A glimpse of God, or, A treatise proving that there is a God discovering the grounds of atheism, with arguments of divers sorts against atheists : shewing also, the unity of the Godhead, and the trinity of the persons ... / by ... Mr. Thomas Byrdall ...

A Discourse of God's Perfection.

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

CHAP. I.

OUr Saviour having given the true and full sence of the Law, and refuted the gross Interpretations and errors of the Phar••sees, in the close of the Chapter sets down Rules of Be∣haviour towards our Enemies; which he urgeth from God's own dealing, he is kind to the unkind, good to the evil, and watereth the unjust with showers of his blessing; theu let your love be extended to all, to thy Enemy as well as to thy Brother. Are the mouthes of thine Enemies full of cursings? do thou bless even such. Do thine Ene∣mies seek thy ••uine? do thou seek their good: Let thy Prayers ascend to the throne of grace, for such as persecute thee, and bring thee before Rulers for Christ's N••m••. This is God's way, his glory, his perfection; and where

we see such effects of love in any man, we may say that God is in that man of a truth, one made partaker of the divine nature, he so well resembleth God.

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

Be ye therefore perfect, &c.

For explication: Erasmus render's the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the future tense; ye shall be perfect. But among the Hebrews, the future of the indica∣tive is often taken for the Imperative mood: Beza making it an Hebraism. translateth imperatively. Be ye perfect; and gives this sense of it; by loving your enemies you declare and make it evident, that you are perfect, and the children of God—or, Be ye per∣fect, Strive after perfection, A Chri∣stian is said to be perfect three ways.

1. Conatu, by endeavouring after perfection, St. Paul acknowledged,

that he was not al••eady perfect, but saith he, I follow after perfection. Phil. 3. 12. And to the Hebrews he saith, let us go on unto perfection, Heb. 6. 1.

2. Affectu; by breathing and pan∣ting after perfection; a Christians be∣ing sensible of imperfection, makes him to breath after perfection, he de∣sireth to be perfectly holy.

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

As your father which is in heaven is perfect.

As.] Is not nota a qualitatis, a note

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

The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 translated perfect, according to the Grammar, doth not properly pertain to him. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is that which hath an imperfect beginning, and is now brought to perfection: God never had beginning, God was not made, therefore as Zanchy well ob∣serveth, the Hebrew word which signi, fieth perfection (which most of all suit∣eth with Gods perfection) cometh from a word which signifieth universal, for Gods perfection is nothing else but a fullness of all excellencies.

CHAP. II.

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

A thing is said to be perfect two ways.

1. When of imperfect, it is made perfect: thus the whole world of a rude and imperfect Chaos, was made ad∣mirably perfect, so God cannot be said to be perfect.

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

Gods Perfection is that glorious and Divine Property, by which he hath an infinite fulnesse of all per∣fection, without any defect or im∣perfection. A thing is said to be per∣fect privativè, when it wants no∣thing, which pertains to the nature of it, so are all things perfect in their kind, yet there is a negative imperfection, for each creature may be better; Angels have this nega∣tive imperfection, now in God as

there is no imperfection, so he is fully and absoutely perfect. Or briefly: Gods perfection is his infinite fullness of all excellencies pertaining to the per∣fection of his divine nature, he want∣eth nothing, neither can any thing be added to him.

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

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

2. That all these perfections are in God in a most eminent and infinite manner, he is most eminently and infi∣nitely holy, wise, good, powerful, &c.

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

1. God is perfect in his Essence, ha∣ving a most bl••ssed, absolute, and inde∣pendent be••ng; his Nature is perfect.

2. God is perfect in his Attributes, perfectly Almighty, perfectly Omnis∣cien••, perfectly Omnipresent, &c.

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

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

1. God hath not his perfection from another, but from himself; for before any thing was, he was absolutely per∣fect;

therefore from himself, he is pri∣mum bonum, the first good, therefore the first perfection; but all creatures have their perfection in him as the Fountain, as the Sun hath light from it self, and the Stars from him; as the Sea hath water from it self, and all the Ri∣vers their water from the Sea: What hast thou, O man, which thou hast not received from God? whatsoever excel∣lency any one hath, it came from God.

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

3. Divine perfection is but one sim∣ple and entire form or being, though God be perfectly holy, wise, just, &c. yet all is but one and the same simple

being. These perfections are not di∣verse habits and qualities in God; the perfections of creatures are various and distinct habits and qualities, as wisdom, goodness, holiness, power, which are all distinct in them. Zanchy fitly ex∣presseth it; the Sea is but one and en∣tire body of water, thus God is a Sea of perfection; but Rivers are so many distinct things, though they come from the Sea, and run into the Sea, and do partake of the nature of the Soil through which they run, thus are the perfections that are in the creatures.

