Part 23

§. XII. As to the other Part, _That seeing the best of Men are still impure and imperfect, therefore their _Works_ must be so_; it is to beg the Question, and depends upon a Proposition denied; and which is to be discussed at farther Length in the next Proposition. But though we should suppose a Man not thoroughly perfect in all Respects, yet will not that hinder, but good and perfect _Works_ in their Kind may be brought forth in him by the Spirit of Christ: Neither doth the Example of _Water_ going through an unclean _Pipe_ hit the Matter; because though Water may be capable to be tinctured with Uncleanness, yet the Spirit of God cannot, whom we assert to be the immediate Author of those _Works_ that avail in _Justification_: And therefore Jesus Christ’s Works in his Children are _pure_ and _perfect_, and he worketh in and through that _pure Thing_ of his own forming and creating in them. Moreover, if this did hold, according to our Adversaries Supposition, _That no Man ever was or can be perfect_, it would follow, that the very Miracles and Works of the Apostles, which Christ wrought in them, and they wrought in and by the Power, Spirit and Grace of Christ, were also _impure_ and _imperfect_; [Sidenote: _Were the Miracles and Works of the Apostles, wrought by the Power of Christ in them, _impure_ and _imperfect_?_] such as their converting of the Nations to the _Christian Faith_; their gathering of the _Churches_, their writing of the _Holy Scriptures_; yea, and their offering up and sacrificing of their _Lives_ for the _Testimony of Jesus_. What may our Adversaries think of this Argument, whereby it will follow, that the _Holy Scriptures_, whose Perfection and Excellency they seem so much to magnify, are proved to be _impure_ and _imperfect_, because they came through _impure_ and _imperfect Vessels_? It appears by the Confessions of _Protestants_, that the _Fathers_ did frequently attribute unto _Works_ of this Kind that _instrumental Work_, which we have spoken of in _Justification_, albeit some ignorant Persons cry out it is _Popery_, and also divers, and that famous _Protestants_, do of themselves confess it. [Sidenote: A. Polan. _Our Doctrine of _Justification_ and _Works_, is not Popery._] _Amandus Polanus_, in his _Symphonia Catholica_, Cap. 27. _de Remissione Peccatorum_, P. 651. places this _Thesis_ as the common Opinion of _Protestants_, most agreeable to the Doctrine of the _Fathers_: “We obtain the Remission of Sins by Repentance, Confession, Prayers, and Tears, proceeding from Faith, but do not _merit_, to speak properly; and therefore we obtain Remission of Sins, not by the _Merit_ of our Repentance and Prayers, but by the Mercy and Goodness of God.” [Sidenote: Gentiletus _Ex Impress._ Gen. 1516.] _Innocentius Gentiletus_, a Lawyer of great Fame among _Protestants_, in his _Examen_ of the _Council of Trent_, P. 66, 67. of _Justification_, having before spoken of _Faith_ and _Works_, adds these Words: “But seeing the one cannot be without the other, we call them both conjunctly _instrumental Causes_.” [Sidenote: Zanchius.] _Zanchius_, in his fifth Book, _De Naturâ Dei_, saith; “We do not simply deny, that _good Works_ are the Cause of _Salvation_, to wit, the instrumental, rather than the efficient Cause, which they call [_sine quâ non_.”] And afterwards, “Good Works are the instrumental Cause of the Possession of _Life eternal_; for by these, as by a Means and a lawful Way, God leads unto the Possession of _Life eternal_.” [Sidenote: G. Ames. _in Medulla S. Theologiæ_, L. 2. C. 1. Thes. 30.] _G. Amesius_ saith, “That our Obedience, albeit it be not the principal and meritorious Cause of _Life eternal_, is nevertheless a Cause in some Respect, administering, helping, and advancing towards the Possession of the Life.” [Sidenote: R. Baxter.] Also _Richard Baxter_, in his Book above-cited, Page 155. saith, “_That we are justified by_ Works in the same Kind of Causality as by _Faith_, to wit, as being both Causes _sine quâ non_, or Conditions of the _New Covenant_ on our Part requisite to Justification.” And P. 195. he saith, “It is needless to teach any Scholar, who hath read the Writings of _Papists_, how this Doctrine differs from them.”

