ſhould the man be able either to avoid the one, or rightly to proſecute the other, except he have ſomething to guide his ſteps, and order his Converſation by? for this therefore there muſt be a Rule laid before him, hence God tells them, Mic. 6 8. He hath ſhewn thee Oh man, what is good and what doth the Lord require of thee, but to d… juſtice, and to love mercy, and to walk humbly with thy God? the promiſe therefore is made to ſuch as live conformably to this Rule, Gal. 6. 16. As many as walk according to this Rule, peace be on them, and mercy; and it is the alone prerogative of God, not only to require Service of his Creature, which it ows to him as he is its ſupream Lord and Owner, but alſo to preſcribe to it how and wherein he will be Served by it. He who is our Lord and King, is our Law giver too,. Iſa. 33. 22. And he muſt ſome way or other reveal this to them that are concerned in it, how elſe ſhould they know how to order their converſation aright, ſo as to ſee his Salvation? It is by this Rule that they are to ſquare all their actions; they muſt therefore look upon it, and apply it to every ſtep▪ David ſaith, Pſal. 119. 105. Thy word is a light to my feet, and a lamp to my path; but this it cannot be except they be acquainted with it; ſo that they muſt receive it from him in order to their practiſing of it, 1 Theſ. 4. 1. We exhort you by the Lord Jeſus Chriſt, that as ye have received of us how you ought to walk, and to pleaſe God, ſo ye would abound more and more.
6. The Moral Law was at firſt given to man to be this Rule. As there is a Common Government which God exerciſeth over the Creation, ſo there is a Special Government by which he leads Intelligent & Rational Agents to the end they are appointed to: Now this Law was the Rule of Gods ſpecial Government with reſpect to mankind. This Law is by ſome made the ſame with, and by others divers from the law of nature; but if we reckon the law of nature, to be that which was engraven on the heart of man at the firſt, it may be well reckoned for the ſame. This was every way ſuited to the nature of man; it was fitted for the guiding of ſuch a creature to its laſt end, in all the things in which he was concerned: The ſanctified underſtanding in man, during his ſtate of integrity, not only could read the inſcriptions of it on his heart, but ſaw and approved the reaſonableneſs and equity of it; yea, the convictions of a natural Conſcience in fallen man, do prove that he cannot withſtand the righteouſneſs of it, Rom. 2. 14, 15. Man was to obey this Law in all things, and to be happy in that Obedience, Rom. 10. 5. The man that doth theſe things ſhall live by thèm; & ſee, Jam. 1. 25. The threatning indeed was annexed to the Sacrament of that Covenant, Gen. 2 17. In the day thou eateſt thereof thou ſhalt ſurely dy; but every Article in it, or precept of it being ratified by that Seal, it ſo ſealed up and confirmed the whole of it unto man, and had a reference to every duty that was contained therein. This was the ſame Law which had a new edition of it at Mount Sinai, where God publiſhed it, and regiſtred it on Tables of Stone, & ſummed it up in ten Precepts, which comprized in them the ſumme and ſubſtance of mans duty, and wherein he was bound to Serve and Glorifie God in his whole courſe, reaching both his heart and his life, the matter, manner & end of all he did.