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

5. God is purely perfect, there is not the least mixture of imperfection in God, either privative, or negative;

Creatures have some mixtures, Angels have a negative imperfection.

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

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

CHAP. III.

THus having opened the nature of God's perfection, I proceed to prove it by Scripture, and by Reason. First, as for Scripture, the Apostle tells us, 1 John 1. 5. That God is light, and

in him is no darkness at all; he is most pure and perfect light; he is essential∣ly light, and perfectly light, essentially and perfectly holy; and St. John is not contented to have said, He is light, but addeth, In him there is no darknes there is not the least want, defect or imperfection in God, not so much as the least shadow of imperfection in him. God saith, Gen. 17. 1. I am God all-suf∣ficient, and Gods sufficiency is nothing else but his perfection: I am God, who have perfect power and wisdom. &c.

The Reasons of the point are these.

1. Because there is no want of any good in him, therefore he is most per∣fect; want is an imperfection; there is no want of riches, of honour, of wis∣dom, of power in God. There is nulla perfectionis privatio, no priva∣tion of perfection; Nulla negatio, no Negation of Perfection in God, as Divines speak; whatsoever per∣fection is in God, is most fully in him. Dyonisius saith, God is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so perfect, that nothing can be concei∣ved

so perfectly great, glorious, good, wise; but God is infinitely most great, good, wise, glorious, &c.

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

3. Because as he giveth perfection to all creatures, so he giveth without spen∣ding any of his perfection; though he gives much, yet he hath not the lesse, but is as perfect, as if no creature had a∣ny perfection from him. This argues that a man hath a vast estate, when he hath sufficient for himself, and to give to others; but this argues that God is exceeding, and rich after another man∣ner than men are; for let the richest m••n give to many, he hath so much the l••sse; but when God giveth, he hath

nothing the lesse: Though Heaven and earth, and every creature be full of his perfections, communicated from him to them, yet God hath not the lesse, there∣fore certainly he is most perfect. All creatures are so many thousand thou∣sand vessels of his perfections, yet God is still a boundlesse and bottomlesse Sea of perfection, so then God is,

• ...〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ...〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ...〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

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

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

CHAP. IV. Objections against God's Perfections an∣swered.

BUt here it may be objected, How can God be said to be most per∣fect of himself, when he made all things for himself? Prov. 16. 4.

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

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

2. To augment and increase the power, greatness and happiness of man. Men get more Riches, to make them∣selves more great, and outwardly hap∣py.

Kings multiply Men and Horses, to make themselves more Potent, and to enlarge their Dominions, to make themselves greater Monarchs; all crea∣tures, the more they have, the more perfect they waxe; but now God did not make all things, or any thing to en∣crease his greatnesse, or power, or hap∣pinesse. The reason is because God was perfectly happy, great and glori∣ous, before there was a creature made, and is so, if no creatures were, from everlasting to everlasting thou art God.

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

the Sun might communicate light unto them, and make them shine; so the creatures were not made for God, as If he had need of them; but he hath made them, to communicate his goodness to them.

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

If Creatures do not glorifie God,

then God is not perfect, for glory per∣taineth to perfection: therefore when creatures give glory to him, they add some perfection to him; when they do not glorifie him, he wanteth some perfection.

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

• Ad intra,
• Ad extra.

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

2. Ad extra; as it implies the crea∣tures acknowledging of these perfecti∣ons in God: If the creatures do, or do not glorifie him, by acknowledg∣ing ••im, yet he is not imperfect∣ly glorious; for the creatures ac∣knowledgment doth not add, and the creatures not glorifying doth not di∣minish his glory. The creature by glo∣rify••ng him doth but only manifest and

testifie what is in God: As for exam∣ple; a man that is wise, witty, or learn∣ed, if we praise him, we add not to his learning; if we do not praise him, we diminish not his learning; our praise is but a testification of it; praise him, or not praise him, he remaineth wise and learned: So it is with God; whether we glorifie, or not glorifie him, he re∣maineth perfect. The Sun were a glo∣rious creature in it self, were there no eye to behold it it, no tongue to speak of it.

If God be perfect, so as that he want∣eth nothing, why then doth he require our worship and service?

