A Glimpse of God, Part 12

A Glimpse of God · Part 12

p. 352A Diſcourſe of God's Perfection.

Matth. 5. 43. Be ye therefore perfect, as your Father which is in heaven is perfect.

CHAP. I.

OUr Saviour having given the true and full ſence of the Law, and refuted the groſs Interpretations and errors of the Phar…ſees, in the cloſe of the Chapter ſets down Rules of Behaviour towards our Enemies; which he urgeth from God's own dealing, he is kind to the unkind, good to the evil, and watereth the unjuſt with ſhowers of his bleſſing; theu let your love be extended to all, to thy Enemy as well as to thy Brother. Are the mouthes of thine Enemies full of curſings? do thou bleſs even ſuch. Do thine Enemies ſeek thy …uine? do thou ſeek their good: Let thy Prayers aſcend to the throne of grace, for ſuch as perſecute thee, and bring thee before Rulers for Chriſt's N…m…. This is God's way, his glory, his perfection; and where p. 353we ſee ſuch effects of love in any man, we may ſay that God is in that man of a truth, one made partaker of the divine nature, he ſo well reſembleth God.

My Text is an extraordinary concluſion▪ preſſing us to imitate God, whom we call father,

Be ye therefore perfect, &c.Eraſm. in loc.

For explication: Eraſmus render's the Greek word foreign in the future tenſe; ye ſhall be perfect. But among the Hebrews, the future of the indicative is often taken for the Imperative mood: Beza making it an Hebraiſm. tranſlateth imperatively. Be ye perfect; …ez Annot.and gives this ſenſe of it; by loving your enemies you declare and make it evident, that you are perfect, and the children of God—or, Be ye perfect, Strive after perfection, A Chriſtian is ſaid to be perfect three ways.

1. Conatu, by endeavouring after perfection, St. Paul acknowledged, p. 354that he was not al…eady perfect, but ſaith he, I follow after perfection. Phil. 3. 12. And to the Hebrews he ſaith, let us go on unto perfection, Heb. 6. 1.

2. Affectu; by breathing and panting after perfection; a Chriſtians being ſenſible of imperfection, makes him to breath after perfection, he deſireth to be perfectly holy.

3. Inchoativè or ſeminaliter; he hath in him the ſeeds of all grace as a Child hath all the parts of a man,Perfectio p…rtium. Perfectio graduum. though he hath not the growth of a man: a Chriſtian hath all the graces of the Spirit in him, though he hath not all the degrees of them; he hath a perfection of parts, not of degrees; the one a Chriſtian hath, the other he ſtrives after. But how muſt we be perfect? it is thus laid down.

As your father which is in heaven is perfect.

As.] Is not nota a qualitatis, a note p. 355of equality, to be equally perfect as God, but not a ſimilitudinis, a note of reſemblance, to be like unto God. A candle is aquè lucida, though not equal to the ſun in light.

The word foreign tranſlated perfect,foreign perductum eſt. according to the Grammar, doth not properly pertain to him. foreign is that which hath an imperfect beginning, and is now brought to perfection: God never had beginning, God was not made, therefore as Zanchy well obſerveth, the Hebrew word which ſigni,foreign fieth perfection (which moſt of all ſuiteth with Gods perfection) cometh from a word which ſignifieth univerſal, for Gods perfection is nothing elſe but a fullneſs of all excellencies.

CHAP. II.

HEnce I note; that God is moſtObſerv. perfect; for explication whereof, I ſhall firſt ſhew what perfection is, then how God is perfect.

A thing is ſaid to be perfect two ways.

p. 3561. When of imperfect, it is made perfect: thus the whole world of a rude and imperfect Chaos, was made admirably perfect, ſo God cannot be ſaid to be perfect.

2. A thing is ſaid to be perfect, when there is nothing wanting to the complement and perfection of its nature: thus a man is perfect, when there is nothing wanting, to the complement and perfection of his nature; thus God is perfect, who hath all, and wanteth nothing, This is the deſcription of it.

Gods Perfection is that gloriousGod's Perfection deſcribed. and Divine Property, by which he hath an infinite fulneſſe of all perfection, without any defect or imperfection. A thing is ſaid to be perfect privativè, when it wants nothing, which pertains to the nature of it, ſo are all things perfect in their kind, yet there is a negative imperfection, for each creature may be better; Angels have this negative imperfection, now in God as p. 357there is no imperfection, ſo he is fully and abſoutely perfect. Or briefly: Gods perfection is his infinite fullneſs of all excellencies pertaining to the perfection of his divine nature, he wanteth nothing, neither can any thing be added to him.

