Spiritual perfection, unfolded and enforced from 2 Cor. VII, 1 having therefore these promises, dearly beloved, let us cleanse our selves from all filthiness of flesh and spirit, perfecting holiness in the fear of God / by William Bates ...

CHAP. V. (Book 5)

The Perfection of Holiness Consider'd. The Perfection of Innocence. The Perfecti∣on of Grace. The Perfection of Glory. The Essential Perfection of Grace con∣sists in Sincerity. Constancy proceeds from it. Integral Perfection, Compara∣tive Perfection, Intellectual and Moral. The threefold comparison of Moral Per∣fection. Relative Perfection according to the Conditions of the Saints in this Life. Absolute Perfection only attain'd in Heaven.

I Now come to Discourse of the Per∣fection of Holiness, the sublime Ob∣ject and Aim of the Desires and Endea∣vours of sincere Christians. I shall pre∣mise there is a Threefold Perfection of Holiness spoken of in Scripture: The perfection of Innocence, the perfection of Grace, and the perfection of Glory.

1. The perfection of Innocence. God made Man upright, in the bright Image of his Holiness. The Excellency of the Efficient Cause, infers the Excellency of the Effect: and the final Cause was for his own Glory, and Man's Happiness, in order to which he was endowed with

those Moral Perfections, as qualified him to obtain that end. There was an exact Regularity in all his Faculties: The in∣lightned Mind directed the Will, the Will commanded the Affections, the Affections rul'd the Senses. He had power to stand, but was free to Fall: with his original perfection there was a possibility of sinning and dying. The Eyes of his Mind were clear, discover∣ing his Duty and Felicity; and the as∣sisting Grace of God was like the Sun shining in the Air to actuate his visive Faculty; but he wilfully shut his Eye, and fell from that heighth of Happiness into a pit without a bottom.

2. The perfection of Grace: This in the Language of Scripture signifies up∣rightness and sincerity, and is attributed to the Saints in several respects, which I will particularly consider.

3. The perfection of Glory. This im∣plies a Union of all Excellencies in a So∣veraign Degree. The Church in the present State is compared to the Moon, that receives Light from the Sun in half its Globe, but in the next State will be fill'd with Light as a Ball of Christal penetrated by the Sun Beams. The Church shall be Glorious in Holiness, without spot or wrinkle, or any such thing. Natural Righteousness was of

short continuance, as Nature left to it self always is: but the Supernatural State is not only undefil'd, but fades not away. The perfection of Paradise was frail, for Man in his best state was changing: from this Root his Ruin sprang: but the perfection of Heaven is immutable, for there God is all in all. His Influxive Pre∣sence is the Productive and Conserva∣tive Cause of their Holiness and Blessed∣ness.

I will now Consider the perfection of Grace that is attributed to the Saints in the present state.

1. There is an Essential perfection, that Consists in the unchangable nature of things, and is absolutely requisite to the kind. A gradual perfection belongs to individuals, and is various: All Gold is not refin'd to the same degree and heighth of Purity: but true Gold though in the lowest degree of fineness, will en∣dure the Furnace and the Touchstone, and by that tryal is discern'd from Coun∣terfeit Metal. There are different de∣grees of active heat in Fire: sometimes it Flames, but always Burns, if fed with Combustible matter.

Now the Essence of true Holiness consists in a Conformity to the Nature and Will of God, whereby a Saint is distinguisht from the unrenewed World,

and is not acted by their Principles and Precepts, not govern'd by their Maxims and Customs.

There are different degrees of Holiness in the Saints, but Sincerity is inseparable from the Being of it.