7. Though the Sanctions of that Law as a Covenant be removed, in reſpect to believers; yet as a Rule, it abides for ever. Under the Covenant of Grace, neither is the promiſe of beſtowing a reward of life upon mens performing of perfect perſonal Obedience, nor the threatning of puniſhing the leaſt defect in that Obedience with death, any longer of force in regard of the Children of God: and the reaſon is, becauſe the Law of Works hath ceaſed to be a Covenant to them, upon their accepting the terms of, and being admitted into the Covenant of Grace. We do now ſtand upon other terms with God, through Chriſt in the New Covenant, whereof we are partakers by faith in him. But ſtill the Precepts of the Moral Law abide on us as our Duty, there never was any repeal of the Command; nor indeed can they ever ceaſe to be a Rule to man, for the guiding of him in the right ordering of his Converſation, inaſmuch as they are every way ſuited to the nature of man, conſidered as being made on purpoſe for the actual glorifying of God; ſo that if we would actually glorify him as men, we muſt do it in compliance with theſe precepts. All that is contained in this rule is reduced to thoſe two heads, Mat. 22. 37, 39. Thou ſhalt love the Lord thy God with all thine heart, and with all thy ſoul, and with all thy mind; and thou ſhalt love thy neighbour as thy ſelf. And this can never ceaſe to be our duty, ſo long as we are men; nothing can diſcharge us from the obligation of loving God and our neighbour, inaſmuch as the Relation we bear to both cannot ceaſe, and the duty is inſeparable from ſuch a Relation. It is alſo certain that all of theſe Duties are reinforced in the Goſpel; or under the diſpenſation of the Kingdom of Grace; and may be all of them found on record in the preceptive part of the New-Teſtament, required of Chriſtians, as they would walk worthy of the vocation with which they are called; and are therefore called New Commands, becauſe they are there reinforced with arguments fetcht from the conſideration of the Grace of God appearing to us; we have this ſummarily commended to us in, Tit. 2. 11, 12. The Grace of God which brings Salvation hath appeared to all men; teaching us, that denying ungodlineſs and worldly luſts, we ſhould live ſoberly, righteouſly and godly in this preſent world. Under which three heads, are comprized all thoſe duties which are required in and by the Moral Law.
8. That all the Commands of the New-Covenant, which are purely Evangelical, are incluſively Comprehended in this Rule. It is to be obſerved, that there are ſome Duties introduced by the New Covenant, and are enjoyned on all ſuch unto whom it is promulgated, which were not Duties incumbent on man whiles he continued in a ſtate of Integrity, ſuch as Faith in Jeſus Chriſt, Repentance unto life, and the ſeveral things that are contained in theſe, as they point to us the way for fallen man to recover Gods favour, and obtain eternal Salvation; and indeed theſe Duties were inconſiſtent with that ſtate. Man had not forfeited himſelf to the Law, and ſo needed not a Redeemer; he ſtood in his uprightneſs, and was defiled with no ſin, and had no occaſion for Repentance▪ Theſe Duties therefore were not immediately comprized in the law of nature, nor was man in Innocency able by the improvement of his reaſon, to gather that there were any ſuch Duties hypothe…ically belonging to his Rule. Nor is it to be ſuppoſed, that when God at firſt indented with man in the Covenant of Works, and warned him aagainſt diſobedience, by ſhewing him the threatning; that he made any diſcovery to him of an hope that in caſe of his miſcarriage he might be ſaved, or that he foretold a way of his recovery, in caſe he ruined himſelf by treſpaſſing againſt the command, and bringing of himſelf under the threatning: doubtleſs he reſerved this for the Opening of the Covenant of Grace: and till he ſo made it known, man could not poſſibly ſo much as gueſs at ſuch a thing. However, there is thus much contained in the Moral Law, and the light of nature clearly diſcovered to man at firſt, viz. that the rightful authority and ſupremacy that God hath over all men, claims a liberty for him at any time to enjoyn man in any thing, and make it his duty by vertue of his command to do it, if it be within the power which he at firſt endowed him withal; and conſequently that he ows Obedience to God in whatſoever he ſhall at any time declare to be his will; hereupon Poſitive Commands oblige men by the light of nature, as well as Natural duties, ſuppoſing there be a Revelation of them made to them. We find therefore that God at firſt exerted this authority over our firſt Parents, when he put them into the Garden, by an arbitrary exempting the Tree of Knowledge from their eating of it, under pain of death; nor did they diſpute, but acknowledge his Soveraignty over them in that regard, though afterwards the adverſary uſed it as a ſnare to draw them into Sin. And how many ſuch poſitive Precepts did God give to Iſrael of which he renders … other reaſon but this, I am the Lord? Hence there fore, when God once reveals to fallen men that it is his will that they ſhould repent and believe, in order to their being made partakers in Pardon and Salvation, it becomes their bounden duty, by vertue of that Command, that they ſo do; and not only will they miſs of Salvation if they neglect to comply with theſe terms on which it is offered; but they will thereby Sin againſt God, and ſo aggravate their Guilt; and in this reſpect the Goſpel may well be called the Law of Chriſt. Hence we are told, Acts 17. 30. Now God commandeth all men every where to repent. i. e. Now when the Goſpel is promulgated; and 1 Joh. 3. 23. This is his Commandment, that we ſhould believe on the name of his Son Jeſus Christ.