In God there is an all-fullneſſe of all kinds, degrees, and extents of being and excellencies: this is implyed in that name by which he chargeth Moſes to reveal him to the children of Iſrael, I am hath ſent me to you, I am is my name, Exod. 3. 14. I am all things, I am wiſedome, I am power, I am mercy, I am goodneſs, I am grace and glory: I am riches, honours, beauty, bleſſedneſs, &c. Hence the Scripture calleth God by the name of every thing, a ſun, a ſhield, a rock, a tower, &c. It implies three things.

1. That all execellencies are in God, all wiſdome, all power, all goodneſſe, grace, glory, majeſty, beauty, riches, honours, holineſſe, whatſoever is a perfection or excellency, is in God.

p. 3582. That all theſe perfections are in God in a moſt eminent and infinite manner, he is moſt eminently and infinitely holy, wiſe, good, powerful, &c.

3. There can be no addition to, nor diminution from his perfection; he is ſo holy, that he cannot be more holy, nor can he be leſſe holy than he is. Moreover,

1. God is perfect in his Eſſence, having a moſt bl…ſſed, abſolute, and independent be…ng; his Nature is perfect.

2. God is perfect in his Attributes, perfectly Almighty, perfectly Omniſcien…, perfectly Omnipreſent, &c.

3. In his Wo…ks: He is the Rock, his work is perfect &c. Deut. 32. 4. His works of Creation, Providence, Juſtific…t…on, Sanctification, Glorification are perfect.

But to ſhew how God is perfect, I may the better do it in theſe following concluſions

1. God hath not his perfection from another, but from himſelf; for before any thing was, he was abſolutely perfect; p. 359therefore from himſelf, he is primum bonum, the firſt good, therefore the firſt perfection; but all creatures have their perfection in him as the Fountain, as the Sun hath light from it ſelf, and the Stars from him; as the Sea hath water from it ſelf, and all the Rivers their water from the Sea: What haſt thou, O man, which thou haſt not received from God? whatſoever excellency any one hath, it came from God.

2. Gods perfection is a boundleſs and unlimited perfection; for having it from himſelf, he hath none to ſet bounds or limits to him, but his own ſelf, who is infinite and unlimited. The perfection of the moſt excellent creatures is limited, that meaſure of perfection it hath which God vouchſafeth to it; the Angels themſelves have no other, and can have no greater perfection than God beſtoweth.

3. Divine perfection is but one ſimple and entire form or being, though God be perfectly holy, wiſe, juſt, &c. yet all is but one and the ſame ſimple p. 360being. Theſe perfections are not diverſe habits and qualities in God; the perfections of creatures are various and diſtinct habits and qualities, as wiſdom, goodneſs, holineſs, power, which are all diſtinct in them. Zanchy fitly expreſſeth it; the Sea is but one and entire body of water, thus God is a Sea of perfection; but Rivers are ſo many diſtinct things, though they come from the Sea, and run into the Sea, and do partake of the nature of the Soil through which they run, thus are the perfections that are in the creatures.

4. God is ſo perfect, that he cannot be more perfect, nor leſs, becauſe all his p…r…ection is from himſelf, but the creatures may be more perfect; Angels may increaſe in power, wiſdom, knowledge, and creatures may become leſs perfect, as the Angels, that of bleſſed, holy Angels, became curſed, unholy; and miſerable Devils.

5. God is purely perfect, there is not the leaſt mixture of imperfection in God, either privative, or negative; p. 361Creatures have ſome mixtures, Angels have a negative imperfection.

6. God is immutably perfect, there is no poſſibility for God to loſe any degree of his perfection: Creatures, (though perfect) are in a poſſibility of loſing their perfection, as Angels did, and as Adam did; the elect Angels are now preſerved in their ſtate of perfection by the power of God.

7. God is indeficiently perfect: God continually communicateth his communicable perfections to his creatures, which are innumerable, yet is there not the leaſt dimution of his own perfections; all excellencies are derived from him, as light from the Sun. God is as full of excellency, as if there were not one creature partaking of his excellencies.

CHAP. III.

THus having opened the nature of God's perfection, I proceed to prove it by Scripture, and by Reaſon. Firſt, as for Scripture, the Apoſtle tells us, 1 John 1. 5. That God is light, and p. 362in him is no darkneſs at all; he is moſt pure and perfect light; he is eſſentially light, and perfectly light, eſſentially and perfectly holy; and St. John is not contented to have ſaid, He is light, but addeth, In him there is no darkneſ there is not the leaſt want, defect or imperfection in God, not ſo much as the leaſt ſhadow of imperfection in him. God ſaith, Gen. 17. 1. I am God all-ſufficient, and Gods ſufficiency is nothing elſe but his perfection: I am God, who have perfect power and wiſdom. &c.

