We see how the Lord hath been near us both in ways of mercy and of judgement: as if he would say of us as of Ephraim, "Is Ephraim my dear son? is he a pleasant child? for since I speak against him, I do earnestly remember him still; therefore my bowels are troubled for him. I will surely have mercy upon him, saith the Lord."—And again; "How shall I give thee up, Ephraim ? how shall I deliver thee, Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? Mine heart is turned within me; my repentings are kindled together. I will not execute the fierceness of mine anger; I will not return to destroy Ephraim; for I am God and not man," &c. (Jer. xxxi. 20. Hos. xi. 8, 9)

I shall limit the inference from all this, to the first acception, which I gave of the original word in the text, namely, to teach us from hence to walk, as becometh the dignity of our high calling; according to that exhortation of the apostle, "Let your conversation be, as becometh the gospel of Christ." For every thing of the gospel doth call upon us for holiness of life. The author of it a pattern of holiness; "He that saith he abideth in him, must walk even as he walked." (1 John ii. 6) The end of it a design of holiness; that we being delivered out of the hand of our enemies, might serve him without fear in holiness and righteousness' before him all the days of our life.-The doctrine of it a mystery of godliness; (1 Tim. ii. 16) there is not an article of the creed, which hath not holiness a consequent of it. The laws of it prescripts of holiness: "Be ye perfect, as your heavenly Father is perfect." (Matth. v. 48) The cardinal graces of it, faith, love, and hope, all principles of holiness; • Faith purifieth the heart and worketh by love;' (Acts xv. 9. Gal. v. 6) Love is the fulfilling of the law,' (Rom. xiii. 10) 'Herein is love, if we keep his commandments.' (1 John v. 3) And, Every one that hath this hope in him, purifieth himself, even as be is pure.' (1 John iii. 3) No man can rationally hope to be like unto Christ in glory hereafter, who resolves to be unlike unto him in grace and holiness here; for glory is the consummation and reward of grace. All the precious promises of the gospel invite unto holiness; Having these promises, dearly beloved, let us cleanse ourselves from all filthiness of flesh and spirit, perfecting holi

ness in the fear of God." (Cor. vii. 1) Lastly, the dreadful threatenings of the gospel drive unto holiness: since we know, that "without holiness, no man shall see the Lord;" Heb. xii. 14) and that "he will come in flaming fire, to take vengeance on those that know not God, and that obey not the gospel of our Lord Jesus Christ." (2 Thess. i. 8) And therefore as ever we expect to enjoy the benefits of the gospel, (without which we are, of all creatures, the most miserable) we must show forth the efficacy and power of the grace of the gospel in our hearts and lives, "which teacheth us to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present world :" (Tit. ii. 11, 12) which that we may all do, the God of Peace, who brought again from the dead the Lord Jesus, the great Shepherd of the Sheep, through the blood of the everlasting covenant, make us perfect in every good work to do his will, working in us that which is pleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen.

SERMON

PREACHED BEFORE THE

KING,

At Whitehall, on March 22, 1667, being Easter-Day.

HEBREWS xiii. 20, 21.

Now the God of Peace, that brought again from the dead our Lord Jesus, that great Shepherd of the Sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you that which is well pleasing in his sight, through Jesus Christ.

THE efficacy of the gospel dependeth not on the wisdom, industry, or ability, of man; but on the blessing and power of God; who only can open the heart to attend unto the word spoken.

a

And, therefore, the apostle doth often begin and end his epistles with prayer, as the best key to open, and the best seal to close, the doctrine taught.

Now because the sum of our happiness here standeth in two things, That God is at peace' with us, and that we live in 'obedience' to him,-and both these founded in the covenant of grace, sealed by the blood' of Christ, the great Apostle, High-priest, and Shepherd of the Church,—and ratified by the power of his 'resurrection; therefore the apostle hath so couched these things in this prayer, that it may be a summary both of his doctrine touching the person and offices of Christ in this epistle, and of the exhortations unto

a Acts xvi. 4.

steadfastness in faith and obedience, frequently inferred therefrom.

