cap. 11 Interim that the signes of a true Church are sound doctrine and the right vse of the Sacraments I am weary of wading thorow these puddles of pollution wherewith Pope and Papists doe pester the Church of Christ The tenth Article denied and therefore I will not speake of their denying the absolute and free remission of sinnes mentioned in the tenth article by their a Bellar. lib. 1. de Amiss grat lib. Arbitr cap. 1. 2. distinction of sinne into veniall and mortall and their tenent grounded thereupon b Idem lib. 1. de Purgator cap. 11. rat 2. that the punishment eternall of both is fully remitted in Christ but the temporall punishment for the veniall sinne is to be satisfied for by our selues either here or in Purgatorie whereas Scripture telleth vs that c Rom. 6.23 the wages of sinne is death and d Ephes 1.7 Hebr. 9.22 1. Iohn 1.7 that there is no remission of sinne but by Christ in his blood and that e Psal 49.7 Ephes â— 8 no man of vs can redeeme his owne soule and that f Eccles 9.4 Reuel 14 13. after this life there is no place either for repentance or remission and that g Luke 17.10 The eleuenth Article denied when we haue done all that we can doe we are but vnprofitable seruants neither will I trouble you with recounting the Atheisme of Iohn the 23. condemned and deposed by the Councell of Constance h Concil Constant sess 11. art penultimo sess 12. tom 3. Concil apud Binnium for denying the immortalitie of the soule and the resurrection of the dead specified in the eleuenth article because peraduenture i Canus lib. 6. loc Comm. cap. 8. ad 11. arg they will say that it was not è cathedra although k Bellar. lib. 4. de Pontifice Rom. cap. 5. he then was Pope certaine not vncertaine for else he needed not to haue been so solemnely depriued and another ordayned to be his true successor Lastly The twelfth Article misunderstood I wil not now touch at large that most presumptuous and sawcie doctrine deliuered in their l Aquinat appendix q. 96. art 1. 4. Schooles without all text of Scripture or witnesse of ancient Fathers de aureolis that is of a further crowne and reward then perfect and essentiall happinesse such as they assigne to Virgins Martyrs and the more learned For although m Danaeus Isagog Christ p. 4. lib. 6. cap. 8. Bucanus loc 36. quaest 14. we deny not the degrees of glory there proportioned by God according to the seuerall measures of grace as n Gregor in Psal 7 poenitent ss 142. Gregory well obserued God to giue rewards in heauen not per but secundum according to our workes done here vpon earth Yet can not we here know eyther to whom in particular the greatest degree of glory shall be giuen there or whether this litle crowne which they will haue to be added to the great one differ from essentiall happinesse since o 1. Cor. 2.9 eye hath not seene nor eare heard neither haue entred into the heart of man the things which God hath prepared for them that loue him Where p 2. Cor. 12.3 S. Paul professeth ignorance I will not search to know since secrets q Deut. 29.29 are Gods who concealeth the measure of future glory to further our endeuours vnto the highest degree thereof by faith hope and loue Many are their errors and mightie their bad opinions conceiued against the right vnderstanding of the Sacraments and the Lords Prayer all the grounds of the Catechisme which because other r Fr. Gomarus inresp ad F. Coster p. 1 M. Perkins Aduertisement M. D. Abbots in Bishop G. Powel godly and learned men haue fully discouered I will not relate hauing I hope layd open so plainely to the view of the world the Popes deniall of the Christian faith that no man can otherwise iudge of him then of an Å¿ Tit. 3.10 Heretike iustly to be cast off after so many admonitions seeing that as the t Grat. caus 24 q. 3. can 28. Canon law out of S. u August lib. de vti iâ—ate credendi cap. 1. Augustine defineth an Heretike so the Pope and Papists haue proued themselues to be An Heretique is he who for temporall profit and especially for glory and principalitie either forgeth first or followeth after false and new opinions and he who beleeueth such men is a man illuded by a certaine