Rules for the Government of the Tongue, Text (6 of 6)

Rules for the Government of the Tongue · Text (6 of 6)

p. 305The ſecond Caſe is, Second CaſeInjuries from men in word or deed.

1 In word, by ſcoffs or reproaches, 2 Sam. 6.2…2 Sam 6:2as David when Michal mocked him for dancing before the Ark, hee juſtified his Act as done before the Lord, out of zeal for his glory, joy in him, and thankfullneſs to him, Verſ. 21.and if this make mee vile, I will yet bee more vile than thus.

— Or by ſlanders and falſe Accuſations of our good converſation, In this caſe it may bee needfull to make juſt Apologies for defence of our innocency, and vindication of our good names, as Paul did before the people of Jeruſalem, Act. 22.1, 2, &c. Act. 21.27, 28.Acts 21:27Acts 21:28when the Jews of Aſia cryed out againſt him that hee taught all men every where againſt the people, and the law, and the temple; And when hee was brought before the Council in Act. 23.1. men and Brethren, ſaith he, I have lived in all good conſcience before God untill this day. When, Tertullus the Oratour accuſed him before Felix the governour — wee have found this man a pestilent fellow, and a mover of ſedition, Act. 24.5, 6.Acts 24:5Acts 24:6among all the p. 306Jews, &c. what a large Apologie did Paul then make for his faith, Verſ. 10. to 22.life, doctrin and conſcience, and afterwards before King Agrippa in the 26 of the Acts?

Thus wee may and ought to plead our cauſe, and defend our innocency, to wit, the grace of God we have received, and the work of God which wee have done, when wee are called before Rulers, and Governours for Chriſts ſake; Mic. 10.18, 19, 20.when wee are accuſed to them or examined by them of our faith, holineſſe, or converſation.

Jacob made an Apologie for his faithfullneſs in Labans ſervice, Gen. 31.36. to 42. when Laban compelled him to commend himſelf, and thereby to defend himſelf; as Job did frequently when his friends charged him wrongfully. David did the like to clear his ſlandered innocency, and Paul to vindicate his perſon, office and doctrin from the aſperſions and calumniations of his emulous Adverſaries the falſe Apoſtles, whereby they laboured to caſt an odium upon him, which forced him into a commendation of himſelf, as in the 11. and 12. chapters of the ſecond Epiſtle to the Corinthians.

Yea Chriſt himſelf did commend himſelf to defend himſelf againſt the Jews,—which of you convinceth mee of ſin? (ſaith he) Joh. 8.46, 48. and when they ſaid to him — ſay wee not well that thou art a Samaritan, Verſ. 49.and haſt a Devill? Jeſus anſwered, I have not a Devil, but I honour my Father, and yee do diſhonour mee.

3 In caſe of Injuries from men in deed, wee may proteſt our innocency to prove wee ſuffer p. 307wrongfully, as Daniel did his, before King Darius, when hee was caſt into the Lions den, for calling upon his God. My God hath ſent his Angell, and hath ſhut the Lions mouths, that they have not hurt mee, Dan. 6.22.Dan 6:22for as much as before him innocency was found in mee; and alſo before thee O King have I done no hurt. When the Jews took up ſtones to ſtone Chriſt, hee pleaded his innocency, Joh. 10.31, 32.John 10:31John 10:32many good works have I ſhewed you from my Father, for which of thoſe works do you ſtone mee? and — now yee ſeek to kill mee, a man that hath told the truth, Joh. 8.40.John 8:40which I have heard of God.

The third Caſe, Third Caſe.wherein it is lawfull to commend our ſelves, is this, To ſhew forth the infinite riches of Gods free grace and mercy to ſuch vile unworthy Creatures as wee are; in giving us grace to bee what wee are; and inabling us by grace to do what wee do, to incourage weak beleevers unto dependence on God for grace and mercy, and againſt deſpondency, notwithſtanding all their infirmities and unworthineſs. Upon this account Paul commended himſelf before the Corinthians and Timothy, and all that read his Epiſtles to them, that hee might commend the great love and kindneſs of God to him, before them all; and to propound himſelf as an example of Gods free and rich mercy to them all. I perſecuted, ſaith hee to the Corinthians, 1 Cor. 15.9, 10.1 Cor 15:91 Cor 15:10the Church of God, — but by the grace of God I am that I am, and I laboured more abundantly than they all, that is, the reſt of the Apoſtles; and to Timothy he ſaith — I was before a Perſecuter, a Blaſphemer, 1 Tim. 1.1….1 Tim 1:1and injurious — yea the chief p. 308of ſinners, Verſ, 15, 16but I obtained mercy, that in me firſt, Jeſus Chriſt might ſhew forth all long ſuffering, for a pattern to them which ſhould hereafter beleeve on him to life everlaſting. Paul commends himſelf for his grace, and labour through grace; to commend God for his mercy and grace to poor ſinners, that none may deſpair of either (but apprehend a poſsibility and hope thereof) ſeeing he obtained both, who was ſo unworthy of it.

Fourth Caſe is, Fourth Caſe.To give others occaſion, and provocation;

1 To pray for us, as the Apoſtle did the Hebrews, Heb. 13.18Heb 13:18Pray for us, for we truſt wee have a good Conſcience in all things, willing to live honeſtly; Paul ſpeaks of his good Conſcience, and honeſt living to them, to beſpeak their prayers to God for him.

2 To praiſe God for us, and glorifie God on our behalf; Paul craved the Corinthians not only prayers but praiſes, that thanks may be given to God by many on the behalf of him and Timothy; 2 Cor. 1.11, 122 Cor 1:112 Cor 1:12Why ſo? For our rejoycing is this, the reſtimony of our Conſcience, that in all ſimplicity, and godly ſincerity, and by the grace of God we have had our converſation in the World, and more abundantly to you wards. The converſion of ſinners, Gal. 1.24 Eph. 1.15, 16Gal 1:24Eph 1:15Eph 1:16and the graees of the Saints, are juſt occaſion of great thankſgiving to God.

3 To glory on our behalf before others, eſpecially thoſe that ſeek to traduce and ſlander us. 2 Cor. 5.11, 122 Cor 5:112 Cor 5:12We are made manifeſt in your Conſciences, ſaith Paul to the Corinthians, that is, we have atteſted and manifeſted our ſincerity to p. 309you, not to get praiſe from you, Verſ. 12.but to give you an occaſion to glory on our behalf, that you may have ſomewhat to anſwer the falſe Apoſtles (the enemies of our credit and comfort) which glory in the face, and not in heart; 2 Theſ. 1.42 Thess 1:4Paul gloried in the Theſſalouians, in the Churches of God, for their faith and patience in all their tribulations.

Fifth caſe is, Fifth Caſe.when others require an account of our faith, holineſs, obedience, or experience, as Chriſt asked the Diſciples, Mar. 16.19 Ioh. 21.15Mark 16:19John 21:15Whom ſay yee that I am? — and Peter, Simon, thou Son of Jonas, loveſt thou me? or when any ask us a reaſon of the hope that is in us, either for their ſatisfaction, to know what manner of perſons we are, whether the root of the matter be in us, or what progreſs wee have made in Chriſtianity; or for their inſtruction, to learn ſomething from us, concerning Gods dealings with us; 1 Pet. 3.151 Pet 3:15in this caſe we ſhould be ready always to give an anſwer to every man; be free and open to them.

Sixth Caſe. Sixth Caſe.When wee would propound our ſelves unto others as examples of faith, patience, godlineſs, or the like, to draw others to follow our ſteps. To this end we ſhould invite them to us, and tell them what God hath done for our ſouls, as the Pſalmiſt did, Pſal. 66.16. Paul commended himſelf to the Philippians as a pattern for their imitation, or copy to write after. Phil. 3.17Phil 3:17Brethren (ſaith he) bee followers together of me, &c. Wherein? Hee declares his ſteps throughout the Chapter, in worſhipping God in the Spirit, Verſ 3. Verſ. ….and rejoycing in Chriſt Jeſus, in counting all things dung for Chriſt, in being found in Chriſt, having p. 310on his righteouſneſs, Verſ. 9, 10 Verſ. 12, 13, 14, 20and being made conformable to him, in forgetting what is behind, and preſsing towards the mark; in having his converſation in heaven.

Chriſts Miniſters do often preach their own Graces, Lives, Experiences, that the hearts and lives of their Hearers may bee faſhioned and ordered accordingly.

Seventh Caſe. Seventh Caſe.When our enemies accuſe us falſly, and our friends, who can and ought to vindicate us, refuſe, or neglect to do it, then we may commend our ſelves, and bear witneſs to our ſelves, 2 Cor. 12.112 Cor 12:11as Paul ſaith, he was compelled to doe, becauſe the Corinthians would not do it for him, when the falſe Apoſtles did ſlanderouſly aſperſe him, I am (ſaith he) become a fool in glorying, yee have compelled, or neceſsitated me foreign: for I ought to have been commended of you. It was your duty to have atteſted my uprightneſs, and unblameableneſs, and to have maintained the honour of my Miniſtry, and to have conteſted for me with my undermining falſe accuſing Oppoſers; but yee would not commend me, therefore am I forced to commend my ſelf, and if I bee a fool in glorying, yee have made, yea conſtrained me to be ſo.

Eighth Caſe. Eighth Caſe,To ſhew, and approve our integrity, and reality, that we are Iſraelites indeed, ſound at bottom, not almoſt, but altogether Chriſtians; before thoſe to whom we relate, or with whom wee have to do; to make our ſelves manifeſt in their Conſciences, as Paul did to the Corinthians, 2 Cor. 5.112 Cor 5:11to ſtand right in their opinion, and make it appear that wee p. 311ſeek not theirs, but them, 2 Cor. 12.14. 1 Theſ. 3.4, 5, 61 Thess 3:41 Thess 3:51 Thess 3:6not their praiſe, nor their Temporal good, but their Spiritual profit, that they may be ſaved, 1 Cor. 10.33. that we may appeal to God and them as witneſſes thereof, as Paul did to the Theſſalonians, Yee are witneſſes, and God alſo, Vorſ. 10.11.how holily, juſtly, and unblameably wee behaved our ſelves among you that beleeve — Thus wee may commend our ſelves.

1 To uphold the credit of our Callings, as Paul did of his Miniſtry.

2 To further the ſucceſs of our labours, as Paul did in his Epiſtles to the Churches, to adde weight to his Doctrin.

3 To promote the efficacy of the Counſel, or charge we give to others, and make it penetrate, as Paul related to Timothy — That he ſerved God from his fore-fathers with a pure conſcience, and had remembrance of him in his prayers night and day; To what end? 2 Tim. 1.82 Tim 1:8To perſwade him to hearken to his advice, which was to ſtirre up the gift of God which is in him, 2 Tim. 1.62 Tim 1:6by the putting on of Pauls hands, i. e. execute the office to which he was ſet apart, by impoſition of hands.

4 To manifeſt our love to others, by unboſoming our ſelves, or opening our hearts, or the cabinet of our ſouls to them, to let them look in and ſee the treaſures of graces, comforts, and experiences; the Jewels God hath laid up in them, 2 King. 20.132 Kgs 20:13as Hezekiah ſhewed the Embaſſadours of the King of Babylon the houſe of his precious things, to teſtifie his reſpect to them; and as men ſhew their beſt Rooms, and Furniture, Jewels, and Ornaments to them they love beſt.

p. 312Alſo to gain their love to us, to inſinuate into their boſoms, and bee a means of doing them more good; to take prejudice off their ſpirits againſt us, and jealouſies of us, and to obtain kindneſs from them. Receive us, ſaith Paul to the Corinthians; 2 Cor. 7.22 Cor 7:2Why ſo? for wee have wronged no man, defrauded no man.