9 This being a perfect Rule, requires every ſort of perſonal perfection in us. Our perfection muſt needs conſiſt in our conformity to the Rule of it, and if ſo, we cannot be entirely perfect, unleſs our conformity be as large as the duties which are required by it: and that not only in all the parts of it, by anſwering to every precept in it, and having a reſpect to all the Commandments of God; but alſo in the degrees of our compliance with it, which muſt conſiſt in ſuch an Holineſs, as hath not the leaſt mixture of the contrary in it; that doth not only do the thing, but doth it with that accuracy that there be nothing wanting in the matter of it, with that diligence that we never fail either in omiſſion or commiſſion, with that intenſeneſs of love, that hath no mixture of reluctancy, or backwardneſs, with that ſingleneſs of heart that hath no allay or mixture of any ſiniſter aimes or ends; and with that conſtancy that we hold on without wavering to the end; which though none of the Children of God ever did or ſhall, in this life attain unto, yet it is the perfection which we are called to aſpire after, and not to reſt in any thing ſhort of it, but to be in an earneſt purſuit of it, as long as we abide here, and till we reach it in the Kingdom of Glory. And that this is required of us will appear, if we conſider;
1. That every thing ſhort of this Perfection is moral impurity. The Command is the Rule of our Holineſs; and if ſo, then the perfection of our Holineſs muſt conſiſt in our being commenſurate to that Rule: and whatſoever is contraty to Holineſs is impurity; and conſequently in what degree ſoever we come ſhort of this meaſure, it is by reaſon of a moral deficiency in us with reſpect to this Rule; and that can proceed from nothing but ſinful imperfection, which muſt needs render us ſo far impure. Now the Holy God who loves Holineſs, cannot be well pleaſed with any thing that he ſeeth in us, that is of another tincture. He may and doth love our perſons in Chriſt, which love of his is unchangeable, and nothing in us ſhall ever be able to ſeparate us from it. He alſo loveth his Graces which are in us, they being the fruits of his own Holy Spirit; and ſo far as they are exerciſed by us, ſo far he ſmells a ſweet ſavour in the Services that we do. But for all this, ſo far as we come ſhort by reaſon of ſin in us, and the mixture of it with any thing that we engage in, ſo far is there ſomething in us which is not grateful to him, according to, Heb. 1. 13. Thou art of purer eyes than to behold evil, and canſt not look on iniquity. Which muſt needs intend a look of approbation, for his Infinite Omniſcience cannot but behold it ſo as to know it. And certainly it concerns us not to reſt or be ſatisfied ſo long as there remains any thing in us which is ingrateful to this Holy God, which there will be ſo long as we abide ſhort of ſinleſs perfection.
2. That ſincere Chriſtians are commanded to grow in Grace. This is a Goſpel precept enjoyned us by the Spirit of God, 2 Pet. 3. …8. But grow in Grace. Now this command preſumes that there is truth and uprightneſs in us; that there is a new principle of Holineſs infuſed into us; for we muſt have Grace in us, before we can grow in it. Where there is not life, there cannot be growth: there muſt be a beginning in order to a progreſs; and as this is a duty of all new Converts, in whom the Seeds of all the Graces of the Spirit are ſown, as, 1 Pet. 2. 2. As new born babes deſire the ſincere milk of the word, that ye may grow thereby. It is no leſs expected of all Gods people in this life, to whatſoever degree they have already attained; and the reaſon is, becauſe they are not yet arrived at perfection, ſo the Apoſtle argueth, Phil. 3. 12. Not as though I had already attained, either were already perfect; but I follow after, if that I may apprehend that which I am apprehended of Chriſt Jeſus. So that though ſincerity be accepted in Chriſt, yet we are not to reſt in it, but to labour after more ſtrength, more victory over corruption, more holineſs; and when we have reached to any further degree in this than we had before, we are not now to ſit ſtill, but to aſpire after more and more, and not to ceaſe till it comes to be perfect. This uſe we are directed to make of the promiſes, 2 Cor. 7. 1. Having theſe promiſes, let us cleanſe our ſelves from all filthineſs of the fleſh and ſpirit, perfecting holineſs in the fear of God. And if it be enquired how long we are to purſue this buſineſs, we are told, Eph. 4. 13. Till we all come un…o a perfect man, unto the meaſure of the Stature of the fulneſs of Chriſt. Now the reaſon of the imperfection of Grace is the remains of ſin in us, and it is by the decreaſe of that in us, that our Grace grows.
