Chapter XI: Introduction (11)

[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.

§. V. [Sidenote: Proof 3. _The great and principal End of Christ’s Coming and Appearance was for the Removing of _Sin_, and to redeem us from all _Iniquity.] _Thirdly_, This evil Doctrine is _highly injurious to Jesus Christ, and greatly derogates from the Power and Virtue of his Sacrifice, and renders his Coming and Ministry_, as to the great End of it, _ineffectual_. For Christ, as for other Ends, so principally he appeared for the Removing of Sin, for the gathering a righteous Generation, that might serve the Lord in Purity of Mind, and walk before him in Fear, and to bring in everlasting Righteousness, and that evangelical Perfection which the Law could not do. Hence he is said, _Tit._ ii. 14. _to have given himself for us, that he might redeem us from all Iniquity, and purify unto himself a peculiar People, zealous of good Works_. This is certainly spoken of the Saints while upon Earth; but, contrary thereunto, these Men affirm, That _we are never redeemed from all Iniquity_, and so make Christ’s giving of himself for us void and ineffectual, and give the Apostle _Paul_ the Lie plainly, by denying that _Christ purifieth to himself a peculiar People, zealous of good Works_. How are they _zealous of good Works_, who are ever committing evil ones? How are they a _purified People_, that are still in Impurity, as they are that daily Sin, unless Sin be accounted no Impurity? Moreover it is said expresly, 1 _John_ iii. 5. 8. That _for this Purpose the Son of God was manifested, that he might destroy the Works of the Devil; and ye know that he was manifested to take away our Sins_. But these Men make this Purpose of none Effect; for they will not have the Son of God to _destroy the Works of the Devil in his Children_ in this World, neither will they at all believe that he was manifest to take away our Sins, seeing they plead a Necessity of always living in them. And lest any should wrest this Place of the Apostle, as if it were spoken only of taking away the Guilt of Sin, as if it related not to this Life, the Apostle, as if of Purpose to obviate such an Objection, adds in the following Verses, _Whosoever abideth in him, sinneth not_, &c. I hope then they sin not daily in Thought, Word, and Deed. _Let no Man deceive you; he that doth Righteousness, is righteous, even as he is righteous; he that committeth Sin, is of the Devil_; but he that sinneth daily in Thought, Word, and Deed, committeth Sin; how comes such an one then to be the Child of God? And if Christ was manifest to take away Sin, how strangely do they overturn the Doctrine of Christ who deny that it is ever taken away here? And how injurious are they to the Efficacy and Power of Christ’s Appearance? Came not Christ to gather a People out of Sin into Righteousness; from the Kingdom of Satan into the _Kingdom of the dear Son of God_? And are not they that are thus gathered by him his Servants, his Children, his Brethren, his Friends? _who as he was, so are they to be in this World, holy, pure, and undefiled_. And doth not Christ still watch over them, stand by them, pray for them, and preserve them by his Power and Spirit, walk in them, and dwell among them; [Sidenote: _The Devil dwells among the _Reprobates.] even as the Devil, on the other Hand, doth among the reprobate ones? How comes it then that the Servants of Christ are less his Servants than the Devil’s are his? Or is Christ unwilling to have his Servants throughly pure? Which were gross Blasphemy to assert, contrary to many Scriptures. Or is he not able by his Power to preserve and enable his Children to serve him? Which were no less blasphemous to affirm of him, concerning whom the Scriptures declare, That he has _overcome Sin, Death, Hell, and the Grave, and triumphed over them openly, and that all Power in Heaven and Earth is given to him_. But certainly if the Saints sin daily in Thought, Word, and Deed, as these Men assert, they serve the Devil daily, and are subject to his Power; and so he prevails more than Christ doth, and holds the Servants of Christ in Bondage, whether Christ will or not. But how greatly then doth it contradict the End of Christ’s Coming? as it is expressed by the Apostle, _Ephes._ v. 25, 26, 27. _Even as Christ also loved the Church, and gave himself for it, that he might sanctify and cleanse it with the Washing of Water by the Word: That he might present it to himself a glorious Church, not having Spot or Wrinkle_, or any such Thing, _but that it should be holy, and without Blemish_. Now if Christ hath really thus answered the Thing he came for, then the Members of this Church are not always sinning in Thought, Word, and Deed, or there is no Difference betwixt being sanctified and unsanctified, clean and unclean, holy and unholy, being daily blemished with Sin, and being without Blemish.