imagination of truth and godlinesse Yet is he not so hereticall Of the Popes Iniquitie against the ten Commandements as most villanously wicked and wickedly repugnant to all Gods Commaundements deliuered in the Decalogue as shall be demonstrated by many notorious and crying sinnes of seuerall Popes whereof some one way and some another way haue to make vp the monstrous body of sinfull Antichrist broken Gods Commaundements in word or in deede by doctrine or by life For now to make instance in euery particular against the first Commaundement Against the first Commandement as Antichrist was an Atheist and a coniurer so finde we in good histories that such were diuers Popes Atheists as he euen x Stella Balaeus Valera in vita Leonis 10. Leo decimus who said to Cardinall Petrus Bembus the great Scholler of his time citing a place out of the Gospell What profit this fable of Christ hath brought to vs and our company all the world knoweth Coniurers as y Benno Cardinalis de vit gestis Hildebran apud Gâ—wâ—art in Catalâ—go test Veritat tom â— lib. 13. pag. 383. Gregory the seuenth commonly called Hildebrand following the steps of eighteene together of his sweete predecessors euen to Syluester the second who z Platina in Syluestro z. gaue himselfe to the Deuill that hee might attaine to the greatest honours like as a Hieronym Marius in Eusebio C. Valera in Alexand. 6. Alexander the sixth did that hee might bee Pope I maruaile how these Beasts ouer whom the b Mat. 16.18 gates of Hell haue so farre preuailed could be Peters successours eyther in person or in doctrine since not onely Gods c Deut. 18.12 Law casteth out such hel-hounds from amongst Gods people but also their owne corrupted d Gratian. c. 26 q. 5. ca. 11.12.13 Canon law together with the rascall rabble of all their e Nauarrus Enchir. cap. 11. num 28. Tolet. lib. 4. Instruct cap. 14. Iacob à Graphijs p. 1. lib. 2 cap. 6. Azor tom 1. lib. 9. Instit cap. 13.14 c. Against the second Commandement 1. By Idolatry coozening Casuists denounce against such Monsters of the true blacke gard the great Excommunication as a sure seale of the second death reserued for such vile Non-repentants But see how he sinneth against the second Commandement by Idolatry and Superstition to shew himselfe truely Antichrist For if
Pelagians what a August lib. 2. contra Pelagium Caelestium cap. 29. Saint Augustine auoucheth and the b Glossa in dist 23. can 1. Canonists repeat that as the Floud c Gene. 7.23 ouerwhelmed all men saue Noe and his family so originall corruption seazed vpon d Rom. 5.12 euery one none excepted but the very e Heb. 4.15 2. Of Christ his birth person of Christ Secondly by that grosse opinion concerning Christs Birth that f Aquin. 3. p. q. 28. art 2. q. 35. art 6. Coccius tom 1. Catholicismi lib. 2. cap. 5. D. Bishop in his answere to M. Perkins Aduertisement Vbi vide D. Abbots Replie Christ was borne of the Virgin clauso vtero the wombe being shut Directly contrary to the cause of his presentation to the Lord in the Temple recorded by g Luke 2.23 the Euangelist out of h Exod 13.2 the Law Euery male that openeth the wombe shall bee called Holy to the Lord by which yet there hapned no breach of virginitie since she i Luke 1.31 knew no man being as Tertullian k Tertull. lib. de Carne Christi cap. 23. The fourth Article vndermined by deuillish doctrines saith A Virgin and not a Virgin a Virgin as touching man and not a Virgin as touching childe-bearing The fourth Article Suffered vnder PONTIVS PILATE was crucified dead and buried hee descended into hell although he dare not deny in the thing done for feare of being found yet hee subtilly vndermineth the efficacie of these actions wrought for our saluation by sundry deuillish doctrines deliuered by his Schoolemen for the easier l Vid. Concil Trid. sess 14. cap. 8 sess 25. ca. 1 1. Of Christs sufferings bringing in of humane satisfactions and the setting open wider the gates of picke-purse Purgatorie For first they say that Christ did not properly suffer any punishment or death but m Bellar. lib. 2. de Christo cap. 8 Feuardent li. 5. Thâ—omac Caluinisticae cap. 11 of the body onely whereas if hearty griefe be a proper passion of the soule by which it is troubled and suffereth paine not by sympathie with the body only but properly in it selfe as all true n Aquin. 