as either concerne the ciuill Magistrate to inflict temporally here or such meant as God will inflict eternally in another world but these are not punishable by the Magistrate in these cases for we finde not in Scripture any Law of Moses for Magistrates to call men into iudgement for vnaduised anger or to a Councill or to burne men for calling one Racha or Foole proceeding no further Therefore the punishments are meant such as God will inflict eternally in the life to come If so then I answer Fourthly that Iudgement Councill and hell fire are the degrees of Gods punishment vpon the wicked in hell Fifthly and lastly whereas by the translation hell fire is giuen to the third and not to the other two they would by the other vnderstand onely temporall punishments and by this eternall they are greatly deceiued or would deceiue or do both First for that these kinds of sinnes here expressed will not admit this distinction there being no such great difference betweene the sinnes as that the former should deserue but onely temporal punishments in this world or as they dreame in Purgatory and the other eternall in hell Secondly because the words in all the punishments are first to be conceiued and taken according to the proceeding after the accustomed forme of ciuill iudgements among the Iewes for some punishment was inflicted according to the sentence of the lowest Court here vnderstood by iudgement like to our petty Sessions Some according to the sentence of a higher Court their Sanhedrin consisting of three and twenty Elders like to our Quarter Sessions and some according to the sentence of the highest Court the great Councill at Ierusalem consisting of seuentie Elders like to our great Assizes whose sentence was inflicted vpon the presumptuous and greatest offendors Deut. 17. 12. worthy of the place named Gehenna which was also called Topheth in the valley of the children of Hinnom in the Suburbs of Ierusalem where Idolaters made their children to passe thorow the fire to the Idol Molech 2. King 23. 10. 2. Chron. 28. 3. Ier. 7. 31 32. which places Iosias defiled with filth in detestation thereof and became to be for such execrable Idolatry most accursed and so detestable as that for such as were worthy the greatest torments Topheth was said to bee prepared Esai 30. 33. Whereupon it came to be at length taken for Hell fire the place of the damned as here in Matth. 5. 29 30. and 10. 28. and 18. 9. and 23. 25 33. Iam. 3. 6. but here first taken properly as the other two are before and then applyed vnto Gods inflicting punishment as if it had been said As you Iewes here in your countrey doe make difference of offences and so haue differing degrees of punishing with death according to your seuerall Courts So after this life God accordingly in Hell hath degrees of punishment for differing sinnes which here men doe commit Thus standeth the similitude Else it were absurd as Papists make it to be partly of temporall and partly of eternall punishment for as there bee three degrees of sinne bad worse and worst of all and three degrees of punishment with death by hanging stoning and burning first by iudgement which is great then by Councill which is greater and lastly by highest Court as with Gehenna the greatest of all so is it with God in punishing the wicked with seuerall degrees of punishments after death Matth. 23. 24. Blinde guides that straine at a Gnat and swallow a Cammell Here is sinne compared one to a Gnat and another to a Cammell so in Luk. 6. 41. one to a moate and another to a beame Answ The places shew that all sinnes are not equall but some farre greater then other-some which we beleeue teach But they proue not that therefore some onely deserue eternall death and the other only temporall and not eternall For all sin bee it as a Gnat or a moate deserues in it owne nature death eternall as well as the sinne which is as a Cammell or as a Beame as before is proued Luk. 12. 59. Thou shalt not goe out thence till thou hast paid the very last mite This mite is veniall sinne say they Answ 1. The place is allegorically interpreted and therefore from the bare words is no sound proofe Secondly the absurditie and falshood of such an exposition is before confuted out of Matth. 5. 25 26. where it is alledged for Purgatorie in which place onely veniall sinnes are payed for compared to farthings and mites But what is this last mite a mite of Is it of a summe which consists all of mites or else of other moneys and of greater summes To affirme it a summe of all mites were but an idle dreame and if it consists of greater summes then is the party cast into prison for these also Then the Allegorie vrged to maintaine Purgatorie makes it a place to satisfie both for mortall and veniall sinnes which our Aduersaries deny 1. Cor. 3. 12. Where by Wood Hay and Stubble are meant veniall sinnes Answ 1. It hath beene alledged before for Purgatorie and there answered at full But here yet further I answer Secondly that the Apostle speaketh here of vnwholsome and vnprofitable Doctrines And are these veniall sinnes Is errour in Doctrine not a sinne in its owne nature Is it not worthy of death to mis-lead by impure preaching and to breed errours in mens minds He is cursed with Amen that makes the blind goe out Deut. 27. 18. of their way Iam. 7. 14. Euery one is tempted of his owne concupiscence drawne and enticed then when lust hath conceiued it bringeth forth sinne and sinne when it is finished bringeth forth death Where they make some motions no sinnes some sinnes but not deadly and other-some deadly Answ Here is no distinction of sinnes in their natures but a genealogie of sinne from the mother concupiscence and the deserued reward thereof in the end which is death Here is no veniall sinne For first death is due to the mother lust which lust is sinne Rom. 7. and worthy of death Rom. 5. Secondly he speakes here of sinne singularly the fruit of lust conceiued brought forth and ripened as of one and the same sinne growing to the full height and not of diuers kinds of sinnes differing in nature Thirdly when Iames saith that lust brings forth sinne it is not by calling the fruit thereof sinne to cleere lust from being sinne for Saint Paul calleth it sinne Rom. 7. and what is it that naturally brings forth sinne that in it selfe is not sinne but it is to distinguish naturall corruption from actuall transgression Fourthly death is put in the last place for sinne consummate and not that lust is not worthy of death nor the sinne which floweth thence but to shew whereto our owne corrupt nature drawne and entised will at length bring vs by sinning euen vnto death if it bee not mortified And therefore this text is nothing for the proofe of their vntrue