I answer: Not that he needeth our service: Other Lords need the service of their servants; the greatest Princes in the world, need the service of their Subjects; but God doth not; he is perfectly happy, if we did not serve him. If thou sinnest, what doest thou against him? or if thy transgressions be multiplied, what doest thou unto him? If thou be righteous, what givest thou

him? or what receiveth he at thy hand? Thy wickedness may hurt a man as thou art, and thy righteousness may profit the son of man. Job 35. 6, 7, 8. If we sin, we hurt him not, we onely make our selves miserable. Do ye provoke me to anger? no wretches! it is to the confusion of your own faces. If we be righteous, he is not ben••fited by us; he needeth not our prayers, our obedience, our faith, onely we are blessed in so doing: Our serving of God is our perfection, and the more holy we are, the more we grow up in perfection and resemblance of our heavenly Father.

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

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

CHAP. V. Practical Inferences from the considera∣tion of God's Perfection.

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

2. This should wean us, and all our thoughts and affections, from all crea∣tures,

which are full of imperfections; at best, they have but a diminutive or derivative perfection: and place them upon God, who is an infinitely perfect good. What need we to set our hearts on drops of perfection, when we may have the incomprehensible and ••a∣thomless sea of perfection?

CHAP. VI.

THis informs us, why God throws away, and loatheth the duties, sa∣crifices, and performances of the wick∣ed, viz. because they are done with rotten, unsound, and wicked hearts. He being a Spirit, a perfect God, looks at those that serve him with perfect hearts, and where the heart is found or imperfect. He regards no more the wicked man's praying, than he doth the blessing of an Idol; yea, he hates his most glorious duties, as wilful mur∣der, Malac. 1. 8. It was a great sin in the time of the Law, to offer up the lame, and the blind of the flock to God, who

required the best of the herd, and of the flock for sacrifice: It is no less an evil, to offer up lame or blind prayers, or any act of lame or blind obedience. What makes your duties so lame, so blind, but your rotten and imperfect hearts? Your imperfect hearts, make your duties and persous abominable. It is said of Amaziah King of Judah, that he did that which was right in the sight of the Lord, but not with a perfect heart, 2 Chron. 25. 2. the good duties of the wicked, are sins to them; both they and their services are rejected: This will cut the unsound heart to the quick, when he shall hear Christ say to him; It is true, these and these good works thou hast done, these duties and such like thou hast performed; but yet he will say to them, as sometime he did to the Angel of the Church in Sar∣dis, I have not found thy works perfect before God, Rev. 3. 2. therefore all thy works are but lost labour.

2. If God be a most perfect God, this infinite perfection of God should make

us the more to humble our selves be∣fore God, to be low and base in our own eyes, and that in diverse Re∣spects.

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

2. In respect of the very graces in us, the consideration of Gods infinite perfe∣ctions, should make us be base and low in our own eyes, though we were full of the graces of Gods Spirit, because our very perfections have much imperfec∣tion in them; our faith is mingled with much unbelief, our repentance with impenitency, our patience with impa∣tience, and our obedience with much disobedience: If the most perfect God should observe the imperfections of our perfections, the defects of our graces,

the ungodlinesse of our very godliness, (as I may so speak) who then could stand before him? yea, had we our cre∣ated perfection, and were as perfect as Adam in innocence, yet still we should be base in our own eyes, looking to Gods infinite perfections. The glorious Angels, who are the most perfect crea∣tures, yet cover their faces standing be∣fore God, as being unworthy to be∣hold the infinite perfections of so glo∣rious a God.

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

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

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

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

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

CHAP. VII.

IS God most perfect, from whom all eminent perfections in us are derived? then you that have receiv∣ed better perfections from God, than your Brethren, learn hence these duties.

1. Do not despise them who are not endued with such excellencies as you

are: Hath God given to thee a wiser heart, a better judgment, a fuller purse, a more lovely body, than to many o∣thers? do not proudly glory in these things, and do not so puffe up thy self, as that he that wanteth them, seemeth vile in thine eyes: This was the advice of St. Paul to the Corinthians, 1 Cor. 4 6, 7. These things (saith he) I have in a figure transferred to my self, and to Apollo for your ••akes, that ye might learn in us not to think of men▪ above that which is written, that no one of you be puf∣fed up for one against another. Paul and Apollo were two eminent men in the Church, yet were both stewards of the manifold gifts and graces of God; though the gifts of Ministers be hea∣venly, yet they are earthly vessels: So then whatsoever gifts are in you, learn by us to think of your selves and o∣thers, not above that which is written, and be not puffed up for one against a∣nother: The reason followeth, For who maketh thee to differ from another? and what eminent perfection hast thou which

thou hast not received? Did not God the Authour of all perfections, distinguish thee from others? who made thee a vessel of honour? didst thou not re∣ceive all from God, who giveth to whom he pleaseth, and gave thee such and such perfections, and not to ano∣ther? it is but a vanity and ridiculous Folly in Stewards to be proud of their Lords riches.