§. VI. [Sidenote: Proof 4.] [Sidenote: Pastors, Teachers_, and_ Scriptures _are given for perfecting of the Saints._] Fourthly, This Doctrine renders _the Work of the Ministry_, _the Preaching of the Word_, _the Writing of the Scripture_, _and the Prayers of holy Men_, _altogether useless and ineffectual_. As to the first, _Ephes._ iv. 11. _Pastors_ and _Teachers_ are said to be _given for the Perfection of the Saints_, &c. _until we all come in the Unity of the Faith, and of the Knowledge of the Son of God, unto a perfect Man, unto a Measure of the Stature of the Fulness of Christ_. Now if there be a Necessity of sinning daily, and in all Things, then there can be no Perfection; for such as do so cannot be esteemed perfect. And if for effectuating this Perfection in the Saints the Ministry be appointed and disposed of God, do not such as deny the Possibility hereof render the Ministry useless and of no Profit? Seeing there can be no other true Use assigned, but to lead People out of Sin into Righteousness. If so be these Ministers assure us that we need never expect to be delivered from it, do not they render their own Work needless? What needs Preaching against Sin, for the reproving of which all Preaching is, if it can never be forsaken? Our Adversaries are Exalters of the Scriptures in Words, much crying up their Usefulness and Perfection: Now the Apostle tells us, 2 _Tim._ iii. 17. That the _Scriptures are for making the Man of God perfect_; and if this be denied to be attainable in this Life, then the Scriptures are of no Profit; for in the other Life we shall not have use for them. It renders the Prayers of the Saints altogether useless, seeing themselves do confess they ought to pray daily _that God would deliver them from Evil, and free them from Sin, by the Help of his Spirit and Grace, while in this World_. But though we might suppose this Absurdity to follow, _that their Prayers are without Faith_, yet were not that so much, if it did not infer the like upon the holy Apostles, who prayed earnestly for this End, and therefore no Doubt believed it attainable, _Col._ iv. 12. _Labouring fervently for you in Prayers, that ye may stand perfect_, &c. 1 Thess. iii. 13. and v. 23, _&c._