Let me adde, we may commend our ſelves in ſome things, to approve our ſincer…y in other things; as David praiſed his unblamableneſs — I kept my ſelf from mine iniquity (that is, the Sin to which he was moſt ſubject) to approve his uprightneſs, Pſal. 18.23Ps 18:23I was upright before God, and he commended his wiſdom which he had gotten by Gods Law, wherein he exceld his e…emies, his Teachers, yea the Ancients, Pſal. 119.98, 100 Verſ. 97Ps 119:98Ps 119:100to ſhew the ſincerity of his love to Gods Law; Oh, how love I thy Law, it is my meditation all the day. Nehemiah pleaded his mild and merciful deportment as Governour, that he did not exact, nor oppreſs the Jews, as their former Governours had done, to approve his fear of God — but ſo did not I, Nehem. 5.15Neh 5:15becauſe of the fear of God.

Ninth Caſe. Ninth Caſe.When the Cauſe, Truth, Ways, and Church of Chriſt, and Name of God are like to ſuffer by us, if we be ſilent, and do not vindicate our ſelves in our ſufferings from men. It is the grand deſign of Satan and his Agents, by Reproaches, Lyes, and Slanders, to diſparage Gods Servants (thoſe eſpecially who are moſt eminent in place or parts) thereby to bring Gods Truth they defend, and Gods ways they walk in, into diſgrace, and through their ſides to wound the p. 313ſame, to darken thoſe in their reputation, who ſhine in their Graces, good Works, and converſation, and by aſperſing their Perſons, to weaken their hands, and diſcourage their hearts, in the work or ſervice God hath called them to do. This made Paul not only to maintain, but to magnifie his Office, Rom. 11.13Rom 11:13or Miniſtry, and to ſpeak both of it, and of himſelf at the higheſt rate, when he ſaw the falſe Apoples did vilifie both his Perſon and his Office, and by undervaluing the ſame, ſought to trample upon the truth and glory of Chriſt.

Tenth Caſe. Tenth Caſe.When we leave the place or people where wee lived, or over whom wee were ſet, or give over the Office we did bear; it may be ſeaſonable to give an account of our diligent and faithful diſcharge thereof, and of our unblamable carriage therein. When Samuel ſurrendred his Power or Government over Iſrael into the hands of Saul, their new elected King, he appeals to them as Witneſſes, in the preſence of God, and his Anointed, King Saul, how faithfully and uprightly hee had performed the duty of his place, and provoked them to challenge him for any defaults in his adminiſtration thereof; Behold, here am I, 1 Sam. 12.1 Sam 12(ſaith he) witneſs againſt me before the Lord, &c. Whoſe Oxe or Aſſe have I taken? whom have I oppreſſed or defrauded? &c. Verſ. 4.And they ſaid, thou haſt not oppreſſed nor defrauded us, neither haſt thou taken ought of any mans hand. This he ſaid, not to celebrate his own praiſes, but to clear his innocency before them, and to ſtop their mouthes for future, and to ſet their new King a Pattern. When Paul took p. 314his leave of the Elders of Epheſus, Acts 20.25Acts 20:25telling them, that they ſhould ſee his face no more, hee makes a large commendation of his life and labours, of his doctrin and fidelity, piety, and patience, &c. among them, calling them to record, that he was pure from the bloud of all men; and had declared to them all the Counſel of God — That hee had coveted no mans ſilver or gold, Act. 20.17. to 36Acts 20:17–36&c. Hereby hee left a ſweet ſavour behind him.

Eleventh Caſe is, Eleventh CaſeTo convince others of their Sins, either

1 Againſt God, by declaring to them that they ſee no ſuch evil in us, but the contrary Graces and Practices, that we dare not do or ſay as they do for a world, to draw them to repentance.

2 Or againſt our ſelves, by rejecting or abuſing us, appealing to their Conſciences, what iniquity they have found in us, to deſerve the ſame at their hands.

Some conceive this was one end of Samuels fore-mentioned proteſtation of his innocency, and fidelity, to taxe and convince the people of their groſs ingratitude, in caſting off his Government that was ſo juſt, and him as unworthy to continue in his Office, who had been ſo faithful.

Obj. Prov. 27.2Prov 27:2Is not this condemned by Scripture? Let another man praiſe thee, and not thine own mouth, 2 Cor. 10.182 Cor 10:18a ſtranger, and not thine own lips. And not he that commendeth himſelf is approved, but whom the Lord commendeth?

Is not this the practice of the wicked, to commend themſelves? Simon the Sorcerer p. 315and ſeducer gave out that himſelf was foreign, Act. 8.9.Acts 8:9ſome great one — of Hypocrites who would ſeem Righteous before men, as the Phariſee who ſaid, God I thank thee, that I am not as other men are, Extortioners, Unjuſt, Adulterers, Luk. 18.11.Luke 18:11or even as this Publican. A boaſt of perfection is the badge and brand of a proud Phariſee.

And the falſe Apoſtles, who were full of proud brags, and vaunted of things they neither had nor did.

Do not proud vain-glorious perſons boaſt, and blow the trumpet of their own fame, by commending the good qualities they take to be in themſelves; and the good works they do to others? Prov. 20.6.Prov 20:6moſt men will proclame every one his own goodneſſe, ſaith Solomon; But a faithfull man who can find? Seeing then the Scriptures prohibit it, and the wicked practiſe it, how then can it bee either credit or comfort for Gods people to commend themſelves?

Anſ. 1 Such Self-commendation as this, which proceeds from pride, vain glory, and Hypocriſy, yea or from a diſtruſt of providence, as if God would not take care of our good names, to preſerve, and clear them, is vain and ſinfull, and for the moſt part the ſound of an empty Veſſel; the ſtinking breath that comes out of a mans mouth; which is very loathſome to holy humble ſouls. Laus propria ſordet. — Proud boaſting is meer fooliſhneſs, which Paul intimates in calling himſelf fool ſo oft in 2 Cor. 11. and 12, chap. for glorying, to wit, — 1 That he might appear to the Corinthians to be ſo. 2 That hee ſhould bee really a fool in himſelf, if the principle of p. 316his boaſting was pride of heart, and the end of it his own praiſe. This is childiſhneſſe, or to do like Children, that tell every one where they are fine. — This is for a man to make his ſpirit a bladder, and then to blow it up, or fill it with his own breath; or a weather-cock, or Wind-mill, and then to turn it about with his own wind. — This is to do others a treble wrong.

1 To take anothers office out of their hands; or to take that to our ſelves, which is anothers right to give us, that is to praiſe us. Let another man praiſe thee (ſaith the wiſe man) not thy own mouth.

2 To give others a bad example; for ſuch a practice will eaſily paſs into an example.

3 To weary them; for it is tireſome, and tedious to an ingenuous ſpirit to hear another brag, and boaſt of himſelf. — For us by commending our ſelves to ſeek our own praiſe, is as much as to ſuck our own breaſts, which is a ſtrange thing. — Let us take heed to our ſpirits, for deſire of praiſe is a ſin to which wee are all ſubject, and is moſt ſuitable to corrupt nature; and it is one of thoſe corruptions that is laſt conquered in us. — Wee have diverſe wayes and wiles to get praiſe. — As to praiſe our ſelves if no body elſe will; and to commend others mightily for ſuch things as wee had a hand in; to ſpeak of what wee have ſaid or done, to give others occaſion to commend us for the ſame. This is (as one ſaith) to open a back door to take praiſe into our ſelves, When a ſoul is lifted up in pride, the mouth is opened wide in praiſe of it ſelf.

p. 317Anſw. 2 The abuſe of a thing doth not debar, or decry the lawfull uſe of it, which God hath permitted, and the Saints have practiſed. As Self-commendation, Idem fit & à pio, & ab impio, ſaith Peter Martyr. In 1 Sam. 12.1 Sam 12— Both the godly, and the wicked commend themſelves, but not with the ſame mind, or intent, which God the ſearcher of all hearts doth diſcern, and will diſcover. — There is as great a difference between them, as between right and wrong, good and evill. — This is a tender point, and muſt bee very warily handled, and practiſed. — Here I ſhall ſhew what Self-commendation is lawfull, in four reſpects, to wit, of the matter, meaſure, manner, and end thereof.

1 For the matter; when the things for which wee commend our ſelves are

1 Good in themſelves.

2 Really ours.

1 Good in themſelves and praiſe worthy; for if they bee evill, wee glory in our ſhame, as they do that boaſt of their drinking, whoring, cheating! — And not for our temporalls, as Riches, Honours, Strength, Wit, or Learning. — In boaſting of ſuch things a man is little better than ſounding braſs, or a tinkling Cymbal. — A Heathen could ſay, Seneca.a man ſhould not bee commended for ſuch things as may bee taken from him, which all temporals may; But Spiritualls, as the Righteouſneſs of Chriſt, the Grace, Love, and Favour of God, the work and ſervice of God, or doing, and ſuffering for God. Theſe are a mans own for ever.— Thus ſaith the Lord, Let p. 318not the wiſe man glory in his wiſdome, Jor. 9.23.nor the mighty man in his might, nor the rich man in his riches; but let him that glorieth glory in this, that hee underſtandeth, and knoweth mee that I am the Lord; that is, in the ſound and ſaving knowledge of God. Paul might have gloried in his external priviledges which were many, and great, (Phil. 3.4, 5, 6. 2 Cor. 11.21, 22, 23.) in which hee was inferiour to none, but hee waves them all as not worth naming, in compariſon of Chriſt, and his grace and fellowſhip with him. — Paul would glory only in things pertaining to God, Rom. 15.17.Rom 15:17not to the World, as in his office, and the diligent diſcharge, and good ſucceſſe thereof; in his uprightneſs, faithfulneſs, unblameableneſs, good conſcience, for vertue is the proper ſubject of praiſe, Phil. 4.8. — and in his ſufferings for Chriſt. — I take pleaſure in infirmities, reproaches, perſecutions, for Chriſts ſake; of which Paul makes large Catalogues, 2 Cor. 11.23. to 28. 1 Cor. 4.9. to 14. 2 Cor. 6.4, 5, 8, 9.10. — which ſufferings of Paul were ſpirituall things in the cauſe and end of them; and in his manner of bearing them; though temporal in the matter of them.

2 When for the matter, wee ſpeak only of things that are really ours, or what we have in truth, and do indeed; when for the truth of what wee ſpeak, in the juſtification, or commendation of our ſelves, wee can appeal to the Teſtimony of Gods Spirit, and our own conſciences, as Paul did to the Romans, 9. cap. 1, 2, 3. I ſay the truth in Chriſt, I lye not, my conſcience alſo bearing mee witneſſe in the Holy p. 319Ghoſt — and of men alſo, as Paul did to the Theſſalonians, — yee are witneſſes, and God alſo, 1 Theſ. 2.10, 11.1 Thess 2:101 Thess 2:11how holily, juſtly, and unblameably wee have behaved our ſelves. — Though I would deſire to glory, 2 Cor. 12.6.2 Cor 12:6I ſhall not bee a fool (ſaith Paul) for I will ſay the truth — the falſe Apoſtles who gloried in the face, commended themſelves for vizzards, ſhews, ſhaddows, appearances; for what they ſeemed to bee or do, but without truth, or reality. — Wee ſee it in experience, that great boaſters are many times groſſe lyars.