Augustine speakes Secondly as Lyra thinkes it is so called for that the Church doth maintaine the truth of the Gospell euen in the greatest persecutions and as other iudge for that it vpholdeth the truth that it may not fall to the ground though it be afflicted and because by words and examples it confirmes our Faith Thirdly the Apostle speakes according to the vse of pillars in old time among the Gentiles on which their Lawes written in Tables were hanged vp for people to reade yea some wrote the Lawes vpon pillars themselues So as the Church here is resembled to those pillars which hath the Bookes of holy Lawes to shew them and to vphold them and to exhibite them out vnto all to bee seene and read Secondly because Saint Peter was counted a Pillar Gal. 2 9. and yet he erred euen in not walking according to the truth of the Gospell vers 14. Thirdly because Saint Paul calleth so the Church at Ephesus then as she was and so long to be so esteemed as she should continue Thus Saint Paul to the Hebrewes telleth them that they with himselfe and others are the House of Christ if saith he we hold fast the confidence and the reioycing of the hope firme vnto the end implying that if they did not they should not be so Can any well conclude from that which one is at the present that he shall euer be the same Then had not our first Parents fallen nor Salomon been an Idolater nor the Israelites now none of Gods people nor Rome as she is spirituall Babylon Fourthly because not the name and title of the House of God it self by which name the Church is called here in 1. Tim. 3. 15. as also beleeuers are called by the name of the houshold of God Ephes 2. 19. will afford this their conclusion For the Church of Ephesus so called did erre Now may it not be inferred from hence that she is called the House and beleeuers the Houshold and may it be inferred because she is called a pillar only or stay to vphold the house Will not the whole house nor the household yeeld it And will a pillar or prop make it good Very vnlikely Fifthly it is onely vpon the praise giuen to the Church that this conclusion is made Is this then good arguing Whatsoeuer prayses the Church hath that for which or wherein shee is praysed she hath it in perfection Here she is called the pillar and ground of truth Ergo say they she cannot erre See the like reasoning She is the houshold of Faith Gal. 6. 10. Ergo she neuer hath any doubting Yet this they deny and hold here to haue no certaine assurance Lastly consider the truth of which shee is the pillar and ground * On this place Ioh. 5. 23 Oecumenius vnderstands it in opposition to the shaddowes in the Temple vnder the Law there the type here the truth there the shadow here the substance But the Temple was onely the pillar and ground that is the appointed place where the knowledge and vse of the Ceremoniall Law was had and vpheld so onely is now the Church the place where the diuine truth is to be found and is in practice and no where else Truth in Scripture is taken for the Word of God Ioh. 17. 17. and 8. 31 32. the Gospell the Word of truth Col. 1. 5. Gal. 5. 7. euen the Mystery of godlinesse as Saint Paul in this place of the 1. Tim. 3. 16. enterpreteth the Word Truth So then the Church of God is the pillar and ground or stay of Gods Word and his Gospell euen the mysterie of godlinesse This she receiueth keepeth beareth vp publisheth to the world and is the ground whereon it doth rest and no where else in the world What then Is she or it the Rule Is her authoritie aboue it or it aboue her The King committeth to some the publike Records to keepe and to publish to other Is their authoritie greater then these Are their words of force without the warrant of those Records Or is it not possible for these keepers of them to erre in their proceedings We know the contrary The Iewes had the Oracles of God committed to them Rom. 3. 2. but haue not they erred The Church of Corinth Ephesus Galatia Philippi Colosse Thessalonica Hebrewes and other Churches in the East had the new Testament committed to them yet haue they we see erred So hath the Church of Rome very shamefully as the Epistle written to them doth testifie if her now new doctrine be examined by it The Church therefore the visible mixt company of whom all our dispute is may erre XIII Proposition That the Church of Rome cannot erre Confuted by their owne Bible I. IN it we reade that shee is in particular forewarned to take heed of falling Rom. 11. 20. which admonition proueth her possibilitie of erring II. It foretelleth of her Apostasie Yea this Church which See his Maiesties broke and Bishop Downham de Antichristo Respons eius ad â—essiam de Anticâ—r they say cannot erre and whereof the Pope is Head is called the great Whore named Babylon drunken with the Saints blood sitting vpon the Beast with seuen heads hauing ten hornes expounded by their owne Bible to be Rome Reuel 17. 1. 5 6. the great Citie situate vpon seuen Hills and which in Iohns dayes reigned ouer the Kings of the earth vers 9 18. III. Their Bible telleth vs that there were begun in her vncharitable disputations about eating and not eating of some things about obseruation of dayes Rom. 14. men for these things condemning and despising one another There were such then as were authors of diuisions and scandals contrary to the doctrine which the Saints then had learned Rom. 16. 17. so that a defection was then breeding and a beginning to erre from the Apostles doctrine in his dayes IV. The Epistle of Saint Paul written vnto them sheweth that she hath erred for his and her doctrine are at odds in many things as for example in these for instance The Romish Church Saint Paul She calleth not her selfe A Church but The Church and is euer boasting of that name Hee neuer calleth them at Rome then The Church as in other Epistles he vseth to call others the Corinthians Galatians Ephesians Reuel 2. 1. c. a point for Papists to note and to obserue why this title is not giuen her She saith that God may be represented like an old man He teacheth it to be a Heathenish practice for which God plagued them Rom. 1. 23. She teacheth that all sins deserue not death but in themselues many are veniall He nameth 23. sinnes Rom. 1. 29 30 31. worthy of death not for the Act but for the consent of heart vers 32. and Rom. 6. 23. He saith that the stipend of sinne is death he excepteth none She teacheth that the Virgin Marie was without sinne He teacheth otherwise All to be vnder sinne Rom. 3. 9. All to haue
this life but such as were accounted as dead as going downe to the graue for so Baruch speakes to Israel verse 9 11. And hee speakes of such dead Israelites and their children which had sinned before God and had not hearkened to him verse 4. expressing their deserts worthy death Doe men aliue requesting God to heare for them the prayers of the dead vse to moue God with telling of the Saints sinnes and their rebellion against him Is this a Romish prayer Heare Lord the prayers of the dead for mee for they haue sinned against thee Will any be so madde to alledge such a reason Therefore Baruch makes confession of the liuing Israelites being then through distresse as dead men and beggeth pardon for them as followeth in verse 5. Fiftly their Doway Annotation on this place is this Men in sinnes and miseries are as if they were dead verse 11. yet by Gods mercy may receiue new grace of spirituall life They then take these for men aliue and not dead as this foolish Gagger doth Reu. 2. 26 27. This is answered before and nothing concerneth the prayers of the Saints departed Luk 16. Diues in hell prayed for his brethren on earth much more then will the Saints in heauen Answ 1. This is but a supposed speech a parable and therefore nothing thence to be gathered but as is intended in the scope of the Parable Secondly if there bee such all-knowing vision and all-helping charitie in Heauen it is maruell that in all the Scripture it should no where as clearely be mentioned as this charitie of one damned in hell Reuel 6. 