§. VII. [Sidenote: Proof 5.] [Sidenote: Darkness _and_ Light, Sin _and_ Righteousness_, inconsistent together._] But _Fifthly_, This Doctrine is _contrary to common Reason and Sense_. For the two opposite _Principles_, whereof the one rules in the Children of _Darkness_, the other in the Children of _Light_, are _Sin_ and _Righteousness_; and as they are respectively leavened and actuated by them, so they are accounted either as reprobated or justified, seeing it is [77]_Abomination in the Sight of God, either to justify the Wicked, or condemn the Just_. Now to say that Men cannot be so leavened by the one as to be delivered from the other, is in plain Words to affirm, that _Sin_ and _Righteousness_ are consistent; and that a Man may be truly termed _righteous_, though he be daily _sinning_ in every Thing he doth; and then what Difference betwixt _Good_ and _Evil_? Is not this to fall into that great Abomination of putting _Light_ for _Darkness_? and calling _Good Evil_, and _Evil Good_? Since they say _the very best Actions of God’s Children are defiled and polluted, and that those that sin daily in Thought, Word, and Deed are good Men and Women, the Saints and holy Servants of the holy pure God_. Can there be any Thing more repugnant than this to common Reason? Since the _Subject_ is still denominated from that _Accident_ that doth most influence it; as a Wall is called _White_ when there is much _Whiteness_, and _Black_ when there is much _Blackness_, and such like; but when there is more Unrighteousness in a Man than Righteousness, that Man ought rather to be denominated unrighteous than righteous. [Sidenote: _If all _daily sin_, where is the _righteous Man_ then spoken of in Scripture?_] Then surely if every Man sin daily in Thought, Word, and Deed, and that in his Sins there is no Righteousness at all, and that all his righteous Actions are polluted and mixed with Sin, then there is in every Man more Unrighteousness than Righteousness; and so no Man ought to be called _righteous_, no Man can be said to be _sanctified_ or _washed_. _Where are then the Children of God? Where are the purified Ones? Where are they who were sometimes unholy, but now holy; that sometimes were Darkness, but now are Light in the Lord?_ There can none such be found then at this Rate, except that Unrighteousness be esteemed so: And is not this to fall into that Abomination above-mentioned of _justifying the Ungodly_? [Sidenote: _The Blasphemy of the_ Ranters _or_ Libertines.] This certainly lands in that horrid Blasphemy of the _Ranters_, that affirm _there is no Difference betwixt Good and Evil, and that all is one in the Sight of God_. I could shew many more gross Absurdities, evil Consequences, and manifest Contradictions implied in this _sinful Doctrine_; but this may suffice at present, by which also in a good Measure the Proof of the Truth we affirm is advanced. Yet nevertheless, for the further evidencing of it, I shall proceed to the second Thing proposed by me, to wit, to prove this from several Testimonies of the Holy Scriptures.

[77] Prov. 17. 15.

§. VIII. [Sidenote: Sect. II.] [Sidenote: Proof 1.] And _First_, I prove it from the peremptory positive Command of _Christ_ and the _Apostles_, seeing this is a Maxim engraven in every Man’s Heart naturally, _That no Man is bound to do that which is impossible_: Since then _Christ_ and his _Apostles_ have commanded us to keep all the _Commandments_, and to be perfect in this Respect, it is possible for us so to do. [Sidenote: _Be ye perfect, _&c._ Keep my Commandments._] Now that this is thus commanded without any Commentary or Consequence, is evidently apparent from these plain Testimonies, _Matt._ v. 48, and vii. 21. _John_ xiii. 17. 1 _Cor._ vii. 19. 2 _Cor._ xiii. 11. 1 _John_ ii. 3, 4, 5, 6. and iii. 2, 3, 4, 5, 6, 7, 8, 9, 10. These Scriptures intimate a positive Command for it; they declare the absolute Necessity of it; and therefore, as if they had purposely been written to answer the Objections of our _Opposers_, they shew the Folly of those that will esteem themselves _Children_ or _Friends_ of _God_, while they do otherwise.