2 For the Meaſure, when it is our care, and fear not to over-reach herein, but to ſpeak rather under than over, of any good wee have or do. 2 Cor. 10.13.2 Cor 10:13The Apoſtles would not ſtretch themſelves (or the praiſe of their abilities, labours, and ſucceſſes) beyond their due bounds, that is, Ver. 14, 15, 16.They would not boaſt of more than God had given to them, or done by them, no more than they would ſtretch themſelves beyond the line of thoſe places to which God ſent them; nor boaſt of things beyond their line, and meaſure, nor arrogate to themſelves the praiſe of other mens labours, but contain, and content themſelves within their own compaſs. — Paul durſt not ſpeak of any thing God had not wrought by him in his Apoſtolick function.Rom. 15.18.Rom 15:18

3 For the manner, in a Three-fold reſpect, ſcil. of our ſelves, of God, of others.

1 In reſpect of our ſelves, when we commend our ſelves forcedly, humbly, and modeſtly.

1 Forcedly, not forwardly; when we are p. 320not free, and forward of our ſelves to commend our ſelves, but we are neceſſitated, or ſtrongly moved thereunto, as Paul was, I am a fool in glorying, 2 Cor. 12.112 Cor 12:11yee have compelled me; and in Chap. 11.23. Are they Miniſters of Chriſt? I ſpeak as a fool, I am more, q. d. my words would ſavour of folly, and vain glory, or carry a ſhew thereof, if ſpoken ſpontaneouſly of my own accord, and I was not neceſsitated thereunto, as I am for the defence of my Office, and Doctrin, for the credit of the Goſpel, and the glory of God, becauſe the Corinthians think more highly of the falſe Apoſtles, and more meanly of me than was meet — It is not expedient for me doubtleſs to glory (ſaith Paul) that is, … Cor. 12.1in, and of my ſelf voluntarily — There is great propenſity in proud perſons to praiſe themſelves, it is their proper dialect, and delight; it is the air they chuſe to breathe in they ſeek occaſion of Self-commendation, being full of themſelves they ſeek a vent this way, they travel with ambition of their ſpirits as a Woman with childe, longing to bee delivered by Self-commendation.

2 Humbly, out of ſenſe of our own infirmities, the evils that are in us, and of our vileneſs, and unworthineſs, notwithſtanding all the good we have or do; and out of fear, leſt others ſhould think better of us than we are, Cor. 12.6or deſerve; — This was Pauls fear, Leſt any man ſhould think of me above that which hee ſeeth me to be, or heareth of me — Gods holy humble Servants take notice of the evils as well as of the good that is in themſelves, of their ſins, as well as of their vertues, they can p. 321ſay, Our tranſgreſſions are with us, Iſa. 59.12Isa 59:12and as for our iniquities we know them; and they are as free, and forward (as they have occaſion) to confeſs their ſins before God, and Man, and take ſhame to themſelves, and to bewail their wants and failings, as to ſhew forth their vertues; yea they have uſually conjoyned Selfvilification with Self-commendation, that pride of heart might not bee either the Mother, or the Daughter of their own praiſes, that is, that commending of themſelves might not proceed from inward pride, nor their ſpirits bee puffed up with outward praiſes of themſelves, or from others. — When they have commended themſelves for their Graces, or labours, they have manifeſted a baſe eſteem of themſelves for their infirmities. — As Job, when he had pleaded his integrity before God, and righteouſneſs before man, as ſtrenuouſly as he could, he ſaith, Behold I am vile, Job 40.4Job 40:4what ſhall I anſwer thee? I will lay my hand upon my mouth. When God lift up Job, by giving him a ſight of himſelf — Now mine eye ſeeth thee, Job 42, 5Job 42:5Job caſt down himſelf in ſenſe of his own vileneſs — Wherefore I abhor my ſelf, Verſ. 6and repent in duſt and aſhes. — Paul diſcommends himſelf for his former ſinfulneſs, and preſent unworthineſs, in 1 Cor. 15.8, 9. I am the leaſt of the Apoſtles, not meet to be called an Apoſtle, becauſe I perſecuted the Church of God, before hee commends himſelf for his Grace and labours, in verſ. 10. By the grace of God I am that I am — I laboured more abundantly than they all, &c. Though hee magnified his Office, yet he vilified himſelf, as unworthy to bear it, Unto me, p. 322who am leſs than the leaſt of all Saints is this grace given, Epheſ. 3.8Eph 3:8that I ſhould preach among the Gentiles the unſearchable riches of Chriſt — Paul calls himſelf the greateſt of ſinners, 1 Tim. 1.13, 14, 151 Tim 1:131 Tim 1:141 Tim 1:15when he ſpeaks of the ſuperabundant grace of God to him at his converſion, and in him afterwards, as faith and love; and of Chriſts making him a pattern of his mercy, and patience to future beleevers — when he ſaid, Verſ. 16.I am in nothing behind the very chiefeſt Apoſtles, he adds, Though I be nothing — when he declares his delight in the Law of God after the inner man, in Rom. 7.22. and his ſerving it with the mind, verſ. 25. he exclaims himſelf miſerable from the ſenſe of ſin, O wretched man that I am, who ſhall deliver me, &c. — It is good to mingle our commendations with an allay, or addition of ſomething to teſtifie the ſenſe of our infirmities, and to keep our ſpirits low and humble.

3 Modeſtly, when we ſpeak of our Graces and performances ſoberly, not in a boaſting way, Dan. 4.30Dan 4:30or vauntingly, as proud Nebuchadnezzar did of his great Babylon which hee had built. Dan. 4.30Dan 4:30— Mark the modeſty of the Saints expreſſions in their Self-commendations, they have uſed to extenuate their praiſes, and to aggravate their ſins, and unworthineſs — as Job, Iob 12.3Job 12:3when he ſaith to his friends, I am not inferiour to you, or as it is in the Hebr. I do not fall before you, to wit, in wiſdom, holineſs, integrity, when he might have really aſſerted himſelf ſuperiour to them herein. — How modeſt, and ſparing was Paul in ſpeaking of matters that concerned his own praiſe? and how p. 323oft doth he call himſelf a fool for his glorying, though he was juſtly moved, yea provoked and compelled thereto? — I ſuppoſe, 2 Cor. 11.52 Cor 11:5(ſaith he) I was not a whit behind the very chiefeſt Apoſtles, q. d. I wanted not a hair breadth of their ſtature, when indeed hee was above, or before them, both in labours, and in ſufferings, 2 Cor. 11.24. to 29. ſo, I think, ſaith he, to the Corinthians, I have the Spirit of God; he might have ſaid, I know it, I am aſſured of it; but hee ſpeaks thus modeſtly, but thinking to confute the confidence of their vain-glorious boaſting Teachers, as if they certainly had the Spirit of God, yet had it not; and the Corinthians too good conceit of them, and their ſlighting of Paul, Heb. 13.18Heb 13:18as if he had not the Spirit, or boaſted of it — Pray for us, ſaith Paul to the Hebrews, for wee truſt wee have a good conſcience in all things, deſiring to live honeſtly. Paul might truly have ſpoken oft of himſelf after a higher rate than he did.

2 The manner of Self-commendation in reſpect of God, when we ſpeak of the good we have, or do, thankfully.

1 With a free acknowledgement of God as the ſole Author of all, that whatſoever wee have, we have received it from the Lord; 1 Cor. 4.71 Cor 4:7that it is his grace that makes us to be what we are, that makes us to differ from others; Phil. 4.13Phil 4:13and that whatſoever we do it is in his ſtrength that it is God who worketh in us both to wil, & to do of his own good pleaſure, Iſa. 26.12Isa 26:12and that worketh all our works for us. — Let us ever ſpeak of our havings, or doings, not as if they were originally our own, but the free gifts of God beſtowed on p. 324us, and the works done through Gods aſsiſtance of us.

2 When wee declare the ſame out of a ſenſe of Gods goodneſs to us herein, with high and honourable thoughts of God, and fear of his Name, and a heart inflamed in love to God, and joy in God.

3 The manner of Self-commendation in reſpect of others; when wee commend our ſelves charitably, and tenderly, not to deſpiſe, or diſgrace, or diſcourage others who are weak, for whom God hath not done ſo much as for us, not to inſult over them. — The proud Phariſee, when hee praiſed himſelf, hee contemned the poor Publican, whom God approved, and juſtified, but condemned the Phariſee.

4 For the end. Self-commendation is lawful, when our aim therein is

1 In reſpect of us, to do our ſelves Juſtice, and right, and to preſerve our good Names, not to get our ſelves praiſe from men, nor to lift up our ſelves in the opinion of the world. — Hence Self commendation ſhould proceed not from love of the praiſe of men, nor from deſire of vain glory, but out of love of vertue, and deſire of doing good to others thereby, and it ſhould bee accompanied with Self-abnegation, or a renouncing of all Self-conceit, Self-ſufficiency, Self ſeeking, or Self worthineſs; to prick the bladder of pride in us. Luke 17.10Luke 17:10— When we have done all we can, wee ſhould ſay (as Chriſt teacheth us) we are but unprofitable ſervants; and as Paul did, — yet not I, 1 Cor. 15.101 Cor 15:10but the grace of God that is with me — When p. 325we commend our ſelves before men, we ſhould not receive praiſe from men (not ſuffer our ſpirits to be tickled, or puffed up therewith) for that is a prejudice to faith. Joh. 5.44John 5:44— How can yee beleeve, ſaith Chriſt, which receive honour one of another, and ſeek not the honour that cometh from God only? much leſs ſhould we ſeek it; 1 Theſ. 2, 61 Thess 2:6Paul ſets us a good example therein — Nor of men ſought we glory, neither of you, nor yet of others.

2 In reſpect of God, when whatever wee ſpeak of our ſelves that is good, we do it for the glory of God, wee commend our ſelves principally for this end, that God may bee glorified in us, and by us, and for us, and we give God the praiſe of all our praiſes, and the glory of all the commendations men give us for our gifts, or for our works; — and if God be glorified, and his Name exalted, we can be content to bee abaſed, and to have our Names and Honours laid in the duſt, and to paſs through diſhonour as well as honour, and bad report as good, for Chriſts ſake, — This my joy is fulfilled, Joh. 3.29, 30John 3:29John 3:30ſaith John the Baptiſt — He muſt increaſe, but I muſt decreaſe. Joh. 3.29, 30John 3:29John 3:30— That ſelf-commendationis lawful, 1 Cor. 1.311 Cor 1:31which is a gloriation in the Lord, According as it is written, let him that glorieth glory in the Lord; that is,

1 In Jeſus Chriſt in the firſt place, that hee is made unto us of God, Wiſdome, Righteouſneſs, Sanctification and Redemption, 1 Cor. 1.30. and that wee are in Chriſt; and in God as reconciled to us through Chriſt.

2 In the next place, wee may glory in the graces which Chriſt hath conveyed into us, p. 326and in the works Chriſt hath ſtrengthened us to do, and in glorying in theſe, we glory in the Lord, when wee ſpeak of our graces and good works.

1 As what wee have received from the Lord, as the firſt efficient thereof, or as our Heavenly Maſters goods.

2 As what wee have uſed or done for God, his glory, as the laſt end, or as our Maſters advantage. — This was Pauls care and aim not to glory in himſelf; 2 Cor. 12.5.2 Cor 12:5of his naturall, morall, miniſteriall ſelf, no nor of his ſpirituall, or ſanctified ſelf, that is, hee would not glory in theſe, as either efficiently, or finally his own; as if hee had them from himſelf, or uſed them for himſelf only; nor of himſelf upon that account, for them. — But hee gloried in the Lord, as the only Author, and Doner of them, and that hee might have the whole praiſe, honour, and glory of them all. — We may glory in Chriſt as the Bridegroom of our ſouls; and in our graces and good works, as in the Jewels and ornaments Chriſt beſtows on his Spouſe; — wee ſhould glory in Chriſts Righteouſneſs as our title to Heaven, and in our graces, and the exerciſe of them, as our evidences, that Chriſt and his Righteouſneſſe is ours, and that wee have thereby a good and ſure title to life eternall.

3 In reſpect of others, when in commending our ſelves we aim at others good by way of example, experience, conviction, incouragement, or comfort; — when the commendation of our ſelves is thus ordered for matter, meaſure, manner and end, then our own p. 327mouths and lips may warrantably praiſ…eus, though another man do not, or will not. And thoſe that thus commend themſelves are approved of the Lord.