The Reaſons of the point are theſe.

1. Becauſe there is no want of anyReaſ. 1. good in him, therefore he is moſt perfect; want is an imperfection; there is no want of riches, of honour, of wiſdom, of power in God. There is nulla perfectionis privatio, no privation of perfection; Nulla negatio, no Negation of Perfection in God, as Divines ſpeak; whatſoever perfection is in God, is moſt fully in him. Dyoniſius ſaith, God is foreign, ſo perfect, that nothing can be conceived p. 363ſo perfectly great, glorious, good, wiſe; but God is infinitely moſt great, good, wiſe, glorious, &c.

2. Becauſe all perfections in creaturesReaſ. 2. are from God, therefore he is moſt perfect; every good and perfect gift cometh down from the Father of lights, therefore he hath every good gift in him. What haſt thou, but what thou haſt received from God, wiſdom from God, ſtrength from God, &c. therefore he that giveth to all wiſdom, hath all wiſdom in himſelf without any want.

3. Becauſe as he giveth perfection toReaſ. 3. all creatures, ſo he giveth without ſpending any of his perfection; though he gives much, yet he hath not the leſſe, but is as perfect, as if no creature had any perfection from him. This argues that a man hath a vaſt eſtate, when he hath ſufficient for himſelf, and to give to others; but this argues that God is exceeding, and rich after another manner than men are; for let the richeſt m…n give to many, he hath ſo much the l…ſſe; but when God giveth, he hath p. 364nothing the leſſe: Though Heaven and earth, and every creature be full of his perfections, communicated from him to them, yet God hath not the leſſe, therefore certainly he is moſt perfect. All creatures are ſo many thouſand thouſand veſſels of his perfections, yet God is ſtill a boundleſſe and bottomleſſe Sea of perfection, ſo then God is,

foreign

foreign

foreign

4. Becauſe God is not infinite, if notReaſ. 4. perfect; for were there are any ſhadow of imperfection, or any defect in him, then ſome perfection may be further added to him, and if ſo, then were he not infinite.

5. Becauſe otherwiſe he could not beReaſ. 5. infinitely bleſſed, and perfectly bleſſed; if ſo be God were not perfect in all his glorious perfections; to perfect bleſſedneſſe, is required perfect a aggregatio omnium bonorum, a perfect aggregation of all good things; the leaſt imperfection detracteth from his bleſſedneſſe.

p. 365CHAP. IV. Objections againſt God's Perfections anſwered.

BUt here it may be objected, HowObject. 1. can God be ſaid to be moſt perfect of himſelf, when he made all things for himſelf? Prov. 16. 4.

Things are made for a threefold endSol. to him that makes them.

1. To be auxiliary or helpful to him: Thus the Artificer makes Tools for helps to him in his calling. Thus Kings gather Forces for helps to them. Thus the Iſraelites gathered Manna to help them in their penury. In this ſenſe God made nothing for himſelf, as needing the help of any creature; though God be the Lord of Hoſts, yet he needs not the powers of his creatures, of all the Troops in Heaven and earth to help him, God is perfectly all-ſufficient without theſe.

2. To augment and increaſe the power, greatneſs and happineſs of man. Men get more Riches, to make themſelves more great, and outwardly happy. p. 366Kings multiply Men and Horſes, to make themſelves more Potent, and to enlarge their Dominions, to make themſelves greater Monarchs; all creatures, the more they have, the more perfect they waxe; but now God did not make all things, or any thing to encreaſe his greatneſſe, or power, or happineſſe. The reaſon is becauſe God was perfectly happy, great and glorious, before there was a creature made, and is ſo, if no creatures were, from everlaſting to everlaſting thou art God.

3. God made all things for himſelf, meerly that he might lay open himſelf, and communicate his goodneſſe and perfection to the creatures. God that is perfectly good, made all, that he might beſtow his goodneſſe upon all, his wiſdom to ſome, his power to others, this noteth the perfection of Gods goodneſs: Bonum eſt ſui diffuſivum; it is the nature of good, to be diffuſive of goodneſſe. The Stars were not made for the Sun, as if the Sun had need of their light; but they are made, that p. 367the Sun might communicate light unto them, and make them ſhine; ſo the creatures were not made for God, as If he had need of them; but he hath made them, to communicate his goodneſs to them.