[Sidenote: Proof 2.] [Sidenote: _The Possibility of it._] _Secondly_, It is possible, because we receive the Gospel and Law thereof for that Effect; and it is expresly promised to us, as we are under Grace, as appears by these Scriptures, _Rom._ iv. 14. _Sin shall not have Dominion over you; for ye are not under the Law, but under Grace_: And _Rom._ viii. 3. _For what the Law could not do, in that it was weak through the Flesh, God sending his own Son_, &c. _that the Righteousness of the Law might be fulfilled in us_, &c. [Sidenote: _The Difference of the_ Law _and_ Gospel.] For if this were not a Condition both requisite, necessary, and attainable under the Gospel, there were no Difference betwixt the _Bringing in of a better Hope_, and the _Law which made nothing perfect_; neither betwixt those which are under the _Gospel_, or who under the _Law_ enjoyed and walked in the Life of the Gospel and mere _Legalists_. Whereas the Apostle, throughout the whole _Sixth_ to the _Romans_, argues not only the _Possibility_ but the _Necessity_ of being free from Sin, from their being under the _Gospel_, and under _Grace_, and not under the _Law_; and therefore states himself and those to whom he wrote in that Condition in these _Verses_, 2, 3, 4, 5, 6, 7. and therefore in the 11, 12, 13, 16, 17, 18 _Verses_, he argues both the Possibility and Necessity of this _Freedom from Sin_ almost in the same Manner we did a little before; and in the 22d he declares them in Measure to have attained this Condition in these Words, _But now being made free from Sin, and become Servants to God, ye have your Fruit unto Holiness, and the End everlasting Life_. [Sidenote: Perfection _and_ Freedom _from_ Sin _attained and made possible by the Gospel._] And as this Perfection or Freedom from Sin is attained and made possible where the Gospel and inward Law of the Spirit is received and known, so the Ignorance hereof has been and is an Occasion of opposing this Truth. For Man not minding the _Light_ or _Law within his Heart_, which not only discovers Sin, but leads out of it, and so being a Stranger to the new Life and Birth that is born of God, which naturally does his Will, and cannot of its own Nature transgress the Commandments of God, doth, I say, in his natural State look at the Commandments as they are without him in the Letter; [Sidenote: _The Letter _kills_, and maketh not _alive.] and finding himself reproved and convicted, is by the Letter killed, but not made alive. So Man, finding himself wounded, and not applying himself inwardly to that which can heal, labours in his own Will after a Conformity to the Law as it is without him, which he can never obtain, but finds the more he wrestles, the more he falleth short. So this is the _Jew_ still in Effect, with his carnal Commandment, with the _Law_ without, in the _first Covenant State_, which _makes not the Comers thereunto perfect, as pertaining to the Conscience_, Heb. ix. 9. though they may have here a Notion of _Christianity_, and an external Faith in _Christ_. This has made them strain and wrest the Scriptures for an _imputative Righteousness_ wholly without them, to cover their Impurities; and this hath made them imagine an Acceptance with God possible, though they suppose it impossible ever to obey Christ’s Commands. But alas! O deceived Souls! that will not avail in the Day wherein _God will judge every Man according to his Work, whether good or bad_. It will not save thee to say, it was necessary for thee to sin daily in Thought, Word, and Deed; for such as do so have certainly obeyed Unrighteousness: And what is provided for such but _Tribulation and Anguish_, _Indignation and Wrath_; even as _Glory, Honour, and Peace, Immortality and eternal Life to such as have done Good, and patiently continued in Well-doing_. So then, if thou desirest to know this Perfection and Freedom from Sin possible for thee, turn thy Mind to the _Light and spiritual Law of Christ in the Heart_, and suffer the Reproofs thereof; bear the Judgment and Indignation of God upon the unrighteous Part in thee as therein is revealed, which Christ hath made tolerable for thee, and so suffer _Judgment in thee_ to be _brought forth into Victory_, and thus come to partake of the _Fellowship_ of _Christ’s Sufferings_, and be made _conformable unto his Death_, [Sidenote: _How we partake of Christ’s Sufferings, and are made conformable unto his Death._] that thou mayest feel thyself _crucified with him to the_ World _by the Power of his Cross in thee_; so that that Life that sometimes was alive in thee to this World, and the Love and Lusts thereof, may die, and a new Life be raised, by which thou mayest live henceforward to God, and not to or for thyself; and with the Apostle thou mayest say, _Gal._ ii. 20. _It is no more I, but Christ alive in me_; and then thou wilt be a _Christian indeed_, and not in _Name_ only, as too many are; then thou wilt know what it is to have _put off the old Man with his Deeds_, who indeed sins daily in Thought, Word, and Deed; and to have _put on the new Man, that it renewed in Holiness, after the Image of him that hath created him_, Ephes. iv. 24. and thou wilt witness thyself to be [78]_God’s Workmanship, created in Christ Jesus unto good Works_, and so not to sin always. And to this new Man _Christ’s Yoke is easy, and his Burden is light_; though it be heavy to the _old Adam_; yea, the _Commandments of God_ are not unto this Man _grievous_; for it is his _Meat and Drink_ to be found _fulfilling the Will of God_.