Object. 2 Doth not Job ſay, Job 9.20.Job 9:20If I juſtifie my ſelf, my own mouth ſhall condemn mee; If I ſay I am perfect, it ſhall alſo prove mee perverſe?

Anſ. Yet God reſtified of Job, that he was perfect, Job 1.8. & 2.3. might not Job ſay the ſame of himſelf? and Job juſtified himſelf frequently in his book, and continuedly in ſome Chapters, why doth hee condemn himſelf for it now?

Anſ. Wee muſt find out an expedient (ſenſe) to reconcile theſe ſeeming Repugnancies, which is this.

1 If I juſtifie my ſelf (ſaith Job) that is, before God; If I ſhould plead juſtification by my works, in the Court of Gods juſtice, then my own mouth would condemn mee, for the juſtification of my ſelf (upon the account of my own righteouſneſſe) would bee an accuſation againſt mee, and bring juſt condemnation upon mee, Job 9.2, 3.Job 9:2Job 9:3For how ſhould man bee juſt with God; If hee will contend with him? that is, If God will draw up a charge againſt him, or call man to an account, hee cannot anſwer to one thing of a thouſand. — It was Davids petition to God, Pſa 143.2.Ps 143:2Enter not into judgement with thy Servant, for in thy ſight ſhall no man living bee juſtified. — It was not permitted to an Abraham, though the friend of God, Rom. 4.2.Rom 4:2to be juſtified by works, Rom. 4.2. — Job in theſe words (as the beſt Epoſitors conceive) holds forth that famous fundamental Truth of the Goſpel, to p. 328wit, free juſtification before God, not by the works of the Law, Phil 3.7, 8, 9.Phil 3:7Phil 3:8Phil 3:9Rom. 3.20. — Paul accounted all his graces and good works but dung, and droſſe in the caſe of juſtification, or in compariſon of the Righteouſneſs of Chriſt, by which alone wee are juſtified in the ſight of God.

2 If I ſay I am perfect, that is, in my ſelf, If I ſhould plead abſolute perfection, or boaſt that I have no ſin, it ſhall alſo prove mee perverſe, foreignthe word ſignifies to walk in crooked wayes, or to wander from the true way, or way of truth; This will prove mee unperfect, wicked, a vagrant, or wanderer from Gods wayes. If I ſay I am perfect, that is, wholly free from ſin, I ſhall ſin greatly, and diſcover much imperfection, pride, vain-glory, Hypocriſie, and folly in ſaying ſo; yea I ſhould lye, for I have confeſſed my ſins, Job 7.20, 21. I have ſinned — and why doſt thou not pardon my tranſgreſſion? — who can ſay, I have made my heart clean I am pure from my ſin? ſaith the wiſe man. Hee challenges all the world for it, Pro. 20.9. If thy people ſin againſt thee, for there is no man that ſinneth not, 1 King. 8.46. There is not a juſt man upon Earth that doth good, and ſinneth not, ſaith the Preacher, Eccleſ. 7.20.—If wee ſay wee have no ſin (ſaith the Apoſtle John) we deceive our ſelves, 1 Joh. 1.8, 9.1 John 1:81 John 1:9and the Truth is not in us. If wee confeſſe our ſins, hee is faithfull and juſt to forgive us our ſins, and to cleanſe us from all unrighteouſneſſe. All of us offend, James 3.2. in many things and many of us in all things. All wee have here is but in part, wee know in part, and we propheſie in part, but when that which is perfect is come, that p. 329which is in part ſhall bee done away, 1 Cor. 13.9, 10. — which of the reall Saints ever ſaid they have not ſin, Prov. 30.12.Prov 30:12but only ſuch perſons whom God hath given up to ſtrong deluſions, if not to a Reprobate ſenſe? — The concurrent conſtant experience of all true Saints witneſſe againſt this fancy, dream, or vain-conceit of abſolute perfection in this life, though Cathariſts, Papiſts, and ſpirituall Antichriſtians hold the ſame.

But Job did often, and might juſtly

1 Juſtifie himſelf before men.

2 Say hee was perfect, that is, upright before God.

1 Juſtifie himſelf before men, or plead his own Righteouſneſs in the Court of converſation, or at the bar of mens conſciences, that he had wronged no man, and to convince them of the wrong done him, as hee did before his friends, who accuſed him unjuſtly of Hypocriſie, and iniquity, becauſe of his afflictions, and miſeries. — Jobs Juſtification of himſelf was againſt the falſe accuſations of his friends. — Yea Job was confident that God upon the hearing of the Debate between him and his friends, would paſſe ſentence for him, and acquit him upon this point, that Job was not an Hypocrite, or wicked, becauſe the hands of God did lye heavy upon him. — Behold now, Job 13.18.Job 13:18ſaith hee, I have ordered my cauſe, that is, the controverſie between my friends and mee, and I know that I ſhall bee juſtified, even by the Lord, as Judge in this buſineſſe. — And God in his deciſion thereof gave Job the better, for hee ſaid to his friends, Job 42.7, 8.Job 42:7Job 42:8— my wrath is kindled p. 330against you, in that you have not ſpoken of mee the thing that is right, as my Servant Job hath.

2 Job did and might ſay, Hee was perfect, that is, upright, before God; for in Scripture ſenſe, and in Gods account, a mans uprightneſſe is his perfectneſs in this life. Job 1.8. & 2.3.Job 1:8Job 2:3— Haſt thou conſidered my Servant Job (ſaith God to Satan) a perfect, and upright man, Why perfect? Becauſe upright, the latter is added to explain the former — and both of them by that which follows, — One that feareth God, and eſcheweth evil, that is, who deſireth and indeavoureth ſo to do, though he hath his infirmities, and failings, yet God crowned him, and chronicled him for ſincerity and for patience. — Job did plead 1 The Righteouſneſſe of Chriſt alone before God, and his faith in him for his juſtification and ſalvation. — This hee implyes — when he ſaith, I know that my Redeemer liveth, &c. chap. 19.25. This Job laid as the foundation of all. 2 His Integrity before God at the Throneof Grace, and in the Court of Sanctification, that hee was not an Hypocrite (as his friends cenſured him) but hee was really what hee ſeemed, and ſeemed only what hee was. — I will maintain mine own wayes before him, Job 13.15.Job 13:15(that is, the ſincerity of them) that my heart is upright, and my wayes are right in the main, I am not a compound, One that ſayeth one thing, and thinks another; whereas an Hypocrite ſhall not come before him (to appeal, or approve himſelf to God, as I deſire to do) Hee ſhuns Gods ſight and preſence.

p. 3313 Job did plead his innocency; Thou knoweſt, ſaith he to God, that I am not wicked, Iob 10.7.Job 10:7hee doth not ſay that I am not a ſinner, or that I have no ſin in mee, for Job harboured no ſuch conceit of himſelf, nor had God any ſuch knowledge of him; — But I am not under the power of ſin, nor do I make a trade of it; I do not love, nor delight, nor live in any known ſin. — I am innocent from great Tranſgreſſions.

4 Job did alſo plead his conſtancy, or his reſolution to hold faſt his integrity, and innocency, both in practice and in plea, even till death, at leſt in deſite, purpoſe, and indeavour. — Till I dye I will not remove my integrity, my Righteouſneſſe I hold faſt, and will not let it go, my heart ſhall not reproach mee ſo long as I live, Job 27.3. to 7. — Now the ground hee went upon in his pleas was the Covenant of Grace, that was the Principle upon which hee acted, pleaded, and reſolved, which was a ſure, and ſafe bottom — In theſe caſes Job durſt come to the tryall, and diſpute upon theſe points with any, even in the preſence of God. — Theſe two have been the uſuall Pleas of Gods faithfull Servants before God and man, eſpecially when injured by word or deed, to wit, Vprightneſſe, and unblameableneſſe. Integrity, and Innocency, as of Hezekiah, 2 King. 20.3. David, Pſal. 18.23. Daniel, ch. 6.22. of Paul, 2 Cor. 1.12. 1 Theſ. 2.10. — But they durſt not plead either Self-Perfection, or Self-Juſtification before God. This is plain in Paul — I know nothing by my ſelf, that is, my conſcience doth not check, 1 Cor. 4.4.1 Cor 4:4or p. 332charge mee with negligence, or unfaithfullneſs in the diſcharge of mine office, yet am I not hereby juſtified, — this cannot acquit mee before God, who can diſcover many faults, and failings in mee, which I do not diſcern in my ſelf, and judge mee for them. — In the ſame ſenſe wee may underſtand thoſe words of Job — Though I were perfect, Iob 9.21.Job 9:21yet would I not know my ſoul, Though I bee not conſcious to my ſelf of any great miſcarriage or offence; or though others ſhould report mee perfect, yet would I not take notice of my ſelf under any ſuch notion, yea I would diſcharge the thoughts thereof out of my mind.

Object. 3. Why may wee not ſay, wee are perfect in this life, ſeeing Gods Servants are often ſtiled ſo in the Word of God, as Noah, Gen. 6.9. Job 1.1.1 Cor. 2.6. Phil. 3.15? and we are exhorted to be ſo, Gen 17.1. Mat. 5.48. 2 Cor. 13.11? Is not then Perfection attainable here?

Anſw. Satan transforming him into an Angel of light, ſeeks in theſe dayes to deceive and deſtroy many by drawing them into this Deluſion, of Perfection in this life; that they are without ſin, through miſ-interpretations of Scriptures, perverting and wreſting thoſe Texts, wherein the word Perfect occurs.

For the Vindication of Gods Truth from Satans contradiction, and of Gods word from wrong conſtructions in this matter, J ſhall (through Gods aſſiſtance) clearly make out

Two things.

1 In what ſenſe wee are ſaid to bee perfect in Scripture.

2 That no man can bee fully perfect, or without ſin in this life.

p. 333Firſt, In what ſenſe we are ſaid in the holy Scriptures to be perfect; we are ſaid ſo to be in reſpect of our being in Chriſt, of our juſtification, and ſanctification

1 In reſpect of our being in Chriſt, as our Head and Root, Suerty and Saviour; or as we are ingrafted and incorporated into Chriſt, in whom all fulneſſe dwels; Col. 1.19.Col 1:19not only of perſonall perfection in himſelf; but for plentifull communication to all his people, Col. 2.9, 10.Col 2:9Col 2:10of all things pertaining to grace and glory; — yee are compleat in him, ſaith Paul (though not in your ſelves) In Chriſt yee have compleat wiſdome, for your Direction; Verſ. 3.for in him are hid all the treaſures of wiſdome and knowledge, even for you, Iſa. 45.24.Isa 45:24compleat Righteouſneſſe for your Juſtification. Surely ſhall one ſay, In the Lord I have Righteouſneſſe and ſtrength, Chap. 64.6.though none in my ſelf, but what is as filthy rags. Compleat Holineſs for your Sanctification; Ioh. 1.16.John 1:16for his grace is ſufficient for you, and of his fulneſs yee all may receive Grace for Grace. 1 Cor. 1.30.1 Cor 1:30Of him are ye in Chriſt Jeſus who of God is made unto us Wiſdoms, Righteouſneſs, Sanctification and Redemption, that is, All. Thus all Beleevers are perfect here, to wit, as they are in Chriſt; becauſe they have a fulneſs laid up in him, of all things needfull for ſalvation, though they receive thereof but by degrees, according to their Neceſſity, Capacity, and Aptitude. Therefore they are all imperfect in themſelves, while they live here below.

2 In reſpect of our Juſtification before God through Chriſt, which admits no degree, properly, but Unico actu ſimul & ſemel exiſt it perfecta, p. 334ſaith Doctor Ames, Ames, Medul l. 1. c. 27that we are juſtified at once, and once for all; that all our ſins paſt, preſent, and to come, are remitted at once by the gracious fentence of God, abſolving a Beleever from them all, though as to manifeſtation, ſenſe, and effects, or to the aſſurance thereof in the Court of Conſcience, it hath divers degrees.

