But why or how is it that there is no perfection of grace in this life ?
Because there is and ever shall be in us, duri)ig this life, a perpetual combat between the flesh and spirit, so as one weakens and hinders the other. Paul at the best found a law in his members w^arring against the law of his mind, Rom. vii. 23 ; the -flesh continually lusting against the spirit, Gal. v. 24, hindering us from doing good, or in doing good, or in doing thereof, from doing it in a right manner.
Ohj. 1. But the papists object, Love is the fulfilling of the law. Wo may love ; ergo, Vy-e may fulfil the law, and consequently be perfect.
I answer, Love in the abstract being perfect, is the fulfilling of the law, but in this or that subject it is not perfect. Paul's love, nor Peter's love, was not the fulfilling of the law.
Obj. 2. They urge further. All God's works are perfect; er^o, the grace that is in us.
It is true God's works are perfect, but in their times when they are finished ; grace at length shall be perfect in us.
Secondly, All God's works without us are perfect, as justification and glorification they are perfect. For we are perfectly justified even now ; but his works within us, such as are his sanctifying graces, are not per- fected till our time of glorification. For he suffers the old Adam to be within us, for divers reasons, so long as we live in this earthly tabernacle.
For use hereof, observe this as a ground for justification by faith. Paul, Rom. v. 9, proves that even now he was justified, and in this place he denies and disclaims absolute perfection, and therefore could not be justi- fied by it ; and therefore must needs be justified by faith. If it were his case it is much more ours, who come not to that measure of the fulness of grace that he attained to.
Secondly, This may serve to comfort Christians that find themselves bur- dened with divers wants, with dulness and frowardness of spirit, and with manifold corruptions, and are induced thereby to call in question their Christian estate. Let them look upon a better pattern than themselves. They may be grown Christians, and yet complain with Paul of corruptions. Nay, the most strong Christians see most deeply and clearly into their corruptions, and find most opposition. There is in all men by nature a epring of popery. They would fain deserve heaven by a perfect and holy life, without blot ; and God, to humble them, suffers corruptions to check
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tbcm and to keep them under, who clso would be lifted up through good conceit and esteem ot themselves.
Thirdly, It may serve as a caution to many who, being reproved justly for their faults, What ! say they, we are not angels ; you have your own imperfections as well as I. And stir them up to any good duty, they are presently so good, as those that are better than they are too precise and too nice. St Paul contrarily rests in no degree of goodness, but strives on to perfection ; and it is the devil's sophistry to turn that to a pica for negli- gence, which should stir us up to be more diligent, watchful, and careful.
But I follow cfter^ if that I may apprehend that for which I also am appre- hended of Christ Jesus.
The word that is translated 'I follow after,' signifies properly to labour with earnest intention of the heart and affections ; and the lesson that we may hence learn is, that the life of a Cliristian is a laborious and painful life. For in what proportion the things we labour for are more excellent than these worldly things, so much greater our desire and labour should be in the obtaining of thera than in the obtaining this world's goods. And to this end the Scripture ever enforceth this duty with words suitable to work : ' Labour for the meat that perisheth not,' John vi. 27 ; ' Strive to enter in at the strait gate,' Luke xiii. 24 ; ' Give all diligence to make your calling and election sure,' 2 Pet. i. 10.
Those that w'ill take no pains, it is a sure sign they find no sweetness in the thing ; and therefore in such there can be no true goodness. And hence we may observe a difference between the desires of men. Some are effectual, some ineffectual. Those that are ineffectual commonly desire and delight in the thing they desire, but will none of the means : ' Let me die the death of the righteous,' says the wicked man. Num. sxiii. 10. Glory and happiness is excellent, but the gate is narrow, the way is tedious and full of troubles : he will none of that. We will laugh at one that shall wish his work and journey were done, whenas he will sit down and never go about it. Why should we not much more laugh at such sluggards, that wish daily, Oh that they might be saved ! whenas they do not only not further, but hinder their salvation. But where true desire of grace is, there will be joined thereto an endeavour, with jealousy over our corrup- tions, with grief and shame for them, and for our backwardness and want of goodness ; for else hell itself is full of good wishes and desires. If we mean to be better, we must use all means, undertake all pains, and travail with vehemency ; even as those that pursue gains with delight, they follow through thick and thin, especially if the gain be in the eye ; and those that go for company, they are soon tired. And thus did Paul. He went through fire and water, through all manner of dangers, good and ill report. His gain is still in his eye. He looks not after the way, if by any means he may attain his desired mark.