The Mystery and Marrow of the Bible

And there's an unfeigned and true Faith, Assenting to God's Record touching Christ Jesus, and eternal life in him, and accepting him to that end upon God's own terms and conditions. This true Faith, as it is Captain among the Graces; so is it the Root of all acceptable Obedience and Good-works, without which it is impossible to please God. Hence it's joined with A pure heart, and good Conscience. The end of the Commandment is love, out of a pure heart, and a good Conscience, and Faith unfeigned. 6. Finally, By true Love. Love is the f •… lling of the Law. Love is the Abstract or Epitome of both the Tables. Love doth all. And whatsoever it doth, it doth willingly, sweetly, cheerfully, without murmuring, grudging, &c. Thinks not the Commandments grievous. Oh, this exceedingly pleaseth God, who is most delighted in Free-will offerings. Hence Christ so often presseth Obedience to his Commandments from Love. And Faith works by Love, as its eminent engine and instrument unto all pleasing Obedience. That's the purest honey that drops from the honey▪comb, without forcing; that's the most generous wine that flows from the grapes with least pressing: So that's the most grateful Obedience that freely streams from Love. These are the Right Principles enabling to walk before God in Goodworks.

Secondly, Right Acts or steps of walking before God in Goodworks, is the Next thing herein considerable. Now the chief Acts or steps of this Obediential walking before God, are very many: but reducible to a few heads. Our Savior compriseth all in one word, Love, viz. Love to God, and Love to our neighbor. True love is the compendious Epitome of the whole Law. Zacharias refers all to two Heads, viz. Holiness, and Righteousness. That, towards God; This, towards man. Paul ranks all to three Heads, viz. Piety, towards God; Righteousness, towards man; and Sobriety or Temperance towards ourselves. The Grace of God (that is, the Gospel or Doctrine of God's grace) that bringeth 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. Soberly; So we do ourselves right, and keep things in good order at home. Righteously; So we do our neighbor right, and give him his Due. Godly; So we do God right, and give him his Due. These are Paul 's three Excellent Adverbs, which jointly comprize the whole duty of Christians, and of Obediential walking before God. They cannot safely be severed: For, Sobriety w •… thout Righteousness, is but Self-seeking; Righteousness without Sobriety, is but vain-glory; both of them without Godliness, are but painted Atheism; and Godliness without them both, is but odious Hypocrisy. Godliness hath in it all the Duties of the first Table of the Decalogue: Righteousness and Sobriety have in them all the Duties of the second Table. 〈◊〉 them, the whole of man's Obedience.

Godly. Piety or Godliness (not the mere form, but the Power of it, ) is The Life of God. The immediate Principle of this Life of God, is the Godly Nature in us, whereof we are partakers by the Promises. The Exercise and Acts of this Godliness, are both Elicit, and Imperate: Inward, and Outward, according to all the Commandments of Piety in the first Table. Especially such as these; viz. 1. Knowing and acknowledging the Lord as the only true God; that is, Father, Son and Holy Ghost, three distinct Persons, one Essence, having the self-same Essential Attributes and Perfections. God is then known truly, when he is known as he hath revealed himself, In his Works, In his Works, In his Christ. 2. Having and enjoying this only true God as our God in Covenant through Christ; and yielding up ourselves answerably to him, as his Covenant-people, to be acted, ordered, and wholly disposed of, by him, according to his good pleasure, in all things. 3. Worshipping and serving this one God alone, inwardly in our hearts, and outwardly in our conversations, according to his own Will, in all the Acts of his Natural and Instituted worship: Walking in all his Commands and Ordinances blameless, and abhorring all Human Inventions, Will-worship, Superstition, and Idolatrous deviations from him. 4. Highly exalting the Supreme glory of his Great Name, whereby he makes himself known unto us, far above every Name that is named in the whole world, to the utter most of our ability: not enduring any indignity or dishonor to be cast upon it. 5. Remembering his Sabbaths to Sanctify them, both by an Holy Rest from Secular employments, and by a sacred Exercise in acts of Piety and Charity, publicly and privately, throughout the whole Sabbath. A gracious and godly Soul longs for these opportunities of Conversing with God, and enjoying sweet Communion with him in his Ordinances and worship, before they come: and when they are come, would be content to be ravished in Spirit, and wrapped up to God all the day long. To this end it counts Sabbath-days The Souls Market-days, The Souls Harvest-times, The Queens of days; yea, The very Types and Harbingers of that Endless Sabbath which the Elect shall celebrate with God in Heaven, face to face, with unwearied Hallelujah's, Joys, Triumphs, Raptures and Ravishments in the full Enjoyment of God in Christ to all Eternity. 6. Growing in Knowledge, and in all the Graces of the Spirit continually. That abounding therein, we may be enabled daily more and more To walk closely with God in all obedience, may come nearer to the mark of the high Calling, in the utmost perfection of it, and may be better fitted for heavenly glory. 7. Finally, Having our Conversation in Heaven, whilst our condition is on Earth. Earth terminates not the endeavors of the Godly. Earth hath their bodies: but Heaven their hearts. They are on Earth: but they live in Heaven. Their affections, their actions, their designs, their endeavors are all for Heaven. They would improve Crosses, Comforts, Losses, Gains, &c. all for Heaven. They would extract Heaven out of Spirituals, out of Temporals, out of all things, as the Be her honey out of every flower▪ They would have Heaven in their thoughts by meditation, in their mouths by communication, in their works by a tendency and inclination thither. They endeavor to be heavenly and spiritual in society and solitariness, in prosperity and adversity, in divine and human employments; on God's days, and on their own; while they live, and when they die.

Righteously. Justice, or Righteousness; (taken in a more restrictive sense, as it relates to man, and compriseth the Duties of the second Table, ) is a Grace or fruit of the Spirit of God, disposing us to perform all due offices to our neighbor. This Righteousness towards Man, flows from Piety towards God: for, Piety so exalts God over all, that it makes the pious heart obey his will and pleasure, even in things concerning the Creature. Insomuch that the neglect of Duty towards the Creature, is styled Despising of God. Consequently, Nothing can be just or due to man, which is impious towards God: And True Religion to God cannot consist with the neglect of Justice, righteousness, and love to our neighbor▪ but such neglect doth deservedly bring all a man's Piety and Religion towards God into suspicion of formality and hypocrisy▪ Walking in righteousness, or living Righteously towards men, is the bond and support of all human Society: without which mankind would be in as bad condition as the very brute beasts of the Field, and fishes of the Sea, devouring and being devouted one of another. Righteousness puts forth itself in Acts almost innumerable towards our neighbor. For present it may suffice to mention some principal Acts and Exercises thereof: Some of a More General, some of a More particular concernment, viz. I. Righteousness puts forth itself in a way of Love to our neighbor, with desire and respect to his Good. Hence all the acts of righteousness comprised in the second Table of the Decalogue, towards our neighbor, are summarily referred unto Love of our neighbor. Thou shalt love thy neighbor as thyself. And this Command have we from God, that he that loveth God, should love his brother also. From this brotherly love of our neighbor, we are obliged, 1. To pray for his Good and welfare as our own. 2. To persuade him to Good, and dissuade him from evil. By Considering him, to provoke him to love and good works. By admonishing him seasonably. By exhorting him daily. By Reproving him wisely and meekly. By Comforting opportunely, &c. 3. To propound ourselves as Patterns and imitable examples of good to our neighbor: that by our good works they may more effectually be drawn to well-doing. Man naturally being more inclinable to follow examples and Presidents, then Precepts. 4. To exercise Distributive righteousness aright according to our places; and this, In Communicating to the relief of our neighbor's Necessities; In Rewarding of well-doing in well-doers; And in punishing Evil-doing in Evil-doers, proportionably. 5. To exercise Communicative righteousness uprightly in all matters of commerce, returning that to others which is equal to what we receive from others. Righteousness as it loves our neighbor, and desires his good, will put upon all these duties for his Good. II. Righteousness reduceth that Golden Rule of Christ's into practice; Whatsoever ye would that men should do unto you, do ye even so unto them; for this is the Law and the Prophets. The Light of Nature, The light of Scripture, both Law and Prophets, teach us, To do as we would be done by. We would not have others to wrong us, or do ill to us, in our Souls, Bodies, Names, States, or any other way, but rather to be doing good to us every way: Nor should we do any evil, but contrariwise all good to them. O how sweet would Human Society be •… , if this Rule were righteously observed! III. Righteousness inclines the righteous to render to every neighbor all respective Due, according to the tenor of the second Table of the Decalogue; And this, 1. By giving all Honor to his Neighbor which is due and belonging to him in respect of that Order and Degree, wherein God hath set him; whether he be Superior, Equal, or Inferior, and that in any Society, In the Church, In the Common-wealth, or In the Family. 2. By Preserving his neighbors life both Natural and Spiritual, by all warrantable ways and means▪ in safety and tranquility. And this, both By supplying him with what is Conservative; and By withstanding what is destructive thereunto 3. By Maintaining his Neighbors purity and chastity▪ both Virginal, in Single life; and Conjugal, in married state; and Vidual▪ in widowhood. That he may know how to possess his vessel in Sanctification and honor: not in the lust of concupiscence, even as the Gentiles which know not God. 4. By Conserving his neighbors possessions, goods, and outward estate which he lawfully enjoyeth, whensoever he is called thereunto: not going beyond, nor defrauding his brother in any matter, though he hath facile and frequent opportunities of so doing. 5. By exercising veracity, speaking the truth, to, and of his neighbor, to his best apprehension in all witness-bearing, private or public, with all faithfulness. 6. By Suppressing (so far as is possible) all irregular Motions and inordinate lustings of the heart against his neighbors good or welfare in any regard, that they may not deliberately be consented unto, much less be put in actual execution. Acquiessing contentedly in his own lot which the Lord hath apportioned unto him: and rejoicing in his neighbors welfare and prosperity, as in his own.

Soberly, 〈 in non-Latin alphabet 〉 . Sobriety is sometimes used in a more strict Sense, for one branch of Temperance, moderating and regulating the Sensitive appetite about meats and drinks, and so it is opposed to Gluttony and Drunkenness wherein is excess: Sometimes its used in a more large Sense, for Temperance itself in its full latitude, as comprehending the whole of Temperance. Though the word 〈 in non-Latin alphabet 〉 here be rendered by Beza, Sapienter, wisely; By the Vulgar, Sobrie, soberly; and by Tremellius out of the Syriac, In Sobrietate, In sobriety: yet Calvin, and Scultetus render it, Temperanter, Temperately, and judge that here it ought to be so translated. In this sense the word is of very large extent, and of singular use in obediential walking with God. It is an excellent Antidote against all intoxication, drunkenness, and giddiness of Reason, Affection or Senses. It keeps a man in his wits: and Reason preserved, judgment upheld; all exorbitant lusts and passions are the better suppressed. Hence some give this Etymon of the word, and not without cause; 〈 in non-Latin alphabet 〉 , Sobriety, Temperance, as it were 〈 in non-Latin alphabet 〉 , keeping the mind; or, 〈 in non-Latin alphabet 〉 , keeping the wisdom, or prudence of the mind: Sobriety is the guard of Wisdom. In this larger sense the word seems to be used here, because there is nothing in the Text or Context that restrains it. Now this Sobriety or Temperance puts forth itself in various Acts Subservient both to Godliness and Righteousness. For, 1. It tempers and moderates the Mind and judgment as to the Matter of Opinions in Religion, that it should not be intoxicated and drunk with brain sick giddiness, and infatuation to receive and believe Fables, lies, and all sorts of Errors, as Truth, rejecting and apposing the Truth There's a riot and drunkenness in Opinions, as well as in wine and strong drink. And Temperance bounds and bridles this looseness, lightness, wantonness, giddiness, extravagancy, and madness of the mind about Opinions: inclining the mind to gravity, stayedness, moderation, and regularness therein. Festus told Paul, as he was relating his Calling and Apostolical Doctrine; Paul, Thou art besides thyself, much learning doth make thee mad. To whom Paul temperately replied; I am not mad, most noble Festus, but speak forth the words of truth and soberness. Sobriety of mind keeps from that spiritual frenzy and madness in Opinions, and inclines to all Truth with gravity and seriousness. 2. It bounds and moderates a Mans thoughts and words in point of Self-Estimation and Selfapplause. It will not suffer a man to be drunk with admiring and over-esteeming himself, or any self-excellencies; nor like a selfbesotted creature to commend, magnify or applaud himself beyond due bounds: but rather self-denyingly to think others better then himself, and to be mean in his own eyes. This is Paul's Direction to every man among the Romans, In that elegant Paranomasia, ( 〈 in non-Latin alphabet 〉 ,) not to think of himself more highly then he ought to think, but to think soberly, according as God hath dealt to every man the measure of Faith. There's more hope of a fool, then of a man wise in his own conceit. Then men are over-wise, and over-ween themselves, when they arrogate to themselves falsely what they have not, or brag proudly of what they have. Sobriety bounds this extravagancy. Paul counts himself chief of Sinners; but less then the least of all the Saints. False-teachers foolishly measuring themselves with themselves, and comparing themselves among themselves, commended themselves, boasting of other men's labors beyond their line; but he would not commend himself, nor boast beyond his line and measure, in his Ministerial exercise. This was his Temperance. 3. It bounds and moderates a man both in his ¹ Desires, ² Endeavors after, ³ Use, and ⁴ loss of the things of this life, that he be not too much over-charged, over-whelmed, drowned, or swallowed up therewith in any of those respects. Lawful Comforts, as Friends, Honors, Wealth, Pleasures, &c. may be over-passionately desired, over-eagerly pursued, over-sensually enjoyed, over-grieveously parted with. There's a drunkenness wherewith even Nazarites themselves may be overtaken. The cares of this world have (as Jerome observes) an inebriating faculty, disturbing reason, and oppressing the Senses, as much as wine and strong drink. Hence Christ couples them together; Take heed—lest at any time your hearts be over-charged with surfeiting and drunkenness, and cares of this life▪ Paul saith, women living in pleasures, are dead while they live: dead to all goodness. Now Sobriety teaches a man to be Temperate in all things, and to be self-denyingly moderate in Desiring, Seeking, Using and Losing of all sublunary contentments▪ In Desiring; Agur prayed, Give me neither poverty, nor riches; feed me with food convenient for me. In seeking; David said, The LORD is my Shepherd. I shall not want. In using; Paul saith, The time is short; It remaineth, that both they that have wives, b •… as though they had none: And they that weep, as though they wept not: and they that rejoice, as though they rejoiced not: and they that buy, as though they possessed not: and they that use this world, as not abusing it: for the fashion of this world passeth away. And In losing or these Sublunaries; For Job having lost all, said; Naked came I out of my mothers womb, and naked shall I return thither: the LORD gave, and the LORD hath taken away; Blessed be the name of the LORD: In all this Job sinned not, nor chargea God foolishly. And in all these God's people were bounded and regulated by principles of Temperance and Sobriety, concurring with other gracious endowments. 4. It bounds and moderates the Appetite in reference to Meats and Drinks, preserving from excess in the Quality or Quantity of either: lest they make their belly their God. In Quality; Sobriety permits not to be over-curious, over costly, over-lavish and luxurious in Meats or Drinks Ordinarily. Give strong drink to him that is ready to perish, and wine to those that be of heavy hearts. Paul allows Timothy to Drink wine, but sparingly, A little: modice, moderately; that is medice, medicinally. To cure, not to cause, Infirmities. In Quantity; Sobriety restrains from exce •… s. Be not drunk with wine, wherein is excess. Take heed that your hearts be not overcharged with Surfeiting and Drunkenness. In Meats, Nature is content with little: Grace is content with less: Lust is content with nothing, Gluttony is insatiable. In Drinks there's a threefold cup spoken of, viz. Poculum Necessitatis, The Cup of Necessity, for satisfying Natures wants, and Quenching thiru. Poculum Hilaritatis, or Jucunditatis, The Cup of cheerfulness or alacrity, upon occasions of thankfulness, or seasonable rejoicing with our friends, yet within due bounds. These two are allowed. Poculum Superfluitatis, the Cup of Superfluity, more then Nature will well bear, without being unfitted in some degree, for Duties of General or Particular Calling; And whatsoever so indisposeth to Duties of General or Particular Calling, is sinful excess, and gross violation of Sobriety.