Other Divines conceive Juſtification to be a continued Act of God from our Vocation to our Glorification; becauſe while we continue ſinners we have ſtill need to bee juſtified, viz. to this end Chriſt continues his interceſſion in Heaven for us, to obtain the continued imputation of his righteouſneſs to us, and a continued juſtification of us thereby; yet wee are not juſtified by degrees, or by little and little; but our juſtification before God (in the Court of Heaven) is perfect, at firſt, as well as at laſt. Downam of Juſtif. lib. 1. cap. 1. pag. 5, 6. & 236. ſo ſoon as a Soul beleeves in Chriſt, with a true juſtifying faith, the righteouſneſs of Chriſt (which is perfectly perfect) is imputed to him, and upon that account hee is reputed perfectly righteous before God unto life eternal. Therefore the Apoſtle ſaith, Chriſt by one Offering hath perfected for ever them that are ſanctified; Heb. 10.14Heb 10:14that is, perfectly juſtified and redeemed them, or purchaſed pardon of ſin for them, by that one full price of his bloud, once paid for all.

Now though a Chriſtian be perfectly juſtified in this Life from Sin and Death, yet he is ſanctified but in part here (as ſhall be demonſtrated afterwards) Perſons now juſtified before p. 335God by imputed righteouſneſs through faith in Chriſt, are yet ſinners in themſelves, by reaſon of hereditary, inherent pravity in them; of habitual corruptions, and actual tranſgreſſions. Though the bloud of Chriſt cleanſeth us from all ſin, 1 Joh. 1.7. that is, from guilt by Remiſſion, yet if wee ſay that we have no ſin (ſtill dwelling in us) wee deceive our ſelves, and the truth is not in us, verſ. 8. or that we have not (or do not) ſin actually, we make him a Liar, and his Word is not in us, verſ. 10.

Juſtification abſolves from Guilt, Curſe, Rogers practicil Catech. part 2. p. 123and Condemnation, and acquits a Soul at Gods Tribunal, as fully and perfectly as if he had never tranſgreſſed; but not from all the effects of ſin, as the dominion and pollution of ſin. It doth not take away that vitious quality, or corruption of ſin inherent in the Soul, for that is the work of Sanctification, which is in this life imperfect. This is a difference between Juſtification and Sanctification, the one cleanſeth us from all our ſins wholly, in reſpect of guilt, and obligation to puniſhment, the other purgeth us from the ſpot and power of ſin, but in part here, not wholly till hereafter. Sanctifying grace abates the power of ſin, but doth not eradicate the being of it in us; it puts down ſins reigning, but cannot wholly hinder ſins dwelling in us till we dye. Juſtification leaves no place to Condemnation, no nor to Accuſation, Rom. 8.1. verſ. 33, 34Rom 8:1as appears by Pauls triumphant challenge, Who ſhall lay any thing to the charge of Gods elect? it is God that juſtifieth. — therefore it is perfect in this life. Sanctification p. 336leaves ſome place or room to corruption in us (becauſe wee are ſanctified but in part here) therefore it is imperfect.

3 In reference to our Sanctification; wee are ſaid to be perfect even in this life in Six reſpects; to wit, of parts, of progreſs; of uprightneſs, of furniture, of deſire and endeavour, and of eſtabliſhment.

1 In reſpect of Parts; There is a Twofold perfection, the one of Parts, the other of Degrees.

1 Perfection of Parts.

1 When the whole man is fanctified, though not wholly; or is ſanctified throughout, 1 Theſ. 5.231 Thess 5:23or hath ſome grace in every part, to wit, in Spirit, Soul, and Body (as Paul prayed for the Theſſalonians) though not throughly; and no part be perfect in him.

2 When a Chriſtian hath the Seeds, or beginnings of all the Graces of the Spirit in him; all the limbs of the New Creature, of Gods new-born Babes; all the Lines of Gods Image, ſo that no neceſſary grace is lacking in a Babe of Grace, no more than any faculty or member is wanting in a Childe of Nature. Thus a Chriſtian is perfect in this Life, to wit, by perfection of Parts; in that all parts of him are ſanctified, Spirit, Soul, and Body, and that he hath all ſorts or ſeeds of Grace requiſite to Salvation in him in ſome meaſure, as of Repentance towards God, faith in Chriſt, love to God, and fear of him, hatred of ſin, &c. As a childe when it is born is perfect, becauſe it hath all the parts of a man both eſſential and integral, a child is a man for parts p. 337though not for meaſure or action. Upon this account he is call'd a man. Joh. 16.21John 16:21— The mother remembreth no more the anguiſh for joy that (foreign) a man is born into the world.

2 There is a perfection of degrees, Thus a perſon or thing is perfect, when it hath attained to its foreign or utmoſt pitch or period of growth, either in quantity or quality, of which it is capable, which wants nothing homogeneal, or of its kind, that appertains to it: to which nothing can bee added to make it greater or better; or which hath nothing heterogeneal in it, or with it, that ought to bee ſeparated from it. 1 Cor. 13.10.1 Cor 13:10When that which is perfect is come, ſaith the Apoſtle, then that which is in part ſhall be done away.

Thus a man (not a childe) is perfect, when all the members of his body are grown up to their juſt meaſure of ſtature, ſtrength, and agility, and the faculties of his ſoul unto maturity. Thus a Chriſtian is perfect, when he is come to his full age in Chriſt, and his graces and obedience are come up to their full growth and higheſt pitch of perfection, and he is ſo good that he can be no better; and all ſin or imperfection in habit and act, is utterly aboliſhed in him. Thus no man living is, or can poſſibly be perfect on this ſide the Grave, or before he come in heaven.

2 We are ſaid to be perfect here in reſpect of Progreſs; when we have attained to ſome good degree or meaſure of grace, and proficiency in the knowledge of God, and practice of Piety, though it come farre ſhort of compleat perfection. Thus the holy Scripture p. 338frequently call grown Chriſtians in underſtanding and wiſdom, in grace, obedience, and experience, perfect, that is, in compariſon of VVeaklings, Novices, New beginners, or Non-proficients in Chriſtianity, Heb. 5.12.13, 14Heb 5:12Heb 5:13Heb 5:14Or of Babes, who have need of Milk, and not of ſtrong meat; but ſtrong meat belongs to the perfect, who by reaſon of habit (got by long practice) have their ſenſes exerciſed to diſcern both good and evil. In this ſenſe we are to underſtand, Perfect, in the following places — Wee ſpeak wiſdom among them that are perfect. 1 Cor. 2.6.1 Cor 2:6Let as many as be perfect be thus minded, Phil. 3.15. If any man offend not in word, the ſame is a perfect man, Jam. 3.2. The Apoſtle John makes three ſeveral Ages of Chriſtians, to wit, Children, Young men, and Fathers; John writ to each of them, 1 Joh. 2.12, 13, 14. and a higher Age may bee ſaid to be perfect in reſpect of a lower, as young men in compariſon of Children, and Fathers being compared with Young men.

Thus high acts of Graces (attainable in this Life) are cald the perfection of them; as,

1 Of Faith, as Abrahams leaving his Country, in obedience to Gods call, going he knew not whither, Heb. 11.8. and his offering up Iſaac, verſ. 17. and his beleeving he ſhould beget I ſaac in his Old age, when his body was dead, and his Wives barren, Rom. 4.19, 20. theſe were high acts of his faith, the ſincerity, officacy, excellency, or ſublimity whereof, was manifeſted by his works. Jam. 3.22Jas 3:22By works, ſaith James, his faith was made perfect, that is, declared ſo to be.

p. 3392 So high acts of Patience, as to endure many, and heavie, and tedious afflictions, and perſecutions for Chriſts Name, are the perfection of Patience; that is cald perfect patience. Let patience have her perfect work, Jam. 1.4Jas 1:4ſaith James, that yee may be perfect and intire, wanting nothing.

3 So high acts of Love, as to love God with all our hearts, to love others as our ſelves, even our enemies; to lay down our lives for the Brethren, to ſerve God without ſervile fear, theſe and the like are call'd perfect love, 1 Joh. 4.17, 18. This is call'd, Perfectio viae, the perfection which the Saints can attain unto, in or by the way to Heaven. That is, the greateſt meaſure of God, which God hath decreed to give to every one of his Elect in this world; which ſome conceive to be Pauls meaning in Epheſ 4.7. The height of our grace here proceeds from the meaſure of Chriſts Gift — To every one of us is given Grace, according to the meaſure of the gift of Chriſt. To this perfection Paul laboured to bring the Coloſſians by his Miniſtry (as every faithful Miniſter of Chriſt ſhould do his people) that hereby he might prepare them for, and lead them forward to, their abſolute perfection in Heaven; Col. 1.2….Col 1:2We preach Chriſt (ſaith Paul) warning, and teaching every man in all wiſdom, that we may preſent every man perfect in Chriſt.

That which is called, Perfectio patriae, is that plenary perfection, which the Saints injoy in their own Country, when they go home to their Fathers houſe in Heaven, not before.

3 In reſpect of uprightneſs; This is generally p. 340call'd perfection, both in the Old and New Teſtament. To be ſincere, and ſimpleſpirited, without guile in our Principles, and intentions, or aims, this is not Legal perfection, which is abſolute conformity to the Law of God, exacted in the Governant of VVorks; but Evangelical, required in the Covenant of Grace, wherein new obedience performed with a ſincere heart, and willing minde, is accounted perfection; 2 Cor. 8.122 Cor 8:12yea, God hath promiſed therein to accept of us in Chriſt according to that we have, and not according to that wee have not, even of the will for the deed; and not to impute unto us our imperfections. For God meaſureth not our new obedience by the perfection of our performance, but by the ſincerity of our affections, and purpoſe of our hearts. In this ſenſe Perfection is oppoſed, not to imperfection, but to Hyprocriſie. A ſincere Chriſtian is a perfect, that is, a true real Chriſtian. An hypocrite is but the picture of a Chri-Chriſtian. In our militant ſtate, integrity, and infirmities are conſiſtent in the ſame ſoul. What is done uprightly is ſaid to bee done with a perfect heart, Iob 1.1 Pſal. 37.37Job 1:1Ps 37:37and with the whole heart; in this ſenſe (as I ſhewed before) Job was cald a perfect man, and Noah, Gen. 6.9. Mark the perfect man, behold the upright, ſaith David, Aſa's heart was ſaid to be perfect with the Lord all his days, 2 King. 20.32 Kgs 20:31 King. 15.14. Hezekiah walked before God in truth, and with a perfect heart. 1 Chro. 28.9.1 Chr 28:9David commands his Son Solomon to ſerve the God of his Father with a perfect heart, and with a willing minde. Pauls ſimplicity and godly ſincerity was his perfection in p. 341this world, 2 Cor. 1.12 Revel. 3.22 Cor 1:12Rev 3:2I have not found thy works perfect before God, ſaith Chriſt to the Church of Sardis, that is, ſincere, but hypocritical.