3. That all the ſhort comings in regard of his people, are diſpleaſing to God. True, they do not ſhut them out of his favour; for, as he hath accepted them in Chriſt as to their perſons, ſo he hath caſt the robe of his Righteouſneſs over them, under which he hath covered all their obliquities, and therefore, as a Judge, he ſees no iniquity in them, Numb. 23. 21. He hath ſeen no iniquity in Jacob, nor perverſeneſs in Iſrael. But yet, as they have their failings, by reaſon of that ſin which remaineth in them, ſo by theſe follies of theirs, they do ſometimes ſtir up his anger as he is their father, and he diſcovers it in ſome awful effects of it; we read 2 Sam. 11. ult. The thing which David did diſpleaſed the Lord, and we ſee how ſeverely he treated him, Chap. 12. For theſe follies of theirs it is that they are ſo often corrected, and that ſometimes with ſeverity: for theſe it is that ſo many afflictions are brought upon them in the courſe of Gods Providence, who hath aſſured us, that he doth not afflict willingly, Lam. 3. 33. And on this account holy men have ſo often complained of the bitter ſenſe they have had of his anger, Pſal. 28. 3, 4. There is no ſoundeſs in my fleſh becauſe of thine anger: neither is there any reſt in my bones, becauſe of my ſin: For mine iniquities are gone over mine head, as an heavy burden, they are too heavy for me: And ſee, Pſal. 32. 3, 4. 88. 7. &c. And though God doth not always chide for every defect that he diſcovers in his Children, for then their Spirit would fail; ſince there is nothing they do which hath not this ſhort coming in it; whereas, he knows our frame, and remembers we are but duſt, Pſal. 103. 14. Yet even theſe unavoidable infirmities, which attend upon the beſt duties that ever we do, are things which he takes no pleaſure in: and that he animadverts not upon them, is becauſe of his pity. Pſal. 103. 13. Like as a father pitieth his children, ſo the Lord pitieth them that fear him.
4. There is a Sacrifice of Atonement appointed even for theſe defects. The Sacrifices of old were Typical, and had a ſpiritual aim which was to be apprehended in them: and it is certain, that where there was required by the Ceremonial Law a Sacrifice of Expiation, it ſignified that there had been ſomething which was offenſive to God, for which there muſt be a ſatisfaction made to him, there muſt be ſomething to reconcile him, if ever the perſon hoped to have him Atoned to him, but for which there had been no need of ſuch a Sacrifice. Whatſoever therefore required ſuch a Sacrifice to be offered up for it, muſt needs intimate that it had ſome ill thing adhering to it, that was offenſive to God, and muſt be removed: Now the very duties that Gods people do, wherein they do ſincerely ſerve him, and expreſs the greateſt endeavour after holineſs in them, muſt have the vertue of Chriſts oblation applyed to them, for the expiation of the defects that accompany them; this was aimed at in that Levitical Law; Levit. 16. 33. He ſhall make an Atonement for the holy Sanctuary, and he ſhall make an Atonement for the Tabernacle of the Congregation, and for the Altar; and he ſhall make an Atonement for the Prieſts, and for all the People of the Congregation. Intimating that all had defilement cleaving to them, by reaſon of imperfections in thoſe who were concerned in them. And for this reaſon we are to ſeek acceptance through Chriſt for our beſt duties; and the very prayers of the Saints, muſt come through his hands, and be offered with his incenſe, Rev. 8. 3. There was given him much incenſe, that he ſhould offer it with Prayers of all Saints, &c. And why ſo, but to perfume them, and take away the unſavourineſs that cleaves to them! which would not be needed, if there were no ſin adhering to them.
