Obj. 2. The works of those who are conformed to the image of Christ cannot be imperfect. The saints are in this life conformed to Christ by their regeneration and adoption into the family of God. Therefore their works cannot be imperfect.
Ans. There is here the same error which we noticed in replying to the former objection. The major proposition is spoken in reference to those who are perfectly conformed to the image of Christ, whilst the saints, of whom the minor proposition speaks, are conformed to Christ only in part as long as they continue on earth. For as our knowledge is, so is our love and conformity with Christ. But here we know only in part, and prophesy only in part, as the Apostle says. Hence our conformity with Christ is not perfect.

Obj. 3. There is no condemnation to them which are in Christ Jesus. (Rom. 8: 1.) The saints are in Christ. Therefore their works are perfectly good, considered even in themselves.
Ans.There is here a fallacy in regarding that as a cause which is none; for it is not the perfection of the works of the regenerate, but the satisfaction of Christ imputed to them by faith, which is the cause on account of which there is no condemnation to them. Hence this is all that follows, that the works of the regenerate are perfect, either in themselves or in respect to the satisfaction of Christ imputed to them, and not condemned as impure in the judgment of God.

Obj. 4. The severity of divine justice does not render good according to works which are not perfectly good. But Christ in the final judgment will render to every one, and so to the saints also, according to their works. Therefore the works of the saints are so perfect that they will in themselves stand in the judgment of God.
Ans. There are here four terms; because the major must be understood of a legal reward of works, whilst the minor must be understood of a reward that is evangelical; or to express it differently, we may say that the justice of God does not render good according to works which are imperfect, if he judges according to the covenant of perfect obedience to the law. But Christ, in rewarding the works of the saints, will not judge according to the covenant of perfect works, but accordin-, to the covenant of faith, or of his own righteousness imputed and applied to them by faith; and yet he will judge them according to their works, as according to. the evidences of their faith, from which their works have proceeded, and which they, as the fruits of this faith, declare to be in them.

Obj. 5. The Scriptures attribute perfection to the works of the saints. "Blessed are they that keep his testimonies, and that seek him with the whole heart." "With my whole heart have I sought thee." "Noah was a just man, and perfect in his generations, and Noah walked with God." "The heart of Asa was perfect all his days." (Ps. 119:1, 10, Gen. 6:9, 2 Chron. 15:17). Testimonies of a similar character are found in every part of the Scriptures. Therefore the works of the saints are perfect.
Ans. These and similar declarations of Scripture speak of that perfection which consists in parts, of true sincerity as opposed to hypocrisy, and a feigning of piety, and not of that perfection which consists in the degrees of obedience which the saints ought to render to God. For the saints do not in this life attain to that degree of perfect obedience which the law requires; yet they, nevertheless, have the commencement of perfeet obedience to the divine law, and of subjection to God, according to all his commandments. And although there is much hypocrisy and sin still remaining even in the most holy, as it is said, let every man be a liar (Rom. 3:4), yet there is notwithstanding a great difference between those who are altogether hypocrites, whose hypocrisy is pleasing to themselves, having no commencement or sense of true piety in their hearts, and those who, acknowledging and lamenting the remains of hypocrisy in themselves, have at the same time the commencement of true faith and conversion to God. The former are condemned of God, whilst the latter are received into favor, not on account of this commencement of obedience which is in them, but on account of the perfect obedience of Christ imputed unto them. We must therefore add, that those who are converted are perfeet in the sight of God, not only as it respects the parts of true piety which are all begun in them, but also in the degrees of the true and perfect righteousness of Christ imputed unto them, as it is said, "Ye are complete in him." "Christ is made unto us of God, wisdom, righteousness, sanctification and redemption" (Col. 2:10. 1 Cor. 1:30).