4. God made them for the manifeſtation of his own glory by the creatures: We come to acknowledge the divine perfections which are in God, by beholding the ſcattered perfections in creatures; for we muſt flie to imperfect things, to admire the perfection of God. Suppoſe we had never ſeen the Sun, but onelyonly the bright Stars, and knew that there is a Sun, from whom they borrowed all their light, how glorious ſhould we conceive the Sun to be? Thus it is with God; we ſee the twinkling perfections in the creatures, but not the glorious perfection of God; but now we know, that all theſe come from God: how perfect is that God that made creatures ſo perfect? And this is to glorifie God.

If Creatures do not glorifie God,Object. 2▪ p. 368then God is not perfect, for glory pertaineth to perfection: therefore when creatures give glory to him, they add ſome perfection to him; when they do not glorifie him, he wanteth ſome perfection.

God's glory is to be conſidered twoSol. ways, as the School-men obſerve;

Ad intra,

Ad extra.

1. Ad intra: As glory denoteth his divine perfections in himſelf; God himſelf delighting in the beholding his own glorious perfections; ſo God's glory is moſt perfect, it cannot increaſe nor decreaſe, it is always the ſame.

2. Ad extra; as it implies the creatures acknowledging of theſe perfections in God: If the creatures do, or do not glorifie him, by acknowledging …im, yet he is not imperfectly glorious; for the creatures acknowledgment doth not add, and the creatures not glorifying doth not diminiſh his glory. The creature by glorify…ng him doth but only manifeſt and p. 369teſtifie what is in God: As for example; a man that is wiſe, witty, or learned, if we praiſe him, we add not to his learning; if we do not praiſe him, we diminiſh not his learning; our praiſe is but a teſtification of it; praiſe him, or not praiſe him, he remaineth wiſe and learned: So it is with God; whether we glorifie, or not glorifie him, he remaineth perfect. The Sun were a glorious creature in it ſelf, were there no eye to behold it it, no tongue to ſpeak of it.

If God be perfect, ſo as that he wantethObject. 3. nothing, why then doth he require our worſhip and ſervice?

I anſwer: Not that he needeth ourSol. 1. ſervice: Other Lords need the ſervice of their ſervants; the greateſt Princes in the world, need the ſervice of their Subjects; but God doth not; he is perfectly happy, if we did not ſerve him. If thou ſinneſt, what doeſt thou againſt him? or if thy tranſgreſſions be multiplied, what doeſt thou unto him? If thou be righteous, what giveſt thou p. 370him? or what receiveth he at thy hand? Thy wickedneſs may hurt a man as thou art, and thy righteouſneſs may profit the ſon of man. Job 35. 6, 7, 8. If we ſin, we hurt him not, we onelyonly make our ſelves miſerable. Do ye provoke me to anger? no wretches! it is to the confuſion of your own faces. If we be righteous, he is not ben…fited by us; he needeth not our prayers, our obedience, our faith, onelyonly we are bleſſed in ſo doing: Our ſerving of God is our perfection, and the more holy we are, the more we grow up in perfection and reſemblance of our heavenly Father.

2. God requireth our ſervice in way of juſtice, becauſe we are bound to ſerve him who is our Lord.

3. God requireth our ſervice, not for his own benefit, becauſe being perfect, he needeth it not; but for our own happy benefit and profit: Our diſobedience is our greateſt imperfection, and the procuring cauſe of all our miſery; our obedience to him is our perfection, and an an…ecedent condition of our perfect glory and happineſs.

p. 371CHAP. V. Practical Inferences from the conſideration of God's Perfection.

HEnce ſee, that it is of meer graceInfer. 1. that any are ſaved. What if all the ſons of men had been for ever caſt into the pit of perdition, it had been nothing to God; as when the old world was drowned, what was it to God? his perfection was not diminiſhed, when they all periſhed. Diſpute not why ſo few are ſaved; wonder rather that any are ſaved, ſeeing God was infinitely perfect in himſelf, when no man or creature had any being, and will be perfect, if all had been loſt: He needeth neither men nor Angels to praiſe him; therefore every one that is ſaved may ſay, Lord, we are ſaved, not becauſe thou didſt need us, or our ſervices, or praiſes, but becauſe thou art gracious to whom thou wilt be gracious.