9 10. And I saw vnder the Altar the soules c. and they cryed with a lowd voice How long Lord holy and true doest thou not iudge and auenge our bloud on them that dwell on the earth Answ 1. This was seene by Iohn in a vision and is not to bee interpreted according to the Letter to establish a doctrine of faith Secondly though it be taken after the letter yet here is no proofe that Saints pray for any in particular but for the Church militant in generall Thirdly their Prayer is not for other in the Church they intercede not for other but the request they make concerneth themselues Fourthly their cry is literally for iustice and reuenge vpon their enemies persecutors and sheaders of their bloud Doth mindfulnesse of iniuries remaine in Saints departed They then are lesse charitable then Saints on earth Steuen at his death prayed for his enemies This place proueth not that Saints departed pray particularly here for vs on earth but rather they pray against the enemies of the Church 2. Pet. 1. 15. I will endeuour after my decease to haue remembrance of these things Answ This is not meant by his intercession to God after death but of his then present and diligent writing to them while he was aliue whereby they might bee made to remember after his decease what hee had taught them by word of mouth or writing while he liued 1. King 2. 13 19. Adoniah had a suite to Solomon and used the helpe of Bathsheba to him Absalom vsed Ioabs intercession for him to Dauid 2. Sam. 14. So should we goe vnto God by Saints intercessors for vs. Answ 1. Similitudes are for illustration but doe not proue any thing especially thus detorted absurdly Secondly the case is not alike as betweene man and man so betweene God and vs in this case Hee is God and so euery where and not as man circumscribed in a place To man wee cannot speake when and where we would but to God wee may whose eyes and thoughts are not like to mans Esai 55. Man through pride will not or through carelesnesse regards not or through ignorance knowes not or through businesse is hindered so as hee cannot helpe such as come for helpe or his attendants about him may keepe Petitioners from him so as they cannot speake to him But there are no such lets in God The Simile therefore is not fit Thirdly this is voluntarie humilitie which caused the worship of Angels by certaine Heretikes which the Apostle condemneth Col. 2. 18. Fourthly wee need no Saints to goe to God for vs for wee haue appointed by God himselfe a Mediatour of intercession betweene God and vs his Sonne Iesus Christ by whom boldly with confidence we may goe to God Ephes 3. 12. Heb. 4. 16. 10. 22. 7. 25. Fiftly as for any to goe betweene Christ and vs wee neede it not For he is the Head and all wee the members of his bodie as well those in earth as those in heauen wee here on earth being as deare to him as those in heauen Hee sitteth in heauen to request for vs and is a most mercifull High Priest touched with our infirmities Heb. 4. 15. Therefore hee tooke our nature vpon him Heb. 2. 16. to be a faithfull and mercifull High Priest verse 17. Steuen made no meanes to him but prayed immediately to him Act. 7. 59 60. and so did Iohn Reuelation 22. 20 21. Christ willeth vs himselfe to come vnto him Math. 11. 28. And we reade not that any of the Apostles or holy men praying mentioned in Scripture did euer goe to Saint or Angell to make request for them Also to answer the Simile Is there any of vs hauing a great mans Command in all our needs to come to himselfe giuing his faithfull word and promise to heare our suites requests very readily at any time and none appointed by him to heare suiters when they come but onely himselfe attending mercifully in his owne person for vs in open place without let of any that would goe first to any of his seruants and not forthwith rather to himselfe with all gladnesse I appeale to mens owne hearts in this Lastly this putting of Saints betweene Christ and vs is to make an Intercessor and to hold Saints departed if wee were sure they could heare vs which yet is very vncertaine to bee more louing more tenderly affected toward vs then Iesus Christ himselfe who hath with his owne bloud bought both them and vs. Scriptures obiected that wee may pray to God to haue our Petitions granted in fauour and merit of Saints departed Exod. 32. 13. Remember Abraham Isaac and Israel thy seruants to whom thou swarest c. Answ 1. Here is no merit of Saints vrged Secondly their persons are mentioned by Moses not for their owne worthinesse but for the Couenant which by oath God confirmed to them which Couenant Moses vrgeth not their deserts For Moses speakes of Gods act to them but not a syllable of any thing that they either did or spake note it well 2. Chron. 6. 16. Keepe with thy seruant Dauid my Father that which thou hast promised Answ 1. Here is no word no worke of Dauid remembred and therefore no merit of his vrged Secondly that which Salomon alledgeth in his prayer it Gods promise made vnto Dauid So in 2. Chro. 1. 9. in 1. Chro.
And they are ministring spirits for the good of those that bee heires of saluation Heb. 2. 14. and not Gaolers to cast the godly into fierie torments As the Iudge is lost in this Allegorie so the Officer or Gaoler for this Purgatorie prison cannot be found VI. And thou be cast into prison Here is the punishment for non-agreement This prison say they is Purgatorie but that cannot be First because in the whole New Testament it is taken either properly for a place for Malefactors here Act. 12. or else for hell 1. Pet. 3. 10. Reu. 20. 7. No where for Purgatorie Secondly they that goe to Purgatorie are the Penitent say they but the offending partie cast into this prison is one that will not agree with his Aduersarie but forceth him to shew extremitie and so is he obstinate Thirdly this partie is iniurious to God in making him an Aduersarie in obstinate persisting and he is much offended in that hee causeth him to bee cast into prison an act expressing anger Math. 25. 30. Now say they obstinate offenders sinne not venially neither is veniall sinne iniurious to God as they say Therefore this prison cannot be Purgatorie into which such an offender is cast VII Thou shalt not come out thence till thou hast paid the vtmost farthing These words shew that this prison cannot bee Purgatorie For till here is neuer as in other Scriptures Math. 1. 25. Numb 20. 17. Psal 110. 1. Luk. 22. 16 18. 1. Sam. 15. 35. Till thou hast paid imply not that the man can pay or that lying in prison he doth pay as our Aduersaries dreame For going into prison argueth inabilitie to pay Mat. 18. and lying in prison is no payment but rather a punishment for not paying As for these words the vtmost farthing argue not as foolishly our Aduersaries doe imagine that the party lyeth here onely for farthings to which they compare veniall sinnes as if he had made payment of greater summes but had not satisfied for farthings when here is no mention of paying any part of the debt greater or lesser and the vtmost farthing is named not to imply paiment of any part or to make a difference of lesser moneys from greater summes or as they speake of veniall sins from mortall but to shew the extremitie whereto the debter shall be brought before he be freed from prison Here is nothing then for venial sinues more then to imagine that this debter ought a summe of money all of farthings onely or that hee had agreed with his Aduersarie for pounds shillings and pence but now would bee so froward as to stand out for farthings and for these to be cast into prison of which to any reasonable man there is no likelihood Thus we see how in all the words the Allegorie to proue their Purgatory is wholly ouerthrowne so as this place must needs bee taken properly and nothing at all serues for their purpose 2. Tim. 1. 