This includes first a Conformity in the Heart and Life to God. As a good Complexion fluorishes in the Counten∣ance from the Root of a good Consti∣tution within: so real Holiness shining in the Conversation, proceeds from an Internal Principle of Life seated in the Mind and Heart. The Understanding esteems the Precepts of God's Law, as best in themselves, and best for us: the Will Consents to the Sanctity and Roy∣alty of the Law. David declares, I esteem all thy Commandments to be right: and I hate every false way. If the Di∣vine Will be the reason of our Obedi∣ence, it will be impartial. Many elude Duty, and deceive Conscience by partial respects to the Law: They will make amends for Delinquencies in some things, by Supererogating in others that are suitable to their Carnal Ease and Interest. Thus the Pharisees were mighty Sons of the Church, very accurate in Sanctimo∣nious Forms, great pretenders to Piety, but stain'd Religion with Injustice and Uncharitableness. They pretended to

love God, but hated their Neighbour: they Fasted twice a Week, but Devour'd Widows Houses: they were very nice in observing the numerous Rites of Re∣ligion, but neglected the Duties of sub∣stantial Goodness. There is not a more exact resemblance between the immedi∣ate sight of the Face, and the sight of it by reflection in a clear and true Glass, than the spirit of the Old Pharisees is like the Formalist in every Age. Thus among the Papists, how many under the Vail of Virginity conceal the grossest Impurities, and under the appearance of Poverty, are Covetous and Rapaci∣ous? But our Saviour tells us, unless our righteousness exceeds the righteousness of the Scribes and Pharisees, we cannot enter into the Kingdom of Heaven, If our O∣bedience be not of equal Extent to the Rule, if there be an Indulgence to Con∣travene any Precept, the Words of St. James are decisive and convincing. Who∣ever shall keep the whole Law, and yet of∣fend in own instance, he is guilty of all. In one allowed sin of Omission or Com∣mission, there is a Universal Disobedi∣ence to the Authority of the Lawgi∣ver. Although the best Saint on Earth is not without Sin, yet the least is without Guile.

2. Sincerity produces Constancy. There is a strict Connexion between the lead∣ing Faculties, and their inward Opera∣tions, with the outward Actions. Ac∣cording to the renewed Temper of the Mind and Will, such is the tenor of the Life. Pure Religion and undefiled be∣fore God, that is exercis'd from Divine Principles, and Eternal Motives, will fortifie a Christian against all Temptati∣ons: he will neither be allur'd nor ter∣rifled from his Duty.

Some when Religion is in publick Esteem, are forward Professors: but if the Testimony of Truth exposes them to Reproach, as Seditious and Disloyal, and the Consequences of that Reproach, they will Comply with the temper of the Times to secure their secular Interest. And as there are Change of Garments, Summer and Winter Garments accord∣ing to the seasons of the Year, so they have Change of Religions as the times vary. Persecution discovers them to have been formal Professors, without the spirit and depth of Religion in their Hearts. But sincere Christians are con∣spicuously such in the Fiery Tryal. 'Tis observ'd in digging Wells in the hot Months of July and August, if a Vein of Water flows, 'tis a sign of a lasting Spring: thus if in the Burning Heat of

Persecution the Profession of the pure Religion is declar'd, 'tis an Argument it proceeds from sincere Grace, that will be springing up to Everlasting Life. There are numerous Examples of the Holy Mar∣tyrs, who despised the enraged World, as a swarm of angry Flies, and turn'd Persecution into a Pleasure, and with un∣declining Fervor and Courage persever'd in the Confession of Christ, till they ob∣tain'd the Crown of Eternal Life. Un∣feined Faith and Sincere Love are the strongest security against Apostacy: he that is sound at the Centre is unshaken by Storms. The double-minded, whose Hearts are divided between the inlight∣ned Conscience, and their Carnal Affecti∣ons, are unstable in all their ways.

Some have short expiring fits of De∣votion: while they are in afflicting Cir∣cumstances either by Terrors of Con∣science, or Diseases in their Bodies, or disasters in their Estates, they resolve to be regular and reform'd in their Lives, to walk circumspectly and exactly: but when they are releas'd from their Trou∣bles, they degenerate from their designs, and falsify their resolutions, and like a Lion slipt from his Chain, that returns to his fierceness with his Liberty, so they relapse into their old Rebellious Sins. The reason is, they were not inwardly

cleansed from the Love of Sin, nor chang'd into the likeness of God. In all their Miseries they were in the state of unrenewed Nature, though restrain'd from the visible Eruptions of it. But real Saints have their Conversation all of a Colour: in Prosperity and Adversity they are Holy and Heavenly.