But, say our opponents, the Scriptures also attribute the perfection of degrees to the saints, as when it is said, "We speak wisdom among them that are perfect." "Be not children in understanding." "Till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man, unto the measure of the stature of the fullness of Christ" (Cor. 2:6; 14:20. Eph. 4:13). But these and similar declarations of Scripture, do not mean by the term perfect, such as are absolutely or wholly conformable to the law, but such as have more knowledge, assurance and readiness (confirmed by exercise) to obey God, resist carnal desires, and to bear the cross, than others who are not so fully confirmed and established in the principles of piety. For so this perfection is elsewhere explained, where it is said, "That we be no more children tossed to and fro and carried about by every wind of doctrine." "Not as though I had already attained, either were already perfect, but I follow after, that I may apprehend that for which I am apprehended of Christ Jesus." "To will is present with me, but how to perform that which is good, I find not" (Eph. 4:13, Phil. 3:12, Rom. 7:18). Hence this perfection is relative, having respect, not to the divine law, but to such as are weaker and less confirmed in the faith of the gospel.

It is also proper that we should here refer to the passage found in 1 John 4:17-18, which our adversaries are wont to bring forward against what we have just said: "Herein is our love made perfect, that we may have boldness in the day of judgment; because as he is, so are we in this world. There is no fear in love; but perfect love casteth out fear, because fear hath torment. He that feareth is not made perfect in love." But John does not mean that our love to God, but his love to us, is perfect, that is, fully expressed and made known unto us by the effects or benefits which God has bestowed upon us in Christ; as Paul declares in the fifth chapter of his Epistle to the Romans, that the love of God shed abroad in our hearts by the Holy Ghost, which is given unto us, is the cause why we look for the day of judgment without fear and with, assurance; and that we are assured of this love and mercy of God by this sign or testimony, because we are in this life conformed to his image by the Holy Spirit. For we are assured of our justification by our regeneration, not as by the cause of the effect, but as by the effect of the cause. And although regeneration is not perfect in this life, yet, if it be indeed begun, it is sufficient to confirm the truth of our faith to our consciences. And indeed that which John adds, when he says, Love casteth out fear, is a proof that love is not as yet perfect in us, because we are not in this life perfectly delivered from fear of the wrath and judgment of God, and of eternal punishment. For the fear and love of God, which are contrary to each other, are here in small degrees in the saints at the same time, their fear decreasing, and their love and comfort or joy in God increasing, until joy gains a complete triumph, and perfectly casts out all agitation and fear in the life to come, when God shall wipe away every tear.

Obj. 6. David says, "I have not declined from thy law." "I have kept thy law." "I have done judgment and justice." "Judge me according to my righteousness." (Ps. 119:50-51, 121; 7:8). Therefore the regenerate may declare their good works in the judgment, as being perfectly conformable to the divine law.
Ans. These and similar declarations do not claim for the saints absolute conformity to the law in this life, or else they would contradict those passages which speak of the imperfection of the righteous already referred to, but of the righteousness of a good conscience without which faith cannot stand, just as a good conscience cannot be without faith, as it is said: "That thou by them mightest war a good warfare, holding faith and a good conscience; which some having put away, concerning faith have made shipwreck" (1 Tim. 1:18, 19). The saints now do not dread to come before the tribunal of God, and comfort themselves with a consciousness of having acted correctly, not, indeed, because they would oppose this to the judgment of God, or because they are conscious of no sin, (for they exclaim in view of their sins, "O Lord enter not into judgment with thy servant: if thou, Lord, shouldst mark iniquities who shall stand") but because they have a sincere, and not a hypocritical, desire to obey God, and have the full assurance that their sins are covered and washed away by the blood of Christ, and that the obedience which is begun in them is pleasing, to God for Christ's sake, and that they shall be graciously rewarded by Christ according to the promises of the gospel.

Obj. 7. "Whosoever is born of God doth not commit sin; for his seed remaineth in him; and he cannot sin, because he is born of God" (1 John 3: 9). Therefore new obedience in the saints is perfect and without sin.
Ans. But this is to misunderstand the figure of speech which is here used. Not to commit sin, is not, according to John, to be without sin, (for this he had taught in the first and second chapters of this same Epistle, does not take place, evert in the most holy) but it is not to have reigning sin, nor to persevere in it, which is not inconsistent with true faith and piety in the saints.