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

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

CHAP. VIII.

HERE is also an Use of Com∣fort to the Godly, who groan under their manifold Imper∣fections: Consider what a God you have, whose infinite Perfections, are Comforts against your Imper∣fections;

you are weak, but your God is perfectly strong, perfectly Omnipo∣tent: You are Fools, and unwise, but your God is perfectly wise; you are unrighteous, your Saviour is perfectly righteous; your obedience is imper∣fect, but his obedience is perfect; all your graces are imperfect, his graces are perfect for you; all your duties are full of imperfections, but Christ perfec••∣eth them; We are compleat in him, Colos. 2. 10. Separate a Christian from Christ, he is imperfect, but in him he is compleat; all our graces and du∣ties are compleat in him, and God looks upon us as we are in Christ; therefore did St. Paul labour to be found in him, because his own righteousnesse was im∣perfect, and Christs righteousness was a most perfect righteousness, Phil. 3. 9.

2. Here's comfort also in this re∣spect, because the same God who hath begun good work in you, will perfect the same Phil. 1. 6. All Gods words are perfect: he lef•• not off creating,

till he had perfected the work of crea∣tion; and Christ ceased not till he had finished the work of Redemption: so hath God begun the work of Sancti∣fication in thee, he will never leave till he hath perfected the work of grace in thee, he will perfect the work of Faith, the work of Repentance and of every grace in thee: every grain of mustard seed shall become a tree: thy whole lump shall be leavened. The work of Sanctification is compared to the rising of the sun. Pro. 4. 18. when the day once begins to dawn, it still en∣creaseth, till it come to high noon: so when once the light of the sun of righ∣teousness begins to dawn upon thy soul, it shall encrease more and more in thy soul, unto higher degrees of per∣fection.

3. Here is further comfort in that God being perfect, will do away all your imperfections, and make you per∣fectly holy, happy and glorious, now we know God in part, there is a time when we shall know him perfectly, per∣fectly

love him, joy in him, and we shall perfectly enjoy him who is all perfecti∣on. All imperfections shall be done a∣way; all bodily imperfections: this im∣perfection of mortality shall be swal∣lowed up of immortallity; our death shall be swallowed up of life. All im∣perfect graces shall be done away; as sorrow for sin [he will wipe away all tears from our eyes] Repentence, pa∣tience, &c. and some Divines think that faith it self is a grace not requi∣site in glorifyed Saints, seeing all pro∣mises are resolved into vision: then all imperfect graces shall be made perfect, that there shall be as great a distance between a Saint in this life, and a saint in his perfect glory, as between Solo∣mon in the womb, and Solomon in all royal glory.

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

Sect. 1.

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

1. To be perfect as God is perfect: We may be, we must be perfect as God is perfect. We cannot be equal∣ly perfect as God; we must strive af∣ter a perfection of resemblance, al∣though we cannot possibly attain to a perfection of equality, created nature being uncapable thereof.

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

1. Let us lahour to get all grace to exist in us; As God's perfection is the fulness of all excellencies re∣quired to the nature of God; so is a Christians perfection, an having of all grace requisite to a childe of God; as perfection of parts is re∣quisire to make a man perfect. Were there a defect but of one excellency in God, he were imper∣fect: were there but one member in a body defective, it were an imperfect body; so the want of one grace makes an imperfect Saint: therefore the Apostle Peter exhorteth to add to faith, vertue; and to vertue, knowledge; and to knowledge, temperance; and to tem∣perance, patience; and to patience, godlines and to godliness, brotherly∣kindnes

and to brotherly kindness, charity, 2 Pet. 2. 5, 6. And St. Paul exhorteth us to be filled with the Spirit, wherein there is no excess, Ephes. 5. 18. It is impossible for a man to be too holy, too gracious. Covetous men add ground to ground, house to house, field to field, when they resolve to be rich; thus Saints should add one vertue to another, if they will be perfect as God is perfect.