In short, Sincere Christians study the▪ Divine Law to know the extent of their Duty, and delight in the discovery of it: they do not decline the strictest Scrutiny. 'Tis David's Prayer, Lord, search me and try me, and see whether there be any way of wickedness in me, and discover it to me that I may forsake it. Conscience will be quick and tender like the Eye, which if any dirt be in it, weeps it out. There may be Rebels in a Loyal City, but they are not conceal'd and cherisht: the Loyal Subjects search to discover them, and cast them out: But the Hypocrites hate the light, because their deeds are evil: they cherish a wilful Ignorance, that they may freely enjoy their Lusts. The sin∣cere Christian aims at Perfection: he Prays, Resolves, Watches, Mourns and Strives against every Sin. This is as necessary to uprightness, as 'tis im∣possible we should be without spot or blemish here: but the Hypocrite though he Externally complies with some Pre∣cepts

of easie Obedience, yet he will not forsake his sweet Sins. Now if any sin be entertain'd or unrenounc'd by a Person, he is unregenerate, and a Cap∣tive of Satan: as if a Bird be insnar'd by one Leg, 'tis as surely the prey of the the Fowler▪ as if it were seiz'd by both Wings.

I shall onely add, Sincerity commends us to God, it gives value to the meanest Service▪ and the want of it Corrupts the most eminent Service. Jehu's Zeal was a bloody Murther, though the destructi∣on of Ahab's Family was Commanded by God.

The Consciousness of Sincerity rejoices the living Saint with present Comfort▪ and the dying with the hopes of future Happiness. The Apostle when surround∣ed with Calamities, declares, this is our rejoycing, the testimony of Conscience, that* 1.1 with simplicity, and godly sincerity, we have had our Conversation in this World. He∣zekiah having receiv'd a Mortal Message by the Prophet addrest himself to God, Remember, O Lord, I beseech thee, how I have walked before thee, in truth, with a perfect heart. Truth and Perfection are equivalent; this was a reviving Cordial in his dying Hour. A sincere Life is at∣tended with a happy Death, and that is attended with a more happy Life. God

is the Rewarder of Moral Vertues, with Temporal Blessings, but he is the Eter∣nal Reward of Godly Sincerity. This is the first Notion of perfect Holiness in the present state.

2. There is an Integral Perfection of Holiness: that is, an entire conjugation of all those Sanctifying Graces of which the Image of God Consists. The New Creature in its forming is not like the effects of Art, but the living productions of Nature. A Sculptor in making a Statue of Marble, finishes the Head, when the other part is but rude stone. But all the parts of a Child in the Womb, are gradually form'd together, till the Body is complete. The Holy Spirit in renewing a Man, infuses a universal ha∣bit of Holiness, that is Comprehensive of all the variety of Graces to be Exer∣cis'd in the Life of a Christian. As the Corrupt Nature, stil'd the Old Man, is complete in its Earthly Members, all the Lusts of the Flesh, both of the desiring and angry Appetite, and disposes with∣out the corrective of Restraining Grace, the Natural Man to yield to all Temp∣tations: he will be Fierce with the Con∣tentious, Licentious with the Dissolute, Intemperate with the Drunkard, Lasci∣vious with the Impure, Impious with the Scorners of Religion. Thus the Di∣vine

Nature, stil'd the New Man, is com∣plete in all Spiritual Graces, and inclines and enables the Sanctified to do every good Work. The fruit of the Spirit, is Love, Joy, Peace, Long-suffering, Gentleness, Goodness, Faith, Meekness, Temperance. Although they are distinguisht in their Activity, and particular Objects, yet they always are joyn'd in the same Sub∣ject, and Concentre in God, who is Im∣mutably Holy and One. They are mixt in their Exercise without Confusion: As in a Chorus, the variety of Voices is Harmonious and Conspiring. Spiritual Graces according to the degrees of their Perfection, such is the degree of their Union. Every real Saint is conform'd to Christ, of whom he receives grace for grace. There are Spiritual Gifts of Ar∣bitrary Dispensation: the word of Wis∣dom,* 1.2 the word of Knowledge, the gifts of Healing, the works of Miracles, are sepa∣rately given. But when the Spirit pre∣pares a Soul for his Habitation, he pu∣rifies it from Sin, and adorns it with every Grace: if there be a defect of any Grace, the opposite Sin in its power remains in the Soul, and makes it im∣possible for the Holy Spirit to dwell there.