18. The Lord grant vnto him that he may find mercie of the Lord in that Day Answ The Gagger citeth this for Purgatorie but how hee can hence proue it I see not In that Day is the last Day And must an Onesiphorus a man of such rare mercies goe to Purgatorie 1. Ioh. 5. 16. If any man see his brother sinne a sinne not vnto death he shall aske c. Answ Here is no word of Purgatorie but mention of some sinne to death and other some not to death as are the sinnes of infirmitie committed by Gods Elect. What is this to proue a Purgatorie Thus much for the obiected Scriptures in defence of their ignis fatuus as one well calleth it XXVIII Proposition That good workes doe merit and are the cause of our saluation Confuted by their owne Bible I. IT concludeth all euen the best that euer were vnder sinne 1. Ioh. 1. 8 10. If we say we haue no sinne wee deceiue our selues Iohn includes himselfe Rom. 3. 23. All haue sinned Esai 53. 6. All we like sheepe haue gone astray on him is the iniquitie of vs all 1. King 8. 46. There is no man that sinneth not Iam. 3. 2. In many things we offend all Iames includes himselfe and all to whom he wrote this generall Epistle Pro. 20. 9. Who can say My heart is cleane I am pure from sinne None but Iesus Christ onely and he alone Hebr. 4. 15. 1. Ioh. 3. 5. 1. Pet. 2. 22. 2. Cor. 5. 21. Therefore where sinne is there is a staine of all our actions and so cannot bee meritorious or cause of saluation Secondly it teacheth vs that we are like a dead man in sinnes Ephes 2. 1 5. Col. 2. 13. so as our wils are not to doe good till God make vs willing as in the next Proposition I shall fully shew Now where man 's owne will is wanting till by another it be made willing his workes cannot merit For a meritorious worke must come of mans free-will Thirdly it teacheth that all our goodnesse without vs and within vs is of Gods grace By the grace of God I am that I am saith the Apostle 1. Cor. 15. 10. It is of his goodnesse Rom. 11. 22. of his benignitie and kindnesse Tit. 3. 4. and of his good will Phil. 2. 13. 2. Tim. 1. 12. that we are conuerted Now if all that which we doe either doing good workes or suffering for his name 1. Chron. 29. 12 14 16. Phil. 2. 29. be of God and that of his meere grace mercy benignitie and good will how can man doe a good worke to merit at Gods hands For a worke that merits must be our owne but what haue we that we haue not receiued 1. Cor. 4. 7 Who hath first giuen to him then retribution shall be made of him Rom. 11. 35 In the meane space we doe giue to God onely of his owne 1. Cor. 29. 12 14 16. Deut. 8. 18. And profit we him any thing thereby He is not the better by vs Psal 16. 2. What hee willeth vs to doe is not for his good but for our owne that hee in mercy might doe vs good Deut. 5. 29. Fourthly it teacheth vs that though we in state of grace be thus furnished of God and hereby made willing and able to doe that which is good and well-pleasing through Christ in his sight yet are we not in this life able perfectly to fulfill the Law of God Adam once could in heauen hereafter we may but here it is not possible For in Eccl. 7. 21. it is said There is no iust man in the earth that doth good and sinneth not All the examples of the godly witnesse the truth hereof and euery mans owne experience and euery mans owne conscience if it bee not dead or seared For the obedience required is not onely externall but spirituall and internall also and this absolutely in all perfection to be performed to all the commandements generally to euery commandement particularly to euery branch of euery of them at all times without
actions tending to pietie Or the places vrged are such as speake of mans free-will in spirituall actions and these may bee reduced to three heads First to those which perswade exhort and command men to turne and repent to doe good workes to beleeue loue and obey God To which a full answer is made before to Deut. 30. 19. Secondly to those which speake of men holpen by God in workes of pietie which are to be vnderstood of such as be holpen by Gods assisting grace who haue been prepared before by his preuenting grace Thirdly to those where men are said to be co-workers with God which must be vnderstood of them in whom God hath wrought both the will and deed first for so they worke and God also in them Phil. 2. 12 13. Through Christ saith the Apostle I can doe all things who strengtheneth mee Phil. 4. 13. I liue saith he and Christ in me So they liue together Gal. 2. 20. I labour saith he yet not I but the grace of God which was with me 2. Cor. 15. 10. He labours and grace assisteth him To all these places wee may answer generally thus First that wee doe acknowledge a freedome of will in spirituall things when God hath first wrought it in vs. Secondly that those places alledged of them speake of Gods commanding yea and commending of holy mens willingnesse prayers and holy words good workes but they doe not manifest by what power they so will so pray professe and practise and therefore doe not determine the question in hand Which other Scriptures cleerely doe for vs and against our Aduersaries XXX Proposition That some sinnes are in their owne nature veniall and doe not deserue eternall punishment TO cleere this point and to make their errour euident to all obserue what they hold to be veniall sinnes First all those sinnes and negligences into which through weakenesse vpon euery little occasion men euery houre do fall Secondly all the ill motions of the heart being without full deliberation and consent as the sudden passions of the minde concupiscence anger desire of reuenge and such like so vaine and idle thoughts Thirdly such words as sudden and violent passion without precedent deliberation and intent forceth as in a rage and fury to sweare and curse So cholericke answers for trifles rayling and reproachfull termes To these adde excessiue prating idle talking scurrilous and filthy speaking ribald songs officious lying without damage to a mans neighbour vaine boasting preferring his owne wit strength and beauty before others Fourthly such sinnes as a man committeth against his owne good as to spend his time idly gouerne his estate badly wastfully consuming his goods louing to play at Cards and Dice and to goe to Playes to exceede in apparell eating and drinking with delight of his belly Fifthly sinnes towards others as children disobeying Parents when it is of negligence and sensualitie To steale trifles and things of little value Sixtly such sinnes as bee outward to-moue delight as painting the face or for pastime as scoffing and obscene iests and gestures in Playes and such like in sport Seuenthly such sinnes as are against pietie and deuotion as not to sanctifie well the Sabbath day to fast pray giue almes and to goe to the Church for vaine-glory to confesse sinnes negligently and many other besides all these they count veniall sinnes Heere may we see plainely how it comes to passe that vaine people loue so much that vaine licentious Religion runne to it and continue in it and the reasons are First for that they make such euils as these and many other moe yea