1.2 q. 35. art 1. 7. c. in eundem ibidem B. Medina Diuinitie and o Lodon Viues lib. 3. de Anima Philosophy doth teach vs we may rather beleeue that Christ did properly suffer in soule the p Damascen lib. 3. Orthod fid cap. 26. Aquinaâ— 3. part q. 46. art 5 6.7 Caluin Institut lib. 2. cap. 16. §. 10 c. paines of hell although not in regard of losse damnâ— but of feeling sensus and that not for euer as q Esay 66.24 Reprobates finde whose worme neuer dyeth but only for some time and this not long as r M. Luther Iohn Glouer c. apud Io. Fox some faithfull men haue endured a tryall but for a very moment and as it were at an instant euen then when he Å¿ Luke 12.49 grieued t Heb. 5.7 when he feared and when u Mat. 26.38 hee found his soule heauy vnto the death as vpon these symptomes it was concluded by x Concil Hispal 2. can 13. the Fathers of the second Councell of Seuill amongst whom were these great men Isidore and Fulgentius out of a place y Ambros in 23. Luc. of Ambrose that the soule was subiect passionibus to sufferings but the Godhead was free For as Hierome z Hieronym in Esay 53. 2. Of Christ offered said it is very plaine that as his body being beaten and torne did beare the signes of iniurie in the prints of strokes and in the blewnesse so his soule verè doluisse truly grieued lest partly the truth partly a lye should bee beleeued in Christ. Secondly they auerre a Aquin. Opuscul de sacra altaris cap. 1. that as the body of the Lord was once offered vpon the Crosse for originall sinne so it is offered continually vpon the altar for our daily transgressions whereas we are onely bound to beleeue that by one b Heb. 10.14 Offering he hath perfected for euer them that are sanctified then vpon the Crosse so c Iohn 19.29 finishing the worke of our Redemption as his bloud then shed clenseth d 1. Iohn 1.7 vs from all sinne Originall and Actuall without exception as e Eusâ—b lib. 1. Demonstr Euangel cap. 10. Eusebius therefore calleth him the atonement for the whole world the sacrifice for all soules the pure hoste for euery blot and sinne who as f Athanas orat 3. contr Arianos Athanasius saith offered a faithfull sacrifice continually induring and not falling downe For as Chrysostome g Chrysost hom 17. in Ioh. gathered vpon the word in the present tense vsed by h Iohn 1.29 S. Iohn Baptist Behold the Lambe of God that taketh away the sinnes of the world when he suffered he did not then onely take away our sinnes but from thence hithereto he taketh them away hee is not alwayes crucified for he hath offered one sacrifice for our sinnes but alwayes by that he now purgeth vs from all sinne saith i Aquinas in 1. Ioh. 1.7 3. Of Christ not meriting alone Aquinas himselfe originall actuall mortall veniall Thirdly they k Biel in lib. 3. sentent dist 19. q. 1. conclus 3. Nicholas de Orbellis in eundem ibidem hold that although the passion of Christ did merit saluation for all the sonnes of ADAM yet the working of those that are to be saued must helpe together with it as a merite of congruity or of condignity because although it be the principall yet it neuer was the whole cause nor the sole cause meritorious of opening the Kingdome of Heauen wheras we are not in any sort to acknowledge either any other way to heauen but onely Christ who is l Iohn 14.6 the Way the Truth and the Life or any meritorious worke of man to bee ioyned with Christs merit seeing first m Vid. Caluin lib. 3. Inst cap. 15 §. 2. D. Fulke in 13. Heb. § 15 in Answere to Greg. Martin touching haeret translat cap. 9. no Scripture at all no not in any translation euer made mention of the word Merit secondly no man can plead for any such perfection as thereby to merit being n Gal. 5.17 troubled with his rebellious flesh Thirdly Christs merit is not so weake as to bee supplied by the helpe of our merit his merit being able to redeeme a thousand worlds so effectuall for vs that thereby now o Rom. 8.35 not any thing can be layd to our charge so that against this blasphemie besides these grounds of faith in Scripture we may oppose the iudgement both of ancient Fathers of some moderat learned Papists those both iointly agreeing in the second CouÌ„cel of Orenge against the Pelagians to these Canons p Concil