These are the Principal Acts and exercises wherein walking before God consists: and this is the Gospel-way of walking with him. For its the Grace of God, viz. The Gospel of his Grace, that teacheth us thus to walk.

Thirdly, The Due way or Manner of putting forth and managing these Acts of Piety, Righteousnss and Sobritety, is also requisite to right walking before God in acceptable Covenant-Obedience. The Substance and Matter of Obedience may be good, while the Circumstance and Manner is naught: and thereupon the whole action rejected of God. We must not only do Bonum, that which is good: but we must do it Bene, Well. God delights to be served (as one saith) rather with Adverbs, then with Nouns or Verbs. Now all these and like Acts must be thus put forth, viz. 1. In Obedience to God the Supreme Lawgiver, because he commands it. The thing commanded must be done, with all submissiveness and loyalty of heart to the Commander. And then that which is commanded by God, will be performed by a dutiful Soul: though it be difficult, etiam ad coecam obedientiam, though the reason of it be not understood, though it be contrary to flesh and blood. Thus Noah, Thus Abraham obeyed God. A truly obedient heart, will observe God's naked Command, for the authority of the Commander, though the Command be backed neither with Promise, nor Threatning; though there were neither Heaven to Reward obedience, nor Hell to punish disobedience. 2. With universal respect to all the Commandments of God. He that respects the Commandment, because God's, will consequently respect every Commandment discovered to be God's. As in David, Then shall I not be ashamed, when I have respect to all thy Commandments.—Therefore I esteem all thy precepts concerning all things to be right: and I hate every false way. Upon this ground James testifieth, Whosoever shall keep the whole Law, and yet offend in one point, is guilty of all. For he that said, Do not commit adultery, said also, Do not kill. One and the same Authority of the Law-giver established every precept, and therefore is to be respected in every precept. To have respect to the precepts of piety, but not to those of righteousness; or to those of righteousness, but not to those of piety: to indent, omit, pick and choose, where to obey, where not, is shameful and palpable Hypocrisy. 3. With a childlike spirit of love, not with a servile spirit of fear. God hath not given us the Spirit of fear; but of power, of love, and of a sound mind. Perfect love casts out such servile fear; for fear hath torment, and there is no torment in love. Then obedience flows sweetly, when it runs in the smooth channel of love to God, to his authority, to his commands, to his will, to virtue itself, &c. and not in the rugged channel of fear of wrath, Hell, &c. The Heathen could say; Good men hate to sin, for love of virtue: Bad men hate to sin, for fear of punishment. This love makes a man do all things willingly, cheerfully, delightfully; without murmuring, grudging, repining, grievousness. This is love, that we keep his Commandments, and his Commandments are not grievous. — Thy people shall be willing in the day of thy power. — I delight to do thy will, O my God, &c. This love is as oil to the joints, as wings to the bird, as sails to the ship, makes every task come off easily. Hence, in part it is, that Christ's yoke is easy, and his burden light. Hence that so willingly they resign and yield up their members servants to righteousness, unto holiness. 4. Orderly and regularly, both in regard of Time, Place, Person and Means. Misordering of these Circumstances of actions, will utterly spoil the Actions themselves. ^1. Acts of obedience must be well-Timed, in their fit Season. As every Creature which God makes, so every duty which he requires of us, is beautiful in his Season. To keep the weekly Sabbath on any other day, then on the first day of the week, is mistiming of the Sabbath: and will-worship. To fall to private prayer, when we should hear the Word with the Congregation; To sing or read, when we should pray; To meditate upon one subject, though never so heavenly or spiritual, when we should be bending our most intentive thougths upon another, in the use of ordinances, &c. is no better then a specious distraction, and offering up the Sacrifice of fools. ^2. Acts of obedience must be well-placed, and well-ranked. Every place is not convenient for the Exercise of Devotions. The Pharisees are justly taxed by our Savior for hypocritical ostentation, in that they prayed in the corners of the streets. And every private offense must not presently be told to the Church, and be punished with Excommunication: but herein Christ's order must be observed. First tell thy Brother his offense privately betwixt him and thee; then, if he hear thee not, before two or three witnesses; Last of all, if he hear not them, to the Church. 3. Acts of obedience must be well regulated in regard of Persons. Offenders are to be reproved: yet we are not to spend our reproofs upon known scorners; nor to give holy things to Dogs, nor cast pearls before Swine. Christian liberry must be maintained, yet the exercise of it should be suspended where it may offend a weak brother, &c. 4. Acts of obedience must be carried on only by lawful means. We must preserve our own and our neighbors life; but not by Art Magic, Sorcery, Spels, Charms, Perjury, Lyes, or any other unwarrantable medium's. We must be careful to provide for ourselves and families: but not by Oppression, Extortion, Theft, Fraud, circumventing, &c. We should maintain God's public worship, but not by Sacrilege, robbery, or any devices of unrighteousness. We must not do any evil, that good may come. For that were to do God's work in the Devils way. We must do God's-work in God's way. 5. Heavenly and spiritually. If we worship the Lord, we should worship him in Spirit. Not with a mere outward, carnal, corporal service, but also with a service of our inward hearts and spirits; both under Old and New Testament. And if we love our Brethren, it must not be only in word and tongue, but with a pure heart fervently. Yea, in all exercises of Piety, Righteousness and Sobriety, our very Spirits should be spiritualized and pullized up to such an heavenly frame, that we may therein have our conversation in Heaven. We should extract Heaven out of everything, and express heavenliness even in Earthly negotiations. 6. Sincerely and uprightly. Integrity is the crown, but Hypocrisy the stain, of all Piety to God, and Righteousness to man. God loves Truth in the inwards, abhors hypocrisy. And brotherly love (in which are virtually all acts of righteousness comprised) must be in deed and in truth, without dissimulation. Our God is a God of truth; and they who walk with him, must walk in truth, with a perfect heart. 7. Finally, All our acts of obediential walking before God, must be perfumed and sweetened with the most fragrant Incense of Christ's Intercession. By Christ only we have access to God: and through him alone our spiritual Sacrifices become acceptable to God. He is the golden Altar that sanctifies all our gifts. His blood must be sprinkled both upon our Persons and Performances, to purge away the pollutions of both: and then they shall be an odour of sweet smell to God. All our obedience must be done in his name, and through Christ, viz. with confidence in him and his merits alone for acceptance.

Fourthly, The right End and scope whereunto these Acts are to be directed, must be singularly looked to. The End specificates the Action. A bad End corrupts the best Acts of obedience. Jehu did that which God commanded him, but for self-ends, that he might stablish his own throne and glory, not for God's glory: therefore God rejected all as Hypocrisy. The End of all our Obediential walking before God, should be twofold, Ultimate, and Subordinate thereunto. I. The ultimate end is God's glory. God made and orders all things to his own glory: In like sort we should finish the work which he gives us to do, should bring forth much fruit, and should do all we have to do, to his glory. What ever be the Secundary ends, this Primary end must be intended over all. II. Subordinate ends are many: especially these: 1. The honor, credit, advantage, and furtherance of the Gospel. That it may run, and be glorified. That it may spread and prevail: without being traduced, evil spoken of, or hindered. 2. The edification and welfare of the Church. That it may be daily enlarged, protected, stablished, Perfected till the day of Christ, that at last it may be without spot and blemish or any such thing. Moses so desired the Churches happiness, that rather then it should be destroyed, himself was willing to be blot out of the Book which God had written. Paul transformed himself as it were into all lawful shapes, that he might gain the more. He became all things to all men, that by all means he might save some. Paul highly commends Timothy to the Philippick Church, upon this account, I have no man like-minded, who will naturally care for your estate. For all seek their own, not the things that are Jesus Christ's. 3. The happiness and prosperity of the families committed to us, not only in Temporal Provisions, but also much more in spiritual enjoyments. When there are honest aims and endeavors, not only in reference to their comfortable subsistence on Earth, but also to their glorious inheritance in heaven. Abraham, Joshua, David, and other holy men, have singularly intended their families spiritual good; whose steps we ought to follow. 4. Finally, Our own Salvation. That when we have done all in walking before God that we can, we ourselves be not castaways, losing all that we have wrought: but that we receive of free grace, according to God's promise, a great and glorious reward, and the end of our Faith, the Salvation of our souls. Not that we are to intend or aim at Justification of our persons by our best works in the sight of God. That is altogether impossible. For, ^1. That Covenant which required perfect and perpetual Personal obedience in all good works for man's justification, is utterly broken, and rendered altogether unable to justify him any longer, By reason of Adam 's disobedience, whereby all the world became Sinners before God. ² All man's best works and obedience, since the Fall, are imperfect, and attended inseparably with much sin and frailty, are filthy rags, loss and dung, &c. and therefore are so far from justifying us, that they merit condemnation for us. ^3. God hath ever since the Fall of man revealed and set up another way of Justification; viz. by Faith in Jesus Christ alone, without the works of the Law. And to this righteousness of God all must submit, that intend to be saved. What then? Must good-works be neglected? No, in no wise. They in their place are necessary, and to be performed with all possible exactness. For, ^1. They do justify our Faith; evincing that it is a lively fruit bearing and true Faith, not false, barren, and dead, that brings forth such fruits. Faith justifies our persons: Good-works justify our Faith. ^2. They justify us before men, though a fruit-bearing faith justify us before God. ^3. They are the way to Heaven; without holiness no man shall savingly and comfortably see the Lord: but not the procuring Cause of Heaven. Via regni, non causa regnandi. Only Jesus Christ by Faith apprehended, brings us thither. ^4. They have not the Promise of Justification before God: but they have the gracious promises of glorious remunerations in Heaven with God.

Fifthly, Progress in such Abilities and Acts of Obedience, in such manner, and to such ends as hath been mentioned, is another thing implied in Obediential walking before God. Walking obedientially, in the nature of the thing, imports growth and progress in these Obediential Abilities and Exercises. And this is Growing in Grace, and in the knowledge of our Lord and Savior Jesus Christ. Abounding in love towards one another. Adding to Faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly-kindness; and to brotherly-kindness, charity; and Having these things, and abounding in them. A running so as to obtain. A forgetting of those things which are behind, and reaching forth unto those things which are before, and a Pressing towards the mark, for the prize of the high Calling of God in Christ Jesus.

Sixthly, Perseverance in all Obedientialness unto the end. Walking in Obedience, denotes an habitual constant persevering course, without stop or stay, till a man have finished the course of his obedience before God. This is Being faithful to the Death. Holding fast what we have, that no man take our crown. Being steadfast, unmovable, always abounding in the work of the Lord. Walking, and not being weary; Running, and not fainting. Finishing our Course: without weariness in well-doing. Many can be content to make some few steps in godliness: but are soon tired. Put their hand to God's plough; but look back. Begin in the Spirit: but end in the flesh, &c. But they that are in Covenant with God as Abraham 's Seed, must constantly walk on in all obedience with God: serving him in Holiness and righteousness before him all the days of their lives.

And, Thus the First thing propounded, is cleared, viz. What is meant by Walking before God? It is, To walk with him, or before him, In Faith and Obedience.

2. Why Abraham and his Seed were thus to walk before God, in reference to his Covenant with them. There were many causes why Abraham and his Seed should thus walk before God in reference to God's entering into Covenant with them; viz. Because,

1. God required and commanded this their Walking before God, when he renewed his Covenant with them. Before this was expressly required of them, he had made a Covenant with them: And at the same time that it was expressy enjoined them by God, he renewed his Covenant formerly made with them, and that with divers additional enlargements. Now God's naked Command, was sufficient cause for their Obedience. And it's God's Prerogative, to impose what terms and federal Conditions he pleaseth, upon those whom he takes into Covenant with himself. His Authority over them being absolute; and the Distance betwixt him and them, being infinite. Although men entering into Covenant, betwixt whom there is some proportion, cannot by command impose conditions upon one another: but they agree upon proportionable terms mutually proposed.

2. The Nature of God's Covenant calls for this Walking before God, both from Abraham and his Seed. For, 1. God's Covenant imports a mutual Agreement betwixt him and them. Therein God promiseth Mercies: They re-promise Duties, at least implicitly. For, can we imagine that God should oblige himself by Covenant to Abraham and his Seed, and leave them altogether free and unobliged? A bare Promise may oblige only one party: but a Covenant obligeth all the federates. Herein a Covenant differs from a naked Promise. And if Abraham and his Seed be obliged by God's Covenant of Faith, to some terms on their part; what can th •… se terms be imagined to be, but walking before God in Faith and Obedience sincerely? In Faith, as the Condition of the Covenant: In Obedience, as the Proper fruit of true Faith: In Integrity, as the necessary Qualification of both. The Lord summarily declaring the Nature of this his Covenant, wraps up all in this; I am God All-sufficient; on my part: Walk before me, and be perfect; on thy part. 2. This Covenant of Faith with Abraham and his Seed, singularly calls for Faith from Abraham and his Seed, in reference to Jesus Christ, the Eminent seed of Abraham, diversely though obscurely revealed in this Covenant: whom, without Faith, they could neither Discern nor Apply for Salvation. Jesus Christ the Savior is the grand mystery herein Revealed. ^1. Christ is that blessed Seed promised to Abraham, in whom all the Nations of the Earth should be blessed. ^2. In Christ especially the Seed of Abraham was to be so wonderfully multiplied, not only among the Jews, but chiefly among the Gentiles. ^3. In Christ chiefly the Name of Abraham became so renowned. Not only in that Christ descended of him according to the flesh: But also in that he became God's, and God his, through Jesus Christ. ^4. Christ especially was to be his most victorious Seed, that should possess the gates of his Enemies, and subdue them. Christ possessed the Gates of Sin, the Gates of Death, the Gates of Hell, and will at last tread all his foes under his feet. ^5. Canaan promised, was the land of Christ, the land of Immanuel: a Type of Christ's better Country, viz. the Heavenly Country, where Christ sits on the right hand of the Majesty on high. ^6. Isaac born by strength of God's promise, beyond the course of Nature, was but a Type of Jesus Christ born above the Course of Nature according to God's promise. Isaac was Abraham's Heir: but Christ God's Heir, the Heir of all things. Isaac was Sacrificed and received again from Death, but both only in a Figure: But Jesus Christ was Sacrificed indeed, and Rose again from the Dead indeed. ^7. Abraham's Covenant-Token, viz. Circumcision of the flesh made with hands, was but a shadow of Christ's Circumcision of the heart-made without hands, &c. So that the whole Administration of this Covenant is full of Christ: and calls aloud for Faith to Apprehend and apply him.