5. The beſt of Gods People do profeſs themſelves to be ſhort of perfection, and engaged in the purſuit of farther degrees of Holineſs. If a man hath reached ſo far as is expected of him by the tenour of the Covenant of Grace, under which God hath taken him, there is no need or occaſion for him to aſpire after any more, inaſmuch as that is the Covenant which he is to ſtand to, and by the terms whereof he is to judge of his duty: Certainly the holy men of old knew what they did, when they profeſſed their own great defects, & bewailed them: It was the ſame Covenant that Old-Teſtament Saints were under, and yet we find them acknowledging ſinful defects in the beſt, Prov. 20. 9. Who can ſay, I have made my heart clean, I am pure from my ſin? And Eccl. 7. 20. There is not a juſt man upon earth, that doth good and ſinneth not. Nor have believers in Chriſt in Goſpel days been otherwiſe perſwaded, or thought that their New-Covenant ſtate took from their imperfect actions the nature and denomination of ſinful; 1 Joh. 1. 8. If we ſay we have no ſin, we deceive our ſelves, and the truth is not in us; and this apprehenſion hath put them upon it, earneſtly to proſecute more perfection, not being content with the degrees obtained; of this we have a full inſtance in Paul, Phil. 3. 13, 14. I count not my ſelf to have apprehended; but this one thing I do, forgetting thoſe things than are behind, and reaching forth unto thoſe things that are before, I preſs toward the mark. Paul when he wrote this Epiſtle was a Priſoner a… Rome, and ſo it was not long before his death he was not only a ſincere Chriſtian, but one that had made a very great progreſs in Godlineſs, and arrived to an high pitch in Grace; and yet he aſſures us that he was a great way ſhort of that perfection, which he was in purſuit of, and counted it his duty to uſe utmoſt endeavours after the obtaining it; and it was not a Legal perfection which he ſought, for that he utterly diſclaims, but it was Evangelical, or that which, according to the Rule of the Goſpel he was to purſue.
6. The Children of God, when they do their beſt, do ſtill bitterly bewail themſelves that they can do no better. It muſt needs be granted that ſuch imperfection in us, as is a juſt ground for the ſorrow and mourning of the people of God, and which they do and ought to cry out of as their burden and bitterneſs, is a ſhort coming in them which ought not to be, elſe all thoſe complaints, and ſelf judgings about it, muſt needs be ſuperfluous and unreaſonable: Not that the ſenſe of this ſhould drive them to deſpair of Gods gracious acceptance of them, ſin… he hath provided for that in Chriſt, notwithſtanding all this: but yet it excite… Godly Sorrow in them, and helps to keep them humble and mournful all their days and directs them where to fix their hope viz. upon Gods free mercy in and through Chriſt. We find therefore how Paul amplifieth in his bemoaning of himſelf on this account in, Rom. 7. And though it hinders not, but helps his thanksgiving, verſe 25. I thank God through Jeſus Chriſt our Lord. Yet …he complains of it as a thing that was grievous to him, verſe 15. That which I do, I allow not; for what I would, that do I not, but what I hate that do I. And verſe 23. I ſee another law in my members, warring againſt the law of my mind, and bringing me into captivity to the law of ſin, which is in my members. And upon the review of all this he cries out as one that was in very ſore diſtreſs, verſe 24. Oh wretched man that I am, who ſhall deliver me from the body of this death? And this was not a repreſentation of his natural ſtate, when under the legal convictions of ſin, and remorſes of Conſcience by reaſon of it; but under the conflict between. Grace and Corruption in him, as the whole tenour of his expreſſions doth evince. Nor was it on the account of bold Tranſgreſſions, and more enormous and ſcandalous preva…ications; …or he could make that challenge, 1 Theſ 2. 10. Ye are witneſſes, and God alſo, how holily, and juſtly and unblameably we behaved our ſelves among you, that believe. But it was the mixture which he experienced of ſinful corruption with his grace which diſcovered him not as yet arrived at full perfection.
