The only matter of difficulty before us, is to know what is the perfection intended by Christ in this precept, and which he requireth and expecteth that all those who approve themselves to be his Disciples, should be alway• aspiring after▪ And that which makes it th• more difficult, is because the word is variously used in the Scriptures, and differently applie• by Expositors to this Text. The word signifieth, that which hath attained its end; and▪ because when a thing hath so done, it ha•• reached its perfection according to its capacity▪ it is Metonymically used for it: and so, one tha• is adult, or grown up to his full Stature, is said to be a perfect man, Eph. 4. 13. And the• ⟨p. 171⟩whose Grace is arrived to its fullness in Glory, are called Just men made perfect, Heb. 12. 23. Divines distinguish perfection into Legal and Evangelical; which is a true distinction, if taken in a sound sense, but is war•• to be understood. They tell us also, that there is a perfection of parts, which is called Integrality; and so an infant is a perfect man, because he hath all the parts which belong to that Speci••: and of Degrees, when these parts are completed, and come to the just measure which nature aspired unto. They speak also of a Relative or Comparative perfection, when, though a thing be in it self defective, yet when it is compared with another of its own kind, it doth very much exceed or go beyond it; and that which is Absolute, which is when it is improved to its utmost capacity; & they observe that perfection is sometimes used for Sincerity, in opposition to Hypocrisy; when a man not only professeth Godliness, but is the man he pretends to be, such an one is sound or perfect, whereas the other is unsound, and so imperfect. Now all these distinctions have their foundation in the word of God: nor, without distinguishing, can we be able to reconcile those Texts which assert the present perfection of the people of God, even in this life, with those that do deny any here to be perfect; which would else be contradictions, whereas we are assured that the spirit of God ⟨p. 172⟩doth not contradict himself in his word. Now, though it be ••sily granted on all hands, that Christ •quires Sincerity, or an Upright Heart of •s, yea and Integrity too, or a […] […] to be expressed to all his Commands;
The only matter of difficulty before us, is to know what is the perfection intended by Christ in this precept, and which he requiret• and expecteth that all those who approv• themselves to be his Disciples, should be alway• aspiring after▪ And that which makes it th• more difficult, is because the word is variously used in the Scriptures, and differently applie• by Expositors to this Text. The word signifyeth, that which hath attained its end; and▪ because when a thing hath so done, it ha•• reached its perfection according to its capacity▪ it is Metonymically used for it: and so, one tha• is adult, or grown up to his full Stature, is said to be a perfect man, Eph. 4. 13. And the• ⟨p. 171⟩whose Grace is arrived to its fulness in Glory, are called Just men made perfect, Heb. 12. 23. Divines distinguish perfection into Legal and Evangelical; which is a true distinction, if taken in a sound sense, but is war•• to be understood. They tell us also, that there is a perfection of parts, which is called Integrality; and so an infant is a perfect man, because he hath all the parts which belong to that Speci••: and of Degrees, when these parts are compleated, and come to the just measure which nature aspired unto. They speak also of a Relative or Comparative perfection, when, though a thing be in it self defective, yet when it is compared with another of its own kind, it doth very much exceed or go beyond it; and that which is Absolute, which is when it is improved to its utmost capacity; & they observe that perfection is sometimes used for Sincerity, in opposition to Hypocrisy; when a man not only professeth Godliness, but is the man he pretends to be, such an one is sound or perfect, whereas the other is unsound, and so imperfect. Now all these distinctions have their foundation in the word of God: nor, without distinguishing, can we be able to reconcile those Texts which assert the present perfection of the people of God, even in this life, with those that do deny any here to be perfect; which would else be contradictions, whereas we are assured that the spirit of God