[78] Matt. xi. 30. 1 John v. 3.

[Sidenote: Proof 3.] [Sidenote: _Many have attained Perfection._] _Lastly_, This Perfection or Freedom from Sin is possible, because many have attained it, according to the express Testimony of the Scripture; some before the Law, and some under the Law, through witnessing and partaking of the Benefit and Effect of the Gospel, and much more many under the Gospel. [Sidenote: Enoch _walked with God, and was_ perfect.] As _first_, It is written of _Enoch_, _Gen._ v. 22, 24. that he _walked with God_, which no Man while sinning can; nor doth the Scripture record any Failing of his. It is said of _Noah_, _Gen._ vi. 9. and of _Job_ i. 8. and of _Zacharias_ and _Elizabeth_, _Luke_ i. 6. that _they were perfect_; but under the Gospel, besides that of the _Romans_ above-mentioned, see what the Apostle saith of many Saints in general, _Ephes._ ii. 4, 5, 6. _But God, who is rich in Mercy, for his great Love wherewith he hath loved us, even when we were dead in Sins, hath quickened us together with Christ, by Grace ye are saved; and hath raised us up together, and made us sit together in heavenly Places in Christ Jesus_ &c. I judge while they were sitting in these _heavenly Places_, they could not be daily sinning in Thought, Word, and Deed; neither were all their Works which they did there as _filthy Rags_, or as a _menstruous Garment_. See what is further said to the _Hebrews_, xii. 22, 23. _Spirits of just Men made perfect_. And to conclude, let that of the _Revelations_, xiv. 1, 2, 3, 4, 5. be considered, where though their being _found without Fault_ be spoken in the present Time, yet it is not without Respect to their Innocency while upon Earth; and their being _redeemed from among Men, and no Guile found in their Mouth_, is expresly mentioned in the Time past. [Sidenote: Sect III.] But I shall proceed now, in the _Third Place_, to answer the _Objections_, which indeed are the Arguments of our Opposers.

§. IX. [Sidenote: Obj. 1.] I shall begin with their chief and great Argument, which is the Words of the Apostle, 1 John i. 8. _If we say that we have no Sin_, _we deceive ourselves, and the Truth is not in us_. This they think invincible.

[Sidenote: _Answ. 1._] But is it not strange to see Men so blinded with Partiality? How many Scriptures tenfold more plain do they reject, and yet stick so tenaciously to this, that can receive so many Answers? As First, [_If we say we have no Sin_, &c.] will not import the Apostle himself to be included. [Sidenote: _If we say we have no Sin_, &c. objected.] Sometimes the Scripture useth this Manner of Expression when the Person speaking cannot be included; which Manner of Speech the _Grammarians_ call _Metaschematismus_. Thus _James_ iii. 9, 10. speaking of the _Tongue_, saith, _Therewith bless we God, and therewith curse we Men_; adding, _These Things ought not so to be_. Who from this will conclude that the Apostle was one of those Cursers? [Sidenote: _Answ. 2._] But _Secondly_, This Objection hitteth not the Matter; he saith not, _We sin daily in Thought, Word, and Deed_; far less that the _very good Works which God works in us by his Spirit are Sin_: Yea, the very next Verse clearly shews, that upon _Confession_ and _Repentance_ we are not only _forgiven_, but also _cleansed_; _He is faithful to forgive us our Sins, and to cleanse us from all Unrighteousness_. Here is both a Forgiveness and Removing of the Guilt, and a Cleansing or Removing of the Filth; for to make _Forgiveness_ and _Cleansing_ to belong both to the Removing of the _Guilt_, as there is no Reason for it from the Text, so it were a most violent forcing of the Words, and would imply a needless Tautology. The Apostle having shewn how that not the Guilt only, but even the Filth also of Sin is removed, subsumes his Words in the Time past in the 10th Verse, _If we say we have not sinned, we make him a Liar_. [Sidenote: _Answ. 3._] _Thirdly_, As _Augustine_ well observed, in his Exposition upon the Epistle to the _Galatians_, _It is one Thing not to sin, and another Thing not to have Sin_. [Sidenote: _It is one Thing_, not to sin, _and another Thing_ not to have Sin.] The Apostle’s Words are not, _If we say we sin not, or commit not Sin daily, _but_ if we say we have no Sin_: And betwixt these two there is a manifest Difference; for in respect all have _sinned_, as we freely acknowledge, all may be said in a Sense to have _Sin_. Again, _Sin_ may be taken for the _Seed of Sin_, which may be in those that are redeemed from _actual Sinning_; but as to the Temptations and Provocations proceeding from it being resisted by the Servants of God, and not yielded to, they are the Devil’s Sin that tempteth, not the Man’s that is preserved. [Sidenote: _Answ. 4._] _Fourthly_, This being considered, as also how positive and plain once and again the same Apostle is in that very Epistle, as in divers Places above cited, is it equal or rational to strain this one Place, presently after so qualified and subsumed in the _Time past_, to contradict not only other positive Expressions of his, but the whole Tendency of his Epistle, and of the rest of the holy Commands and Precepts of the Scripture?