'Tis to be observed, that when a Pro∣mise is made to any particular Grace in

Scripture, that Grace is to be considered in union with other Graces. Our Sa∣viour tells us, Whoever believes shall be saved: And St. Paul, inspired by the Spirit of our Saviour, saith, That Faith separate from Charity is of no avail for Salvation. Though I have all Faith, so that I could remove mountains, and have not Charity, I am nothing. A Faith that does not work by Love, and is not pro∣ductive of Obedience, is of no saving efficacy. St. James puts the Question, What doth it profit my Brethren, though a Man says, he hath Faith, and hath not Works? Can Faith save him? 'Tis evi∣dent it does not: For nothing asserts or denies more strongly than a Question. He that does not by Faith in the Son of God live a holy Life, must dye for ever. St. John assures us, That we are in a state of favour with God, if we love the Bre∣thren.* 1.3 We know that we have passed from Death to Life, because we love the Brethren. But the sincerity of our Love to the Children of God, is proved by our Love to God, and keeping his Commandments,* 1.4 and is inseparable from it. Where∣ever Salvation is promised to a particu∣lar Duty, it must be understood in a col∣lective sense. We read, Whoever shall* 1.5 call upon the name of the Lord, shall be saved: But a prevailing Prayer must pro∣ceed

from a holy Person, that keeps the* 1.6 Commands of God, and does those things that are pleasing in his sight. The Prayer must be mix'd with Faith and Fervency: The effectual fervent Prayer of a righteous* 1.7 Man avails much. The connexion of sa∣ving Graces cannot be broken. St. Peter excites us, to give all diligence to add to our Faith, in the Mysteries of Godliness, Vertue; an active power to render it lively and operative, otherwise Faith is a mere speculative dead assent: To Ver∣tue, Knowledge; Prudence to direct its exercise in the seasons wherein, and the manner how our Duties are to be per∣formed: To Knowledge, Temperance, to regulate our Appetites and Enjoyments in the use of things pleasing to the Senses: To Temperance, Patience, to endure the Evils to which we are exposed in this lower state; which is equally, if not more necessary and excellent: For Hu∣mane Nature is more affected and tempt∣ed by sharp Pains and Grief, than de∣lighted with Pleasure: Without the ex∣ercise of these Graces, our Religion will be by fits and flashes, with interrupting intervals: To Patience, Godliness; that is, a respect to the Commands of God as our Rule, and his Glory as our End, that is distinguish'd from mere Morali∣ty; that proceeds only from Humane

Reason, and respects the civil Happi∣ness: To Godliness, Brotherly-kindness: A sincere Love to all of the same Hea∣venly Extraction, in whom the Image of God shines: And to Brotherly-kindness, Charity: That extends to all the parta∣kers of our common Nature. All Spi∣ritual Graces take their residence toge∣ther in the Soul; not one singly enters, and keeps entire possession. Our Saviour tells the young Man who had lived so regularly, that he was lovely in his Eyes, If thou wilt be perfect, go and sell all, and give to the Poor, and come follow me. He wanted Charity and Self-denyal to make his Obedience entire.