as their great zeale in embracing and maintayning wil-worship did euidently demonstrate Thirdly that at the time of their death they of their owne meere good will for the settling of their troubled consciences in the sweet repose of the peace of God abiured renounced all those proud points of puffing vp Doctrine concerning the strength of mans free-will and the validitie of mans merit and the corporall presence of Christ in the Sacrament and the helpe of other mens Suffrages after death with other such like onely then resting and relying themselues vpon the sole merite of Iesus Christ as I could instance in very many of them but that I am eased of this labour by n Illyric Catal. test verit tom 1. soll Illyricus first gathering o S. Gowlart tom 3. art 4. Gowlartius well marshalling into their seuerall Ranks and Orders the witnesses of truth liuing and dying before the dayes of Martin Luther Yet can I not omit the most liuely obedience oâ— these two in their times reputed for great Men the former is S. Bernard who while he liued in the middest of darknesse about the yeere p Bellar. Chronolog of our Lord one thousand one hundred and fortie was a principall Patron of many Superstitions imposed to the simple vpon the pretence of meriting heauen which carnall conceit hee at the very point of death thus plainely confuted when hee humbly beseeched the hearty prayers of his Brother Arnaldus q Lib. 5. de vit S. Bernard cap. 2. in tom 2. Oper. Be carefull to strengthen by your prayers me the very heele calcaneum or lowest member of the body of Christ voyd of all merits that hee who lyeth in waite may not finde where to fasten his tooth and to inflict a wound the latter is Doctor r Fox Martyrolog pag. 1238. Redman a good man in his time and a great Scholler who albeit in his former dayes hee politikely tooke part with the Popish side yet vpon his death-bed hee freely renounced his former tenents concerning the Reall bodily presence and Purgatorie and Iustification by Works and such other like For so strong is Truth that although some Politikes may smother it in their life time yet at the houre of their death it will breake forth either vnto comfort vpon their true repentance as it well appeareth in the former good examples or else vnto condemnation through the torment of conscience arising vpon their retchlesse resistance made against a known truth whose strength is such as compelleth them in spite of their proud hearts to yeeld an assent to that veritie which before they wilfully oppugned against their conscience euen as we read of that proud Beast Å¿ Fox Martyrolog pag. 1623. Stephen Gardiner Bishop of Winchester who vpon his death-bed hearing Doctor Day Bishop of Chichester speake of free Iustification in the bloud of Christ our Sauiour sayd What my Lord will you open that gappe now then farewell altogether To me and such others in my case you may speake it but open this window vnto the people then farewell altogether t Prou. 19.21 There are many deuices in a mans heart neuerthelesse the Counsell of the Lord it shall stand For God neuer wanted a Witnesse of his Truth but eyther a Friend to his owne saluation or an Enemie against his will confessed the same to his owne condemnation the Gospell being then as now and euer to some u 2. Cor. 2.16 the sauour of life vnto life to others the sauour of death vnto death How our fore-Fathers stood towards God in these darke dayes of Antichrist we are not to iudge peremptorily x Rom. 14.5 they standing or falling vnto their owne Masters But yet if they did as truely beleeue as they pithily penned their true confession of their faith in God the Father Sonne and holy Ghost if they did as heartily pray as they powerfully prepared themselues thereunto especially vpon their Death-bed according to the rules of comfort y In Manuali Catholicorum edit â— Guil. Crashaw