4 We are ſaid to bee perfect in reſpect of Furniture, when we are furniſhed with Gifts and Graces, for the place God hath ſet us in; or for the work God hath called us to do, and we are made able and ready thereunto. All Scripture (ſaith Paul) is given by inſpiration of God, and is profitable for Doctrin, reproof, 2 Tim. 3.16, 17.2 Tim 3:162 Tim 3:17inſtruction in righteouſneſs, that the man of God, (that is, the Miniſter) may be perfect; What is that? Throughly furniſhed for every good work, that is, the diſcharge of his whole duty. A ſupply of what is lacking in Grace (attainable here) or a furniſhing to duty, is cald perfection in Gods Word. Epheſ. 4.12Eph 4:12When Chriſt aſcended on high, he appointed Miniſters in his Church for the perfecting of the Saints; that is, to ſupply what is wanting in their holineſs and obedience, to build them up further. Acts 20.32Acts 20:32Pauls earneſt deſire and endeavour was, to perfect what was lacking in the Theſſalonians faith, 1 Theſ. 3.10. Heb. 13.21Heb 13:21The God of peace (prays Paul for the Hebrews) make you perfect in every good work to do his will — or prepare and fit you for every good work, or accompliſh that in you which yet is defective, as the word foreign intimates. To bee able in ſome meaſure to do his will on earth, is a Chriſtians perfection on earth; a ſetting of things in good frame, and comely order in the Church, which formerly were amiſs is call'd perfection. 2 Cor. 13.9 foreign.2 Cor 13:9So Beza expounds that place — This alſo wee wiſh, even your perfection, your reſtauration or reconcinnation; p. 342that the members which were ſhaken out of joynt might bee reſtored, and things amiſs among them in faith and manners rectified.

5 In reſpect of deſire and indeavours after perfection, to advance in Gods ways as farre and faſt as we can, and to grow up in grace, and in all things into him that is our head, Epheſ. 4.15Eph 4:15Jeſus Chriſt; as in Knowledge, Wiſdom, and Spiritual underſtanding, to bee filled with it, Col. 1.9. in faith, to increaſe it, 2 Cor. 10.15. in hope, to abound in it, Rom. 15.13. in love, that it may abound yet more and more in us, Phil. 1.9. in good works, to ſtand full and compleat in all the will of God, Col. 4.12. Heb. 13.21. to bee fruitful in every good work, Col. 1.10. always abounding therein, 1 Cor. 15.58. To go forward, and get as near perfection, as near Heaven, as we can while we live, though we cannot come up to the top of it, or attain it fully till we dye.

Growing in grace, is perfecting of holineſs in the fear of God, 2 Cor. 7.1. foreign, which denotes a continued act, and is done by degrees; for we cannot be perfectly holy at once, nor in this life. Growing in grace is building us up, even to heaven, Act. 20.32. the Metamorphoſing of us into the Image of the Lord from glory to glory; 2 Cor. 3.182 Cor 3:18that is, from one degree of grace to another (by the Spirit of Sanctification in us) untill wee be perfectly renewed in holineſe and righteouſneſs; for grace is glory begun, and glory is grace perfected. In this ſence we are exhorted, to bee perfect, as our father in heaven is perfect; that is, p. 343to ſtrive after perfection, and to be merciful as our father is merciful, Luk. 6.36. that is, Col. 3.12Col 3:12to put on bowels of mercy, kindneſs, &c. as the Apoſtle exhorts, and to put forth the acts thereof, as God gives us ability and opportunity — and to be holy as God himſelf is holy, that is, foreign. Heb. 12.14Heb 12:14to follow after holineſs, with an eager purſute, and earneſt indeavour. Mortification-work, and Renovation-work (both which are perfectionwork in the beginning, and proceeding, or tendency thereof in this life) are gradual works, or wrought in us, and carried on by degrees, and daily; and they are ſtill in progreſs in this life, 1 Cor. 15.311 Cor 15:31until we attain to the perfection of the life to come. This is to dye to ſin daily, or to put off the Old man more and more, Epheſ. 4.22. to mortifie our earthly members, Col. 3.5. to crucifie the fleſh with the affections and luſts, Gal. 5.24. to cleanſe our ſelves from all filthineſs of the fleſh and ſpirit, 2 Cor. 7.1. to repent of ſin, reſiſt and ſtrive againſt ſin while wee live, though ſin cannot be wholly crucified and dead in us and purged out of us, nor we bee abſolutely freed from it till wee dye; for ſin cannot bee aboliſhed till body and ſoul be diſſolv'd.

This is to put on the New man, or to bee renewed into the Image of God, which is to be done daily in a conſtant and continued courſe, Epheſ. 4.23, 24. 2 Cor. 4.16. this is a going on unto perfection, Heb. 6.1. Pauls example is very pregnant and alluring, that wee ſhould not take up, Phil 3.12, 13Phil 3:12Phil 3:13nor acquieſe in preſent attainments, I count not my ſelf to have already attained, or that I am already perfect; but this p. 344one thing I do, forgetting thoſe things that are behind, and reaching forth unto thoſe things which are before, Verſ. 14.I preſs towards the mark, &c. We muſt ſhoot at the higheſt mark (as one ſaith) though we take our arrows up ſhort enough daily.Baines.

A Chriſtian at his converſion is like the Moon after the Change, at her firſt appearance, how little a part of her is enlightned, how much of the old Moon? how much Dark ſtill? but ſhe grows by degrees to the Full.

So he (as the Moon) receives Light from Chriſt the Sun of Righteouſneſs, but little at firſt, much of the Old man, and many dark ſpots of corruption ſtill remains in him; yet is he wexing daily towards the Full, (though as one ſaith, at the beſt here wee reach not the firſt quarter) by increaſe of illumination, and ſanctification here, though he cannot attain to be filled with all the fulneſs of God, to have his whole ſoul full of the Image of God in knowledge, righteouſneſs, and holineſs; all inlightned, and all-over pure without any ſpot, or any wrinckle of the Old man, till he go into another world, where all perfection is alway in its prime and full; and where no imperfection or corruption can finde any place, no Eclipſes, interruptions, or Diminutions; where there is fulneſs of Grace Peace, Joy, and Glory in the preſence of God for evermore, whereof there is ſo little appearance here, that the Apoſtle tells us, It doth not yet appear what wee ſhall be, 1 Joh. 3.2.

The ſight and ſenſe of our imperfections p. 345and ſerious deſires and indeavours after Perfection are counted our Perfection in this life.

6 And laſtly, wee are ſaid to bee perfect here, in reſpect of eſtabliſhment in good, and perſeverance in well-doing, even to the end. The God of all Grace, after yee have ſuffered a while, make you perfect (prayes Peter) what is that? ſtrengthen, ſtabliſh, ſettle you. 1 Pet. 5.10.1 Pet 5:10Perſeverance is our Perfection.

All theſe ſix wee ſhould ſeek for; for they are kinds of Perfection on earth; the Word of God calls them ſo; and they are our way to full and finall, yea eternall Perfection in Heaven.

Obj. 1. Hath not Chriſt bidden us bee Perfect as our Father which is in Heaven is Perfect? Mat. 5.48. therefore wee may bee perfect here, for the Goſpel injoyns no impoſſible things. Did not Chriſt pray for all Beleevers, that they may bee made perfect in one, Joh. 17.23? and doth not the Father hear his Son alway?

Anſ. 1 Many things are commanded us to do, yea are prayed for, for us, and promiſed to us, which have their beginning in us in this life, but not their fulfilling, or full accompliſhment, till the life to come; which we muſt ſeek on earth, but cannot find to the full till wee come in Heaven. Let mee inſtance in four things, ſcil. Sanctification, Obedience, Vnion, and Glorification.

1 Sanctification. This God commands us on earth, 1 Theſ. 4.3, 4. — yea to bec holy, as God is holy, 1 Pet. 1.15, 16. This Chriſt hath prayed for, for his people, Joh. 17.17. p. 346— Sanctifie them through thy Truth, &c. This God hath promiſed in the Covenant of Grace, Ezek. 36.25, 26, 27. yet ſanctification (for all this) is but inchoated in us on earth, not perfected till wee come in Heaven. The Grace of Chriſt is like Jacobs Ladder; it hath ſeveral ſteps aſcending, which reach up to Heaven; the foot whereof is on earth, it is begun in our Regeneration, and the top of it in Heaven, it is finiſhed in our glorification. This might bee exemplified in particular Graces, but I will mention knowledge only. Wee are commanded to know the Lord; and God hath promiſed, All ſhall know him from the leaſt to the greateſt. This is begun on earth, but not perfect, 1 Cor. 13.12.1 Cor 13:12for here wee know but in part, but in Heaven wee ſhall know as wee are known, and ſee Chriſt as hee is, 1 Joh. 3.2. The knowledge we have of God and Chriſt here, is the beginning of life eternal, Joh. 17.3.John 17:3but the end or Perfection of it is in Heaven.

2 Obedience. Chriſt directs us to pray only for that, which God would have us to do. For Chriſt framed his plat-form of prayer he gives us in Mat. 6.10. according to the Will of God his Father. Now hee hath taught us to pray — Thy will bee done on Earth (by us) as it is done in Heaven, by Angels and Saints, to wit, cheerfully, ſincerely, holily, fully, conſtantly, or as wee ſhall do it in the Kingdome of glory, when wee ſhall ſin no more. This Petition implyes, that no mans obedience is perfect; becauſe that wee pray for is not yet attained; the good things wee do wee cannot perfect them. Prayer preſuppoſeth both want p. 347of that wee ask, and Impotency in our ſelves to attain it, or that it is out of our power. A thing is ſaid to bee done, which is ſo in doing, that it ſhall certainly bee finiſhed.

In doing Gods Will, wee ſhould indeavour to write after the coppy, and to come as neer the pattern Chriſt ſet us, or propoſed to us, as wee can here, though wee cannot perfectly conform to it, till wee come in Heaven.

3 The Saints Union or Unity. This is

1 Very much preſſed as their duty, Epheſ. 4.3, to 8. Phil. 2.1, 2. I beſeech you Brethren, ſaith Paul to the Corinthians, by the Name of our Lord Jeſus Chriſt, that yee all ſpeak the ſame thing, that there bee no diviſions among you; but that yee bee perfectly joyned together in the ſame mind, and in the ſame judgement, 1 Cor. 1.10.

2 It is prayed for by Chriſt for all beleevers, That they all may bee one, as thou Father art in mee, and I in thee, — that they alſo may be one in us, Joh. 17.21. — I in them, and thou in mee, foreign.that they may bee made perfect in one (or perfected into one) that is, perfectly compacted and conjoyned, verſ. 23. Piſeator in Joh. 17.23.John 17:23That they may by one faith bee tyed together as Members of one body, whereof Chriſt is the Head; and by love bee knit together, and cleave one to another.

But though the Saints Union among themſelves bee begun and carryed on, on earth, yet not brought to Perfection till they come in Heaven.

For four Reaſons.

1 Becauſe the means of their Union (as Faith and Love) are both of them imperfect p. 348here, and ſomething is ſtill lacking in them both.

2 There are remains of darkneſſe and corruption in them, ſo long as they continue here; which cauſe diviſions, and differences in opinion and affections.

3 Till wee all come into the Unity of the Faith, Epheſ. 4.13.Eph 4:13and of the knowledge of the Son of God, unto a perfect man; unto the meaſure of the Stature of the fulneſs of Chriſt (which cannot be, till we all come into Heaven) wee cannot come to perfect Vnity in Judgement and Affection.Ioh. 17.23.John 17:23

4 Chriſt ſeems in that petition to have reſpect to the conſummation of this Vnion in Heaven, not only among themſelves, but with him and his Father, becauſe hee prayeth in the next verſe for their glorification — that all true beleevers may bee with him, Ioh. 17.24.John 17:24where hee is, and behold his glory, that is in Heaven, where they ſhall bee companions with him in glory, Col. 3.4.Col 3:4for ever.

Though the Vnion between Chriſt and Beleevers here bee very near and ſure, and indiſſoluble, yet it is not ſo full and clear, nor perfected, untill wee bee joyned unto the Lord by ſight in Heaven, as wee are by faith on earth, 2 Cor. 5, 6, 7. knowing, ſaith the Apoſtle, that while wee are at home in the body, wee are abſent, or from home, from the Lord.

4 Glorification. This ſhould bee ſought for here, though it cannot bee found or attained till hereafter. Wee are commanded to ſtrive in this life to enter in at the ſtrait gate, p. 349Luk. 13.24. Yet wee cannot come to this gate (to wit, of Heaven) much leſſe enter in at it, till wee dye. Paul laboured by all means, while hee lived, Phil. 3.11.Phil 3:11to attain to the Reſurrection of the dead, that is, to the eſtate of Grace, and Glory that follows after it, for both body and ſoul.