[Sidenote: _Of the _Merit_ and _Reward_ of _Works.] But _lastly_, Because it is fit here to say something of the _Merit_ and _Reward_ of _Works_, I shall add something in this Place of our Sense and Belief concerning that Matter. We are far from thinking or believing, that Man merits any Thing by his Works from God, all being of _Free Grace_; and therefore do we, and always have denied that _Popish_ Notion of _Meritum ex condigno_. Nevertheless we cannot deny, but that God, out of his Infinite Goodness wherewith he hath loved Mankind, after he communicates to him his holy _Grace_ and _Spirit_, doth, according to his own Will, recompence and reward the _good Works_ of his Children; [Sidenote: _GOD rewards the good _Works_ of his Children._] and therefore this _Merit_ of _Congruity_ or _Reward_, in so far as the Scripture is plain and positive for it, we may not deny; neither wholly reject the Word, in so far as the Scripture makes use of it. For the same Greek [Greek: axion: αξιον], which signifies [_Merit_] is also in those Places where the _Translators_ express it _Worth_, or _worthy_, as _Mat._ iii. 8. 1 _Thess._ ii. 12. 2 _Thess._ i. 5. 11. Concerning which _R. Baxter_ saith, in the Book above-cited, P. 8. “But in a larger Sense, as Promise is an Obligation, and the Thing promised is said to be Debt, so the Performers of the Conditions are called _Worthy_, and that which they perform _Merit_; although properly all be of _Grace_, and not of _Debt_.” Also those, who are called the _Fathers_ of the _Church_, frequently used this Word of _Merit_, whose Sayings concerning this Matter I think not needful to insert, because it is not doubted, but evident, that many _Protestants_ are not averse from this _Word_, in the Sense that we use it. The Apology for the _Augustan Confession_, Art. 20. hath these Words; “We agree that _Works_ are truly meritorious, not of Remission of Sins, or Justification; but they are meritorious of other Rewards corporal and spiritual, which are indeed as well in this Life, as after this Life.” And further, “Seeing _Works_ are a certain fulfilling of the Law, they are rightly said to be meritorious; it is rightly said, that a Reward is due to them.”

[Sidenote: _Conference of _Oldenburgh.] In the Acts of the Conference of _Oldenburgh_, the electoral Divines, P. 110. & 265. say, “In this Sense our Churches also are not averse from the Word [_Merit_] used by the Fathers; neither therefore do they defend the _Popish_ Doctrine of _Merit_.”

[Sidenote: G. Vossius _of the Word _Merit.] _G. Vossius_, in his _Theological Thesis_ concerning the Merits of _good Works_, saith; “We have not adventured to condemn the Word [_Merit_] wholly, as being that which both many of the Ancients use, and also the reformed Churches have used in their Confessions. Now that God judgeth and accepteth Men according to their _Works_, is beyond Doubt to those that seriously will read and consider these Scriptures.” _Matt._. xvi. 27. _Rom._. ii. 6. 7. 10. 2 _Cor._ v. 10. _James_ i. 25. _Heb._ x. 35. 1 _Pet._ i. 17. _Rev._ xxii. 12.