[Sidenote: Obj. 2.] _Secondly_, Their second Objection is from two Places of Scripture, much of one Signification: The one is, 1 _Kings_ viii. 46. _For there is no Man that sinneth not_. The other is, _Eccles._ vii. 20. _For there is not a just Man upon Earth, that doeth Good, and sinneth not_.

[Sidenote: _Answ._] I answer, _First_, These affirm nothing of a daily and continual _Sinning_, so as never to be redeemed from it; but only that all have _sinned_, or that there is none that doth not _sin_, though not always, so as never to cease to _sin_; and in this lies the Question. Yea, in that Place of the _Kings_ he speaks within two Verses of the returning of such _with all their Souls and Hearts_; which implies a Possibility of leaving off Sin. [Sidenote: _Diversity of Seasons and Dispensations_ respected.] _Secondly_, There is a Respect to be had to the Seasons and Dispensations; for if it should be granted that in _Solomon_’s Time there were none that _sinned not_, it will not follow that there are none such now, or that it is a Thing not now attainable by the Grace of God under the Gospel: For _A non esse ad non posse non valet sequela_. And _Lastly_, This whole Objection hangs upon a false Interpretation; for the Hebrew Word [Hebrew: ycht': יחטא] may be read in the _Potential Mood_, thus, _There is no Man who may not sin_, as well as in the _Indicative_: So both the old Latin, _Junius_ and _Tremellius_, and _Vatablus_ have it; and the same Word is so used, _Psalm_ cxix. 11. _I have hid thy Word in my Heart_, [Hebrew: lt'z l' 'cht' lk: לטעז לא אחטא לך׃] that is to say, _That I may not sin against thee_, in the _Potential Mood_, and not in the _Indicative_; which being more answerable to the universal Scope of the Scriptures, the Testimony of the Truth, and the Sense almost of all Interpreters, doubtless ought to be so understood, and the other _Interpretation_ rejected as _spurious_.

[Sidenote: Obj. 3.] _Thirdly_, They object some Expressions of the Apostle _Paul_, Rom. viii. 19. _For the Good that I would, I do not; but the Evil which I would not, that I do_. And Ver. 24. _O wretched Man that I am! who shall deliver me from the Body of this Death?_