3. The Covenant-benefits promised to Abraham and his Seed on God's part, most highly deserve these Duties on their part. What hath the Lord promised, nay what hath he not promised to them? He hath assured them of, ¹ Divine Benediction, ² Wonderful Multiplication, ³ Great Renown of Name, ⁴ Victoriousness over their Enemies, ⁵ The inheritance of all Canaan, and ⁶ The happy close of Abraham's days; yea he hath promised them, ⁷ To be a Shield, ⁸ An exceeding great Reward, and ⁹ A God to them by an Everlasting Covenant. And what could God say more? Do not all these freely promised Mercies highly deserve and challenge their walking before God in Faith and Obedience with all integrity? All they are; All they have; All they can do; All they can endure for God, is infinitely short of what God hath promised unto them.

4. God singularly accepts such walking before him, in reference to his Covenant of Faith, ever since he hath revealed his Covenant of Faith upon Adam's fall. Enoch walked with God: And God was so pleased therewith, that he translated him, that he should not see death. Noah walked with God: And God therefore saves him and his family in the Ark, when the whole world was drowned. Abraham walked with God in Faith and Obedience: And God, not only highly commended, but greatly rewarded him for so doing, as after we shall see: Caleb and Joshua walked with God, followed the Lord fully: therefore they alone of that Generation had the privilege to be brought into the land of Canaan, whereas all the residue of that Generation perished in the Wilderness. David walked with God, and fulfilled all his will: therefore God stiles him, A man after his own heart, &c. So that, walking before God is most acceptable to God. And no wonder; For, ^1. Hereby, The reign and tyranny of the old Serpent, the Devil and Satan is cast off. ^2. Hereby, The life and power of Jesus Christ, the Seed of the woman, the delight of God, is evidenced in them. ^3. Hereby, Their Conformity to God, and resemblance of him is testified. ^4. Hereby, Their gracious Separation from the corrupt and wicked world is declared. All which do wonderfully please God. How great cause therefore had Abraham and all his Seed to walk before God, for the pleasing of him? Yea, what an encouragement is this to walk before God, when such walking before him shall be so accepted of him?

5. The Lord would be peculiarly glorified by his Covenant-people, therefore he tyes them by his Covenant to this peculiar way of glorifying him, by walking before him. God glorifies himself generally by all his Creatures; More specially by his Intellectual creatures, Angels and Men; but more peculiarly by his Covenant-people within his Covenant of Faith since Adam's fall. By them, and their walking before him in Faith and Obedience, He singularly glorifies, ^1. The freeness of his favor; ² The beauty of his Grace, ³ The power of his Christ in them, ⁴ The virtue and efficacy of his Spirit upon them, ⁵ The riches of his goodness and mercy to them, &c. both in enabling them, that were dead in sin, thus to walk before God; and in accepting them therein. Now shall God honor them with such a Covenant, and with such Covenant-privileges: and shall not they strive to honor him by walking before him according to his Covenant?

6. Walking before God by Faith and Obedience is not only the Duty, but also the Dignity of Abraham and his Seed. For To you it is given to believe. We are his workmanship created in Christ Jesus unto good works. All have not this gift of Faith. All are not thus created to good works: but only Abraham's Seed. Therefore its their Privilege and Dignity above all others thus to walk with God. Its their Privilege and Dignity divers ways. For, 1. Their Ability and inclination thus to walk with God, is a fruit of saving and discriminating grace, whereby they are distinguished from all carnal people in the world. 2. Their walking thus before God is an evident demonstration that they are delivered by Jesus Christ out of the hands of all their spiritual enemies, and the fear of them, according to God's holy Covenant and Oath to Abraham. Hence Zachariah in his Prophesy of Christ about six months before his birth, said; Blessed be the Lord God of Israel, for he hath visited and redeemed his people, And hath raised up an horn of Salvation for us, in the house of his servant David.— To perform the mercy promised, and to remember his holy Covenant: The Oath which he sware to our Father Abraham, that he would grant unto us, That we being delivered out of the hands of our enemies without fear, might serve him in holiness and righteousness before him all the days of our life. 2. By being brought thus to walk before God, they are brought near unto God in a holy agreement and sweet soul-refreshing Communion. Can two walk together unless they be agreed? And shall poor, weak, despised, sinful dust and ashes have such familiar Communion with the glorious God? And is it a small matter to be made Companions for the blessed God? This honor, these dignities they have that thus walk before God. What great cause therefore had Abraham and all his Seed to walk before God diligently and delightfully?

7. Finally, Not to walk before God in Faith and Obedience would have been very prejudicial to Abraham and his Seed. For, 1. This would evidence them in grateful for Covenant-Mercies received, in that they walk not suitably thereunto. And Ingratitude is an heinous sin, and most odious unto God. Ingratum dixeris, omnia dixeris. The brand of ingratitude is infamy enough. Contrariwise walking answerably to mercies received, is real gratitude for those mercies. To walk dutifully before God according to Covenant-Precept, is to walk thankfully for Benefits by Covenant-Promise. 2. This would render them incapable of Covenant-Benefits tendered. For, without Faith there's no receiving either of God's Covenant, or of any Covenant-Mercies. And without good works there's no evidencing of the truth of Faith. 3. This would evince them to be strangers to God's Covenant itself. For they that walk not before God in Faith and Good Works, perform not the Condition of the Covenant on their parts. Nor do they express the power of the Covenant upon themselves, sweetly enabling and inclining them thus to walk.

Upon these and like grounds both Abraham and his Seed were to walk before God in Faith and Obedience, in reference to God's Covenant.

3. Whether Abraham and his Seed did thus walk before God by Faith and Obedience, in reference to his Covenant, is the next Question to be Resolved. And it is very clear, they did. See it, 1. In Abraham. 2. In his Seed.

1. That Abraham walked before God in Faith and Obedience in reference to God's Covenant, is plain three ways. 1. God highly commends him. 2. God richly rewards him. 3. God eminently propounds him as a Pattern to his Seed; and all for his walking before God in Faith and Obedience. Besides that Abraham himself said, The LORD before whom I walk will send his Angel with thee.

(1) God highly Commends Abraham, for walking in Faith, and Obedience I. For walking in Faith, and that in several steps thereof. As, 1. That, By Faith he hearkened to God's call at the first, to forsake his own Country, Kindred, and Fathers house; to follow God into another land, not knowing whether he went. 2. That, By Faith he sojourned in the Land of Promise (whether God had conducted him,) as in a strange Country, dwelling in Tabernacles: looking for a City that hath foundations, whose builder and maker is God;—and desiring a better Country, that is, an heavenly. 3. That, By Faith he was fully persuaded that God according to his Promise would raise him up a numerous Seed, from his own dead body and Sarah's dead womb, beyond the Course of Nature; and especially, that the Eminent Seed Jesus Christ should come of him according to the flesh, in whom all the Nations of the Earth, as well as the Jews, should be blessed. This admirable step of his Faith God wonderfully extols by the Apostle to the Romans. Out of which place I have formerly observed seven eminent Circumstances, advancing exceedingly this one Act or step of his Faith. There see at large. 4. That, By Faith, Abraham, when he was tried, offered up Isaac: and he that had received the Promises, offered up his only begotten son.—Accounting that God was able to raise him up even from the dead. This was a glorious act of his Faith indeed; which prevailed Against his Natural Affections to his son, Against all rational Objections that might be made against that Fact, yea Against all spiritual Considerations of the Promise in his Son. Had Isaac been sacrificed: in all appearance the Promises and Covenant of God had been sacrificed, The happiness of all the Nations of the Earth had been Sacrificed with him. O glorious Faith of Abraham! that could expect his Isaac again from the dead, rather then God's promise should fail or die with him. Thus God commends Abraham highly for walking before him in Faith. II. For walking before him in Obedience and good works, the genuine fruits of his Faith. As, 1. That, He readily obeyed God's call; notwithstanding all discouraging impediments thereunto. 2. That, He submitted to God's Ordinances, without cavilling or reasoning against them. 3. That, He rejoiced to see Christ's day, was much affected with a Promised Savior, as if he had been actually performed. 4. That, He exercised true brotherly love, even to the peril of his own life. 5. That, He religiously educated and governed his family in the way of the Lord. 6. That, He obeyed God even to the offering up of his only begotten son, in a sort: not withholding his son, his only son, the son of his old age, the son whom he loved, yea the son of the promise, from God when he called for him. In these points his obedience is greatly commended by God. All which have been formerly opened: and therefore here I only point at them.

(2) God richly rewards Abraham, for his walking before God in Faith and Good-works; and that in this present life.

For his Faith, and walking before God therein; God Rewards Abraham with these singular Benefits, all comprised in one text, viz. 1. With Justification by Faith. 2. With Confirmation of that Righteousness of Faith by Circumcision. 3. With a Spiritual Fatherhood to all believing Nations. And all of free grace.

First, God freely Rewarded Abraham's Faith with Justification by Faith. This Privilege, which Abraham received by his believing, is divers times mentioned in Scripture. As, By Moses; God brought Abraham forth abroad, and said, Look now towards heaven, and tell the stars, if thou be able to number them: And he said unto him, So shall thy seed be. And be believed in the LORD; and he counted (or imputed) it to him for righteousness. By the Apostles also in the New Testament, this is divers times recited. In these words are two things observable. ^1. The Condition of the Covenant on man's part, performed by Abraham, viz. Faith, or Believing in the LORD, or according to his promise of a numerous Seed in Christ, especially of Christ himself the eminent Seed, in whom they should be so numerous. ^2. The gratuitous Remuneration of this Faith of Abraham on God's part, with that excellent privilege of Justification by Faith; the Lord Counting [or imputing ] it to him for righteousness. This is the first place in all the Bible, wherein Faith in the LORD, and Imputing of Faith to man for righteousness, is mentioned. And in the New Testament much use is made of it to prove the Doctrine of Justification by Faith alone without the works of the Law: in that, Abraham's Faith alone made him a Justified person in the sight of God, and the friend of God; he having in this regard nothing to glory in before God from any works whatsoever. The Sense of this phrase is much controverted: but to the clearing of that, I intend to speak in the Inferences. Now this Justification was a rich recompense to Abraham's believing. For, 1. Hereby all his sins were Remitted, Covered, and not Imputed to him: but to Jesus Christ. 2. Hereby, His person was accepted as perfectly righteous before God, yea as the righteousness of God in Christ. 3. Hereby, wonderful happiness was cast upon him. O the blessednesses of that man whose iniquities are pardoned, and whose sin is covered, &c. 4. Hereby, He had peace with God, passing all understanding; whereby he was enabled not only to joy in hope of the glory of God, but also to glory in tribulation. 5. Hereby, He had unquestionable Evidence of his Eternal glory and Salvation. Whom God justified, them he also glorified.

Secondly, God freely recompensed Abraham' s believing, with Confirmation of that his righteousness of Faith by Circumcision. Abraham believed, and was justified by believing in his Uncircumcision: And he received the Sign of Circumcision, A Seal of the Righteousness of the Faith, which he had yet being uncircumcised. God was not content only to justify him upon his believing; but also seals to him his justification, by a familiar Sensible token of Circumcifion in his flesh. That as often as he remembered or Considered his Circumcision: so often he might be unquestionably assured of his Justification. That as surely as his fore-skin was cut off from his body: so certainly all guilt of his sins was removed from his Soul.

Thirdly, God freely rewarded his Faith with a Spiritual Fatherhood to all believing Nations, whether Jews or Gentiles. He Received the Sign of Circumcision, a Seal of the righteousness of the Faith, which he had yet being uncircumcised: That he might be the Father of all them that believe, although they be not Circumcised, that righteousness might be imputed unto them also: (There's his Fatherhood to all believing Gentiles, grounded on his Faith had before Circumcision;) And the Father of Circumcision to them who are not of the Circumcision only, but also walk in the steps of that Faith of our Father Abraham, which he had being yet Uncircumcised. (There's his Fatherhood to all the believing Jews. ) And so in reference to all believers, Jew and Gentile, he is styled, The Father of us all. This spiritual Fatherhood was a wonderful Honor put upon Abraham by God himself. The Nature of this Fatherhood, I have formerly explained. There See. Thus the Lord of Free-grace rewarded Abraham 's Faith.

For his Obedience, and his Walking before God therein, The Lord graciously rewarded Abraham in divers regards. For, 1. God assured him and his posterity of the Land of Canaan for an everlasting Inheritance: after he had Self-denyingly left his own Country, kindred, and Fathers house, at God's command. And had put his Nephew Lot to his choice of his place wherein to sojourn, for peace sake. 2. God promised to be his shield; and exceeding great Reward: upon his sincere brotherly-love in rescuing of Lot and his Family, &c. from the Kings that had spoiled Sodom, and carried them away Captives; and upon his gallant and magnanimous refusal of rewards from the King of Sodom for this service. 3. God imparted to him his secret Counsels and intendments about the destruction of Sodom and her Sister Cities; herein made him as his Privy-Counselor: and this because of Abraham 's pious care and government of his Family. Himself and his shall keep the way of the LORD. 4. God was so exceedingly pleased with that singular act of his obedience, in offering up Isaac to God at his command, that he pathetically Promised, and that with a solemn Oath by himself, ^1. To Bless Abraham: ^2. To Multiply his Seed exceedingly: 3. To make his Seed victorious over his Enemies, which hath chief respect to Christ's Conquests of his and our Spiritual enemies. ^4. And To make all the Nations of the Earth blessed in his Seed, viz. especially in Christ. And the reason of all is added, Because thou hast obeyed my voice. Thus God richly rewarded his Obedience.