§. XIII. And to conclude this _Proposition_, let none be so bold as to _mock God_, supposing themselves justified and accepted in the Sight of God, by Virtue of Christ’s Death and Sufferings, while they remain unsanctified and unjustified in their own Hearts, [Sidenote: Job 8. 13.] and polluted in their Sins, lest their Hope prove that of the _Hypocrite_, which perisheth. [Sidenote: _The _Hope_ of the _Hypocrite_ shall perish, but _Grace_ is to the _Humble.] Neither let any foolishly imagine, that they can by their own Works, or by the Performance of any Ceremonies or Traditions, or by the Giving of Gold or Money, or by afflicting their Bodies in Will-worship and voluntary Humility, or foolishly striving to conform their Way to the outward Letter of the Law, flatter themselves that they merit before God, or draw a Debt upon him, or that any Man or Men have Power to make such Kind of Things effectual to their Justification, lest they be found _foolish Boasters_, and _Strangers_ to _Christ_ and his _Righteousness_ indeed. But blessed for ever are they, that having truly had a Sense of their own Unworthiness and Sinfulness, and having seen all their own Endeavours and Performances fruitless and vain, and beheld their own Emptiness, and the Vanity of their vain Hopes, Faith and Confidence, while they remained inwardly struck, pursued, and condemned by _God’s holy Witness in their Hearts_, and so having applied themselves thereto, and suffered his _Grace_ to work in them, are become _changed_ and _renewed_ in the Spirit of their Minds, passed from _Death_ to _Life_, and know _Jesus_ arisen in them, _working both the Will and the Deed_; and so having _put on the Lord Jesus Christ_, in Effect are clothed with him, and partake of his Righteousness and Nature; such can draw near to the Lord with Boldness, and know their Acceptance _in_ and _by_ him; _in whom_, and in as many as are found in him, _the Father is well pleased_.

PROPOSITION VIII.

Concerning PERFECTION.

_In whom this pure and holy _Birth_ is fully brought forth, the Body of Death and Sin comes to be crucified and removed, and their Hearts united and subjected to the _Truth_; so as not to obey any Suggestions or Temptations of the Evil One, but to be free from actual sinning and transgressing of the _Law of God_, and in that Respect _perfect_: Yet doth this _Perfection_ still admit of a Growth; and there remaineth always in some Part a Possibility of sinning, where the Mind doth not most diligently and watchfully attend unto the Lord._

§. I. Since we have placed _Justification_ in the Revelation of _Jesus Christ_ formed and brought forth in the Heart, there working his Works of Righteousness, and bringing forth the Fruits of the Spirit, the Question is, How far he may prevail in us while we are in this Life, or we over our Souls Enemies, in and by his Strength? Those that plead for _Justification_ wholly without them, merely by imputative Righteousness, denying the Necessity of being clothed with real and inward Righteousness, do consequently affirm, [Sidenote: _These are the Words of the _Westminster_ larger _Catechism.] “That it is impossible for a Man, even the best of Men, to be free of Sin in this Life, which, _they say_, no Man ever was; but on the contrary, that none can, neither of himself, nor by any Grace received in this Life (_O wicked Saying against the Power of God’s Grace_) keep the Commandments of God perfectly; but that every Man doth break the Commandments in Thought, Word, and Deed:” Whence they also affirm, as was a little before observed, “That the very best Actions of the Saints, their Prayers, their Worships, are impure and polluted.” [Sidenote: _Whether it is possible to keep the_ Commandments of God?] We on the contrary, though we freely acknowledge this of the natural fallen Man, in his first State, whatever his Profession or Pretence may be, so long as he is unconverted and unregenerate, yet we do believe, that to those in whom Christ comes to be formed, and the new Man brought forth, [Sidenote: Part I.] and born of the incorruptible Seed (as that Birth, and Man in Union therewith, naturally doth the Will of God) it is possible so far to keep to it, as not to be found daily Transgressors of the _Law of God_. [Sidenote: Controversy _stated_.] And for the more clear _Stating of the Controversy_, let it be considered:

§. II. [Sidenote: I. _Notional Knowledge._] _First_, That we place not this Possibility in Man’s own Will and Capacity, as he is a Man, the Son of fallen _Adam_, or as he is in his natural State, however wise or knowing, or however much endued with a notional and literal Knowledge of Christ, thereby endeavouring a Conformity to the Letter of the Law, as it is outward.

[Sidenote: II. _The new Birth._] _Secondly_, That we attribute it wholly to Man, as he is born again, renewed in his Mind, raised by Christ, knowing Christ alive, reigning and ruling in him, and guiding and leading him by his Spirit, and revealing in him the Law of the Spirit of Life; which not only manifests and reproves Sin, but also gives Power to come out of it.