[Sidenote: _Answ._] I answer, This Place infers nothing, unless it were apparent that the Apostle here were speaking of his own Condition, and not rather in the Person of others, or what he himself had sometimes borne; which is frequent in Scripture, as in the Case of cursing, in _James_ before mentioned. But there is nothing in the Text that doth clearly signify the Apostle to be speaking of himself, or of a Condition he was then under, or was always to be under; yea, on the Contrary, in the former Chapter, as afore is at large shewn, he declares, they were _dead to Sin_; demanding _how such should yet live any longer therein_? [Sidenote: Paul _personates the _Wretched Man_, to shew them the_ Redeemer.] _Secondly_, It appears that the Apostle personated one not yet come to a spiritual Condition, in that he saith, Ver. 14. _But I am carnal, sold under Sin._ Now is it to be imagined, that the Apostle _Paul_, as to his own proper Condition, when he wrote that _Epistle_, was a _carnal Man_, who in _Chap._ i. testifies of himself, That he was _separated to be an Apostle, capable to impart to the _Romans_ spiritual Gifts_; and Chap. viii. Ver. 2. That _the Law of the Spirit of Life in Christ Jesus had made him free from the Law of Sin and Death_? So then he was not _carnal_. And seeing there are spiritual Men in this Life, as our Adversaries will not deny, and is intimated through the whole viiith Chapter to the _Romans_, it will not be denied but the Apostle was one of them: So then as his calling himself _carnal_ in Chap. vii. cannot be understood of his own proper State, neither can the rest of what he speaks there of that Kind be so understood: Yea after, Ver. 24. where he makes that Exclamation, he adds in the next Verse, _I thank God, through Jesus Christ our Lord_; signifying that by him he witnessed Deliverance; and so goeth on, shewing how he had obtained it in the next Chapter, _viz._ viii. Ver. 35. _Who shall separate us from the Love of Christ?_ And Ver. 37. _But in all these Things we are more than Conquerors_: And in the last Verse, _Nothing shall be able to separate us_, &c. But wherever there is a continuing in Sin, there is a Separation in some Degree, seeing every _Sin is contrary to God_, and [Greek: anomia: ανομια], i. e. _a Transgression of the Law_, 1 John iii. 4. [Sidenote: _Whom Sin has conquered, he is no Conqueror._] and whoever committeth the least Sin, is overcome of it, and so in that Respect is not a Conqueror, but conquered. This Condition then, which the Apostle plainly testified he with some others had obtained, could not consist with continual remaining and abiding in Sin.

[Sidenote: Obj. 4.] _Fourthly_, They object the _Faults and Sins of several eminent Saints, as _Noah_, _David_, &c._

[Sidenote: _Answ._] I answer, That doth not at all prove the Case: For the Question is not, _Whether good Men may not fall into Sin_, which is not denied; but _whether it be not possible for them not to sin_? [Sidenote: _Can they that _sin_, be never freed from _Sin.] It will not follow because these Men _sinned_, that therefore they were never _free of Sin_, but always _sinned_: For at this Rate of arguing, it might be urged, according to this Rule (_Contrariorum par ratio_, i. e. _The Reason of Contraries is alike_) that if, because a good Man hath sinned once or twice, he can never be free from Sin, but must always be daily and continually a Sinner all his Life long; then by the Rule of _Contraries_, if a wicked Man have done Good once or twice, he can never be free from Righteousness, but must always be a righteous Man all his Life-time: Which as it is most absurd in itself, so it is contrary to the plain Testimony of the Scripture, _Ezek._ xxxiii. 12. to 18.

[Sidenote: Obj.] _Lastly_, They object, _That if Perfection or Freedom from Sin be attainable, this will render Mortification of Sin useless, and make the Blood of Christ of no Service to us, neither need we any more pray for Forgiveness of Sins_.