(3) God eminently propounds Abraham as a Pattern of Faith and Obedience to all his Seed. Accounting them the true children of Abraham, whether Jews or Gentiles, that walk in the steps of his Faith and Obedience; and declaring them that walk otherwise to be no children of Abraham indeed in God's account, though according to the flesh they descended of Abraham.

Seeing then that Abraham 's Faith and Obedience are by God himself So Commended, So Rewarded, and So propounded for Imitation: it's clear beyond exception that Abraham himself did walk before God, according to his Covenant in Faith and Obedience.

2. That Abraham' s Seed also thus walked before God, is apparent. For Jacob, that is, Israel, blessing Joseph, said; God, before whom my Fathers Abraham and Isaac did walk, the God which fed me all my life long to this day, &c. So that Israel testifieth, that his Father Isaac walked before God as well as his Grand-father Abraham. The Faith and Good-works of Isaac, Jacob, and Joseph, are also eminently commended together with those of Abraham, in the Epistle to the Hebrews. Besides, many other pious acts of their walking with God, elsewhere recorded in the Scriptures. As for the true Seed of Abraham in after-times, both Jewish and Gentilish, under the Old and New Testament; Their Walking with God by Faith and Obedience, is so frequently mentioned in Scriptures, that I need speak nothing farther of it. What God required in his Covenant, they Performed.

And thus I have Doctrinally Opened and Explained the First Covenant-Condition required on the part of Abraham and his Seed, viz. WALKING BEFORE GOD; Having showed, 1. What is Meant by Walking before God. 2. Why Abraham and his Seed were thus to walk before God, in reference to God's Covenant. 3. That Abraham and his Seed did thus walk before God accordingly. The last thing remains, viz. Inferences hence to be considered, before we come to the second Covenant-Condition, of Being Perfect.

4. Inferences hence may be many. As,

1. Hence God's Covenant with Abraham and his Seed, Required Conditions on their part, as well as Promised Benefits on God's part. The federal obligation or tie is reciprocal. The Lord will be their Al sufficient God: But they must walk before him, or with him. When the glorious God so condescends to dust and ashes, as in a sort to be foederally bound to them by the golden chains of his Promises: Shall they think to be left at liberty from all foederal Duties? Naked Promises may bind but one part, but Covenants bind both. Conditions on Mans part, are no way inconsistent with the Nature of God's Covenants, so they be wisely and judiciously understood. To deny God's Covenants to be Conditional, what is it less then to deny God's Covenants to be Covenants? God, in all sorts of Covenants with mankind, imposed Terms and Conditions upon man: but still those Conditions were homogeneal and suitable to their respective Covenants. Works were the Condition of the Covenant of Works; viz. Perfect and perpetual Personal Obedience. Faith is the Condition of the Covenant of Faith, in all ages since it was first Revealed. Here God plainly imposed Conditions upon Abraham and his Seed, in reference to that Federal Administration: Walking before God, viz. By Faith and Obedience; and being Perfect. Faith, to lead them out of themselves, to Christ and his righteousness, for justification: Obedience, to evidence the truth of that Justifying Faith; and to testify their abundant thankfulness to God for Jesus Christ, and his love in him: and Integrity, as the acceptable Evangelical Qualification of both their Faith and Obedience in Christ, though they want legal exactness.

Object. But, was not God's Covenant with Abraham and his Seed, a Covenant of Free-grace? How then could it admit of any Terms or Conditions? Are not Conditions in man utterly inconsistent with God's free grace?

Answ. 1. God's Covenant with Abraham and his Seed was a Covenant of Free-grace, and yet admits of Conditions on their part. Not of Legal Conditions; Perfect and perpetual personal obedience: But of Evangelical-Conditions; Faith, inchoate Obedience, and Integrity. The Legal condition of Works, and of Free-grace are inconsistent; but the Evangelical condition of Faith, and Free-grace are most consistent, and stand well together. Hence God conditioneth for Faith in this Covenant of Grace. 2. Yea, This Covenant, and the blessings therein promised, are therefore of Faith, that they might be by Grace. Grace and Faith are so far from destroying, that they preserve each other: and necessarily infer each other. Therefore it ( viz. the Promise, or Covenant mentioned, verse. 13.) is of Faith, that it might be by Grace, to the End the Promise might be sure to all the Seed. That it may be of Grace, it must be of Faith. Why? Partly, because without Faith we cannot maintain and uphold the Glory of God's Free-grace in point of our Justification and Salvation. But Faith leading us out of ourselves to Christ for righteousness and life, exalts Grace wonderfully, exalts Grace only. Partly, because without Faith we cannot obtain Christ, or any fruits of God's free grace at all. If therefore we deny this Condition of Faith, we consequently destroy the Free-grace of this Covenant. They therefore who absolutely oppose all Conditions in the Covenant of Grace, do greatly err, because they know not the Scriptures, nor duly Consider God's admirable contrivance of his Covenant.

2. Hence, The Covenant-terms and Conditions imposed upon Abraham and his Seed were not impossibilities: but such as they were able to perform. For, What were these Conditions? Walking before God in Faith and Obedience, and being Perfect. These Abraham was able to perform, and actually did perform them, not only after they were explicitly required of him, but also before, as the History evidenceth. Whence had Abraham this ability? Not from himself, or any Natural principle: But from God when he first called him, by revealing this Covenant unto him. Then the Covenant and Promises Instrumentally wrought Faith, Obedience, and Integrity in Abraham: which it required of Abraham afterwards. The like also is clear of Abraham 's Seed, in the following Periods and Administrations of the Covenant. It never exacts Impossibilities of them: but only Possibilities, whereunto it instrumentally enableth them.

And this is one remarkable excellency of the Covenant of Faith, beyond that of Works. They both agree in their General End propounded and Promised, viz. life, happiness, and Salvation. But they notably differ, 1. In their particular Conditions required. The Covenant of Works requires perfect and perpetual Personal obedience, denouncing the curse upon the least failing. The Covenant of Faith requires Faith in Christ, and endeavors of obedience with integrity. 2. In their assistance to the performing of their Conditions respectively. The Covenant of Works requires Perfect and perpetual obedience in our own Persons: But Promiseth No ability at all to perform such Obedience, nor any pardon to failings and imperfections. The Covenant of Faith so requires Faith, that it promiseth to work it in us; yea, and instrumentally doth work it in us: So requires obedience, as it promiseth to put God's Spirit, and Fear, and Law within us; and to cause us to walk in his statutes, &c. Yea further it promiseth pardon of all our imperfections, and obliteration of all our transgresions. And offers us all these Promises sealed up and ratified unreversably in Christ's blood. So that the Covenant of Works since the Fall requires mere Impossibilities: The Covenant of Faith nothing but Possibilities. How happy therefore is a Believers condition in the Covenant of Faith with God: beyond every Carnal man's Condition Condition under the broken Covenant of Works.

3. Hence, Not only Covenant-Benefits promised to them, but also Covenant-Duties imposed upon them, are the Advantages of Abraham and his Seed. So that this Covenant is their great Advantage every way. The Advantage of Covenant-Benefits (as hath been shown) is unspeakable: The Advantage also of Covenant-Duties is admirable, as will appear in this, That they must walk before God, and that by Faith and Obedience. Consider deliberately, 1. The way, wherein; 2. The Company, wherewith; 3. The terms, whereupon; 4. The ability, whereby; 5. And, The period whereunto they walk: and then see if this be not their Dignity, as well as Duty; their Remuneration, as well as their Obligation.

(1) The way, wherein they are to walk, is the best of all other ways in this world, viz. The Way of Faith and Obedience. ^1. This is God's way, prescribed by him to his people in all ages, in reference to their eternal good: all other are the ways of the flesh, of the world, of Satan. ^2. This is the Highway of Holiness, the beaten way of the Saints, (wherein the unclean shall not walk, ) so straight and plain, that wayfairing men, though fools, shall not err therein: all other are blind, crooked by-ways, wherein is nothing but error, wandering and stumbling. ^3. This is the secure way, safe from fear and danger of wild-beasts, enemies, robbers, &c. No Lyon shall be there, nor any ravenous beast shall go up thereon, it shall not be found there: but the redeemed shall walk there. They shall walk there before the Lord in holiness and righteousness all the days of their life, being delivered from the hands of their enemies, without fear. All other ways of unbelief and Disobedience, are dangerous and destructive ways: full of fear, mischief and misery. ^4. This is the comfortable way of peace, wherein alone we can find rest unto our Souls. All others are wholly uncomfortable ways, ministering no true peace, rest, or refreshment to them that wander therein. ^5. This is the narrow way tending unto life, which few find. All others are the broad way of Death, and many, yea most do walk therein. ^6. This is the only way to Christ: as Christ is the only way to God. All other paths lead from Christ, not to him. ^7. Finally, This is the only way bestrowed with all the Promises and Privileges recorded in God's Book: All others are beset with all the Threats and Curses denounced in the Scripture against Sinners.

(2) The Society and Company wherewith they are to walk in this way, is of all other absolutely the sweetest. Not only the Society of Saints, the excellent on Earth: but of the King of Saints, the Lord God himself, who is the supreme excellency of Heaven. They must walk before him: They must walk with him. Walking with him in white, shall be their glory in Heaven: Walking with him by Faith and Obedience must be their happiness on Earth. To them it's given, as a great privilege, to believe in God, and to obey him. Society sweetens and shortens the worst way: But such Society as God's, and in such a way, what is it but Sweetness itself? To walk with God on Earth, is to walk in Heaven on Earth. Enoch walked with God three hundred years together: And still walking with God, God translated him, that he should not see Death, and took him up into Heaven. Happy Enoch! What a long Heaven had he on Earth! and at last was translated from one Heaven to another: from an Heaven of Grace, to an Heaven of Glory. Consider, 1. They that walk with God, walk with light: for God is light, the Father of lights, and in him is no darkness at all. They walk with life: for God is life. They walk with Goodness: For God alone is the supreme, essential, eternal and infinite Goodness; There is none good but one, that is God. They walk in Love: For God is Love. 2. They that walk with God, need fear none evil, though in greatest dangers. Though I walk in the valley of the shadow of Death, (said David ) I will fear none ill, thou art with me, thy rod and thy staff they comfort me. God's presence is their Protection. He is their Rock, Refuge, Fortress, High-tower, &c. Their present help in Trouble. They that walk with God, need fear neither Sin, nor Sorrow, nor Death; neither Tribulation, nor Condemnation; neither Men, nor Devils; neither Grave, nor Hell: For they have more with them, then can be against them. 3. They that walk with God, can want no good thing, in their walk with him. From him they have all things; yea, in him they have all things, who is the only Goodness. Food, to relieve their hunger and thirst: Medicine, to heal their diseases: Shelter, to defend them from heat and cold, from stormy wind and tempest: Strength, against wearisomeness and faintness; my strength and mine heart faileth me, but God is the Rock of mine heart, and my portion forever. The light of his countenance shines upon them; Fresh supplies of his Grace are instilled into them; His peace passing all understanding, keeps their Consciences; His matchless Love in Christ is shed abroad in their Hearts; His sweet reviving Comforts delight the Soul; Himself in all his ravishing beauty, is familiarly manifested to them; His tenderest arms of mercy embrace them on Every side: And what shall I say? Himself is their portion for evermore, beyond whom there is nothing that can be desired in Heaven or Earth.

(3) The Terms whereupon they walk before, or with God, are terms of happy Reconcilement to him, and agreement with him in Jesus Christ. Can two walk together, except they be agreed? Their walking before God, implies their Agreement with God. Naturally Abraham and his Seed, as well as all others, were not only alienated from the life of God, but also Enemies against God and Christ, by principles of sin and wicked works; yea, enmity itself against God and his Law: and God was an enemy to them. But this Enmity is removed, and they reconciled to God; Meritoriously, by the Death of Jesus Christ; Instrumentally, by the Word of Reconciliation tendered and pressed earnestly by the Ministers of Christ; Efficaciously, by the operation of his Spirit, effectually calling and converting them unto God. So that now, God's frowns are turned into smiles: his displeasure into fatherly favor towards them: and all his estrangements from them, into dearest embraces of love. He owns them as his children, he kisses them with the kisses of his mouth, he tenders them as the apple of his eye, he loves them with fatherly affection, he counts them his peculiar treasure. Oh how delectable is it to walk with God upon such terms of saving Agreement! Happy Abraham, Happy all his Seed: for they shall still walk in the light of his countenance, they shall still taste the influences of his Peace and Love, they shall familiarly converse with him and enjoy him.

(4) The Ability, whereby they shall walk with God, is a Privilege peculiar to God's own Covenant-people, viz. Faith, Love, and other gracious habits of Sanctification. By these they are enabled to acts of Faith and Obedience. According to these, they only are created in Christ unto good works. Its given to them only to believe.

(5) Finally, The Period or Term whereunto they walk, that walk before God, is glorious. viz. ^1. Perfection of Grace: they must walk with God till they be complete in Christ, attaining to the measure of the stature of the fullness of Christ. Grace is glory begun: Perfection of Grace is the Suburbs of Glory consummate. If imperfect grace be so sweet and beauteous: how sweet and beauteous is perfect grace! And every step of their walking with God brings them nearer and nearer to Perfection. ^2. Fruition of glory. Walking with God on Earth, is walking to God in Heaven; that they may rest with him for evermore. Paul walked before God, whilst forgetting those things which were behind, and reaching forth to those things which were before, He pressed towards the mark, for the prize of the High-Calling of God in Christ Jesus. What prize? The prize of Heavenly glory, for which we walk and run in our holy Course. A Metaphorical allusion to running of a Race for a Prize. This is, That great recompense of reward, That Inheritance incorruptible, undefiled, and that fadeth not away, reserved in heaven for them. That crown, crown of righteousness, crown of life, crown of glory. That far more exceeding and eternal weight of glory. That being conform to Christ himself in glory That Beatifical vision and fruition of God in Christ face to face, without interruption forever, in those heavenly Mansions of Paradise: which vision and fruition shall be the ravishment of their Spirits, the fullness of their joy, and the Glory of their Glory.