2. We must grow in these acqui∣red graces; the more we grow in them, the more we come near God in perfection; the more holy we grow, the nearer we come to him that is perfectly holy; as a grow∣ing childe comes near the stature and perfection of a man. He is not in any wise perfect, that grows not more perfect: A dead childe grows not, painted trees grow not, and so will never come to perfection: Thy holiness is but a dead holiness, thy faith but a dead

or painted faith, if it grow not: Gods perfections are eminent in him; we must strive to be eminent as he is; this was St. Paul's endea∣vour. The perfection of Saints in this life is to be sensible of imper∣fections, and to desi••e more per∣fection. Take it my brethren, for a sure rule, that the work of grace was never begun in that heart, where God doth not by dgrees perfect the work; for he is perfect in all his works; perfect in the work of Sanctification of his elect, as in the Creation of them.

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

First, The one is in love to our

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

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

SECT. 2.

NOw I come briefly to the next branch of the Exhorta∣tion.

Is God perfect? then serve him with a perfect heart. God speaks to us, as David to Solomon; And now Solomon my Son, serve God with a perfect heart, and with a

willing mind, 1 Chron. 28. 6. Thus God speaks to every one of us, Thou my son, the son of my grace, the son of my love, of my mercy, serve thou me with a perfect heart. Now what it is to serve God with a per∣fect heart, these three things will shew.

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

2. To set up pure aims and ends in thy heart in all services done to God: A sincere heart, is a perfect heart; to serve God with such an heart, is to serve him with a per∣fect heart: Then do we serve God sincerely, when we seek to advance God in all that we do; we seek that

God may be glorified, and so in all acts of obedience. Jehu's heart was not perfect, because he did not seek God in doing the will of God: A man may serve himself in doing God's will.

3. To have in thy heart a full respect to all Gods commandments; when it is in thy heart to do all God's Commandments with all thy heart; to be wanting in no duty, in no act of obedience, this is to be perfect; Such a man as this, is a man after God's own heart. Some give this rea∣son why David is said to be a a man after God's own heart, viz. because he was so zealous for God: Others, because he was so full of praises. But this is the Ho∣ly Ghosts reason, Acts 13. 22. Da∣vid is called a man God's after own heart, because, he fulfilled all Gods will, to do all which God commandeth. We say the eye is perfectly drawn in a picture, when

it equally looks upon all in the same room; So that is a perfect heart which equally looks to all Commandments of God. Now to stir you up to serve God with a perfect heart, consider these Mo∣tives:

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

2. God will surely protect such; they are his jewels; the Lord highly prizeth them, and would have all the world take notice of such men: God even boasteth of

such men. Job 1. 1. the Lord saith of Joh, that he was a man that was perfect and upright; he speaks it in the commendation of his per∣fectness.

Ʋse 6. Is God perfect? the very consideration of God's perfection, may teach us what a woful creature a wicked man is: Hell is not more contrary to Heaven, and the black∣ness of darkness to the brightest shine, then a wicked man is oppo∣site to God: The Lord is perfectly full of all divine excellencies and perfections: A wicked man is full of all hideous deformities and imper∣fections: God is perfectly pure; the wicked are perfectly impure; God perfectly holy and righteous; the wicked perfectly unholy, and full of all unrighteousness. You that call God Father (as there is no wicked man but calleth God Father) if he be your Father, where is your perfection of like∣ness, of resemblance to him?

What? to be a swinish drunkard, is this to be perfect as God is per∣fect? What? to be unclean and fil∣thy, is this Gods perfection? the most pure and perfect God dis∣claims you all, and looketh upon you as Bastards, and not as Sons, and gives you up to your Father the Devil; You are perfect as the Devil your Father is perfect, per∣fectly wicked, perfectly blasphe∣mous, perfectly hating holiness, hating it with a perfect hatred: And God will make the impenitent to be like the devil, perfectly cursed, and perfectly miserable as the De∣vil is.

Notes

• Erasm. in loc.
• ••ez Annot.
• Perfectio p••rtium. Perfectio graduum.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 perductum est.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Observ.
• God's Per∣fection described.
• Reas. 1.
• Reas. 2.
• Reas. 3.
• Reas. 4.
• Reas. 5.
• Object. 1.
• Sol.
• Object. 2▪
• Sol.
• Object. 3.
• Sol. 1.
• Infer. 1.
• Infer. 2.
• Use 1.
• Use 2.
• Use 3.
• Use 4.
• Use 5.
• Luk. 21. 2, 3.