2. This ſhould wean us, and all ourInfer. 2. thoughts and affections, from all creatures, p. 372which are full of imperfections; at beſt, they have but a diminutive or derivative perfection: and place them upon God, who is an infinitely perfect good. What need we to ſet our hearts on drops of perfection, when we may have the incomprehenſible and …athomleſs ſea of perfection?

CHAP. VI.

THis informs us, why God throwsUſe 1. away, and loatheth the duties, ſacrifices, and performances of the wicked, viz. becauſe they are done with rotten, unſound, and wicked hearts. He being a Spirit, a perfect God, looks at thoſe that ſerve him with perfect hearts, and where the heart is found or imperfect. He regards no more the wicked man's praying, than he doth the bleſſing of an Idol; yea, he hates his moſt glorious duties, as wilful murder, Malac. 1. 8. It was a great ſin in the time of the Law, to offer up the lame, and the blind of the flock to God, who p. 373required the beſt of the herd, and of the flock for ſacrifice: It is no leſs an evil, to offer up lame or blind prayers, or any act of lame or blind obedience. What makes your duties ſo lame, ſo blind, but your rotten and imperfect hearts? Your imperfect hearts, make your duties and perſous abominable. It is ſaid of Amaziah King of Judah, that he did that which was right in the ſight of the Lord, but not with a perfect heart, 2 Chron. 25. 2. the good duties of the wicked, are ſins to them; both they and their ſervices are rejected: This will cut the unſound heart to the quick, when he ſhall hear Chriſt ſay to him; It is true, theſe and theſe good works thou haſt done, theſe duties and ſuch like thou haſt performed; but yet he will ſay to them, as ſometime he did to the Angel of the Church in Sardis, I have not found thy works perfect before God, Rev. 3. 2. therefore all thy works are but loſt labour.

2. If God be a moſt perfect God, thisUſe 2. infinite perfection of God ſhould make p. 374us the more to humble our ſelves before God, to be low and baſe in our own eyes, and that in diverſe Reſpects.

1. In reſpect of our great imperfections: God is light, we are darkneſſe; God is Almighty, we Impotent; God is Eternal, we Mortal; God is Good, we Evil; God is Holy, we Impure; God only Wiſe, we Fooliſh; we are very Beaſts before him; God hath all perfections, we all imperfections in us.

2. In reſpect of the very graces in us, the conſideration of Gods infinite perfections, ſhould make us be baſe and low in our own eyes, though we were full of the graces of Gods Spirit, becauſe our very perfections have much imperfection in them; our faith is mingled with much unbelief, our repentance with impenitency, our patience with impatience, and our obedience with much diſobedience: If the moſt perfect God ſhould obſerve the imperfections of our perfections, the defects of our graces, p. 375the ungodlineſſe of our very godlineſs, (as I may ſo ſpeak) who then could ſtand before him? yea, had we our created perfection, and were as perfect as Adam in innocence, yet ſtill we ſhould be baſe in our own eyes, looking to Gods infinite perfections. The glorious Angels, who are the moſt perfect creatures, yet cover their faces ſtanding before God, as being unworthy to behold the infinite perfections of ſo glorious a God.

3. Be humbled in reſpect of all your Services and duties, that ye do to God, and for God, and that in three reſpects.

1. In that all we do, is but little in compariſon of what God requireth at our hands: We do not bring in that full Tale of bricks, of prayers, of duties, of works which God requireth at our hands, and which we are bound to perform to our God. He that doth moſt, is very deficient; therefore we ſhould be humbled, conſidering what perfection God requireth at our hands.

p. 3762. In reſpect of the manifold imperfections that adhere to all our ſervices and duties: As we ſaid but now of graces, ſo of duties, if God ſhould mark the imperfections of them, woe unto us, woe unto us for our praying and hearing, &c. woe unto us for our duties and ſervices; conſidering what perfection of duties the perfect God requireth, how God commandeth us to pray, to hear his Word, to meditate upon it, to examine our ſelves, than he that prayes and heareth, and meditateth moſt and beſt, may be in his own eyes, as if he had not prayed, nor heard, nor done any thing at all.

3. In this reſpect, that he doth all that he can do, yet is he an unprofitable ſervant, becauſe God being moſt perfect, is no whit the better, and more perfect by all our duties, by all our obedience all our goodneſſe, righteouſneſſe and performances extend not to him; therefore never pride your ſelves in your duties, but go on in a courſe of obedience, and be humbled ſtill.

p. 3774. How ſhould we be baſe and low in our own eyes before this perfect God, conſidering his infinite perfection of holineſs, righteouſneſs, purity, and then look back upon our ſins, our pride, filthineſs, and all manner of imperfections: There is an infinite diſproportion between us as creatures, and God as Creatour; but the conſideration of the vaſt diſproportion between a moſt pure and perfect, moſt holy God, and ſuch impure creatures as we are, the thoughts hereof ſhould make us aſhamed, and make us baſe in our eyes, and to walk humbly with our God.