7. The beſt of men do deprecate the rigour of God in his animadverting upon them; which they would have no occaſion to do, if they did not know themſelves to be ſhort of that perfection which they ought to ſeek after, and that the want of it belongs to the remaining ſin in them. They do indeed hope in his Grace, and accordingly look to receive free Salvation from it; and they believe that this failing of theirs ſhall not hinder their partaking in it, becauſe God hath laid in for their pardon and acceptance in another: but there is a way in which they come to have a title to this Salvation, and on account whereof they may claim it, according to, or conſiſtent with the Juſtice of the firſt Covenant, under which they once were: and they dare not to put themſelves on the tryal of their own holineſs for this, and the reaſon is, becauſe they know it to be ſo ſhort and defective, that if God ſhould take advantage from what his holy eye ſees to be wanting therein, he would have occaſion and provocation offered him, to make ſevere animadverſions upon them; on this account David ſo pleads, Pſal. 130. 3, 4. If thou, Lord, ſhouldſt mark iniquities; O Lord, who ſhould ſtand? but there is forgiveneſs with thee, that thou mayſt be feared. And makes that deprecation in, Pſal. 143. 2. Enter not into Judgment with thy Servant; for in thy ſight ſhall no man living be Juſtifyed. And though they can plead their intereſt in his favour, from the evidence of their integrity, and comfort themſelves in it; it being an effect of his diſtinguiſhing Grace in them, and having the promiſe ſecured to it; yet they dare not plead any perſonal Righteouſneſs of their own, for the procuring of any favour for them, but renounce it, Dan. 9. 18. We do not preſent our Supplications before thee for our Righteouſneſſes, but for thy great mercies. And for this reaſon the ſenſe of theſe defects attending them, makes them oftentimes to tremble at the thoughts of Gods diſpleaſure, Pſal. 119. 120. My fleſh trembleth for fear of thee, and I am afraid of thy Judgments.
8. It is their duty dayly to Pray for Forgiveneſs. Prayer is One part of Natural Worſhip, and it is not appointed for a Complement, but as a neceſſary duty for the upholding of Communion between God and men; it being the way in which we are to ſeek and obtain the good we need, and give him the due acknowledgments of it. In the petitionary part of it then, we are to ask him only for ſuch things as we want: And the apprehenſion of our want, and his ability to ſucccour us, is the motive of our ſo ſeeking to him. Now there is ſuch a Petition which Chriſt hath directed his Diſciples, and ſuch as can call God their Father, to preſent dayly to him, Math. 6. 12. Forgive us our debts. i. e. Our Sins. And there is ever implied in ſuch a petition, a confeſſion of our debts, elſe we cannot in earneſt ask the forgiveneſs of them. We then daily want forgiveneſs; not only a further confirmation of the pardon we received in our Juſtification, but new forgiveneſs; and there is none ſo holy in this life, as to be diſcharged from the obligation of making this petition in prayer: And yet there are many of Gods Children that are kept from precipitating themſelves into atrocious ſins; nor do any truly gracious ones make a dayly trade of it. This therefore plainly intimates, that the very remaining imperfection, which makes them in their whole lives to fall behind in regard of that abſolute perfection which conſiſts in a compleat conformi…y to the Rule, hath that in it which needs forgiveneſs to be applied to it by the free Grace of God. It therefore hath ſinfulneſs in it, otherwiſe it could no… ſtand in need of a pardon: and whatſo… ever in us ſtands in need of that, tells … that we ought to labour indefatigably t… get it taken away as a thing which is evil and bitter.