4. Hence, God required of Abraham and his Seed such a Federal Condition; as was to Abraham, and should be to his Seed, the way and means of Justification, ( though not precisely as a Federal Condition. ) For, Faith and Obedience wherein they are charged to walk, & which are Conditioned; are (though not as Conditions, ) the Means of their Justification. By Faith they are justified causally, and Instrumentally, in the sight of God, as Moses and Paul testify of Abraham; He believed in the LORD, and it was counted (or imputed ) to him for righteousness. By Obedience or good-works they are justified declaratively (as some distinguish) before men, to whom their faith is shown by their works: as James testifies of Abraham also; Was not Abraham our Father justified by works, when he had offered Isaac his son upon the Altar? &c. Or rather, may we not say more agreeably to the intent of Paul and James in their disputes about Justification; Abraham was justified, both by his Faith, and by his works internally before God: By his Faith, his Person was justified, and he accounted a righteous Person; By his works, his Faith was justified, to be a true sincere living and saving Faith? God accepts that Faith to justification, which is a fruit-bearing and working Faith: but accounts a workless Faith, to be a dead and worthless Faith. And as Abraham was, so his faithful Seed were to be justified (in the same sense) by Faith, and good-works; both which are required of them, but differently as Covenant-Conditions on their part towards God. So that God required of them such a Federal-Condition, as was, and should be the means of their Justification, though not as such a Federal-Condition. Thus God implicitly required Faith in Noah, as a Covenant-Condition, to believe his salvation in the Ark by water, a Type of Christ: and by this Faith conditioned, Noah was justified, and became heir of the righteousness which is by Faith. Like may be said of all the Periods and administrations of the Covenant of Faith: The Primary Condition required in them all, is that which should be the Means of Justification, viz. Faith. And in the Covenant of works before the Fall, The Federal-Condition required, was the way of their Justification under that Covenant, viz. Perfect and perpetual personal obedience.

This then is God's observable way in all Sorts of his Covenants with man, whether of Works, or Faith, to impose upon the Federates such Condition, as under that Covenant should be their respective Justification. And thus the Lord dealt here with Abraham and his Seed, requiring such Condition of Faith from them; as was, and should be (though not as such a condition) the means of Justification to them. And no wonder. For, 1. This is according to the Nature of the Covenant. The intent of God's Covenants with men, is to reveal to them that righteousness whereby they shall be justified before God. In this Covenant with Abraham, The matter of their righteousness in Christ, is revealed in the Federal-Promises on God's part: The means of applying this righteousness is revealed in the Covenant-Condition on Abraham's part; viz. Faith. 2. Hereby, Abraham and his Seed had a clear Justification laid before them touching the kind of Covenant which they were under. The Primary Condition of the Covenant declares it to be A Covenant of Faith, and not A Covenant of works. And therefore they are to demean themselves under it accordingly: Seeking for righteousness, not from within themselves by works, but wholly from without themselves by Faith. 3. Hereby Abraham and his Seed have great encouragement to cheerful performance of Covenant-duties and Conditions: which in some other respects should be the Means of their Justification before God. And Justification before God is a mighty Motive.

5. Hence, Those that walk not in Faith and Obedience before God, have no Sound Evidence in themselves that they are in Covenant with God. They may have many groundless thoughts, imaginations, and presumptions of their good Covenant-state with God: but without this walking before God, can have in themselves no solid evidence of any such Covenant-state; Because they utterly fail in their Covenant-Duties on their part required: which should actually put them into Covenant-state and Relation with God. They must not think that God will be bound by Covenant-Promises on his part to them; and they remain loose and unbound by Covenant-duties to God. The foederal bond is mutual and reciprocal. The Lord may upon terms tender himself to be a God in Covenant to them who are and remain mere strangers and enemies both to him and his Covenant: but he never actually becomes a God in Covenant to any, but he enables them, through his Grace, Actually to walk with him in Faith and Obedience. Covenant-union betwixt the Lord and his, is still attended with Covenant-Communion.

Now, such as these walk not in Faith and Obedience before God; and consequently, remaining such, they can have no true Evidence in themselves that they are in Covenant with God, viz. Those,

• (1) That are not God's workmanship, created in Christ Jesus unto Faith and Good works, which God hath ordained that we should walk in them. Till Supernatural Habits of Faith and Obedience be created and wrought in us by God, we have no ability to walk with God: no more then a lame man can walk without limbs. Where there's no New-Creation, there can be no new Course.
• (2) That are still in the state of Sin, under sin; that is, under the Power and Reign of it, as Naturally all are. All such are out of the way, quite out of God's way: Destruction and misery are in their ways; And the way of peace have they not known; There is no fear of God before their eyes. Now all such are under sin, yea under the full Dominion and Reign of Sin, as, 1. Willingly obey it in the lusts thereof. Sinners lusts, are their Laws: by which they are acted and Commanded. 2. Readily take up Arms, yea yield their members as weapons, to defend and protect Sin. Their tongues shall speak for sin; Their hands shall act, write, strike, &c. for Sin; their feet shall walk and run for Sin; Their faces shall frown against those that would any way discountenance sin, &c. In such sin reigns: and will not suffer them to walk with God.
• (3) That know neither God nor his ways. God is light, and in him is no darkness at all: they therefore that are nothing but mere darkness and ignorance cannot walk with this infinite light. What fellowship hath light with darkness? What agreement can there be betwixt midnight and mid-day? They that are grossly ignorant of God, are wholly alienated from the life of God through that ignorance, and walk in vanity of their mind. They that know not God and his ways, they cannot walk with God in Faith or Obedience. Not in Faith: for Faith hath knowledge in it, is a Knowing grace, knowledge is the leading Act in Faith. Not in obedience: for how shall they obey, whom they do not know? The Apostle joins together, ( ^x ) Them that know not God, and that obey not the Gospel of our Lord Jesus Christ.
• (4) That live without Christ and God in the world: walking like Atheistical Heathens and Pagans, dishonestly, in rioting and drunkenness, in chambering and wantonness, in strife and envying; working the will of the Gentiles, walking in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries; running to excess of riot. Can it be imagined, that such impure beasts, rather then men, should walk with the most Holy, Holy, Holy, Lord God, before whom the very Seraphims cover, not only their feet, but their faces?
• (5) That are not upon terms of Reconcilement and Agreement with God in Jesus Christ, but rather remain still at Enmity with him by reason of their carnal minds, and wicked works. Such cannot walk with God; for Can two walk together, except they be agreed?
• (6) That walk Contrary unto God in all unbelief and Disobedience, with all perverseness, frowardness, and stubbornness therein, being neither warned by his threatenings and judgments, nor won by his Promises and streams of Mercies. Such walk contrary to God: and he will walk Contrary to them. With the upright he will show himself upright: but with the froward he will show himself froward, or wry.
• (7) That profanely despise God and his ways, as once profane Esau despised his birth-right, and Christ therein. They say unto God, Depart from us: for we desire not the knowledge of thy ways. What is the Almighty, that we should serve him? and what profit shall we have if we pray unto him? Can they that have this cursed language in their lips or hearts, walk with God? Nay, they contemn and defy God, and walking with him. Monsters are they, rather then Men: and Devils incarnate, rather then Christians.
• (8) That walk not with God's people, have no delight in the Society and way of good men, who tread in the Narrow path of life: But are most contentedly the companions of evil-doers, who walk in the broad way of destruction. How hard is it to dissemble contenting Society! They that abhor the Society of the godly walking with God: how shall they themselves walk with God?
• (9) Finally, They walk not with God, nor are in Covenant with him that persecure the way of God, and the walkers therein, by cruel words or deeds, like mocking Ishmael, or murdering Cain. Such miscreants, had they power according to their implacable hatred and malice, would (if it were possible) extirpate God's people and Religion from the face of the earth, that their remembrance might be blotted out forever, and would pluck God himself out of his heavenly Throne.

These and such like, nor do, not can (so remaining) walk with God in Faith or Obedience: and therefore can have no Evidence in themselves that they are in Covenant with God; but remain Godless, Covenant-less wretches.

6. Hence, All they that walk before God in true Faith and Obedience, are in Covenant with God, and keep Covenant with him. Their Habitual Ability thus to walk with God, is a fruit of God's taking them into Covenant with himself: and their Actual walking thus with God, according to that ability, is their actual performance of Covenant-Conditions to him. Now,

All they walk before God in true Faith, according to God's Covenant, (as hath formerly been opened more at large)

• (1) Who have true Faith, enabling and inciting them to walk with God. For where Faith is, it cannot choose but act towards God, the Object and Author of it.
• (2) Who Act and Exercise true Faith had; especially, 1. In Knowing and discerning the mystery of God's Covenant. 2. In Assenting to what is revealed and known in God's Covenant, that it is true, and shall most faithfully be performed in its season. 3. In Accepting and applying to themselves in particular, what is tendered by God in the Covenant to them, and by them known and Assented unto. 4. In Trusting and Relying confidently upon God for performance of his Covenant. 5. In full persuasion of Faith, touching God's ability to perform whatsoever he hath Covenanted and promised against all seeming impediments and impossibilities.
• (3) Who live by Faith thus had and Acted. Fetching life from Jesus Christ, who is our life, by Faiths excellent attractive virtue.
• (4) Who make Progress in Faith, growing and pressing on from Faith to Faith, unto perfection.
• (5) Finally, Who persevere steadfast, constant, and unmovable in Faith, unto the End.

All they also walk before God in Covenant-Obedience, (as hath been showed) who, 1. Having right Principles and abilities for walking in good works, do act and exercise them in true Piety towards God, Righteousness towards others, and Sobriety towards themselves. 2. Mannage these Acts in a due way and manner. 3. Direct them to right ends. 4. Make due Progress in these Obediential Abilities and Exercises. 5. And constantly persevere in all Obedientialness unto the End.

They that upon sincere Self-Examination can find that they thus walk before God, according to his Covenant, may comfortably conclude that they are in Covenant with God, and through his Covenant-grace do keep Covenant with him.

7. Hence Finally, All that would comfortably share in Covenant-Mercy from God, must sincerely perform their Covenant-Duty to God. The Lord will do much for Abraham, and will be a shield, an exceeding great Reward, and a God to Abraham: But Abraham must on his part walk before God, and be perfect. Notable is that passage of the Lord's touching Abraham; I know him, that he will command his children and his household after him, and they shall keep the way of the LORD, to do justice and judgment; that the LORD may bring upon Abraham that which he hath spoken of him. Abraham 's performances towards God, were not the procuring or meritorious causes of God's making or performing his Covenants and promises to Abraham and his Seed, which were made of mere grace, and made good of mere Truth and faithfulness: but they were Covenant-Conditions required of Abraham, having a foederal Connection with, and relation to, the accomplishment of promised Mercies. The way to, not the cause of, God's performance of his Covenant-blessings. And should not Abraham have walked with God, and performed Covenant-Duty to him: how could he comfortably have expected God's performance of his promises to him or his Seed? Would we then, as children of Abraham, partake in Covenant-Mercies? Let us sincerely walk with God in the way of Covenant-Duties. The Covenant Relations and Obligations are reciprocal.

Directions, How to walk with God in Faith and Obedience, take from the former Explanations of Walking before God. And digest them into Rules of Practice.

Motives encouraging thus to Walk with God, might be numerous. But let these few Considerations quicken us.

• (1) God calls for this in his Covenant, that his foederate people thus walk before him, or with him, in Faith and Obedience. Shall God command it; and shall not we endeavor it? Where then should we appear?
• (2) God's sincere Covenant-people, Abraham and his Seed, have been careful thus to walk with God. And are they not propounded herein to us, as exemplary patterns for our imitation?
• (3) The Lord highly accepts his Covenant-people's Walking before him, as appears by his singular Commendations, and Rich Remunerations of his Servant Abraham 's so walking: as hath been formerly noted. And God Commending and Rewarding Abraham, the Father of the faithful, for so doing: Encourages all the faithful children of Abraham unto such acceptable walking with him.
• (4) To walk before God according to his Covenant-command, can in no degree of proportion advance God's honor, like as the Lord's Covenant-Benefits advance our Happiness. All that we can do for God, is nothing to what God doth for us.
• (5) Walking before, or with God according to his Covenant, is not only our duty, but our dignity. Non Onus, sed Honos. Not a burden, but a benefit, an honor to every true believer. To walk, ^1. In such a Way, ^2. With such a G •… , ^3. Upon such Terms, ^4. By such an Ability, ^5. To such an End. How many, how great Advantages, Privileges, and Comforts are they!
• (6) They that are without Covenant and Promises, can but Walk without God in the world, and contrary to him: but they that are in Covenant, and the children of the Promises, should walk with God, and in all well-pleasing before him. Shall not they that surpass all others in their Covenant-Condition, in like manner transcend all others in Covenant-Conversation?
• (7) Finally, They that now sincerely walk before God according to his Covenant, shall hereafter etrnally walk with him in white in heavenly glory, and be counted worthy. These shall not only sojourn in his Tabernacle, his Church-Militant; but shall also dwell in his holy Hill, his Church Triumphant. Blessed are they that do his Commandments, that they may have right to the Tree of Life, and may enter in through the Gates into the City.

Thus of the First branch of Covenant-Duty, required from Abraham and his Seed, viz. Walking before, or with God. Next of the other, viz.

II. Of being Perfect. 〈 in non-Latin alphabet 〉 , And be then Perfect. Touching this (for the more clear and orderly Opening of it) I lay down this Thesis, or Docttinal Position; viz. God's Covenant with Abraham and his Seed obliged them to be Perfect. This the other branch of their Covenant-Duty and Restipulation required of them on their part, by God: And be thou Perfect; (said the Lord to Abraham ) And I will make my Covenant between me and thee, &c. This (as the former Duty) is immediately and expressly here directed to, and imposed upon Abraham alone: but mediately and implicitly to all, and upon all his Seed with him. For, 1. God's Covenant was made and established not only with Abraham, but also with his Seed after him in their Generations. Therefore Abraham and his Seed are Joynt-foederates with God, equally obliged by the Covenant to all foederal Duties. 2. The Covenant-Benefits concerned Abraham 's Seed as well as Abraham, being promised equally to them both: Consequently the Covenant-Duties concerned them both, and were equally imposed on both. Federal obligations are mutual and reciprocal, betwixt God and all his Covenant-people, one as well as another. 3. Being Perfect, (as well as Walking before God ) in the Nature of the thing itself, is every way as pertinent and necessary to Abraham 's Seed, as to Abraham. Walking before God, denoted their true Religion: Being Perfect, their sincerity in their true Religion. True Religion, and Sincerity therein, as necessarily belonged to Abraham 's Seed, as to Abraham.

Here, for more distinct Discovery of this Covenant-Duty; Consider, 1. What is meant by, Being Perfect. 2. Why Abraham and his Seed are obliged by God's Covenant thus to be Perfect. 3. What Inferences may hence flow.

1. What is meant by, Being Perfect. This will best appear in Opening, 1. The word here used. 2. The thing thereby intended. 3. Some parallel Synonymous Expressions used in Scripture, to set forth the same thing unto us. Different words tending to declare the same thing for Substance.