[Sidenote: _Answ._] I answer, I had almost omitted this _Objection_, because of the manifest Absurdity of it: For can Mortification of Sin be useless, where the End of it is obtained? Seeing there is no attaining of this Perfection but by Mortification. [Sidenote: _Who fights and not in Hopes to overcome his_ Foe?] Doth the Hope and Belief of overcoming render the Fight unnecessary? Let rational Men judge which hath most Sense in it, to say as our Adversaries do, _It is necessary that we fight and wrestle, but we must never think of overcoming, we must resolve still to be overcome_; or to say, _Let us fight, because we may overcome_? Whether do such as believe they may be cleansed by it, or those that believe they can never be cleansed by it, render the _Blood of Christ_ most effectual? If two Men were both grievously diseased, and applied themselves to a Physician for Remedy, which of those do most commend the Physician and his Cure, he that believeth he may be cured by him, and as he feels himself cured, confesseth that he is so, and so can say this is a skilful Physician, this is a good Medicine, behold I am made whole by it; or he that never is cured, nor ever believes that he can so long as he lives? [Sidenote: _Praying for_ Forgiveness of Sins.] As for praying for _Forgiveness_, we deny it not; for that _all have sinned_, and therefore all need to pray that their _Sins past_ may be blotted out, and that they may be daily preserved from sinning. And if hoping or believing to be made _free from Sin_ hinders praying for _Forgiveness of Sin_, it would follow by the same Inference that Men ought not to forsake Murder, Adultery, or any of these gross Evils, seeing the more Men are sinful, the more plentiful Occasion there would be of asking Forgiveness of Sin, and the more Work for Mortification. But the Apostle had sufficiently refuted such sin-pleasing Cavils in these Words, _Rom._ vi. 1, 2. _Shall we continue in Sin that Grace may abound? God forbid._

But _Lastly_, It may be easily answered, by a Retortion to those that press this from the Words of the Lord’s Prayer, _forgive us our Debts_, that this militates no less against perfect Justification than against perfect Sanctification: For if all the Saints, the least as well as the greatest, be perfectly justified in that very Hour wherein they are converted, as our Adversaries will have it, then they have Remission of Sins long before they die. May it not then be said to them, What Need have ye to pray for Remission of Sin, who are already justified, whose Sins are long ago forgiven, both past and to come?

§. X. [Sidenote: _Testimonies of the Fathers, concerning _Perfection_, or _Freedom from Sin.] But this may suffice: Concerning this Possibility _Jerome_ speaks clearly enough, _Lib. 3. adver. Pelagium_, “This we also say, that a Man may not sin, if he will, for a Time and Place, according to his bodily Weakness, so long as his Mind is intent, so long as the Cords of the _Cithara_ relax not by any Vice;” [Sidenote: Jerome.] and again in the same Book, “Which is that that I said, that it is put in our Power (to wit, being helped by the Grace of God) either to sin or not to sin.” For this was the Error of _Pelagius_, which we indeed reject and abhor, and which the _Fathers_ deservedly withstood, “That Man by his natural Strength, without the Help of God’s Grace, could attain to that State so as not to sin.” [Sidenote: Augustine.] And _Augustine_ himself, a great Opposer of the _Pelagian_ Heresy, did not deny this Possibility as attainable by the Help of God’s Grace, as in his Book de _Spiritu & Literâ_, Cap. 2. and his Book _de Naturâ & Gratiâ_ against _Pelagius_, Cap. 42, 50, 60, and 63. _de Gestis Concilii Palæstini_, Cap. 7. & 2. and _de Peccato Originali_, Lib. 2. Cap. 2. [Sidenote: Gelasius.] _Gelasius_ also, in his Disputation against _Pelagius_, saith, “But if any affirm that this may be given to some Saints in this Life, not by the Power of Man’s Strength, but by the Grace of God, he doth well to think so confidently, and hope it faithfully; for by this Gift of God all Things are possible.” [Sidenote: _That by the _Gift of God_ all Things are possible._] That this was the common Opinion of the _Fathers_, appears from the Words of the _Aszansic Council_, Canon the last, “We believe also this according to the _Catholick Faith_, that all who are baptized through Grace by Baptism received, and Christ helping them, and co-working, may and ought to do whatsoever belongs to Salvation, if they will faithfully labour.”