3. There is a comparative Perfection: This in Scripture is Intellectual or Moral.

(1.) Intellectual Perfection. The Apo∣stle excites the Hebrews, Wherefore leaving* 1.8 the Doctrine of the beginning of Christ, let us go on to Perfection: To more emi∣nent degrees in the Knowledge of the Gospel, both of the supernatural Do∣ctrines of the Gospel, or the Duties con∣tained in it. Of the first the Apostle is to be understood, We speak Wisdom among those that are perfect: That is, declare Divine Mysteries to those who are prepared to receive them. The Light

of Nature declares the Being of God, and his Essential Perfections, Wisdom, Power and Goodness, shining in his Works; but not his Counsels, in order to our Salvation: No Man hath seen* 1.9 God at any time: The only begotten, which is in the bosom of the Father, he hath de∣clared him. There are some notices of Good and Evil, of Vertue and Vice, by the instructive Light of Reason, but not sufficient to inform us of our full Duty. The discovery of the purity and perfe∣ction of the Moral Law is from God. The Gospel, like a clear and equal Glass, that discovers the beauties and blemishes of the Face, makes known to us what defiles, and what beautifies the Soul.

Now 'tis our Duty to increase in Knowledge, both in the extent and de∣grees, and in the quality and efficacy of it.

1. In the extent and degrees. There is a mutual dependance of Divine Truths; one illustrates and infers ano∣ther: There is an harmonious agree∣ment between them; one supports ano∣ther; and 'tis our Duty to apply our Minds intensely to understand them. How many that have the Revelation of the Gospel, are mean proficients in the

School of Heaven. Of these the Apo∣stle speaks with reprehension, They need∣ed to be taught again, the first Principles of the Oracles of God; and are become such that had need of milk, and not of strong meat: Whereas others were come to full age, and had their senses exercised, to discern more perfectly good and evil. How many Professors need the first Principles of Religion to be planted in them? They pretend to exempt their Ignorance from discredit, that it only belongs to the Mi∣nisters of the Word to study the Myste∣ries of Religion: But 'tis of infinite consequence, they should be wise to Sal∣vation. Our Saviour tells us, This is Life Eternal, to know thee to be the only true God, and Jesus Christ whom thou hast sent. The dispensation of the Gospel is a state of Perfection: 'Tis the full and final declaration of God's Will, in order to our future Blessedness: 'Tis not a pro∣visional establishment as the Levitical Law: There is no other alliance to be made between God and Men; no other Sacrifice to be offered for Sin: All the Types and Prophesies are compleatly ful∣filled in Christ. Now some understand more clearly and distinctly the contri∣vance and parts of our mysterious Re∣demption; and are comparatively per∣fect.

All the Treasures of the World are in real value infinitely inferiour to saving Truths. There may be Know∣ledge without saving Grace; but no sa∣ving Grace without Knowledge. The Understanding is the leading Faculty: Conversion begins in the renewed Mind; Ye were darkness, now ye are light in the Lord. The Gospel cannot be profitable for our Holiness and Comfort, but by the intervening of the inlightned appli∣cative Understanding; the Conscience, that discovers the Will of God to us, from whence our immediate obligation arises to obey it.

'Tis true, some Doctrines of the Gos∣pel are fundamental, and some are per∣fective: Some are not of that conse∣quence and clearness as others; and the Ignorance of them is not damning, not the Knowledge of them saving. But every Divine Truth is worthy of our attentive Consideration, according to our Capacity; for they contribute to our Perfection. We should strive to advance in Knowledge; that as the Sun gradual∣ly ascends the Horizon, till it gives Light to the Day, and Day to the World; so our knowledge of Christ should be more clear and extensive, till we are compleat∣ly transformed into his glorious Image:

When we shall see him as he is, we shall be intirely like him.

2. As our Knowledge is more vital, affective and practical, 'tis more perfe∣ctive of us. Divine Truths have a Good∣ness in them, and are not duely known, without a stedfast belief of their Truth, and a just valuation of their Goodness; when the conviction of the Mind, and the consent of the Will, is influential upon our Lives. The knowledge of some things is merely speculative: One knows that the Eclipse of the Sun is from the interposing of the Moon between that globe of Light and our sight, and the Mind acquiesces in the Theory; for 'tis of no practical use: But the knowledge that Sin separates between God and us, and intercepts the Light of his Counte∣nance from shining upon us, is infinitely profitable to make us fearful to offend him, that we may not be deprived of the joyful sense of his Love. Spiritual Knowledge includes a correspondent per∣manent impression upon the Heart, and in the Life to the nature of sanctifying Truths. In civil matters there is a knowledge of discourse and direction, and a knowledge of performance: And in holy things there is a knowledge of apprehension and in words, and a know∣ledge that orders the Conversation aright.