1. The word here used, is, 〈 in non-Latin alphabet 〉 , Tamim, that is, Perfect, Compleat, Consummate, Immaculate or unspotted, unblameable in life and manners, Absolute in all points, and irreprehensible before God and man, having a good Conscience in all things. It is opposed to 〈 in non-Latin alphabet 〉 , A restless wicked man, that because of his evil Conscience within can never be at quiet, but is like the tumultuous Sea: A perfect man is quiet, composed, and at peace in himself. And sometimes it is opposed to 〈 in non-Latin alphabet 〉 , A perverse, crafty, deceitful man. It's ascribed to persons and things, but most frequently to manners. There are at least four other Original words used in the Old Testament for Perfection. As, 1. 〈 in non-Latin alphabet 〉 , Shalem, Perfect, Compleat, Safe, Peaceable, or One-in-peace, Prosperous. In peace everything tends to prosperity and perfection. I have walked before th •… in truth with a perfect heart. A perfect stone, that is, A perfect weight. De •… ter. 25. 15. & 27. 6. This word, and that 〈◊〉 Text especially are variously rendered by the Lxx. 2. 〈 in non-Latin alphabet 〉 , Gemir, Perfect, Consummate. A Chaldee. dialect. Esr. 7. 12. 3. 〈 in non-Latin alphabet 〉 , Minleh, Perfection, finishing, Job 15. 29. 4. 〈 in non-Latin alphabet 〉 , Calil, Perfect, Absolute, Whole, Consummate, &c. As, Perfect in beauty, Ezek. 28. 12. Lam. 2. 15. Not to mention any other.

In the New Testament the Holy-Ghost useth divers words, which are translated, Perfect, whole, entire, &c. especially these, 1. 〈 in non-Latin alphabet 〉 , Perfect, Properly that which is brought to an end, which is finished, completed, consummated, &c. This word is used most frequently; As, Matth. 5. 48. & 19. 21. Rom. 12. 2. 1 Cor. 2. 6. & 13. 10. & 14. 20. Ephes. 4. 13. Phil. 3. 15. Col. 1. 28. & 4. 12. Heb. 5. 14. & 9. 11. I am. 1. 4, 17, 25. & 3. 2. 1 John. 4. 18. 2. 〈 in non-Latin alphabet 〉 wholly-perfect, entire. And the God of peace Sanctify you wholly-perfect, 2 Thes. 5. 23. 3. 〈 in non-Latin alphabet 〉 , Entire. That ye may be perfect and entire, lacking nothing, I am. 1. 4. 1 Thes. 5. 23. Properly it signifies, A whole-heir, complete-inheritor, One that wholly possesses his portion allotted to him, &c. Thence its used to signify, Perfect, entire, one that hath what he should have. 4. 〈 in non-Latin alphabet 〉 , Perfect, complete. That the man of God may be perfect, 2 Tim. 3. 17. Properly this word is used and applied to Even and equal numbers, divisible into equal parts, which equal number wants nothing. And thence its borrowed to signify that which is perfect in all its parts or members requisite thereunto, having nothing redundant, nothing defective, nothing under or over. 5. 〈 in non-Latin alphabet 〉 , (compounded of the former word 〈 in non-Latin alphabet 〉 ) Perfect. Luk. 6. 40. But everyone that is perfect shall be as his Master. This compound 〈 in non-Latin alphabet 〉 is much used, and emphatically fignifies divers things. ( ¹ ) Sometimes, To mend, repair, set in joint a member dislocated or disjointed, Matth. 4. 21. Mark. 1. 19. Gal. 6. 1. Restore such a one —, set him in joint again. ( ² ) Sometimes, fitly to fashion or frame, to fit in order and proportion, as Heb. 10. 5. & 11. 3. Rom. 9. 22. ( ³ ) Sometimes, To fulfil, accomplish, or furnish, Act. 21. 5. Luk. 6. 40. ( ⁴ ) Sometimes, closely to compact, join perfectly, or bind fast together, as 1 Cor. 1. 10. 2 Cor. 13. 11. 1 Thes. 3. 10. Ephes. 4. 11, 12. 1 Pet. 5. 10. Now, though in all these, there be great elegancy, and pleasant variety of notion and expression, yet the Substance of the sense is one and the same: But enough of the word.

2. The thing intended by this word, Perfect, is chiefly to be considered. There is a twofold Perfection, viz. Divine, and Human. They are both in one text. Be ye therefore Perfect, as your Father which is in Heaven is perfect.

( ¹ ) Divine Perfection, or the Perfection of God, is that infinite completeness and absoluteness of his Nature, wherein nothing is redundant or superfluous, nothing is defective or wanting that properly belongs to Deity. He is so perfect nothing can be added to him, to make him more perfect: Nothing can be taken from him, to make him less perfect then he is. He is the Highest perfection of Perfection. All Perfection is Originally from him only. And every Creature is more or less perfect, as it more or less approacheth to God, and hath resemblance of him. Here we are not to speak of this Perfection.

( ² ) Human Perfection, whereof Man is Capable, is that which here God requires of Abraham and his Seed. Be Perfect. But Human Perfection is twofold; Natural, and Supernatural. I. Natural, is that Perfection which was concreated with, and in, the Human Nature at first, in the First Adam. God made man Perfect and Upright in his kind, and very good: especially in regard of that peculiar image of God wherein man alone was created. There was no spot, or sin in him, no imperfection, no crookedness, no contrariety to God or his Law, but a perfect suitableness and conformity to God and his Law in every point; But mutable. This is Legal Perfection; Natural Perfection: Mans Perfection in the First Adam. But Adam by Sinning lost this perfection both to himself and all his Seed irrecoverably. Thus Abraham and his Seed could not be perfect. II. Supernatural, is that Perfection which is New-created in the Elect by Supernatural Grace in Jesus Christ the last Adam. The First Adam lost man's Old Natural Perfection: The last Adam restores to man a New Supernatural Perfection; which is Evangelical, Mans Perfection in the last Adam. This Perfection though for Substance it be but one: yet it may be considered according to its several steps or degrees, 1. Positively. 2. Comparatively. 3. Superlatively.

Positively Perfect. This is the least and lowest degree of Perfection, called an Integral Perfection, or Perfection of Parts. A man is Perfect in this Sense, two ways. 1. In his inward Frame and Constitution of Soul and Body, when he hath from Christ all Integral parts of the New man: when of all and every of the parts of Sanctification he hath Something, though the gradual completeness of none. He hath some true Knowledge, some Faith, some Love, some Repentance, &c. Some Seeds and principles of every Grace, Something of every part of the New-creature: whereby he is disposed and enabled to do something in all the duties of Christianity: yea his whole man in all the faculties of Soul and members of body, is in some measure renewed and sanctified, and set upon or directed towards God, as the Needle touched with the Loadstone to the Pole: that, though there be something of the flesh in everyone of them, yet there is something of Christ and of his Spirit in every of them; whereupon they still incline towards God; if they be not hindered. As an infant that hath all its parts and members, is said to be a Perfect child, opposite to an imperfect Embryo not yet completely fashioned in the womb. In this sense, God's Servants, Noah, Job, David, Hezekiah, Asa, &c. are in Scripture said to be Perfect: although they had many failings, infirmities and imperfections which are particularly therein recorded. 2. Outward way and conversation, in doing Good; and Avoiding evil. Thus an habitual course of life, having respect to the whole will of God and to all his ways, without partiality, reservation, &c. is accounted perfect. Blessed are the perfect in the way, Psal. 119. 1, 6. Likewise in eschewing evil, the evil to which he was most prone, David showd his uprightness. Keep thy servant from presumptuouus sins, then shall I be perfect, Psal. 19. 13. Perfectness in this sense is opposed to that which is imperfect in integral parts, maimed, divided, double, disagreeing and at odds with itself, &c. Thus an entire and whole heart, is a perfect heart: opposed to a divided, double heart, an heart and an heart; An heart for God, and an heart for the world and sin. Thus the love which Christ calls for in his Disciples, must be both to friends and foes, and that's integrally perfect, like God's: Opposite to the Pharisees love, which was to friends only, not to enemies, and therefore imperfect. Thus integrity and perfectness is opposed to perverseness. Solomon, in this regard is said not to be so perfect with the Lord as David, because in his old age his heart was turned after other gods: and divers Kings, as Amaziah, Uzziah, Jotham, are said to do that which was right in the sight of the LORD, but not with a perfect heart. They failed in their integrity, they had not a like respect unto all God's commands and ways; they halted with God, they followed him not fully; this was their imperfection.

Comparatively Perfect. This is a further degree of Perfection: when a believer is so grown up in Graco, that he is Perfect, not simply and absolutely, but comparatively to what he once was, and to what others are which are beneath him. Yet not every growth, but a growth to full age, to some ripeness and maturity in Grace, makes a man comparatively Perfect, viz. in comparison of Babes, as the Apostles shows. As a man grown up to full age and stature, is a perfect man in comparison of an infant or youth: he hath as it were obtained a New form, so much he differs from himself. Now this Comparative Perfection shows its self three ways. viz. In the Eminent ^1. Measure, ^2. Exercise, and ^3. Evidence of Grace. 1. In the Eminent measure or degree of Grace. Thus they that are so grown in knowledge, as that they can digest strong meat, more deep, difficult and perfect Doctrines, are called Perfect; 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , But strong meat is of perfect ones: whereas those that can only digest milk, that is, the first principles of the Doctrine of Christ, are styled babes. Thus, The Law made nothing perfect: but the bringing in of a better hope did. Why? Because the state of the Church under the Law was a state of Non-age and Minority, and the Law was then as her first and imperfect rudiments: but now the state of the Church is in maturity, and full age under the Gospel or New Testament, whereby she is comparatively perfected. In this sense the Apostle saith; We speak wisdom among them that are perfect; And, Let us therefore, as many as be perfect, be thus minded; that is, comparatively perfect in regard of the measure of knowledge and Faith. Thus a well-grown love is styled, Perfect love which casteth out fear. 2. In the Eminent exercise of Grace. When a man by long habitual use and practice; hath attained to a dexterity, facility, and constancy in well-doing: such a man is counted Perfect; And such gracious exercises or Practices, Perfect. Thus they are called Perfect, in regard of understanding, who by reason of use have their senses exercised to discern both good and evil. Thus James saith, If any man offend not in word, the same is a perfect man, and able also to bridle the whole body, that is, he that hath learned the right Government of the tongue, which is so necessary, and yet so difficult a work, he is a perfect man, that is, he is comparatively perfect in Christian practice and exercise, and able to govern his whole body, beyond many. Thus he exhorts; Let patience have her perfect work, that ye may be perfect and entire, wanting nothing; that is, let patience have its full exercise in and upon you to the end, let it still persevere constant and invincible under all trials and sufferings: the constant continuing patience is the perfect patience; and they that therein hold out shall be perfect and entire Christians indeed. Thus Christ himself is said, to be made perfect through sufferings. —And; Though he were a son, yet learned he obedience by the things which he suffered: and being made perfect, &c. that is, by his habitual exercise under sufferings, he experimentally learned the practice and exercise of obedience, and experimentally perfected himself therein. 3. In the Eminent Evidence and demonstration of Grace, it is said to be Perfected. Thus James saith touching Abraham; Faith wrought with his works, and by works was faith made perfect; that is, by them as by fruits and effects faith was evidenced and demonstrated to be perfect and sincere. So Christ told Paul; My strength is made perfect in weakness. How? Christ's strength is not perfected in weakness as in the Subject, nor as by 〈◊〉 cause or effect: but evidentially, when it shows and declares itself most clearly and opportunely in our deepest plunges and extremities. Though Christ's power in itself be not increased nor diminished, yet in our weakness it is perfected comparatively more then in our strength, that is, more fully manifested and demonstrated.

Superlatively Perfect. This is the Highest degree of Perfection, when a Believer becomes so perfect, that all that was in part and imperfect is done away. We know in part, and prophesy in part: but when that which is perfect is come, then that which is in part shall be done away. This Perfection is full and absolute, but not attainable in this world by the Saints, till they come to Heaven. And it is twofold; 1. Incompleat, when only one part of them, viz. Their Souls are Perfected in glory at their Death, their bodies mean while sleeping in the dust. The Apostle mentions The Spirits of just men made perfect. Their bodies not being perfected with their spirits, their Perfection was incomplete. 2. Compleat, when both the Souls and Bodies of all the Saints together shall after the Resurrection at the last day be perfected in glory, and have full vision and fruition of God in Jesus Christ to all eternity. Then there shall be nothing Defective, nothing redundant or superfluous; nothing too little, nothing too much; No presence of any kind or degree of evil; No absence of any kind or degree of Good; but God himself shall be immediately All in All.

These are the chief Sorts and Degrees of Perfection incident to Christ's Members. Now, God requiring Abraham and his Seed to be Perfect, which of these intends he? Especally the first: but Secondarily and Consequently the two last also. Without the First, viz. Positive integral Perfection, both of Constitution and Conversation, a man cannot be nor approve himself a true child of God. This therefore is absolutely necessary to truth of Sanctity, and to attainment of eternal Happiness. The second Comparative Perfection is necessary to the Saints well-being in their Spiritual state here. And both Abraham and all his Seed were to contend after it. Both these Perfections are but Imperfect when most perfect. Therefore Abraham and his Seed should earnestly long and breath after, and prepare themselves for the third and most absolute Perfection in Glory, far surpassing all that is attainable in this present world. Thus of the thing intended in the words, Be Perfect.

3. Some parallel Synonymous expressions are used in Scriptures, Equivalent for Substance to this Perfection, which may expound and set forth the Nature of it yet more fully and plainly to us. Especially these, 1. Truth. 2. Uprightness. 3. Purity. 4. Simplicity. 5. Sincerity.

( ¹ ) Truth, 〈 in non-Latin alphabet 〉 Emeth, 〈 in non-Latin alphabet 〉 . Joshua exhorts Israel, Serve the LORD in Perfection and Truth. David repenting, said, Behold, thou desirest Truth in the inwards. And Hezekiah in his prayer said; Remember now, O LORD, I beseech thee, how I have walked before thee in Truth, with a perfect heart, &c. And the Apostle saith of God's Image in his Saints, that it is in righteousness and holiness of truth: that is, true Holiness. So that true holiness, is perfect Holiness: A true heart towards God, is a perfect heart, when there's Truth in the inwards. True Service of God, is perfect Service: True walking is perfect walking: This is opposed to that which is false, feigned, counterfeit, deceitful, &c. such things are not perfect. Truth in the creature, in the General notion of it, is the Commensurateness and Conformity of anything to its Rule and Measure. That which is correspondent and answerable to its Rule, is True. As, 1. Things are true, Creatures are true, and not counterfeit, when they are Conform and agreeable to their Rule, viz. that idea, or divine conception which God had in his mind eternally, and according to which they were created. As, that's true water, which hath such a Nature in it, as God intended should be in water, &c. 2. The understanding is True and not erroneous, when its agreeable to its Rule, viz: The Object uuderstood, and the true discovery thereof, when it apprehends or judges of things, that they are such, as indeed they are in themselves, and truly revealed to be, and not as they seem to be: whether they be Naturals, or Supernaturals. When we apprehend, think, &c. of God, Christ, Religion, Articles of Faith, Duties of Religion, &c. as they are, and as Scriptures reveal them. 3. The Heart, will and affections are true, and not deceitful, when they have congruity and agreement to their Rule, viz. The understanding well guided by the Word and will of God. When we will or nill, love or hate, desire or detest, &c. that which our understandings and Consciences tell us God would have us will or nill, love or hate, &c. and in such sort and order as he requires. 4. Our words and professions are true, when they are congruous and agreeable to their Rule, viz. our mind and heart. When we thinking of things as they are, do speak of them as we think: then we speak the truth from our heart. Also when we are in heart, what we profess in tongue: Christians in heart, Believers in heart, Saints in heart, &c. such within as we seem to be without. 5. In like sort, our works are true, when they agree with their Rule and principle, viz. Our well regulated minds and hearts within, guided by the Word. When we walk up to our light, act according to our Convictions, &c. then we walk before the Lord in Truth. Otherwise we imprison and suppress the Truth, we withhold the Truth in unrighteousness. Thus in matters of Religion, then our words, Profession and works agree with our hearts, minds, Consciences and wills, which are their Rule; when our Hearts, viz. Minds, Consciences, wills and affections agree with one another, and with the mind and will of God revealed in his Word, which is their Rule: then there's Truth in us; Truth in the inwards, and truth also in the outwards.