[Sidenote: III. _Growth in Perfection._] _Thirdly_, That by this we understand not such a _Perfection_ as may not daily admit of a Growth, and consequently mean not as if we were to be as pure, holy, and perfect as God in his divine Attributes of Wisdom, Knowledge, and Purity; but only a _Perfection_ proportionable and answerable to Man’s Measure, whereby we are kept from transgressing the _Law of God_, and enabled to answer what he requires of us; [Sidenote: _He that improved his _Two Talents_ was nothing less acceptable than he with the five_.] even as he that improved his _two Talents_ so as to make _four_ of them, perfected his Work, and was so accepted of his Lord as to be called a _good and faithful Servant_, nothing less than he that made his _five ten_. Even as a little Gold is perfect Gold in its Kind, as well as a great Mass, and a Child hath a perfect Body as well as a Man, though it daily grow more and more. Thus _Christ_ is said, _Luke_ ii. 52. to have _increased in Wisdom and Stature, and in Favour with God and Man_; though before that Time he had never _sinned_, and was no Doubt _perfect_, in a true and proper Sense.

[Sidenote: IV. _Wiles of the Enemy._] _Fourthly_, Though a Man may witness this for a Season, and therefore all ought to press after it; yet we do not affirm but those that have attained it in a Measure may, by the Wiles and Temptations of the Enemy, fall into Iniquity, and lose it sometimes, if they be not watchful, and do not diligently attend to _that of God_ in the Heart. And we doubt not but many good and holy Men, who have arrived to everlasting Life, have had divers Ebbings and Flowings of this Kind; [Sidenote: _Every Sin weakens a Man in his spiritual Condition, but doth not destroy him altogether._] for though every Sin weakens a Man in his spiritual Condition, yet it doth not so as to destroy him altogether, or render him uncapable of rising again.

[Sidenote: V. _Righteousness became natural._] _Lastly_, Though I affirm, that after a Man hath arrived at such a State, in which he may be able not to sin, yet he may sin: Nevertheless, I will not affirm that a State is not attainable in this Life, in which to do _Righteousness_ may be so natural to the regenerate Soul, that in the Stability of that Condition he cannot sin. Others may speak more certainly of this State, if they have arrived at it. With respect to myself, I speak modestly, because I ingenuously confess that I have not yet attained it; but I cannot deny that there is such a State, as it seems to be so clearly asserted by the Apostle, 1 _John_ iii. 9. _He that is born of God sinneth not, neither can he, because the Seed of God remaineth in him_.

[Sidenote: Part II.] [Sidenote: Sect. 1.] The _Controversy_ being thus stated, which will serve to obviate _Objections_, I shall proceed, _First_, to shew the Absurdity of that Doctrine that pleads for Sin _for Term of Life_, even in the Saints.

[Sidenote: Sect. 2.] _Secondly_, To prove this Doctrine of _Perfection_ from many pregnant Testimonies of the Holy Scripture.

[Sidenote: Sect. 3.] And, _Lastly_, To answer the Arguments and Objections of our Opposers.