The first is not onely fruitless, but acci∣dentally pernicious: according to Solo∣mon's Expression, he that increases know∣ledge increases Sorrow. A smaller degree of knowledge of God and Christ that is productive of Love and Obedience, is far more valuable than a more large and accurate knowledge of the Divine Attri∣butes, of the union of the Natures and Offices of Christ, that is not fruitful in Good Works: as a spot of Ground Cul∣tivated according to its quality, is more profitable than a large Field that lies Waste.

2. Moral Perfection is evident by a Threefold Comparison. 1. Of the Saints with visible Sinners. 2. Of the Saints among themselves. 3. Of some emi∣nent acts of Grace with lower acts in the same kind.

1. The Comparison of Saints with visible Sinners makes them, appear as perfect. 'Tis true there is a mixture of Principles in the best here, of Flesh and Spirit, inherent Corruption, and infus'd Grace, and the operations flowing from them accordingly are mixt. But as one who has not the brightest Colours of white and red in the Complexion, ap∣pears an Excellent Beauty, set off by the presence of a Blackmoor, so the Beauty of Holiness in a Saint, though mixt with

blemishes, appears complete when com∣par'd with the foul deformity of Sin∣ners. Thus the opposition between them is express'd, He destroys the perfect and the* 1.10 wicked. 'Tis Recorded of Noah, that he was a just and perfect man in his generation:* 1.11 in an Age when Wickedness reign'd, when Chastity was expell'd from the number of Vertues, and Modesty was censur'd as a Vice, when Impiety was ar∣riv'd at the highest pitch, and the De∣luge was necessary to purge the World from such Sinners: then the sanctity and piety of Noah shin'd as brightness issues from the Stars. He appear'd perfectly good, compar'd▪ with the prodigiously bad.

2. In comparing the Saints among themselves, some are stil'd perfect. There are different degrees among Sinners: some are so dispos'd to Wickedness, that they may be denominated from as many* 1.12 Vices that possess their Souls, as the Evil Spirit in the man spoken of in the Gospel▪ answer'd, his name was Legion, from the number of Devils that possess'd him▪ They drive through all the degrees of* 1.13 Sin so violently and furiously, that com∣par'd to them, other Sinners seem In∣nocent, and are far less obnoxious to Judgment.

Thus there are singular Saints whose Graces are so Conspicuous and Convinc∣ing, and a universal Holiness appears in their Conversation, as makes them vene∣rable among the vicious: Their presence will restrain the dissolute from Excesses either in Words or Actions, as effectu∣ally as a Magistrate by the terror of his Power. Other Saints, though sincere, yet there is such a mixture of Shades and Lights in their actions, that they are in low esteem. Compare meek Moses with the passionate Prophet Jonas, who justi∣fied his anger to the Face of God him∣self, I do well to be angry even unto death. We read of Moses, that he was the meek∣est man upon the face of the earth: Of this there is recorded a very Eminent Effect and Evidence: When Aaron and Miriam had contumeliously and sediti∣ously spoke against him, as if he had U∣surp'd undue Authority, Hath the Lord* 1.14 onely spoken by Moses? hath he not also spoken by us? He might by a sharp reply have confounded them, but he was si∣lent. Several Circumstances concur to heighten the value of his Victory over himself. There was a double offence, and violation of the respects due to the dignity of his Person, and the nearness of the Relation: This Accusation was publick before the Congregation of Israel:

in the heat of the Contention, when there is a great disposition to be fir'd by Anger, when the silent and patient bear∣ing the Indignity might be interpreted as a Conviction of his Guilt, yet he calmly endur'd their false Charge. How great is the disparity between Moses and Jo∣nah?