Obj. 2 Did not Chriſt command or counſel the young man to bee perfect here, who asked him, Good Maſter, what good thing ſhall I do that I may have eternal life? Mat. 19.16, 21. Is not Perfection then attainable in this life?

Anſ. Chriſts Counſel or Command to the young man, If thou will bee perfect, go ſell that thou haſt, &c. was ſpecial to him, for Tryall, Conviction and Diſcovery, like that of God to Abraham, Go offer thy Son Iſaac for a burnt Offering, not general given to all. The man glorying in his works (that he had kept all the Commandements from his youth up) affected the praiſe of perfection, what lack I yet? Chriſt to convince him of his pride, errour and vanity therein, ſaid unto him, If thou wilt bee perfect, &c. as if hee had ſaid, if thou art really that which thou boaſteſt thy ſelf to be, to wit, perfect, give a proof hereof in ſelling and giving all that thou haſt, and following mee. Or if thou would bee (as thou pretends) perfect, in Righteouſneſſe and Charity, then go and ſell all, and give to the poor, and come and take up the Croſſe, and follow mee. So Mark hath it, chap. 10.21. Or Chriſt ſpake this, to convince him of his imperfection, when hee boaſted of his Perfection. All theſe (Commandements) have I kept from my p. 350youth; yet lackeſt thou one thing, ſaith Chriſt— Sel all and diſtribute to the poor, Luk. 18.21, 22. Chriſt might have ſaid, thou art therefore guilty of breaking all the Commandements, becauſe thou bragſt, thou haſt kept them all, and thou therefore lackſt every thing, becauſe thou art conceited that thou lackeſt nothing.

Having declared in what ſenſe the Saints are ſaid in Scripture to bee perfect; I proceed to the

Second thing, That no man can bee fully perfect, or without ſin, in this life, which I ſhall prove by ſix Arguments.

The firſt Argument. To bee fully perfect without ſin in this life, is contrary to Scripture, to Experience, yea to the ſtate of the Saints here.

1 To the holy Scriptures, which expreſly deny the ſame, as was declared before, 1 King. 8.38, 46. Prov. 20.9. Eccleſ. 7.20.

2 This is contrary to the univerſal experience of all Gods ſervants, who have felt and bewailed corruption in themſelves, even till death, and have acknowledged the ſame before God and man, and have diſowned, Iob 9 20.Job 9:20yea diſclaimed all thoughts of their own Perfection in this life, as Job did; and Paul at large in Rom. 7.14. to the end, though a holy Apoſtle, complains bitterly of the ſinfull corruption that did cleave cloſe to him, and hang faſt upon him; and would do unto his dying day; and diſavows Perfection, when hee had been in the third Heaven — Not as though (ſaith he) I had already attained, Phil. 3.12.Phil 3:12or were already perfect. In many things wee offend all, Iam. 3 2…Jas 3:2ſaith James. If wee p. 351(ſaith John) wee Apoſtles who have ſeen and heard, and handled the word of life, 1 Joh. 1, 8, 9.10.1 John 1:81 John 1:91 John 1:10verſ. 1. who have fellowſhip with the Father, and with his ſon Jeſus Chriſt, verſ. 3. who are cleanſed by the blood of Chriſt, from the guilt of all ſin here by our juſtification; yet if wee ſay wee have no ſin, not now in the ſtate of grace wherein wee are; no ſin dwelling in us, no remains of corruption in our nature, but that ſin is utterly aboliſhed in us, wee deceive our ſelves, and the Truth is not in us. We are not ſincere but Hypocrites, deceiving both our ſelves and others. The boſome-experience of all the Saints, is ſufficient to confute this vain conceit of Perfection here. The light, not only of the Scriptures, but of conſcience, or that light which is within men (if it bee not darkneſſe) doth witneſſe the contrary to every man, — Video meliora, proboque — Deteriora ſequor. All the Saints will ſay, Perfection is not in us; wee carry a body of ſin up and down with us, in theſe bodyes of clay. Rom. 7.15.Rom 7:15To will is preſent, but power to Perform that which is good, wee find not. Yea ſuch are the iniquities of our holy things, or our failings in beſt performances, as nothing but the blood of Chriſt can purge them away; nor ſave us from that condemnation, wee deſerve for them, though wee ſhould never ſin beſides. The beſt actions of the beſt men, cannot abide the ſtrict examen of the juſt Judge, in point of Perfection (of ſincerity they may) therefore have they deprecated the ſame, as David. Enter not into Judgement with thy ſervant, for in thy ſight ſhall no man living bee juſtified, pſal. 143.2. & 130.3.— and If thou p. 352Lord ſhouldeſt mark iniquities, who ſhall ſtand? Thoughts of our own purity and holineſſe, render us impure, Job 9.30, 31.Job 9:30Job 9:31and unholy before God. — which ſome collect from that ſpeech of Job, If I waſh my ſelf in Snow-water, and make my hands never ſo clean, yet ſhalt thou plunge mee in the ditch, yea mine own cloaths ſhall abhor mee.

God not only ſeeth but marketh their Iniquitie, who think they can waſh themſelves from all ſin. Their very clenſing is their polluting. See Jer. 2.22. Where the habit is imperfect (as inherent Grace is here) the action cannot bee perfect.

3 This is contrary to the ſtate or Conſtitution of all the Saints in this life, who have fleſh as well as ſpirit in them; and the one luſteth againſt the other, and theſe are contrary the one to the other, Gal. 5.17.Gal 5:17ſo that they cannot do the things they would, Epheſ. 4.22, 23, 24.Eph 4:22Eph 4:23Eph 4:24— who have two men in them, an old man as well as a new; and the one muſt bee put off, and the other put on daily; and the doing of both is a work of time, even of their whole lives. Rom. 7.23.Rom 7:23They ſee two laws in them, one in their Members, rebelling againſt the law in their Mind, bringing them into captivity to the law of ſin. They have ſin as well as grace; the qualities of the Old and New man are complicate in every faculty of the ſoul, — whence ariſeth a continuall combate in them, like the ſtruglings between the Twins in Rebekahs womb. Rom. 7.15.Rom 7:15So that the good they would do, they do not, and the evil, they would not do, that they do. They have two contrary Principles in them, from whence proceed two manner of Actions, Motions and Inclinations, continually p. 353oppoſite one to the other. Hence it is that they are in part carnal, and not perfectly renewed or ſpiritual here. Old things are done away, and all things become new in them, not on a ſudden, or at once, but by degrees. Grace imitates Nature, which in all Creatures that have life, as fruits of the earth, Birds, Beaſts, Fiſhes, is very little at firſt, but hath a vegetive quality put into it, to grow up by degrees in time to its Perfection; and the more excellent a Creature is, the longer it is before it come to its full growth. This is manifeſt in a Child. In like manner God gives his Children but a little Grace, a ſeed, a kernel, like a grain of Muſtardſeed, at firſt; but hee puts a growing quality into it, to make it grow up daily towards perfection; and God gives them a charge to grow in Grace, 2 Pet. 3.18. and means to grow by, and time to grow in.

Though Grace reign in them while they live, yet corruption prevails often, and will dwell in them till they dye, Rom. 7.17. There can bee no abſolute Perfection, where there are remains of corruption.

Obj. 1 Why are Gods people called Saints, Righteous and perfect, ſeeing they have ſin and imperfection in them here?

Anſ. 1 Denominations are rightly taken from the better part. As man is call'd a rationall Creature, ſcil. from his ſoul, though the body bee a brutiſh thing, and void of Reaſon. As Wine having Water mingled with it, is called Wine. The heap is ſaid to be wheat, though there be chaff among it; and the Swan is ſaid to be white, though her feet be black. p. 354So a Chriſtian is ſaid to bee a Saint, and perfect, becauſe his better part is ſpirituall, renewed into the image of God, and partaker of the divine Nature, The beſt part, gives denomination to the whole.

2 Upon a Goſpel ſcore, or the Covenant of Grace, God accepts and accounts them ſo.

3 That they may know whither they are to go or ſtrive; and not dream that they are come thither already, that is to Perfection.

Obj. 2 Why doth God ſuffer ſin to remain in his people here, ſeeing hee is able to ſanctifie them throughout, and perfectly?

Anſ. Though ſin bee evil in it ſelf, yet God ſuffers it to bee ſtill in us for holy and righteous ends, to bring good out of it, to us, and glory to his Name. Though Imperfection bee not ſo comfortable an eſtate, yet God ſeeth that it may bee ſafe and profitable for us, to bee incumbred with corruptions, and ſubject to Tentations while we live here.

1 To manifeſt and magnifie the riches of his free Grace in taking away our Iniquities and receiving us graciouſly, in accepting our perſons, notwithſtanding our Imperfections and unworthineſs.

2 To keep our ſpirits humble, and make us vile in our own eyes, notwithſtanding all the Lord gives to us, 2 Cor. 12.7.2 Cor 12:7or doth by us. Leſt Paul ſhould be exalted through abundance of Revelations, there was given to him a Thorn in the fleſh, the m…ſſenger of Satan to buffet him. Which ſome conceive to be a ſtrong Tentation; but others, a Corruption edg'd with a Tentation.

3 To exerciſe our Graces continually, as p. 355Faith, Repentance, Holineſſe and watchfulneſſe; to keep us in conſtant dependence upon Chriſt for Remiſſion, Reconciliation, and ſtrength againſt corruption; and for the mortification of it; and to keep us in continual conflict or war with ſin; and in uſe of the whole Armour of God.

Second Argument. Abſolute Perfection was proper to Chriſt, & is peculiar to Heaven.

1 It was proper to Chriſt, as he was man whilſt hee was upon earth, to bee perfectly holy and free from ſin; to have a fulneſſe of grace in the greateſt extenſion for kind, and excellency for degree. Hee knew no ſin, ſaith Paul, 2 Cor. 5.21. hee did no ſin, ſaith Peter, Heb. 4.1 …Heb 4:1neither was guile found in his mouth, 1 Pet. 2.22.

2 And Perfection is peculiar to Heaven, and to the triumphant ſtate of Gods elect, reſerved there for them. There only is grace made perfect in all degrees; and the will of God is done perfectly. There alone wee come to our full age, and full growth. Eph. 4.13.Eph 4:13VntoUnto a perfect man, unto the meaſure of the ſtature of the fulneſſe of Chriſt. There that which is perfect is fully come, and which was imperfect is wholy done away. 1 Cor. 13.10.1 Cor 13:10There the Spirits of juſt men are made perfect, Heb. 12.23. Heaven is a high, holy, privileged place, where no unclean thing can ever come. There is no Tempter, nor Tentation, neither Sin nor Satan. To hold Perfection in this life, is to confound and jumble Heaven and Earth together, or the ſtate Militant with the Triumphant ſtate of the Saints; which are diſtinct in time and place, in order, meaſure and concomitants.

p. 356Third Argument. Thoſe that plead their Perfection here, and ſay they have no ſin, diſcover much ſin in their ſpirits, ſpeech and carriage, as ignorance, errour, ſpirituall pride, paſſion, uncharitableneſſe, Bitterneſſe, Cenſuring and condemning others, vilifying them by opprobrious terms, malicious cavils, and railing Accuſations. Rude, uncivil behaviour. Beſides, ſome of theſe deluded perfectiſts hold many dangerous, yea blaſphemous opinions (as their ſcandalous Pamphlets, which better deſerve to be burnt, than to be read, do publiſh to the world.) They place Religion in trivial matters not worth the naming; and other things, which I take no delight to rip up or relate. Are theſe things, and the like, the properties, or concomitants of perfection? Do they become ſuch perſons, as ſay they have no ſin? Do not their own mouthes condemn them? Are not theſe, and ſuch like, the Generation who are pure in their own eyes? Pro…. 30 12who fancy themſelves to be righteous, yet they are not waſhed from their filthineſs. But becauſe they embraced not the love of the Truth, God hath given them over to ſtrong deluſions, to beleeve the lyes of their own ſeduced hearts, and are indeed infatuated. They think they have light enough within them; therefore they reject Gods Word from being a lamp to their feet, and a light unto their path. I would gladly ſee the face of that man, who can truly ſay, I finde no darkneſs in my mind, no guile nor perverſneſs in my ſpirit, no diſorder in my affections, no averſneſs to good, nor proneneſs to evil; that canſay, I finde all p. 357that is within me ſweetly tuned to the obedience of the Goſpel, without any jarre of corruption.