CHAP. VII.

IS God moſt perfect, from whomUſe 3. all eminent perfections in us are derived? then you that have received better perfections from God, than your Brethren, learn hence theſe duties.

1. Do not deſpiſe them who are not endued with ſuch excellencies as you p. 378are: Hath God given to thee a wiſer heart, a better judgment, a fuller purſe, a more lovely body, than to many others? do not proudly glory in theſe things, and do not ſo puffe up thy ſelf, as that he that wanteth them, ſeemeth vile in thine eyes: This was the advice of St. Paul to the Corinthians, 1 Cor. 4 6, 7. Theſe things (ſaith he) I have in a figure transferred to my ſelf, and to Apollo for your …akes, that ye might learn in us not to think of men▪ above that which is written, that no one of you be puffed up for one againſt another. Paul and Apollo were two eminent men in the Church, yet were both ſtewards of the manifold gifts and graces of God; though the gifts of Miniſters be heavenly, yet they are earthly veſſels: So then whatſoever gifts are in you, learn by us to think of your ſelves and others, not above that which is written, and be not puffed up for one againſt another: The reaſon followeth, For who maketh thee to differ from another? and what eminent perfection haſt thou which p. 379thou haſt not received? Did not God the Authour of all perfections, diſtinguiſh thee from others? who made thee a veſſel of honour? didſt thou not receive all from God, who giveth to whom he pleaſeth, and gave thee ſuch and ſuch perfections, and not to another? it is but a vanity and ridiculous Folly in Stewards to be proud of their Lords riches.

2. Let God have the praiſe of all thy perfections, let not men magnifie thee, but magnifie God in thee. They glorified God in me, ſaith Paul. Let men glorifie God in thy wiſdom, who is moſt wiſe, and gave thee a wiſe heart; and glorifie God in thy knowledge, who is Omniſcient, and gave thee knowledge, Thus Paul, that veſſel of grace, It is no more I, but the grace of God in me: That he was ſo eminently diligent in preaching the Goſpel, and that his preaching was ſo powerful, this was not from me, but from the grace of God in me, it was God that did all by me.

p. 3803. Seek all Perfection from God: It is madneſs for a man to burn Candle light, when he may have day-light, as much as he can deſire; and to fetch water from a Bucket, when he hath a Fountain near him; and as great madneſs it is for men to ſeek perfections from any, but from God; he alone can make you perfect in every thing. Doſt thou lack wiſdom, ask it of God, who is perfectly wiſe? Art thou weak, and doſt thou lack ſtrength and power, ask it of God, who is perfectly Omnipotent? whatſoever it be thou wanteſt, ſee but thy need, and go to him from whom every good and perfect gift cometh.

CHAP. VIII.

HERE is alſo an Uſe of ComfortUſe 4. to the Godly, who groan under their manifold Imperfections: Conſider what a God you have, whoſe infinite Perfections, are Comforts againſt your Imperfections; p. 381you are weak, but your God is perfectly ſtrong, perfectly Omnipotent: You are Fools, and unwiſe, but your God is perfectly wiſe; you are unrighteous, your Saviour is perfectly righteous; your obedience is imperfect, but his obedience is perfect; all your graces are imperfect, his graces are perfect for you; all your duties are full of imperfections, but Chriſt perfec… eth them; We are compleat in him, Coloſ. 2. 10. Separate a Chriſtian from Chriſt, he is imperfect, but in him he is compleat; all our graces and duties are compleat in him, and God looks upon us as we are in Chriſt; therefore did St. Paul labour to be found in him, becauſe his own righteouſneſſe was imperfect, and Chriſts righteouſneſs was a moſt perfect righteouſneſs, Phil. 3. 9.

2. Here's comfort alſo in this reſpect, becauſe the ſame God who hath begun good work in you, will perfect the ſame Phil. 1. 6. All Gods words are perfect: he lef… not off creating, p. 382till he had perfected the work of creation; and Chriſt ceaſed not till he had finiſhed the work of Redemption: ſo hath God begun the work of Sanctification in thee, he will never leave till he hath perfected the work of grace in thee, he will perfect the work of Faith, the work of Repentance and of every grace in thee: every grain of muſtard ſeed ſhall become a tree: thy whole lump ſhall be leavened. The work of Sanctification is compared to the riſing of the ſun. Pro. 4. 18. when the day once begins to dawn, it ſtill encreaſeth, till it come to high noon: ſo when once the light of the ſun of righteouſneſs begins to dawn upon thy ſoul, it ſhall encreaſe more and more in thy ſoul, unto higher degrees of perfection.