in 16. Ann. Dom. 1611 ascribed to Anselmus and Iohn Gerson then surely we cannot but deeme so well of them as z Mal. 2.15 of shining lights in the middest of a crooked and peruerse Nation wherein they liued as a Gene. 12.14 Abraham in Aegypt b Gene. 19.6 LOT in Sodome c Psal 120.5 DAVID in Meshec the d 1. Reg. 19.13 seuen thousand in Israel and e Reuel 7.3 the sealed Saints in the middest of the earth from whom the Papists can haue no more allowance then the wicked f Ioh. 4.12 Samaritanes could finde from their pretended Father Iacob since if our fore-Fathers had seene but halfe so much of the Popish tyrannie superstition and abominations they would haue abhorred them with faire greater detestation then euer we haue yet done albeit we see them as openly manifested as the g Esay 3.7 The Conclusion applicatorie sinnes of Sodome And therefore now it is our onely duty to supply their defect in knowledge by a better zeale in practice for the rooting out and expulsion of Pope and Papists Generall to all if not out of our Country wherein they bee inuolued as Moths yet out of our conceits as men of a most massacring minde declared by their Powder-plot no way to bee pittied or approued of vs whose vtter subuersion and ruine they seeke as the h Psal 137.6 children of Edom cryed against Hierusalem Downe with it downe with it euen to the ground For is it not a Law made against the worshippers of any strange god that i Deut. 13.8.9 we must not consent to them neyther let our eyes pitie them Is it not a practice ratified by DAVID k Psal 139.21 to hate them that hate God as if they were our enemies And is it not the Rule of Christs Gospell l Math. 12.30 that he who is not with vs is against vs and he that gathereth not with Christ scattereth Experience doth teach vs that as Nettles doe not sting vs but vpon a light touch onely so euils increase not but vpon forbearance according to that axiome giuen by S. AMBROSE m Ambros Ser. 8. in Psal 119. Facilitas veniae incentiuum tribuit delinquenti Easinesse of pardoning giueth encouragement to Offenders So that seeing it is most certaine that n Prou. 20.8 a King and so any other Magistrate that ruleth vnder him sitting vpon the Throne of Iustice chaseth away all euill with his eyes because as he o Psal 101.8 is carefull to cut off from the Citie of God the workers of iniquitie so the wicked in the p Prou. 28.1 guiltinesse of their consciences will slye from the face of good Iustice which as the q Prou. 25.23 Northren winde the raine so scattereth abroad the backbiting tongue and since vpon the bad behauiour of these wicked wights many good and wholsome Lawes to restraine their pride and represse their
need shall not want a Scribe well taught vnto the Kingdome of God for perfecting the Saints for the worke of the Ministerie and for the edifying of the bodie of Christ Because that some either planting PAVL or watering APOLLOS shall be sent from God into the World as into the Vineyard at euerie houre till the end of the day For haue there not beforetimes for the space of these sixteene hundred yeeres together many Prophets and Righteous men appeared in the World May not wee find by the delightfull perusall of the Stories Ecclesiasticall how good men were appointed from God either by an extraordinarie calling to reforme things amisse or in ordinarie function to preserue things well settled Surely if this present Generation wil harken neither to the piping nor to the mourning of their play-fellowes in the streets that is c Hieron Hilar Aquin. in Matth. 