some kinde of soule secret euils veniall or no sinnes at all not simply sinnes but imperfectly and onely sinnes in some sort Secondly because they hold and teach that these are not iniurious to God are pardonable without repentance not deserue hell not in strictnesse of necessitie to bee confessed to a Priest neither can God in iustice punish them more then with a temporall punishment Thirdly because that as they teach God doth easily pardon and forgiue these and the remedies prescribed are for the most part very easie which be these the giuing of Almes knocking vpon our brest with some remorse going into a Church receiuing holy water with a deuout motion the Bishops blessing crossing of ones selfe bearing with other folkes defects and froward dealings towards vs confessing our sinnes in generall hearing of Masse deuoutly and to be patient in aduersitie and troubles These things are taught some by one sort some by another sort of their learned men See Vaux his English Catechisme also the mirrour to confesse well and D. Whites Way digress 38. Doctor White his Orthodox way cap. 1. obs 2. sect 3. pag. 28. in quarto who doe produce the Authors which teach these To hold that there are any such sinnes as these or any sinnes at all veniall in their owne nature and not deseruing damnation is the very nursery of fleshly libertie and the high-way to destruction Confuted by their owne Bible First it telleth vs that death is the stipend of sinne not excepting any Rom. 6. 21 23. and pronounceth that the soule that shall sinne the same shall dye Ezek. 18. 20. and that hee is cursed that abideth not in the words of this Law and fulfilleth them not Deut. 27. 26. Gal. 3. 10. making him that offendeth in one to be guiltie of all Iam. 2. 10. and by it also wee learne that deaths sting is sinne 1. Cor. 15. 56. And therefore whatsoeuer is sinne that same is mortall If it bee sinne it is the sting of death and if deaths sting then is it mortall For death doth euer sting deadly Secondly it threatneth death and hell for such sinnes as they count veniall offences seeming very little as in anger to call one foole is in danger of hell fire Matth. 5. 23. and for filthinesse foolish talke or scurrilitie commeth the anger of God Ephes 5. 4. 6. yea we are told that for euery idle word men shall speake they shall render an account in the Day of Iudgement and that as guilty of death Matth. 12. 36. And though our Aduersaries doe hold it a veniall sinne for a man not to husband well his owne estate liuing carelessely and idle yet Christ held it a sinne worthy damnation Matth. 25. 26 27 30. To bee a bragger to be deceitfull to breake a mans couenant to bee without knowledge though they ranke not these among hainous crimes yet deserue they death as we learne by their Bible Rom. 1. 32. Thirdly it telleth vs that for seeming small offences many haue beene fearefully punished as Lots wife for looking backe to haue beene turned into a Statue of Salt Gen. 19. 26. For gathering sticks on the Sabbath day God commanded to stone a man to death Numb 15. 35. and one for blaspheming vpon passion when he was striuing with another Leuit. 24. 10 14. Some of Aarons sonnes for offering strange fire were burnt to death with
fire from heauen Leuit. 10. 1 5. Vzzah of a good intent but touching the Arke was striken dead of God 2. Sam. 6. 7. The Bethshemites for but looking into the Arke were smitten dead to the number of aboue fifty thousand 1. Sam. 6. 19. The Israelites slaine in the Wildernesse 1. Cor. 10. For vnaduisedly speaking yea when it came from a vexed and exasperated spirit was Moses punished Psal 105. 32 33. he was not permitted to goe into Canaan which was a type of Heauen but hee must dye before euen Moses Now whatsoeuer sinne vnder the Law God punished with death or commanded to be punished by death the same without remission deserued eternall death For the first time that death is mentioned it is to bee vnderstood of death temporall and eternall due to all had not there beene a Mediatour betweene God and vs Gen. 2. 17. Fourthly it teacheth that Originall sinne which is lesse then any actuall sinne whether in thought word or deed is punished with death Rom. 5. 12. Now if the reward of this sinne be death then surely much more any other flowing from thence though it seeme to man neuer so small an offence deserueth death as the very consent of the minde to other euill doers among which boasters are reckoned is worthy of death Rom. 1. 32. yea and Commessations which we translate Reuellings wherein too many much delight is a sinne which keepes the doers thereof that they cannot obtaine the Kingdome of God Gal. 5. 21. Fifthly sinnes of ignorance vnder the law Leuit. 4. 2 13 27. had sacrifices appointed to make an atonement to God for them Now all sacrifices for sinne shewed that a man deserued death for euery such sinne Now if sinnes of ignorance deserue death what may all men think of such sins as Papists call veniall before-mentioned plainely forbidden by the Word of God Sixtly to commit adulterie is a mortall sinne but their Bible telleth vs that for one to see a woman to lust after her hath al-already committed adulterie with her in his heart Matth. 5. 28. And can any sinne seeme lesse then concupiscence of the heart suddenly arising by the obiect to the sight And yet Papists make wanton dalliances no sinne or as none in their account Seuenthly it sheweth that it is Christs bloud that cleanseth from all sinne 1. Ioh. 1. Now if euery sinne needs cleansing by his bloud then euery sinne in its owne nature is mortall in that it cannot be cleansed but by his death Contraried by Antiquitie Austin in Enchirid. cap. 79. speaking of sinnes which might seeme small saith They might bee thought very light but that in the Scriptures they are demonstrated greater then wee doe imagine But that the truth speakes it who would thinke saith hee that for a man to call his Brother foole is guiltie of hell-fire The ancient Fathers earnestly exhort to beware of counting any sinnes light or small Basil qu. Contract qu. 4. No sinne is to bee accounted as small for that saith hee it is the sting of death See for this Austin Epist 108. and in Ioh. 11. 13. Chrysost on Gal. 1. Ierome in Epist ad Caelantiam It is very safe to beware of small sinnes as if they were great c. Neither doe I know saith he whether we may call any sinne small seeing it is committed with a kinde of contempt of God And he is most prudent who respects not so much the quantitie of the thing commanded as the dignitie of the Commander See Master Perkins his Demonst of his Probl. of veniall sin and therein many testimonies of the Ancients Gainsaid by their owne men Almaine out of Gerson Moral Tract 3. cap. 20. concludeth that no sinne is veniall of it selfe but onely through the mercy of God Azorius instit Moral part 1. lib. 4. cap. 8. doth maintaine against Bellarmine that veniall sinnes are against the Law Now that which is against the Law is deadly Of this opinion is Fisher Bishop of Rochester and diuers others See the Authors in Doctor Whites Way digres 38. pag. 247. and Bishop Mortons Protest Appeal pag. 646. To passe ouer the oppositions of one against another they all call them sinnes Now euery sinne is the transgression of the Law 1. Ioh. 3. 4. By which we come to the knowledge of sinne Rom. 3. 26. and 7. 7. And if there were no Law there were no transgression Rom. 4. 