( ² ) Uprightness, 〈 in non-Latin alphabet 〉 Iosher; this is often joined to integrity or perfectness. As, God said to Solomon; If thou wilt walk before me, as David thy father walked, in integrity of heart and in uprightness, to do according to all that I have commanded thee, &c. David prayed; Let integrity and uprightness preserve me, &c. Thus also they are coupled together, in the Concret; Mark the perfect man, and behold the upright. Job was perfect and upright, and one that feared God, and eschewed evil. The word properly signifies, (as Mercerus hath noted,) That man which is straight, plain, even, equal, declining to neither part: having a straight and equal judgment, a straight way and course, An un-byased man, that holds straight forward, turning neither to the right hand nor to the left, is not moved with threats or punishments, flatteries, Promises or rewards, to go out of his way; •… e seeks not his own ends and advantages, but God's glory and his brothers good, this is an upright man, a straight man. The word is very emphatical. This uprightness, or straightness seems to imply, 1. A straightness of inward Principles. viz. A straight mind and judgment touching the things of God, without many crooked inventions and devices. A straight will to God without crooked warping resolutions and inclinations: when a man's principles are even, and un-byased: equally and truly touched with the Load-stone of Grace. 2. A straightness of ends and aims. When a man intends directly God's glory, his own Salvation, his brothers edification, &c. without collateral by-respects, squinting awry this way or that way. Herein Jehu failed while he did God's work, he aimed not directly at God's glory, but squinted aside at the establishment of his own throne especially; therefore he was not straight and upright with God. 3. A straightness of way to those ends and aims, viz. God's way which himself hath prescribed: The way of Holiness, Faith, Obedience, Self-Denyal, Repentance, &c. this is God's plain straight way, called the beaten-paths of righteousness; His Highway, wherein strangers, though fools, shall not err. This the way of the upright. Opposite to whom are they who turn aside to their own crooked ways. Thus Israel turned-aside, or warped, like a deceitful bow, from God's way unto Idolatrous practices. 4. A straightness of Rule to guide them in God's straight way. A crooked, leaden, Lesbian Rule, a bended deceitful Rule will never bring a man on in God's straight way: as the crooked Rule of carnal Reason, Policy, garb of the times, stream of the multitude, &c. As a false Compass makes the mariner err in sailing: a false guide makes a man err and wander in travelling. Now the Law and Word of God is the Rule of the upright: a just and straight Rule. As many as walk by this Rule, they are the upright Israel of God. Thus he is an upright or straight man, who doth not halt with God, &c. hath a straight principle within, A straight end to which this principle tends, a straight way leading him to this end, and a straight Rule guiding him in this way. All these must go together.

(3) Purity or Pureness. The Greek hath here two words for Pureness or A Pure man, viz. 1. 〈 in non-Latin alphabet 〉 , which properly signifies chaste, or undefiled with women; and thence is used more generally for all spiritual purity. By pureness, by knowledge, &c. — Be not partaker of other men's sins, keep thyself pure. — Everyone that hath this hope in himself, puryfieth himself as he is pure. 2. 〈 in non-Latin alphabet 〉 , which properly signifies such a purity as comes by cleansing, purging, purifying, &c. Blessed are the pure in heart. — And ye are clean (or, pure ) but not all. — The end of the Commandment is love out of a pure heart. — Holding the mystery of the Faith in a pure Conscience. — I thank God whom I serve from my forefathers with pure Conscience. A man that's perfect and upright, he is also a Pure man: A man of a pure heart. Not only his hands, his actions, his profession, &c. are pure; but his heart and Conscience are pure also. This Purity in the upright implies three things, viz. 1. That he is purged, cleansed and purified from Sin. How? By the blood of Christ, meritoriously: By the Spirit, and Graces of the Spirit of Christ efficaciously. By the Word of Christ, instrumentally. Till a man be cleansed thus from the spot, impurity and defilement of Sin, he cannot in God's account be pure, but remains sin-defiled. 2. That being thus cleansed from Sin and filthiness, he hath such a principle of purity inherent and remaining in him, as will not mixe with sin, will not incorporate with sin. The Spirit and the flesh will not mingle together, but are contrary one to another. Sin and filthiness is not woven into the texture, frame and constitution of a pure heart. Sin may be there: but the heart doth not allow it, is not mingled with it, because its heterogeneal to the purified heart. Thus a pure heart is full of itself, without mixture with sin. As we call that pure gold, pure honey, pure water, pure air, &c. which is full of itself without embasing mixture. Contrariwise an impure heart is like Ezekiel's boiling pot, whose scum boils into it, is concorporated and mingled with the liquor into one Body and Consistence. 3. That is still segregating, purging out, and cleansing away all the impure relics of sin, from the heart and Soul. Everyone that hath this hope in himself, purifieth himself even as he is pure. — Having therefore these promises, let us cleanse ourselves from all filthiness of flesh and spirit, &c. Pure mettle separates from the dross, pure honey works out the wax and Scum, &c. so a pure heart is still working out more and more the dregs, dross and filth of sin, though it be still apt to bubble up and rise there.

(4) Simplicity, or Singleness. 〈 in non-Latin alphabet 〉 . This word properly signifies, A plainness, ingenuity, candor, Singleness in a man, without doubting and deceit. A plain-hearted man without guile, an One-hearted man, not involved, not inwrapped with deceit, &c. Hence Eustath. derives it from ( 〈 in non-Latin alphabet 〉 ,) which particle sometimes denotes Oneness: and 〈 in non-Latin alphabet 〉 , sum, I am. As noting the Oneness, and singleness of such a man. Hereunto some allude also in the Latin word, Simplex, simplicis, quasi sine plicis, as it were, without pleits or folds, As if it were a Metaphor from garments unfolded and plain, without welt or guard, as we say. Of this Singleness the Scripture often speaks. Our rejoicing is this, the testimony of our Conscience, that ( 〈 in non-Latin alphabet 〉 ) in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world. Here Simplicity is opposed to carnal wisdom and policy — Servants, be obedient to your Masters—in singleness of heart, as unto Christ. — not with Eye-service, as men-pleasers, but in singleness of heart, fearing God. Here singleness of heart is opposed to Eye-service and men-pleasing. Those are singlehearted servants, that in their serv •… ce to their earthly Masters, eye Christ and God, and are obedient as unto them from the heart, without dissimulation. If therefore thine eye be single ( 〈 in non-Latin alphabet 〉 ) thy whole body shall be full of light: but if thine eye be evil, thy whole body shall be full of darkness. Here a single-eye is opposed to an evil eye. Now this Simplicity or Singleness of heart, &c. implies divers things: viz. 1. Oneness, Unity, or Sameness of the Heart, without Division or Distraction, in reference to its Object. A Single heart hath a single Object, viz. God alone, Christ alone; his will, &c. is fixed and resolved thereupon. As Joshua, As for me and my house, we will serve the LORD: we are resolved upon it, to have no other God. As David; Whom have I in heaven but thee? And in earth there is none that I can desire with thee. And elsewhere, — Many say, Who will show us good? but LORD lift thou up the light of thy Countenance upon us. The world is divided about its chief object, knows not where to pitch: but David and God's people had fixed their hearts singly upon God alone. A man that's double-hearted, is divided and distracted betwixt divers objects, betwixt God and Mammon, betwixt Christ and the world, betwixt godliness and sin; as a traveler meeting with two ways, and knows not which to take. A double-hearted Servant is divided betwixt his Master and Himself; he would please his Master, and therefore gives him eye-service; he would please himself and his own idleness or unfaithfulness, and therefore gives him no more but eye-service. This is the first thing. 2. Plain-heartedness; without subtlety, carnal policy, fraud, deceit, &c. Thus Paul had his Conversation in the world, in simplicity and godly sincerity, not with fleshly wisdom. He did not walk cunningly and craftily, according to Rules of Carnal policy: but singly, plainly, honestly, according to Rules of Christianity. That man that makes his religion subservient to carnal policy, he is not perfect and sincere in Religion.

(5) Sincerity, 〈 in non-Latin alphabet 〉 sincere, 〈 in non-Latin alphabet 〉 . This word is frequently used. As, In simplicity and godly sincerity,—We have had our Conversation in the world. — Let us keep the Feast, not with old leaven, neither with the leaven of malice and wickedness: but with the unleavened bread of sincerity and Truth. — We are not as many who corrupt the Word of God: but as of Sincerity, but as of God, in the sight of God speak we in Christ. — That ye may be sincere, and without offense till the day of Christ. — In both which I stir up your sincere mind, &c. This is an excellent and emphatical word; It properly notes such things as will abide trial by the clearest light and brightest beams of the Sun. Its derived from 〈 in non-Latin alphabet 〉 the brightness and splendor of the Sun, & 〈 in non-Latin alphabet 〉 to discern, distinguish or judge. Some take it to be A Metaphor from the Eagles custom, which use, (as Pliny and Aristotle report) to bring their young out of the nest before they be full fledged, holding them forth against the bright beams of the Sun. Such as can with open eye endure to look full upon the Sun, they bring up as their own: Such as twinkle at the light, they cast off as a degenerate brood. Others take it to be a Metaphor From trying of cloth or other wares, whether they be sound, unmixed and genuine, by the clear light and brightness of the Sun. The English word Sincere, is from the Latin Syncerum, or Sincerum: Of which some give the Etymon thus, Sincerum, as it were Sine-cera, without wax; An allusion to pure honey perfectly segregated and clarified from the wax and dross; Others thus, Syncerum, that is, 〈 in non-Latin alphabet 〉 , with the wax, both honey and wax, the whole and entire profit of the Be; in reference to an entire and perfect performance of a bargain or Contract for that commodity. So that according to the genuine sense and Scripture use of the word Sincerity or Sincere, it imports these things in an upright man, viz. 1. That he is not leavened with corruption. The old leaven, and the leaven of malice and wickedness, are not incorporated and mixed with his spirit: Some relics thereof are there, but he is daily purging out the old leaven, that he may keep the true Paschal Feast of Christ under the Gospel with the unleavened bread of Sincerity. That which is sincere admits not of embasing mixture. Sincere honey is not mixed with wax, &c. 2. That his heart and way are in truth such as they seem to be, and are not sophisticated and varnished over with Politick guilful subtle specious pre •… ences. In his spirit there is no guile. A Sincere man walks not according to the Dictates of carnal wisdom. Hence, Sincerity and Truth are linked together, as inseparable companions. And, Godly Sincerity, is opposed to carnal wisdom. 3. That, He is one that can abide the strictest trial. He can endure trial by the brightest Sun-beams; yea he, in point of the truth and sincerity of his heart, can appeal to God that searcheth the reins and hearts, that knows him better then himself, because he still sets himsel •… as before the Lord, and in his sight. But as of sincerity, but as of God, in the sight of God, speak we in Christ. A sincere Minister preaches incorruptly as in the sight of God; A sincere Christian hears, prays, communicates, gives alms, and endeavors to do all as in the sight of God. He still approves himself to his allseeing eye. Peter said, Lord, thou knowest all things, thou knowest that I love thee. As if he had said, Herein I appeal to thyself. David said; Search me, O God, and know mine heart: try me, and know my thoughts: And see if there be any wicked way in me, and lead me in the way everlasting. As if he had said, Lord, I am not conscious to myself that I deal falsely with thee, or allow myself in any •… in: but herein I submit myself to thy strictest search and scrutiny, that no evil may be in me, but that I may be led by thee in the way everlasting. But hypocrites cannot endure God's trial: they make it their design to set themselves and ways in man's sight, not in God's. They are bleer-ey'd: cannot abide this Sun-beams. Their copper-religion will not abide his touch-stone: Their hypocritical paint will not endure his Fullers sope. They are not sincere.

Thus of the Synonymous expressions in Scripture, for substance explaining this Covenant-Perfection required. We see now whats meant by Perfection, and by Being Perfect.

2, Why Abraham and his Seed are obliged by God's Covenant thus to be Perfect, comes next to be Considered. And this is upon divers weighty grounds and Reasons. viz. Because, 1. God will not be their Covenant-God, that are not Perfect and upright. 2. Without Covenant-integrity none can be God's Covenant-people. 3. All acceptable walking before God, according to his Covenant, inseparably and necessarily depends upon Covenant-Integrity. 4. Without Covenant-integrity no saving Covenant-benefits can be accomplished upon any, either in this or in the world to come.

1. Because, God will not be their Covenant-God, who are not Perfect and upright with him. For, ^1. God is Perfect and entire: and all his Covenant-people must resemble him in perfection and integrity. If they be not like him herein, how shall they approach so near unto him? ^2. Again, when the Lord becomes our God in Covenant, he becomes our God entirely, not by halfs; All he is, All he hath, All he can do for us, becomes ours: So when we become his Covenant-people, All we are, all we have, all we can do, all we can endure, must be for God. Herein we must reciprocally answer God. If we become not wholly his people; but are partly for sin, partly for the world, &c. we indeed become not God's at all: and God will not be ours at all. 3. Furthermore, God's Covenant with us, knits, as it were, a Marriage-knot betwixt God and us; yea it is the very Marriage-knot. If therefore we be not sincere and entire in our love and affection to God; if our hearts are set more, or equally, upon other objects; if we have other lovers, other Rivals with God; then our hearts are whorish and adulterous: And God cannot endure to be an Husband to such adulteress-Souls; he is a jealous God, he will have the whole heart or none, the chaste virgin-love or none. 4. Finally, The Lord's eyes are infinitely pure and piercing, He searcheth the reins and hearts, though never so deep and deceitful; he discovers all doubling, dissembling and hypocrisy therein to the uttermost. And he cannot endure to be a Covenant-God to such as are hypocrites in heart. They are abominable to him. He looks upon them as workers of iniquity: he will never own them, but say; Depa •… t from me ye workers of iniquity, I know you not.