§. III. [Sidenote: Sect. I.] [Sidenote: Proof 1. _The Doctrine of _Pleading for Sin for Term of Life_ absurd._] _First_ then, This Doctrine, _viz._ That the _Saints nor can nor ever will be free of sinning in this Life_, is inconsistent with the Wisdom of God, and with his glorious Power and Majesty, _who is of purer Eyes than to behold Iniquity_[76]; who having purposed in himself to gather to him that should worship him, and be Witnesses for him on Earth, a _chosen People_, doth also no Doubt sanctify and purify them. For God hath no Delight in Iniquity, but abhors Transgression; and though he regard Man in Transgression so far as to pity him, and afford him Means to come out of it; yet he loves him not, neither delights in him, as he is joined thereunto. Wherefore if Man must be always joined to Sin, then God would always be at a Distance with him; as it is written, _Isa._ lix. 2. _Your Iniquities have separated between you and your God, and your Sins have hid his Face from you_; whereas on the contrary, the _Saints_ are said to _partake_, even while here, _of the divine Nature_, 1 Pet. i. 4. and to be _one Spirit with the Lord_, 1 Cor. vi. 17. Now no unclean Thing can be so. It is expresly written, _That there is no Communion betwixt Light and Darkness_, 2 Cor. vi. 14. But _God_ is _Light_, and _every Sin is Darkness_ in a Measure: [Sidenote: _Hath _God’s Wisdom_ been wanting to prepare a _Means_ to serve and worship him _perfectly_?_] What greater _Stain_ then can there be than this upon _God’s Wisdom_, as if he had been wanting to prepare a Means whereby his Children might perfectly serve and worship him, or had not provided a Way whereby they might serve him in any Thing, but that they must withal still serve the Devil no less, yea, more than himself? For _he that sinneth is the Servant of Sin_, Rom. vi. 16. and every Sin is an Act of Service and Obedience to the Devil. So then if the Saints sin daily in _Thought_, _Word_, and _Deed_, yea, if the very _Service_ they offer to God be Sin, surely they serve the Devil more than they do God: For besides that they give the Devil many intire Services, without Mixture of the least Grain to God, they give God not the least Service in which the Devil hath not a large Share: And if their Prayers and all their spiritual Performances be sinful, the Devil is as much served by them in these as God, and in most of them much more, since they confess that many of them are performed without the Leadings and Influence of God’s Spirit. Now who would not account him a foolish Master among Men, who being able to do it, and also desirous it might be so, yet would not provide a Way whereby his Children and Servants might serve him more intirely than his avowed Enemy, or would not guard against their serving of him, but be so imprudent and unadvised in his Contrivance, that whatever Way his Servants and Children served him, they should no less, yea, often much more, serve his Enemy? What may we then think of that Doctrine that would infer this Folly upon the _Omnipotent_ and _Only Wise God_?

[76] Hab. 1. 13.

§. IV. [Sidenote: Proof 2. _Its Inconsistency with the _Justice of_ God._] Secondly, _It is inconsistent with the Justice of God_. For since he requires Purity from his Children, and commands them to abstain from every Iniquity, so frequently and precisely as shall hereafter appear, and since his _Wrath is revealed against all Ungodliness and Unrighteousness of Men_, it must needs follow, that he hath capacitated Man to answer his Will, or else that he requires more than he has given Power to perform; which is to declare him openly _unjust_, and with the slothful Servant to be an _hard Master_. We have elsewhere spoken of the _Injustice_ these Men ascribe to God, in making him to _damn the Wicked_, _to whom_ they allege _he never afforded any Means of being good_; but this is yet an Aggravation more irrational and inconsistent, to say, _That God will not afford to those, whom he hath chosen to be his own _(whom they confess he loveth)_ the Means to please him_. What can follow then from so strange a Doctrine?

This _Imperfection_ in the Saints either proceeds from God or from themselves: If it proceeds from them, it must be because they are short in improving or making use of the Power given them, whereby they are capable to obey; and so it is a Thing possible to them, as indeed it is by the Help of that Power: But this our Adversaries deny: They are then not to be blamed for their Imperfection and continuing in Sin, since it is not possible for them to do otherwise. If it be not of themselves, it must be of God, who hath not seen meet to allow them Grace in that Degree to produce that Effect: And what is this but to attribute to God the Height of Injustice, to make him require his Children to forsake Sin, and yet not to afford them sufficient Means for so doing? [Sidenote: _Who will give their Children a Stone instead of Bread?_] Surely this makes God more unrighteous than wicked Men, _who if_ (as Christ saith) _their Children require Bread of them, will not give them a Stone; or instead of a Fish, a Serpent_. But these Men confess we ought to seek of God Power to redeem us from Sin, and yet believe they are never to receive such a Power; such Prayers then cannot be in Faith, but are all vain. Is not this to make God as unjust to his Children as _Pharaoh_ was to the _Israelites_, in requiring Brick and not giving them Straw? But blessed be God, he deals not so with those that truly trust in him, and wait upon him, as these Men vainly imagine; for such faithful Ones find of a Truth that _his Grace is sufficient for them_, and know how by his Power and Spirit to overcome the evil One.