9. One great deſign that God aims at, in his Ordinances and Providences which he diſpenſeth to his people, is to purge away theſe imperfections, & to lead them on towards Perfection. The Goſpel Ordinances, which Chriſt hath appointed to be diſpenſed to his people, were not only deſigned for the bringing about the Converſion of Sinners, though that alſo is purpoſed in them, we are therefore ſaid to be begotten by the word of truth, Jam. 1. 18. And Paul was ſent to open mens eyes, and turn them from darkneſs to light, and from the power of Satan to God, Acts 26. 18. But God alſo aimed at the Edification of Saints by them. They are therefore Chriſt's Aſcenſion Gifts which he hath beſtowed on his Church, to help them forward to a ſinleſs perfection, till when they are not to ceaſe, Eph. 4. 10, &c. There are alſo the many Afflictive Providences, which God ſeeth meet to exerciſe his own Children withal in this world, and among other purpoſes which he intends to bring about hereby, we are told that this is one great thing that he aims at by them, Iſa. 27. 9. By this ſhall the iniquity of Jacob be purged, and this is all the fruit, to take away his ſin. On this account, the afflictions that the Children of God are viſited withal, are compared to a farnace, and to a re…iners fire, in which, remaining droſs is ſeparated from the good metal, to make it yet more pure. This good effect Job encouraged himſelf that he ſhould obtain by his afflictions, Job 23 10. When he hath tried me, I ſhall com… forth as gold And ſurely, that which God uſeth ſuch courſes with us, to take away from us, muſt needs be a thing, that we ſhould endeavour the removal of: Job was a perfect man as to integrity, Chap. 1. 1. And yet he needed this trial.
10▪ They must be fully perfected in order to their perfect Glorification. Though the body of death attends them through the preſent life, and giveth them no little moleſtation in it, yet it ſhall be wholly put off with it, and they ſhall no more be peſtered with it for ever: There ſhall be perfection of holineſs enjoyed by us▪ when we come to perfect glory; nor indeed can our glory be perfect without it: we are told how Chriſt will preſent his Church to himſelf at laſt, Eph. 5. 27. A glorious Church, not having ſpot, or wrinkle, or any ſuch thing. None are admitted into the aſſembly above, but Juſt men made perfect, Heb. 12. 22▪ When we come there we ſhall ſin no more, nor have any dregs of pollution abiding in us, but be entirely conformed to the Image of God; now that which is the perfection which God will bring us to at laſt, is that which we all ought to be aſpiring after, and reſtleſs in pur…it of, till we come to obtain it. And truly, Inchoate Holineſs make… us capable only of partaking in Inchoate Bleſſedneſs; our veſſels are not prepared to be filled with glory, nor can we have that near Communion with God in Chriſt, which is requiſite to give us compleat and unin…rmixed ſatisfaction, till we are compleatly holy in the higheſt degree which our natures are able to receive; If then God hath appointed us to Salvation, and there can be none without this, it muſt needs be our duty not to take up with any thing ſhort of this: and conſequently it muſt be that which is promiſed to us in the Covenant of Grace, and we ought to purſue it, and endeavour to go from …rength to ſtrength in it, till we arrive at the fulneſs of it, which is not to be expected till we get to the Eternal Kingdom.
USE.
Be we then Exhorted not to place our hope in God, for the ſake of any Righteouſneſs of our own, when we muſt confeſs our beſt ſo ſhort of what it ought to be, which needs a pardon, and therefore cannot command his favour; but let the ſenſe of our duty, and our defect p…t us upon relying on Chriſt alone, and his Righteouſneſs as the m… ritorious and material cauſe of our acquittance from the condemnation of the Law, and being made the Owners of a title to etern… life. Let us look hither for a ſure foundat… on to build our hope upon, to receive the reward of Eternal Glory; and not to any thing of our own. Let our dependence be here for the acceptance of our poor imperfect duties, acknowledging that but for this they could not but be rejected. Let us in ſenſe of our own imperfection, be ever bewailing of it, and go to Chriſt to have it ſprinkled with his blood. Let us preſs hard all our lives after more Holineſs, proſecuting it with utmoſt reachings; and let every new acqueſt by Divine help, make us the more earneſt after further degrees of it, and more vigorous in the uſe of all means to reach them: Nor let us tire and give in, ſo long as we are any whit behind thoſe who are now totally freed from ſin, and in whom Grace is arrived at its full ſtature in Glory.
THE END.