3. In comparing some raised acts of* 1.15 Grace, with lower in the same kind, there is a perfection attributed to them. As 'tis in Diamonds, many small ones are not of equal value with one great one, though of equal weight with it: so one act of Piety, of Faith, of Charity, of Self-denial, may for its rareness, exempla∣riness, and efficacy, have such a Divine degree of worth in it, that it far excells many less illustrious effects of those Graces. As a single act of Wickedness may be so extremely evil, so enormously vicious as to exceed many Crimes in its pollution and guilt of the same kind. There are some instances of this in Scrip∣ture: Ahaz in the time of his distress; did yet trespass more against the Lord. Judg∣ments in their nature and Gods design are fit means to soften the obdurate, as Iron is made malleable by the Fire: but to kick against the pricks, to be more stub∣born by the infliction of Wrath, that should Correct Men into their Duty, is a

wickedness so unnatural and prodigious, that it has left a brand of Infamy on him for ever: This is that King Ahaz, that desperate Rebel against God. The Ido∣latry of Manasses was aggravated with such open Contempt of God, that made it infinitely more provoking than the se∣cret Idolatry of others. 'Tis related, he set a carved image, that he had made, in the house of God, of which God had said to David, and to Solomon his Son, in this house will I put my name for ever. He de∣posed God, and with the boldest Defi∣ance set an Idol in his Throne before his Face.

I will produce some Instances of the Exercise of Grace in its Radiancy and Power, both in Doing and Suffering.

Abraham received a Command, Take now thy Son, thy only Son Isaac, whom thou lovest, and go to the land of Moriah; and offer him there for a burnt-offering. How many Circumstances with respect to Na∣ture and Grace, increass'd the difficulty of his Obedience? The Command was so hard, God would not permit the ful∣filling it. Isaac was the Object of his most ardent desires, in whom he lived more dearly than in himself: When his own Life was almost expir'd, and was Miraculously renewed in his Son, the

Heir of the Promise, in whose seed all the nations of the world were to be blessed: how grievous to Humane Affections, not only to be a Spectator, but Actor, the Priest to offer the Sacrifice. Yet he rose early, and went to the place of which God had told him. He applied himself without re∣lenting or delay, that would have argu'd unwillingness, in such a severe Tryal. He built an Altar, bound Isaac, and laid him on the Altar, and stretcht out his hand to slay him, if he had not been countermanded by a Call from Heaven. In this Work was his Faith made per∣fect; and appears in its exaltation. This was an Act so pleasing to God, that he declar'd his approving and accepting it by a Voice from Heaven. His Obedi∣ence to the Divine Command to leave his Countrey, and go into a strange Land, was the excellent effect of his Faith in the Promise of God, but less Illustrious than the Offering of his Son.

The Self-denial of Moses was as per∣fect and admirable in its kind. When he was come to years, he refused to be call'd the son of Pharoahs daughter. When he un∣derstood the value of a Crown, with the Honours, and Riches annext to i••: in the Age of Youth and strength, wh••n the Carnal Appetites are vehemently inclin'd to Pleasures, and there was an opportu∣nity

of the freest fruition: then he chose to suffer affliction with the people of God, than to enjoy the pleasures of sin for a sea∣son. 'Tis prudent advice not to choose when the Passions are in a ferment and disorder: 'tis like eating Meat in a Fe∣ver, that increases the feverish heat, and destroys the Vital. A terrible Tempta∣tion hinders deliberation, and a free judgment of what is our Duty to choose: a pleasant Temptation Corrupts the Mind, that we do not discern the true from the false Good. Yet Moses in that time of his Life, when the sensual Passi∣ons are most inflam'd and urgent, had his Mind so clear and calm, that he de∣liberately, and with a full choice preferr'd Disgrace, Poverty, and Persecution, be∣fore the variety of attractive Delights, that ravish the Carnal Senses. Such was the Soveraignty of his Faith, that it Compos'd the unruly passions and kept them in Obedience.