15. Therefore in confessing veniall sinnes to be sinnes they make them transgressions of the Law and then the Law worketh wrath Rom. 4. 15. and so necessarily through veniall sinnes they are vnder wrath and so sinne mortally euen to condemnation except God in Christ pardon them and that they doe heartily repent pray for pardon and seeke with God reconciliation by Christ Scriptures obiected answered Matth. 5. 25. Whosoeuer is angry with his brother without cause is in danger of Iudgement And whosoeuer shall say vnto his Brother Racha shall be in danger of Councill and whosoeuer shall say Thou Foole shall be guilty of Hell-fire Answ This place proueth not any sinnes to be veniall and not mortall in their owne nature For first this should be against the scope of Christs speech in confuting the Pharises mis-vnderstanding the Law and here in particular the sixt commandement They stucke to the Letter Christ here extendeth the breach of this Law to thoughts and words so making a man by causelesse anger and railing words to be before God guiltie of murder Is this then to make sinne veniall or are not rather those which they conceit to bee veniall by Christ here made mortall if to be guilty of bloud before God be mortall Secondly here is no difference made of sinnes in their nature but onely here is shewed the degrees of sinning and that one offence is greater then another For faine would I know of them how they can distinguish these in nature that anger and calling one Racha should be veniall and to call one Foole to bee mortall Thirdly the punishments here expressed distinguish not the nature of the sinnes but shew the degrees of punishments according as men sinne For as God in mercy will reward mens well-doings with degrees of glory so in iustice will he in hell the damned with degrees of punishment Matth. 10. 15. Fourthly whereas our Aduersaries make Iudgement and Councill temporall punishments for veniall sinnes and hell fire for mortall sinnes taking aduantage by the translation of the word Gehenna First it is cleere that punishments doe not alter the nature of sinnes but being duely executed doe shew onely the degrees of sinne to be greater or lesser and so are they accordingly punished Secondly Papists themselues hold vnaduised anger and words euen tending to blasphemie comming of sudden and vnaduised anger as the word Racha and Foole doe here to be veniall sinnes Therefore they erre in distinguishing the sinnes thus into veniall and mortall which they themselues account to be veniall Thirdly the punishments here mentioned are such
works supererrogatory which from hence they can neuer doe for men praised for one action iustifieth them not therefore as perfect obseruers of the Law Or for that they doe a voluntarie action praise-worthy that therefore it will follow they haue done perfectly all necessarie duties Againe these Eunuches which so made themselues they did it the text saith for the Kingdome of Heauen that is to further their passage to Heauen Now this euery man as much as lyeth in him is bound to doe and to auoid all the hinderances according to that of Christ If thy eye offend thee plucke it out if thy hand or foot cut them off so he that hath the gift of Continencie and knowes that Marriage would hinder him must make himselfe an Eunuch that is liue as an Eunuch vnmarried And this not by way of counsell but as a duty to further his owne saluation Thus this first part helps nothing to these arrogant workes Not the second for it is not a bare counsell but a very commandement of Christ to him that hath the gift of continency to vse the same He that can receiue it that is he that hath this gift giuen him of God to abstaine from marrying else hee cannot verse 11. let him receiue it that is let him abstaine from marriage This is Christs cōmandement For God giuing vs any gifts bindeth vs to make true right vse of them euen this very gift of continencie to further vs for hee giueth no gifts in vaine to any one but will require the vse thereof Luk. 12. 48. and the gift is Gods calling to employ the gift to Gods glory and to our owne comfort else he will punish the neglect Matth. 25. 15 25 27 30. The Gagger citeth Luk. 10. 25. 1. Cor. 7. 1. Reuel 4. 3. All idle and nothing to the purpose Perhaps hee found them quoted some-where and so set them downe being sure his Popish credulous Readers would neuer examine them no more then himselfe did Act. 2. 45. So chap. 4. 34. These places speake of beleeuers selling their goods and possessions and that they were distributed to the poore among them as euery one did need Answ 1. Charitie we know is a dutie commanded and so farre no worke of supererrogation Secondly at some time so the case may be that we are to forsake all for Christ and for his Gospels sake so as hee that doth it not then is so farre from doing a worke of supererrogation as hee himselfe cannot bee Christs Disciple as Christ speakes in Luk. 14. 33. Whosoeuer he be of you that forsaketh not all hee hath hee cannot be my Disciple So then that act of forsaking all may bee no worke of supererrogation but a necessarie dutie Thirdly this act here of selling and giuing all away to the poore then was a voluntarie act a vertue of very high praises yet was it no worke of supererrogation First for albeit no particular commandement did bind them hereto and so was it a free worke yet in generall they were bound to it by the commandement To loue our neighbour as our selues Now a man will sell all Iob 1. 4. to relieue his owne selfe and by the commandement to doe things honest iust pure louely of good report matters of vertue and praise Phil. 4. 8 9. The present necessitie of the Church also required a more then an ordinarie charitie and in such a case Christian compassion moueth euen deepe pouertie to be rich in liberalitie beyond abilitie 2. Cor. 8. 2 3. and so is it in such a case a dutie which at another time bindeth not Secondly it was the worke of grace in them it came of God and what they gaue to the Saints it was that which God gaue them The consideration whereof in Dauids infinite preparation for the Temple made him not to conceit any worke of supererrogation but to debase himselfe and to admire the worke of Gods grace and mercy towards him and his people therein and to giue God the sole glory thereof reade 1. Chron. 29. 13 16. Thirdly to make this act a worke of supererrogation they must proue first that all these that thus sold and gaue all away had done perfectly before God all such duties as they were bound to doe for this must euer bee presupposed before wee can dreame of any worke of supererrogation but whosoeuer presupposeth so much doth presuppose that which is most false as before is proued Iam. 3. 2. 1. King 8. 46. Eccles 7. 20. And therefore there are no workes of supererrogation For the Apostle Peter Matth. 19. 27. speakes of himselfe and of the rest that they had forsaken all But had they perfectly fulfilled the Law how came it then after that hee fell so fearefully and that they forsooke Christ and so failed of their dutie yea did not Christ often reproue their ignorance their weakenesse of faith their dulnesse of hearing and once called Peter Satan Therefore men may forsake all and yet doe therein no worke of supererrogation as the Apostle implyeth 1. Cor. 13. 