Fourth Argument. This opinion of perfection in this Life ſhakes the Fundamentals of Religion, and wounds the vitals of Chriſtianity, and over-throws the Goſpel. For it takes away the need and uſe of Chriſts ſatisfaction, of Faith, Repentance, of Ordinances, and of Chriſtian watchfulneſs. They that ſay they have no ſin, have no need of Chriſts bloud to cleanſe them from ſin, nor of Chriſt himſelf to ſave them from ſin. No need of faith to beleeve in Chriſt for imputed righteouſneſs to juſtifie them; if they have a righteouſneſs of their own which is perfect. No need of Repentance, if they be righteous and without ſin; for Chriſt came not to call the righteous, but ſinners to repentance; nor of Ordinances, as the Word, Sacraments, Prayer, &c. that they may grow thereby, if they be perfect already, or ſo good as they cannot be better.

What need have they to keep watch againſt ſin that have no enemy, that are free from ſin? How ſoon and eaſily may they bee ſurpriſed by Satan, and drawn into ſin, that do not take heed to their ſpirits and ways, leſt they ſhould be led into tentation, and fall into tranſgreſſion; Security lets them in, but fear and vigilance keeps them out. Bleſſed is the man that feareth alway. He that thinks he hath no ſin, makes himſelf a prey to Satan; Let him that thinks he ſtands take heed leſt he fall. Is not this opinion of dangerous conſequence, both in reſpect of the Truth, and of the Perſons that p. 358hold it? Beſides, they that hold it, condemn the Generation of the righteous, as workers of iniquity, who are not of their way. The tree is known by its fruits, ſo are perſons and opinions diſcovered by the fruits and effects of them.

Fifth Argument. In every place of Scripture where perfection is ſpoken of in reference to the Saints here, ſomething either goeth before, or followeth after, which expreſſeth or implies their imperfection, and clears the ſenſe of thoſe places, as meaning perfection of parts, or growth, or uprightneſs, or the like; but not perfction of degrees, to be without ſin in this life. Be yee perfect (ſaith Chriſt to his Diſciples) Matth. 5.48. in chap. 6.12. he teacheth them to pray for pardon of ſin every day, as oft and as long as they need daily bread, that is, as long as they live; ſurely then his meaning is not, that they, or wee may bee perfectly perfect here, but that we ſhould ſtrive after perfection, and repent of and begge pardon of our ſins, to which we are ſubject every day, even during life.

Let as many as be perfect be thus minded, ſaith Paul, Phil. 3.15. How is that? as Paul was, verſ. 12. to think our ſelves imperfect, or that we have not already attained, ſcil. to our full meaſure in Chriſt: yet Paul, though hee was not fully perfect propounds himſelf to the Philippians as a pattern for their imitation. If any offend not in word, the ſame is a perfect man, Jam. 3.2. he means no abſolute perfection, or exemption from ſin, for hee had ſaid before, In many things we ſin all. We ſpeak wiſdom p. 359among them that are perfect, ſaith Paul, 1 Cor. 2.6. Who are they? Such as Paul exhorts, 2 Cor. 7.12 Cor 7:1(joyntly with himſelf) to cleanſe themſelves from all filthineſs of fleſh and ſpirit (therefore they were not perfectly pure) and to be perfecting holineſs in the fear of God, that is, foreignby degrees; therefore they were not perfect already, or at once. He that is born of God ſinneth not, 1 Joh. 3.9. but hear what the ſame Apoſtle ſaith, in chap. 1.8, 10. If we ſay wee have no ſin we deceive our ſelves, &c. Therefore the former text muſt not bee underſtood of a Saints not ſinning at all, or of abſolute immunity from ſin in this life, but of his not ſinning in ſuch a manner as the wicked do, that is, wittingly, and willingly, with conſent, and with delight.

That place in Epheſ. 4.13. Epheſ. 4.13Eph 4:13Till we all come into the unity of the faith, &c. unto a perfect man, &c. holds forth the perfection of the Saints, for number of Perſons, and for meaſure of Graces in Heaven, as both the ultimate end, and the term of duration of a Goſpel Miniſtery. When Chriſt aſcended up on high, hee gave ſome Apoſtles, ſome Prophets, ſome Pastors and Teachers. To what purpoſe? Verſ. 12.For the perfecting of the Saints, for the work of the Miniſtery, for the edifying of the Body of Chriſt. For what time, or how long to continue in the Church? Even till we all come into the unity of the ſaith. There will be conſtant uſe, and need of all Goſpel Ordinances, and of the Miniſters and Miniſtry of the Goſpel, till all the Saints, (or Gods Elect) bee gathered up to Chriſt their Head, in Heaven, and made perfect there.

p. 360The fourteenth verſ. Epheſ. 4.14Eph 4:14— That wee henceforth be no more children, toſſed to and fro, and wherried about with every wind of doctrin — is one end or effect of Chriſts appointment of Goſpel-Miniſters reſpecting this life, to wit, as to inſtruct Gods people in the truth, ſo to confirm and ſtabliſh them therein, and to keep them from errours, as well as from other ſins, to wit, lying, verſ. 25. raſh anger, verſ. 26. Theft, verſ. 28. corrupt communication, verſ. 29. bitterneſs, wrath, malice, clamour, verſ, 31. and to exhort them to gradual mortification of ſin, and renovation of ſoul, ver. 22, 23, 24.

Sixth Argument. The Saints who are ſtiled perfect in the Scriptures, are noted for their infirmities; Gen. 6.9Gen 6:9as Noah, a juſt man, and perfect in his generations, and walked with God, in the the old World — yet Noah planted a Vineyard, Gen. 9.20, 21Gen 9:20Gen 9:21and drank of the Wine, and was drunken, and uncovered within his Tent, in the New World. Numb. 12.3Num 12:3Moſes was commended to be the meekeſt man upon earth: Now a meek man is a perfect man; yet wh…n his ſpirit was provoked, hee ſpake unadviſedly with his lips. Pſal. 106.33Ps 106:33David was a man after Gods own heart (that amounts to as much as a perfect man) yet it is well known he was not without ſin, witneſs his Adultery with Bathſheba, and Murther of Uriah, and pride in numbring the people. Job was a perfect man, yet ſubject to infirmities, he curſed his Birth-day, &c.

Aſa his heart was perfect with the Lord all his days, 1 King. 15.141 Kgs 15:142 Chron. 162 Chr 162 Chron. 15.17. yet in the very next Chapter four faults of his are regiſtred;

1 Verſ 2, 3.That the ſought to Benhadad King of p. 361Siria for aid againſt Baaſha King of Iſrael, not to God.

2 That he impriſoned Hanani the Lords Prophet, for reproving him for his ſin.2 Chron. 16, 7, 8, 9, 102 Chr 16:72 Chr 16:82 Chr 16:92 Chr 16:10

3 He oppreſſed, or cruſhed ſome of his Subjects at that time.Verſ. 10. Verſ. 12.

4 In his Diſeaſe, he ſought not to the Lord, but to the Phyſicians.

Hezekiah walked before God in truth, 2 King. 20.32 Kgs 20:3and with a perfect heart, yet when God left him (a little) to try him, what was in his heart, then he diſcovered his imperfections — Hee rendred not again according to the benefit done unto him (in his recovery) for his heart was lifted up (in pride) for his own recovery, 1 Chro. 32.25verſ. 24. and for the ruine of his enemies, verſ. 21. and for his great Treaſures, which he too vain-gloriouſly ſhewed to the Embaſſadours of the King of Babylon, 2 King. 20.13. Therefore there was wrath upon him, and upon Judah and Jeruſalem. For this ſin of Hezekiah God threatned the Captivity, yet he reſpited it in his days, to his ſons time.

Yea, even Abraham, the Father of the faithful, and the friend of God, to whom God ſaid, Gen. 17.1Gen 17:1Walk before me, and be thou perfect, had his imperfections; for he fell twice into the ſame fault, to wit, of denying his Wife, for which he was reproved by two Heathen, ſcil. Pharaoh King of Aegypt, Gen. 12.12, 13, 18, 19. and Ab…melech King of Gerar, Gen. 20.2, 9 therefore Abraham ſought to bee juſtified by faith in Chriſts Righteouſneſs, Rom. 4.2, 3Rom 4:2Rom 4:3not by his own works; which might have paſſed, had he been perfect without ſin.

p. 362Elias, that famous Wonder-working Prophet, Jam. 5.17Jas 5:17was a man ſubject to like paſſions as wee are.

Zacharias was righteous before God, walking in all the Commandements, and Ordinances of the Lord blameleſs, Luk. 1.6. yet he was ſtricken dumb for his unbeleef, verſ. 20.

None of the very chiefeſt Apoſtles of Chriſt, were free from ſin.

If abſolute perfection were attainable in this life, ſurely ſome at leaſt, of theſe holy eminent Servants of God would have obtained it, which none of them ever did; for the holy Scriptures impeach them all of humane frailties and infirmities.

It were eaſie to adde humane teſtimonies to this truth, but that there is no need of a Candle when the Sun ſhines.

Bernard ſaith, Bernard.Minimè bonus eſt qui melior eſſe non vult, & ubi incipis nolle fieri melior, ibi deſinis eſſe bonus: He is not at all good, who would not be better; and when thou beginneſt to be unwilling to bee made better, then thou ceaſeſt to be good. And in his Epiſtle ad Drogonem Monachum he ſaith, Nemo quippe perfectus, qui perfectior eſſe non appetit. Et in co quiſ que perfectiorem ſe probat, quod ad majorem tendit perfectionem. No man is perfect, who deſires not to be more perfect; and herein every one proves himſelf more perfect, in that he reacheth after a greater perfection.Proſper.

Nemo in hac vitae perfectè perfectus eſt, non enim adhuc ſan…t a eſt, ſed quotidie ſanatur plorum infirmitas, ſaith Proſper. No man is perfectly perfect in this life, for the infirmity of p. 363the godly is not yet healed, but is healing daily.

Auguſtine hath many pretty pithy ſayings to this purpoſe; as, Augustin.Auguſtin in Pſal. 38Ps 38Aliter hic non potes eſſe perfectus, niſiſcias hic te non poſſe eſſe perfectum; Otherwiſe thou canſt not be perfect here, unlſes thou knoweſt that here thou canſt not bee perfect.

And in another place — Secundum iſt ius vitae modum eſt quaedam perfectio, eique perfectioni hoc deputatur, ſi ſe quiſ que noverit nondum eſſe perfectum — It is a mans perfection to know his imperfection. Nullus juſtus caret peccato, nec tamen ex hoc deſinit eſſe juſtus, cum affectu teneat ſanctitatem. No righteous man wants ſin, yet doth he not hereupon ceaſe to bee juſt, ſeeing he holds faſt ſanctity in his affection.

Hierom ſaith, In Epiſt. ad Theoph.Haec eſt in omnibus ſola perfectio, ſuae imperfectionis cognitio. The knowledge of his imperfection is the ſole perfection of all.

Alſo, Tunc juſti ſumus, quando nos peccatores fatemur. Then we are righteous, when we confeſs our ſelves to be ſinners.