The words contain in them two general parts: a prayer, and arguments to enforce it. In the prayer we observe, I. The matter of it,- Perfection in every good work.' II. The rule of our perfection in working, God's will.' III. The end of doing his will,-to' please him.'

IV. The principles of this perfection, 1. God's peaceable affection' towards us in Christ. 2. God's gracious working' in us: "working in you that which is well-pleasing in his sight."

The arguments are drawn, 1. From the free-grace of God in an everlasting covenant.' 2. From the love of Christ the great Shepherd of his church, in purchasing all the mercies of that covenant with the price of his own 'blood.' 3. From the power of God, bearing witness to the efficacy and prevalency of that blood, in 'raising Christ from the dead.' 4. From the pastoral office, wherein Christ applieth and dispenseth the mercies of this covenant, as the 'great Shepherd of the Sheep.'

I begin with the prayer, wherein we have a complete character of Christian perfection, in these few particulars :

1. An internal work of God's grace in us: working in you.' Good works begin not at the hand, but at the heart: we must be renewed in the spirit of our mind,' and 'strengthened by God's Spirit in the inner man,' as the apostle speaks. He in the philosopher who could not make a dead body stand, gave it over with this conclusion, "oportet ut sit aliquid intus." We may not judge of ourselves by mere external conformities; the lip or knee may be near, when the heart is far off. We must try, how our conscience is freed from the allowance, and our will, from the love, of sin; what life of grace is in our heart, how our soul stands in awe of God's commandments. The outward act may be dissembled, but no man can love God in hypocrisy. Again, the outward act may be disabled, but nothing can hinder the heart from delighting in God's law. Every man is that in God's eye, which he is in his spiritual capacity. A bodily service, like a body, is dead without a soul to animate and enliven it.

2. Life of grace within, will produce work without. In vain do we please ourselves in the opinion of a good heart, if there be an evil conversation. Grace in the heart, like leaven in the lump, or sap in the root, will work its way into the whole man. Where God gives one heart, he gives one way. (Jer. xxxii. 39) The wicked must forsake his way, as well as his thoughts, and so find mercy. (Isa. lv. 7)

3. Christian perfection disposeth unto every good work, causeth a man to keep a good conscience in all things. Sincerity makes obedience universal. He who, out of the awe of God's authority, keeps one commandment, must needs, on the same reason, keep all; as St. James argues, cap. ii. 10: they being all alike holy, and alike his. There is in every good Christian a concatenation of all virtues and grace. As the child receives from the parent member for member, so when Christ is formed in a believer, he receiveth of his fulness grace for grace.' (John i. 16) And therefore as one dangerous wound may kill a man, or one dangerous leak sink a vessel, so one presumptuous sin may destroy a soul. We must not, therefore, content ourselves with Herod's progress, of whom it is said, that "he did many things;" (Mark vi. 20) but we must, with David, have respect unto all God's commandments; and hate every false way.' (Psal. cxix. 6, 128) This is our commission, 'to teach men to observe all things whatsoever Christ hath commanded.' (Mat. xxviii. 20) And this should be your resolution, to say with good Cornelius, "We are here present before God to hear all things, that are commanded thee of God." (Acts x. 3)

4. Christian perfection is constant, holds out to a consummation and full growth, to a perfect man; (Eph. iv. 13) keeps God's statutes always to the end; (Psal. cxix. 112) proceeds from a heart thoroughly fitted, and composed for good works, as the Greek word xaτaprioaι importeth. So the apostle saith of himself, that he followed after, reached forth, and pressed forward,' in the race of Christianity. (Phil. iii. 12, 13, 14) As all true denominations are founded in habitual and permanent qualities; we call not him a

Heb. xiii. 18.