3. XXXII Proposition Of iustification by faith onely BEfore the question bee propounded the Reader is to know the termes of the question and what wee meane by them First by the word iustification in this question we meane not Regeneration and Sanctification But we vnderstand first the imputation of Christs righteousnesse who by his perfect obedience fulfilled the Law and by his death paid the full ransome for sinne and fully satisfied Gods iustice all which God accepteth and accounteth as performed by vs and so maketh vs iust in Christ Thus the word iustifieth is taken in Rom. 4. 5. Whereupon the Apostle out of the Psalme defineth it the blessednesse of a man to whom the Lord imputeth righteousnesse without workes Rom. 4. 6. Psal 32. 1. Secondly remission and absolution both from the guilt as also from the punishment of sinne for Christs sake Ephes 1. 7. and so are wee pronounced iust and thus is the word iustifieth vsed Rom. 8. 33. Which two wee by faith apprehending our iustification is formally accomplished Secondly by faith wee doe meane First not the faith which is called historicall assenting and beleeuing that to be true which God speaketh Secondly not the extraordinarie faith to work miracles Thirdly nor the temporarie faith which is for a time Fourthly not any conceited fantasticall or presumptuous faith a fleeting opinion of Gods fauour standing onely in imagination Fifthly not an ignorant foolish implicite faith Sixtly not an idle fruitlesse dead faith or a solitarie faith alone without other graces but a distinct intelligent liuely operatiue obedient applicatiue faith taking hold as by a hand of Christ applying him and his benefits particularly to our selues as God of his mercie giueth him vnto vs which we doe call iustifying faith and yet not as it is a grace as other fruits of the Spirit be or that it hath any vertue or merit to iustifie vs but that it is the instrument taking hold of
faith to which he exhorts in verse 23. saying that it is a commandement of God that we should beleeue in the name of his Sonne Iesus Christ Rom. 3. 31. Doe we destroy the Law by faith God forbid but we rather maintaine the Law Answ The whole Chapter is against iustification by workes and for faith and euen in this very verse For what meane these words but to shew that faith by which wee are iustified doth fulfill the Law so as what men would obtaine by the workes of the Law the same they haue by faith in Christ who hath for vs perfectly fulfilled the Law So the Law is not destroyed but by faith established Phil. 2. 12. Worke out your saluation with feare and trembling Answ What meaneth this babbling Babylonian hereby Will he conclude that he which is to worke out his saluation with feare and trembling is not iustified by faith onely Iustifying faith maketh none presumptuous It makes a man put on the Armour of God It so maketh vs confident in God as withall neuer to neglect any good meanes in the way to saluation It maketh vs not high-minded but to feare and to tremble and so to worke out our owne saluation which euer accompanyeth our iustification XXXIII Proposition That no true beleeuer particularly can in this life be certaine of his saluation without a miracle or extraordinary reuelation Confuted by their owne Bible BY their Bible we doe learne and it is cleere First that the vnalterable ground of our saluation is laid in Iesus Christ God hauing chosen vs in him before the constitution of the world Ephes 1. 4. which he wil perfect for whom he hath predestinated them also he hath called and whom hee hath called them also he hath iustified and whom he hath iustified them also he hath glorified Rom. 8. 30. Secondly that Christ hath taken away all and euery cause of damnation and euery thing that might hinder the saluation of such as beleeued in him as to wit sin Hee is made sinne for vs 2. Cor. 5. 21. the curse of the Law he hath redeemed vs from the curse thereof Gal. 3. 13. and from vnder it Gal. 4. 5. the anger and wrath of God for we were reconciled to God by the death of his Son Rom. 5. 10 11 2. Cor. 5. 19. So that there is no damnation to them that are in Christ Rom. 8. 1. Thirdly that Christ is euery thing for vs vnto God our Wisdome Iustice Sanctification and Redemption 1. Cor. 1. 30. yea in Christ we are made the Iustice of God 2. Cor. 5. 21. So that God iustifieth vs with his owne Iustice which cannot bee excepted against Who therefore shall accuse the elect of God or who is hee that shall condemne Rom. 8. 33 34. And if free from accusation and condemnation are they not sure of saluation What is it that letteth Fourthly that no power though they haue many temptations and many combates shall euer finally ouercome them The gates of hell shall not preuaile against them Matth. 16. 18. For in the vertue of God they are kept by faith to saluation 1. Pet. 1. 5. and are in all power strengthened according to the might of his glory in all patience longanimitie with ioy Col. 1. 11. Christ promiseth not to cast forth his Ioh. 6. 37 40 and he holdeth vs that none shall plucke vs out of his hands Ioh 10. 28. Not Satan for Christ hath ouercome him Matth. 4. Heb. 2. 14. Not the world for he hath ouercome it also Ioh. 16. 33. Not false Teachers for it is not possible that the elect should bee induced into errour Matth. 24. 24. meaning totally and finally Not our sinnes for the bloud of Christ hath cleansed vs from all sinne 1. Ioh. 1. 7. and in him we haue redemption the remission of our sinnes Col. 1. 14. Ephes 1. 7. See also Heb. 8. 12 9. 14. Not the terrour and curse of the Law for hee hath fulfilled it for vs and remoued the curse Gal. 4. 5. 3. 13. Not our once being vnder the power of darknesse for God hath deliuered vs from our enemies Luk. 1. 74. and from the power of darknesse and translated vs into the kingdome of the Sonne of his loue Col. 1. 13. Nor Gods once former displeasure against vs for when we were impious Rom. 5. when wee were sinners Christ dyed for vs verses 6. 8. and when we were enemies we by Christs death were reconciled to God verse 10. and haue receiued reconciliation verse 11. Not any thing that may fall out after reconciliation For if when we were Enemies we were reconciled much more being reconciled shal we be saued in the life of him Rom. 5. 10. No not Gods iust deserued wrath for our often falls For if when we were sinners Christ dyed for vs much more therefore now being iustified by his bloud shall wee be saued from wrath by him Rom. 5. 8 9. 1. Thes 1. 10. Not the Law of sinne captiuing vs so as we cannot doe that which wee would but doe often that which wee would not For Iesus Christ shall deliuer vs from the body of this death Rom. 7. 24 25. Not tribulation distresse famine nakednesse danger persecution nor the sword though wee were killed for his sake all the day long For to vs it is giuen for Christ not onely that wee should beleeue in him but also that we suffer for his name Phil. 1. 28. And in all these things wee ouercome because of him that hath loued vs Rom. 8. 37. and because God is faithfull who will not suffer his to bee tempted aboue that which they are able but will also make with temptation issue that you may be able to sustaine 1. Cor. 10. 13. To conclude there is nothing possible that can separate vs from the charity of God in Christ Iesus our Lord. For I am sure saith the Apostle that neither Death nor Life nor Angels nor Principalities nor Powers neither things present nor things to come neither might nor height nor depth nor other creature shall be able to doe it Rom. 8. 38 39. For we know that to them that loue God all things co-operate vnto good to such as according to purpose are called to be Saints Rom. 8. 28. And Christ Iesus is able to saue for euer them that goe by him to God Heb. 7. 25. hee being entred into Heauen now appearing to the countenance of God for vs Heb. 9. 24. who is on Gods right hand making intercession for vs Rom. 8. 34. So that it is vndoubtedly certaine that those that bee Christs shall not perish Ioh. 3. 15. nor come into iudgement but passe from death to life Ioh. 5. 24. Fifthly their Bible teacheth not onely these things in the generall but also how euery true beleeuer may particularly be assured that he hath his part in these things and be certaine of his owne saluation and that is by Christs Spirit and by the grace of faith wrought by the same