3. Here is further comfort in that God being perfect, will do away all your imperfections, and make you perfectly holy, happy and glorious, now we know God in part, there is a time when we ſhall know him perfectly, perfectly p. 383love him, joy in him, and we ſhall perfectly enjoy him who is all perfection. All imperfections ſhall be done away; all bodily imperfections: this imperfection of mortality ſhall be ſwallowed up of immortallity; our death ſhall be ſwallowed up of life. All imperfect graces ſhall be done away; as ſorrow for ſin [he will wipe away all tears from our eyes] Repentence, patience, &c. and ſome Divines think that faith it ſelf is a grace not requiſite in glorifyed Saints, ſeeing all promiſes are reſolved into viſion: then all imperfect graces ſhall be made perfect, that there ſhall be as great a diſtance between a Saint in this life, and a ſaint in his perfect glory, as between Solomon in the womb, and Solomon in all royal glory.

p. 384CHAP. X. An Uſe of Exhortation to divers Duties.

Sect. 1.

SEeing God is perfect, then be exhortedUſe 5. to imitate God in his perfection, and to ſerve God with a perfect heart, which is the thing he ſo much requireth; the ſervice that is onelyonly well-pleaſing, crowned with perfect reward; and without this kind of perfection, all glorious duties are no other, in God's account, than the curſed works of darkneſs. The Exhortation is to a double Duty.

1. To be perfect as God is perfect: We may be, we muſt be perfect as God is perfect. We cannot be equally perfect as God; we muſt ſtrive after a perfection of reſemblance, although we cannot poſſibly attain to a perfection of equality, created nature being uncapable thereof.

p. 385Now here I will ſhew how we may be perfect, as God is perfect; and then ſhew, what it is to ſerve God with a perfect heart. Now firſt, That we may be perfect as God is perfect;

1. Let us lahour to get all grace to exiſt in us; As God's perfection is the fulneſs of all excellencies required to the nature of God; ſo is a Chriſtians perfection, an having of all grace requiſite to a childe of God; as perfection of parts is requiſire to make a man perfect. Were there a defect but of one excellency in God, he were imperfect: were there but one member in a body defective, it were an imperfect body; ſo the want of one grace makes an imperfect Saint: therefore the Apoſtle Peter exhorteth to add to faith, vertue; and to vertue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godlineſ and to godlineſs, brotherlykindneſ p. 386and to brotherly kindneſs, charity, 2 Pet. 2. 5, 6. And St. Paul exhorteth us to be filled with the Spirit, wherein there is no exceſs, Epheſ. 5. 18. It is impoſſible for a man to be too holy, too gracious. Covetous men add ground to ground, houſe to houſe, field to field, when they reſolve to be rich; thus Saints ſhould add one vertue to another, if they will be perfect as God is perfect.

2. We muſt grow in theſe acquired graces; the more we grow in them, the more we come near God in perfection; the more holy we grow, the nearer we come to him that is perfectly holy; as a growing childe comes near the ſtature and perfection of a man. He is not in any wiſe perfect, that grows not more perfect: A dead childe grows not, painted trees grow not, and ſo will never come to perfection: Thy holineſs is but a dead holineſs, thy faith but a dead p. 387or painted faith, if it grow not: Gods perfections are eminent in him; we muſt ſtrive to be eminent as he is; this was St. Paul's endeavour. The perfection of Saints in this life is to be ſenſible of imperfections, and to deſi…e more perfection. Take it my brethren, for a ſure rule, that the work of grace was never begun in that heart, where God doth not by dgrees perfect the work; for he is perfect in all his works; perfect in the work of Sanctification of his elect, as in the Creation of them.

3. We ſhould extend the work of grace in us as far as poſſibly we can. Let patience have its perfect work, that ye may be perfect and entire, wanting nothing, Jam. 1. 4. Let patience have its perfect work in all afflictions, and to all men. There are two Graces, wherein we ſhould reſemble God in our perfections.

Firſt, The one is in love to our p. 388enemies; the ſun of our love muſt ſhine upon them; ſo doth God's perfect love, and in ſo doing ye ſhall be like your heavenly Father.