The Patience of Job, is as rare an In∣stance, who was expos'd to all the Cru∣elty and Arts of the Tempter to over∣come him. If we consider the nature of his Afflictions, and their immediate suc∣cession like Waves of the Sea, that he was suddenly and unexpectedly strip't of his Estate, depriv'd of his Children, and his Body was cover'd with loathsom and

painful Ulcers, that Satan was Confi∣dent his Misery would so exasperate his Spirit, that he would blaspheme God to his Face, yet he blest him with the most humble Reverence and resign'd Submission to his Soveraign Will. Add another Consideration, when his Wife that should have been a Comforter, in∣sulted over him, and became a Tempter, he repell'd her with a Holy Zeal and Constancy. The Tempter neither by Assaults on his Body, nor by Treachery in his Wise could prevail. In him Pa∣tience had its perfect work. 'Tis recorded as the most celebrated Instance in that kind: you have heard of the patience of Job, and seen the end of the Lord. I shall only add the Example of the three He∣brew Martyrs, who when the proud and cruel King commanded them to bow to the Golden Idol, or threatned to cast them into the burning Furnace, with unshaken Courage expos'd themselves to his Fury to preserve their Integrity. In them perfect Love cast out Fear.

4. There is a relative Perfection of Holiness according to the several Con∣ditions of the Saints in this Life. As in a Garden, there are Trees that pro∣duce different Fruits, and of different degrees of Goodness: the Vine, the Fig∣tree, the Apple-tree: if an Apple-tree

produce the best Fruits in its kind, though not equal to the Fruit of the Vine, 'tis perfectly good. Thus in the World there are several Conditions of Life a∣mong Men: some are in places of Dig∣nity and Superiority: others of subjecti∣on and service. A Servant that is faith∣ful and diligent, adorns the Gospel, and excels in that Relation, and is equally accepted of God, as others in a higher order. He that gain'd two Talents was esteem'd as faithful, as he that gain'd five, because the profit resulting from the improvement was in proportion to the stock entrusted with him.

There is a Perfection Relative to the various Spiritual States of Christians here. St. John addresses his Counsel to Chri∣stians under several Titles, to Children, to Young Men, and Fathers, with respect to their different Ages in Christianity. A Child, is perfect in the quality of a Child, when he has the stature, the strength, the understanding that is be∣coming his Age, though he is distant from that compleat state to which he will arrive in his mature Age. A young Man has the Perfection proper to his Age. A new Convert that has such degrees of Knowledge and Holiness as are suitable to the Means and his Time of advancement by them, is esteem'd

Compleat in that state of Grace. Some are enter'd into the School of Heaven, and are in the first Lessons of Christia∣nity, others have made a higher progress in it, to the fulness of the Stature.

Beyond the Perfection attainable here, there is an absolute Perfection of Holi∣ness in the extent of its parts, and inten∣tion of degrees: 'Tis our present Duty to aspire and endeavour after this, but attain'd only in Heaven, where every Saint is renewed into the perfect Image of God, and made glorious in holiness, the great end of our Saviour's Love in dying for us. By gradations Christians ascend to that Consummate state, the period of Perfection.

Notes

• * 1.1

  1 Cor. 1. 〈◊〉〈◊〉▪
• * 1.2

  1 Cor. 1••.
• * 1.3

  1 John 3. 14.
• * 1.4

  1 Joh. 5. 2.
• * 1.5

  Acts 2. 21.
• * 1.6

  1 John 3. 21.
• * 1.7

  Jam. 5. 16.
• * 1.8

  Heb. 6. 1.
• * 1.9

  Joh. 1. 1••.
• * 1.10

  Job 9. 22.
• * 1.11

  Gen. 6.
• * 1.12

  Solus habet scelerum, quic∣quid possedimus omnes. Claud. in Ruffinum.
• * 1.13

  In uno Coesare multos Marios esse.
• * 1.14

  Numb. 12. 〈◊〉〈◊〉▪
• * 1.15

  Facere plurima mediocriter & unum aliquid insigniter. Plin. Ep. 29.