distinction of veniall and mortall sinnes Prou. 24. 16. A iust man falleth seuentimes and riseth vp againe Ergo Men may commit sinnes veniall and yet remaine iust Answ Here is no proofe that these falls or sinnes are not mortall in themselues For that a iust man sinning remaineth iust is not from the nature of the sinnes which he doth fall into but from the state of adoption and Gods mercy which giueth him grace to repent which is here to bee vnderstood by his rising againe God accepting of him in Christ through whom he is accounted iust and in whom all his sinnes are veniall XXXI Proposition Of keeping Gods Commandements THe question is not of man before his fall for he could then The state of the question keepe them nor of man in corrupt estate for hee cannot keepe them being altogether wicked and euill as before is proued nor of man in state of glory being in all perfection and able perfectly to doe the will of God But the question is of man regenerate in the state of grace as he here liueth going on by Gods assisting grace vnto the perfection in glory Neither is the question here of any kinde of keeping for the regenerate man in diuers respects may bee said to keepe Gods commandements First Imputatiuely in Retract lib. 2. cap. 19. Christ who is our Wisedome Righteousnesse Sanctification and Redemption and through whom we are pardoned To this fitteth that of Saint Austin All the commandements are then reputed done when that is for giuen which is left vndone Secondly in respect of his will God hauing giuen him a will and hearty desire in sinceritie to keepe his commandements and then in his mercy accepting the same will for the deed Thirdly in respect of his endeuour and carefull striuing in all good conscience to frame his life after these commandements so keeping them according to the measure of his grace receiued Fourthly comparatiuely in respect of others who liue loosely without care and conscience of obedience A godly gracious person in respect of such may be said to keepe the commandements Lastly in respect of his integritie of heart to one commandement as well as to another and to all and euery clause of euery commandement at all times without sinister regard according to his knowledge and power of diuine grace giuen to assist him therein Of such kinds of keeping is not the question but it is this That a regenerate man by assistance of Gods grace is able to obserue all and euery commandement of God in euery part at all times in thought word and deed perfectly as God in his Law requireth of him Confuted by their owne Bible 1. IT maketh all to haue sinne in them 1. Ioh. 1. 8 10. If we say Prou. 20. 9. we haue no sinne we deceiue our selues If we say we haue no sinne we make him a lyer Now here in the word wee is vnderstood Saint Iohn the beloued Apostle as well as others So Iames saith In many things we offend Iam. 3. 2. and Where sinne is there is the transgression of the Law 1. Ioh. 3. 4. And they that sinne keepe not perfectly the Law II. It maketh iust men imperfect and offenders against the Law Eccles 7. 21. There is no iust man in the earth that doth good and sinneth not Prou. 24. 16. Seuen times shall the iust fall and rise againe This they themselues expound of sinne that a iust man sinneth oftentimes III. It affordeth vs a world of examples of most excellent men which haue offended and greatly transgressed the Law of God Adam made in perfection iust Noah holy Aaron righteous Iob zealous Dauid Ieremie the Prophet Saint Peter and other the Apostles also when they forsooke Christ IV. It bringeth in Saint Paul who was an Apostle who had beene rapt into the third heauen bewayling himselfe calling himselfe an vnhapppy man because of that sinne which yet remained in him which made him to doe the euill which hee would not and hindred him in doing the good which hee would doe and so repugning the Law of his minde and captiuing him in the Law of sinne which is in his members Rom. 7. 19 24. In like manner Iob cap. 9. 28 31. fearing all his workes for though hee should be washed yet saith he speaking of God Thou shalt dip me in filth and my garments shall abhorre me Lastly it teacheth the forme of the Lords Prayer wherein wee all and euery one are taught to aske dayly forgiuenesse of God which sheweth that wee all trespasse dayly against him Contraried by Antiquitie Ambros in Comment on Gal. 3. The commandements are such as it is vnpossible to keepe them Austin in Confess lib. 9. cap. 13. Woe be to the most commendable life that we can leade if thou Lord setting thy mercie aside shouldest examine it Bernard on Cant. Serm. 50. The commandements neither haue beene fulfilled in this life by any man nor can be And afterwards he saith that the Law exceedeth mans strength and acknowledgeth that God commanded things impossible not to make vs sinners but to humble vs. Gainesaid by their owne selues Doway in Annot. on Prou. 24. 15 16. saith that without imperfections no man liueth Rhemists on Matth. 6. 12. doe acknowledge that euery man though hee be neuer so iust liueth not without veniall sinnes Now hauing proued before that all sinne in its nature is mortall Therefore by this their grant all men sinne mortally when they sinne if that there were not remission through Christ Ferus in Act. 15. The Law is an impossible burthen for it requireth not onely the hand but the heart Secondly it conuinceth vs to bee sinners for wee doe all more against it then for it Aquinas saith in Gal. 3. lect 4. It is impossible to fulfill the whole Law and citeth for it Act. 15. 10. Scriptures obiected answered Phil. 4. 3. I can doe all things through Christ which strengthneth me Answ 1. All things must of necessitie be limited for Paul could not doe all things without exception Secondly they are to bee applyed to the all things which hee before spake of in the former verse that is to bee abased and to abound In all things saith he I am instructed both to be full and to be hungry both to abound and to suffer need Here we see the Apostle limits his all things to these kinde of things Thirdly herein cannot bee included the commandements for that the Apostle should here contradict himselfe For in Rom. 7. 18 19 20. speaking of the Law he professeth his inabilitie to performe that which is good Fourthly let it be granted that here the commandements are included as they would yet perfect obedience will not bee hence included For its one thing to be a doer and another thing to doe all in perfection A man may say hee is to doe and can doe all his Masters businesse Will it therfore follow that he so doth it as no defect euer at any time