Secondly, In mercifulneſ in the works of mercy to the diſtreſſed, yea even to enemies themſelves; Luk. 6. 38. And in ſo doing ye ſhall be like your heavenly Father: So that from thoſe places we may ſee what it is to be petfect as God is perfect. A merciful man, whoſe mercy runs round the circumference, is perfect as God is perfect; a loving man, that can pray for, bleſs, pardon, even his enemies, is perfect as God is perfect.

SECT. 2.

NOw I come briefly to the next branch of the Exhortation.

Is God perfect? then ſerve him with a perfect heart. God ſpeaks to us, as David to Solomon; And now Solomon my Son, ſerve God with a perfect heart, and with a p. 389willing mind, 1 Chron. 28. 6. Thus God ſpeaks to every one of us, Thou my ſon, the ſon of my grace, the ſon of my love, of my mercy, ſerve thou me with a perfect heart. Now what it is to ſerve God with a perfect heart, theſe three things will ſhew.

1. To ſerve God with thy whole heart, with all thy mind, will and affections; The whole ſoul muſt be taken up with God in his ſervice; lift up thy heart to God as well as thine eyes; bow thy heart as well as thy knees; do all thy duties with thy whole heart; a divided, a diſtracted heart, is an imperfect heart.

2. To ſet up pure aims and ends in thy heart in all ſervices done to God: A ſincere heart, is a perfect heart; to ſerve God with ſuch an heart, is to ſerve him with a perfect heart: Then do we ſerve God ſincerely, when we ſeek to advance God in all that we do; we ſeek that p. 390God may be glorified, and ſo in all acts of obedience. Jehu's heart was not perfect, becauſe he did not ſeek God in doing the will of God: A man may ſerve himſelf in doing God's will.

3. To have in thy heart a full reſpect to all Gods commandments; when it is in thy heart to do all God's Commandments with all thy heart; to be wanting in no duty, in no act of obedience, this is to be perfect; Such a man as this, is a man after God's own heart. Some give this reaſon why David is ſaid to be a a man after God's own heart, viz. becauſe he was ſo zealous for God: Others, becauſe he was ſo full of praiſes. But this is the Holy Ghoſts reaſon, Acts 13. 22. David is called a man God's after own heart, becauſe, he fulfilled all Gods will, to do all which God commandeth. We ſay the eye is perfectly drawn in a picture, when p. 391it equally looks upon all in the ſame room; So that is a perfect heart which equally looks to all Commandments of God. Now to ſtir you up to ſerve God with a perfect heart, conſider theſe Motives:

Motive 1. Where perfection of heart is, there the weakect performances are accepted; the WidowsLuk. 21. 2, 3.Luke 21:2Luke 21:3 two mites were better accepted, then the great largeſſes of the rich; the infirmities of the Saints, in their faithful ſervices, becauſe done with a perfect heart. Job had bitter temptations, and murmrings, and many impatient fits, yet all were forgotten; for what ſaith the holy Ghoſt? have ye not heard of the patience of Job? Jam. 5. 11.

2. God will ſurely protect ſuch; they are his jewels; the Lord highly prizeth them, and would have all the world take notice of ſuch men: God even boaſteth of p. 392ſuch men. Job 1. 1. the Lord ſaith of Joh, that he was a man that was perfect and upright; he ſpeaks it in the commendation of his perfectneſs.

Ʋſe 6. Is God perfect? the very conſideration of God's perfection, may teach us what a woful creature a wicked man is: Hell is not more contrary to Heaven, and the blackneſs of darkneſs to the brighteſt ſhine, then a wicked man is oppoſite to God: The Lord is perfectly full of all divine excellencies and perfections: A wicked man is full of all hideous deformities and imperfections: God is perfectly pure; the wicked are perfectly impure; God perfectly holy and righteous; the wicked perfectly unholy, and full of all unrighteouſneſs. You that call God Father (as there is no wicked man but calleth God Father) if he be your Father, where is your perfection of likeneſs, of reſemblance to him? p. 393What? to be a ſwiniſh drunkard, is this to be perfect as God is perfect? What? to be unclean and filthy, is this Gods perfection? the moſt pure and perfect God diſclaims you all, and looketh upon you as Baſtards, and not as Sons, and gives you up to your Father the Devil; You are perfect as the Devil your Father is perfect, perfectly wicked, perfectly blaſphemous, perfectly hating holineſs, hating it with a perfect hatred: And God will make the impenitent to be like the devil, perfectly curſed, and perfectly miſerable as the Devil is.