VeR. 14.] SERMONS UPON 2 CORINTHIANS V. 171
or doth infer truth of God's image, or a single-hearted disposition to love and serve God to the uttermost of our power. Let me prove both these: —
[1.] That the rule is as strict as ever : that is necessary ; partly, with respect to the lawgiver, for no imperfect thing must come from God ; and partly, with respect to the time when it was given us, in innocency ; and partly, with respect to us, wdio are under the rule of the law ; for if the rule did not require a perfect love, our defects were no sins, for ' w^here there is no law there is no transgression/ Eom. iv. 15. And that this particular law is still in force appearetb by that of Christ, Mat. xxii. 37^0, ' Thou shalt love the Lord thy God with all thy heart, and thy neighbour as thyself ; on these two hang the law and the prophets.' Surely that law and prophets include all known scripture that is binding to us.
[2.] But the covenant is not so strict. For where weaknesses are bewailed, striven against, and in some measure overcome, tliey shall not be prejudicial and hurtful to our salvation ; for in the new cove- nant God requireth perfection, but accepteth sincerity ; and though we cannot bring our graces to the balance, it is enough that we can bring them to the touchstone : Gen. xvii. 1, ' Walk before me, and be thou upright ; ' though not perfect, yet if upright, though there be a double 23rinciple, flesh and spirit, yet if not a double heart. A sincere love, in the language of the Holy Ghost, is loving God with all the heart and all the soul ; so it is said of David, 1 Kings xiv. 8, ' He kept my commandments, and followed me with all his heart, to do only that which was right in mine eyes.' David had shrewd failings, yet because of his habitual purpose, so the Lord speaketh of him ; so of Josiah, 2 Kings xxiii. 25, ' Like unto him there was no king, that turned to the Lord with uU his heart, and all his soul, and all his might, accord- ing to all the law of Moses.' Josiah also had his blots and imperfec- tions, yet his heart was prevalently set towards God ; so that all the heart and all the soul may be reconciled with the saint's infirmities, though not with a vicious life.
Secondly, I shall show you how far we are obliged to love God with all the heart, and all the soul, and all the mind, and all the strength, if we would not forfeit our covenant claim of sincerity.
1. We are bound to strive after perfection, and, as much as may be, to come up to the exactness of the rule. The endeavour is required, though as to success, God dealeth graciously with us: Phil. iii. 12, 'Not as though I were already perfect, or had already attained, but I follow after, that I may apprehend that for which I am apprehended of Christ.' The perfection of our love to God is part of our reward in lieaven ; but we are striving after it, we cannot arrive to the perfect- ness of the glorified estate, but we are pressing towards it. Allowed failings cannot stand with sincerity, for he that is contented with a little grace hath no grace — that is to say, he that careth not how little God be loved, provided he may be saved, doth not sincerely love God. A true christian will endeavour a constant progress, and aim at no less than perfection. Christians, this is still your rule, all the heart and all the soul, and all the might. The Lord hath such a full right to your love, that coldness is a kind of a hatred, and the grace which we
172 SERMONS UPON 2 CORINTHIANS V. [SeR. XXVI.
received in conversion will urge us to it ; for tendentia mentis in Deum is the fruit of conversion, and God is not respected as a means, but as an end. We do more unlimitedly desire tlie end than the means. The whole latitude of understanding, will, and affections is due to him, without division or derivation to other things.
2. We are so far obliged as to bewail defects and failings ; as Paul groaneth under the relics of corruption: Eom. vii. 24, 'Oh wretched man that I am ! who shall deliver me from this body of death? ' A true christian would love God more perfectly, delight in him more abundantly, bring every thought and practice into subjection to his vv'ill ; if not, they are kept humble ; it is a burden and trouble ; they cannot allow themselves in this imperfect estate ; the same new nature which checketh sin before it is committed, mourneth for it after it hath got the start of us. Resistance is the former dislike of the new nature, and remorse the latter dislike after we are overcome. None have such cause to bewail failing as the children of God ; they sin against more light and love; and if conscience be in a right frame, they will bemoan themselves, and loathe themselves for their sins ; and their love, which is seen in a care to please, is also seen in sorrow for offences when they break out, and a trouble at the lower degrees of love.