2. Because, Without Covenant-Integrity none can be God's Covenant-people. As without integrity he will not be a God to any: no more can any be his Covenant-people. Its altogether impossible. For, ^1. Truth and integrity is an inseparable qualification of the Image of God new-created in us. It stands in Righteousness and true Holiness, or Holiness of Truth. A false holiness, a false righteousness, counterfeit graces, will not, cannot make up the newman; and without this none can have saving interest in the Covenant. ^2. Integrity and sincerity is the peculiar distinctive character betwixt the truly godly, and hypocrites. An hypocrite can notably counterfeit all imitable Perfections and Practices of God's people: but in none of them is he sincere, he is not real but formal in them all. This is the eminent difference. Now an hypocrite cannot be one of God's Covenant-people in reality, but only in formality.

3. Because, All acceptable Walking before God according to his Covenant doth necessarily and inseparably depend upon Covenant-integrity. Without this integrity its impossible for any to walk before God acceptably as his Covenant requires. To walk before God, is to walk still as in his sight, to set ourselves still as in his presence and before his all-seeing eye: Now its only sincerity that enables any so to do. To walk before God, implies increase and growth, both in the inward Ability for walking, and in the outward exercise of walking with God, as hath been showd: but without integrity and truth of grace, there can be no growth in grace. He that's not First Perfect and entire in Parts; can never be perfect in Degrees. Growth adds not new parts, but only extends or intends the old. He that wants a limb or joint, or any integral part when he is born, he can never grow it out all his life. Now that all acceptable walking before God, necessarily depends upon this Covenant-integrity, may fully appear upon these four Considerations, viz. That, ^1. Most excellent works and services without Integrity are rejected. ^2. Most weak and mean Performances with Integrity are accepted. ^3. Where Integrity is, all failings and infirmities are graciously passed by and covered. ^4. God not only covers, but in due time cures the infirmities and imperfections of the upright.

( ¹ ) Most excellent works and services without integrity are rejected. God cares not for the most glorious acts of obedience, zeal, or Religion, if they be not crowned with integrity. Jehu was commanded by God to root out all Ahab's idolatrous family, that so God might avenge the blood of all his Prophets and Servants upon Ahab's house, and extirpate the Baalitish idolatry out of Israel: Jehu accordingly destroys all Ahab's family, and kills all the Priests of Baal, and utterly destroyed Baal out of Israel with great zeal: for which God rewarded him with the continuance of the kingdom to his children to the fourth Generation. But because Jehu was not upright in all this eminent action, he took not heed to walk in the Law of the LORD God of Israel with all his heart; he failed in the true end and manner thereof; In the end, for he rooted not idolatry out, but changed it; he destoy'd Baals idolatry, but continued still in Jeroboam's idolatry: In the manner, he in rooting out Ahab's house carried himself not so much obedientially towards God, as cruelly and self-seekingly towards the establishing of his own throne; Herein he was false-hearted, and therefore God counted him no better then a Murderer in that regard, and threatened to avenge the blood of Jezreel, (that is, the blood of Ahab's family shed in Jezreel ) upon the house of Jehu; which after Jehu's fourth Generation was accordingly executed; the Promise being once fulfilled, the threatening next took place upon his House. He did what God required, but not uprightly: therefore God rejected it, threatened it, punished it. Lo how all his Graces are buried in the Grave of an unsound Heart. King Amaziah did that which was right in the sight of the LORD, but not with a perfect heart. He did that for Substance and matter which was right, but not with an upright heart: this spoiled all he did. The Scribes and Pharisees a most zealous and religious generation in their way, They prayed much, fasted often, gave much alms, Paid tithe of all that they possessed, abstained from gross notorious offenses, &c. yet Christ abhors all their deeds, because done in Hypocrisy. All but magnified dung and gilded rottenness.

( ² ) Most weak and mean Performances, with integrity are accepted. The Lord desires truth in the inwards; And, Such as are upright in their way, are his delight: Hereupon their weakest, if upright, performances are in Christ accepted of him. Phineah's his upright act of executing judgment upon Zimri and Cozbi, how did God accept it, and count it a righteous act, though according to the strictness of the Law it belonged not to him (being a Priest, and not a Magistrate ) to do it! The Publicans prayer, though very short and imperfect, God be merciful to me a Sinner, because presented uprightly, Christ accepts and prefers it before the Pharisees more large prayer, which was uttered vaingloriously and hypocritically. The widows two mites cast into the Treasury, Christ accepts highly and prefers beyond all the far greater gifts of the rich: This poor widow hath cast in more then they all. Her hearts integrity raised the value of her mites: Though her mites weighed little, yet her heart weighed much. The honest and good heart that brings forth fruit with patience, with much difficulty and struggling, is accepted as the best ground, the best kind of hearer. The least liberality, when from a willing mind and true heart, is by God accepted, according to that a man hath. Yea A cup of cold water only, given to drink to one of Christ's little ones, in the name of a disciple, shall in no wise lose its rewards: and what's less and cheaper then a mere cup of cold water?

(3) Where Integrity is, all failings and infirmities are graciously passed by and covered. Though God's upright servants have many frailties and weaknesses, and he knows them all, yet he is pleased not to observe them, not to impute them to them, not to upbraid them therewith, &c. but to pass them by, as if there were no such frailties in them: because their hearts are in the main sincere and upright before him. As a loving husband passeth by of course the infirmities of his wife, whom he knows to be upright in her love to him. Or, as a tender father covers the invincible frailties of his children, whom he discerns to be upright in their duty towards him. The very frailties of God's people are their burdens and afflictions, they fault themselves for them, and are much offended at them: and God lays them not unto their charge. 1. Job in his deep afflictions discovered many infirmities; He cursed the day of his birth, He impatiently wished for Death, He discontentedly expostulated with God, and uttered many passionate and distempered expressions: yet because he was perfect and upright, The Lord passed by all his frailties; made no mention of them; yea commended Job beyond his three friends, saying twice, Ye have not spoken of me the thing that is right as my servant Job hath; Sends them to Job to pray for them, promising to accept him, and at last turned Job's captivity, and doubled his prosperity. 2. David had many failings; He feigned himself mad; before Achish King of Gath; He cut off the skirt of King Saul's Garment in the Cave, for which his heart afterwards presently smote him, for offering though but so small an injury to the Lord's anointed; He rashly vowed and resolved to destroy Nabal and his family for their churlish unkindness to him and his servants, though he afterwards blessed God that Abigail prevented him; He distrustfully said in his heart, I shall now perish one day by the hand of Saul, though God had already given him many deliverances from Saul and other enemies; He made a false Narrative of his invasions to Achish King of Gath; He resolved unwarrantably to go with his men to battle with King Achish and the Philistines against Israel, (in which battle Saul and Jonathan were slain, and Israel was worsted,) but God's special Providence sent him back from such an horrid exploit; He took to himself divers wives and Concubines at once, living in Polygamy, though from the beginning it was not so; He •… as indulgent to Absalom, though he had cruelly murdered his brother Amnon: And when Absalom was slain in his actual rebellion against David, yet he excessively lamented the Death of Absalom; He carnally trusted and gloried in the arm of flesh when he commanded Joab to number the people, for which the plague of pestilence brake in upon them from the Lord, and slew 70000 men▪ He was sinfully indulgent to his son Adonijah, having not displeased him at any time, saying, why hast thou done so? These, with some other failings of David are recorded in Scripture, yet because David was upright-hearted towards God, how are all these passed by and covered! David did that which was right in the eyes of the LORD, and turned not aside from anything that he commanded him all the days of his life, save only in the matter of Uriah the Hittite. These things (saith one) were his sins, yet his sincerity was a veil unto them. Because Sincerity was not shaken in his other sins, as in his murder and adultery: God that took some special notice of this last, would take none at all of the other. Peter Martyr observes here, That God excepts only the matter of Uriah the Hittite, not that in other things he sinned not, but that this was more enormous and grievous then the rest. Being not one, but a manifold sin. Adultery, Murder, betraying of the Army, and in some sort translating of the victory to the Ammonites, &c. met together. In greatness this obscured his other sins, therefore this only is mentioned. 3. King Asa was a godly man, yet had divers failings; He took not away the High-places out of Israel, ( Israel is here put for Judah, as some are of opinion.) He foolishly made a league with Benhadad King of Syria, relying on him rather then on the Lord his God; He being reproved for this by Hanani the Seer, was in a rage with him, and put him in a Prison-house because of this thing; He oppressed some of the people at the same time; And being exceedingly diseased in his feet, he sought not to the LORD, but to the Physicians: These were Asa's infirmities, yet his integrity of heart covered them all, God accepted his person notwithstanding with this commendation; Nevertheless the heart of Asa was perfect all his days. Whereupon one saith appositely; Lo how all other his infirmities are covered with the mantle of Sincerity.—Great virtues, not sweetened with sincerity, are no Ornament unto us: And great infirmities, not 〈◊〉 with hypocrisy, are no great deformities. Those God acknowledges not: These God imputes not.

(4) Finally, The Lord doth not only cover, but in due time cure, the infirmities and imperfections of the upright. He daily strengthens their integrity and other Graces, but weakens their frailties and corruptions. Nathaniel had but a very small knowledge of Christ, yet being an Israelite indeed, in whom was no guil, Jesus revealed himself not only corporally but spiritually to him, promising him that he should see greater things then yet he had seen. The Ethiopian Eunuch reading in his integrity the Holy Scriptures, yet not understanding what he read, had Philip the Evangelist sent to him to instruct him, and preach Jesus to him: whereupon he believed, confessed Christ, was baptized, and went on his way rejoicing. Cornelius the Centurion being a devout man, fearing God, giving much alms, and praying to God always, with an upright heart, though he had but small knowledge of Jesus Christ and his ways; was assured by an Angel from Heaven, that his Prayers and Alms were come up for a memorial before God; And the Apostle Peter was sent to him to instruct him in the way of Salvation, and preach Christ unto him and his Family, whereupon the Holy-ghost fell upon them, and they were baptized. David having sincere respect to all God's Commandments, and keeping them uprightly; was in process of time advanced from the smallest beginnings of Knowledge and Grace, to such perfection therein, that he was wiser then his enemies, had more understanding then all his teachers, yea understood more then the Ancients in the ways of God. Nicodemus was an upright disciple of Christ., but at first extreme weak and ignorant in the mysteries of Christ and salvation, he came to Jesus timorously and secretly by night at first, understood not the Doctrine of Regeneration at all: yet at last was so strengthened and emboldened in his faith, that when Christ was crucified he boldly joined with Joseph of Arimathea in taking down the body of Jesus, and burying it honourably. Paul promiseth to them that are wise unto that which is good, and simple concerning evil: That the God of peace shall bruise Satan under their feet shortly. They shall in due time have victory over Satan. Our Savior in the parable promiseth to the upright use of smallest Talents, great advantage and reward: why? Because thou hast been faithful in a very little, have thou authority over ten Cities. The Lord will show himself upright, to them that are upright. Though the upright be in discomforts, weaknesses, fears, dangers, and happily know not what to do: yet to such The LORD God is a Sun and a Shield, (A Sun, to refresh and revive them; A shield, to protect and defend them:) The LORD will give grace and glory: No good thing will he withhold from them that walk uprightly. Thus where uprightness is, by degrees the Lord cures their infirmities, and removes their imperfections: Their little stock of grace and spiritual strength is improved to great advantage, like the Sareptane widows handful of meal in the barrel, and oil in the cruse. Such singular delight hath the Lord in the integrity of the upright.

4. Because, Without Covenant-integrity, No saving Covenant-benefits can be accomplished upon any, either in this or in the world to come. Some outward benefits and advantages of the Covenant may be conferred even upon hypocrites: as, Incorporation into the visible Body of the Church, Participation of Ordinances, and the visible fellowship of Saints, &c. Is •… mael, Jehu, Pharisees, the three bad grounds, &c. were so far privileged. But without integrity no inward saving Covenant-benefits can be enjoyed: No true Grace, no saving Communion with God, no eternal glory. Without integrity. Faith is no Faith, but a fancy; Love is no love, but carnality of affection; Grace is no grace, but a shadow; Christianity is no Christianity, but hypocrisy. Without truth and sincerity all seeming Graces are but mere vanities; all seeming duties are but dissimulations and deceits. Integrity is so intrinsical and essential to Christianity, that without it there is no possibility of being a true Christian. The image of God, which makes a man a Christian, principally consists in true Holiness. And without true Holiness now, no man shall ever see the Lord in true celestial happiness in Heaven. As all unclean things, So all Liars shall be shut out of New Jerusalem: And hypocrites are real and practical Liars in their whole course; In show they are Saints, in deed they are Devils. They therefore that would actually share in the saving benefits of the Covenant, must have and act the integrity of the Covenant.

3. Inferences hence resulting are chiefly these three, viz. 1. All such as are truly perfect and sincere before God, are qualified according to the Covenant of God, to be Covenanters with God. 2. No dissembling Hypocrites, devoid of this Covenant-integrity, can walk in Covenant-duty, or be in Covenant-state. 3. All such as would approve themselves the true Seed of Abraham, and Covenant-people of God, They must be foederally perfect before God, both in Heart and Way, in Constitution and Conversation.

1. All such as are truly perfect and sincere before God, are Qualified according to the Covenant of God, to be Covenanters with God. Such are God's true Covenant-people indeed: Such he will own, and accept, and delight in as his. Such walk before him aright. Such shall enjoy all God's Covenanted benefits, before mentioned, nothing shall be too dear for them; The Lord himself will be their Shield, their Reward, their God, and consequently their All. For, he in order to his Covenant requires them to be perfect: and they accordingly are perfect and sincere. Oh what a Spring of Consolation may this be to all the upright!

But who are those that are Perfect and sincere before God? And, How shall a man know whether he be thus foederally Perfect?

By these Characters and Notes of integrity, (besides those already mentioned,) viz.

(1) By the inward frame and Constitution of the Heart. An upright man hath a sincere, upright, and perfect frame of Heart. His Principles and inward disposition are upright: he is right within. This is his fundamental integrity; whence all other integrity flows. The Israel of God are of a clean heart; Heb. clean of Heart; cleansed and purified, and purifying themselves from Sin and filthiness. Hezekiah styles it, An Entire, or Perfect heart. David calls it, Truth in the inwards: And prays; Create in me a clean heart, O God, and renew a right Spirit (or a constant Spirit ) within me. The Blessed man,