11. if so they will not attend either to the Gospell or to the Law that comforting this correcting in the preaching thereof then are they cleane without excuse then must they expect from the mightie hand of God most iust and seuere punishment for their so wilfull a Rebellion and resistance of Christs raigning ouer them Indeed the Haruest is great but the Labourers are few if we regard who are fit for these things Yet since one of a thousand may by casting out the draw-net gather very many of euery kinde as PETER wanne two thousand at once and since of those many but a few may be chosen as all the bidden guests had not on a wedding garment the Church may haue choice enough of faithfull Pastors if she seeke them â—hâ—re they may bee found in Naioth or Mount Ephraim in our blessed Vniuersities where the abundance of Godâ— Spirit most comfortably appeareth in the multitude of Prophets and the profitable variety of refined conceits in Prophets ChildreÌ„ some excelling in doctrine others in exhortation this man in the gift of tongues that man in discussing of doubts one in sweetnesse another in soundnesse and euery one in some degree indued with such graces as may iustly giue occasion to any carefull Christian of doubt and distraction in making a good choice of such a fit man of God as may faithfully dispose the secrets of God Yea and further as some may presently vpon the touch of the coale from the Altar in the zeale of Gods glory say with the Prophet Here am I send mee so other may offer their seruice vnseasonably being either young Schollers rather puffed vp in pride then furnished with fit learning or an ouer-worne Seniour superanited from paines and soaked so in ease that he cannot well endure the watchfull labours of a faithfull Pastour or lastly a Wolfe in a Sheepes clothing who in his Colledge might be like a young Serpent not hardened in sâ—ing and harmelesse onely by the most wholsome restraint of Collegiate discipline but comming abroad may appeare in his likenesse eyther of a politike-Popish Time-seruer or of a peeuish-pepusian disturber of the Churches peace And therefore the holy Ghost had good cause and great reason to lay downe plainely in sundry places of sacred Scriptures the readiest meanes and truest marks of Teachers and Guides those for finding these for tryall and both together for our direction who are first to search that we may finde and then to try what we haue found whether he be a seeing or a blinde Guide a Shepheard or a Wolfe For we must try all things and not beleeue till we haue tryed the spirits that are come into the world seeing as SALOMON d Prou. 14.15 obserued The simple beleeueth euery word but the prudent man looketh well to his goings as did good IEHOSHAPHAT in hearing AHABS prophets and the noble Beraeans in trying by the Scriptures the words of Saint PAVâ— A Christian dutie so absolutely necessary that I the least and meanest of all Christs seruants being called by Gods prouidence at the godly appointment of your good Lordship signified vnto me by my most faithfull friend M. THOMAS KYFFIN your Lordships Chapleine to preach at Welch-poole before your Lordship vpon the next Sabbath after your Lordships Visitation there holden before could not thinke of any other better subiect then of this spirituall tryall which the Church thought fittest to bee taught to Gods people at that time by this Text of Scripture which I then expounded being a part of the Gospell appointed to be read in the Church that day For I thanke God for his mercy those my poore labours were by his onely blessing so well accepted first by your good Lordship secondly by my learned and most religious brethren of the Ministerie and lastly by all Gods people then hearing mee that vpon the earnest request of diuers godly Christians for the sight of my notes I haue I feare too boldly enterprised to publish them vnto the world somewhat enlarged in forme more then in matter as the iudicious then hearing but now reading will beare me witnesse Treasure hidden and sealed fountaines are vnprofitable said e Apud Epiphanium lib. de ponder mensuris PHILADELPHVS exhorting the Iewes to turne the Scriptures into other Languages and NERO f Sueton. in Neron could apologize his presumptuous piping by the Greeke Prouerbe There is no respect of secret Musicke For a candle must not be put vnder a bushell neither should the talent be hid g Horat. lib. 4. Od. 9. Paulùm sepultae distat inertiae celata virtus Onely now my feare is in the disproportion of my poore gift no manner of way worthy to be offered to your good Lordship whose dignitie requireth the liueliode of a learned tongue for the true expressement of that due thankefulnesse wherunto I stand for euer obliged by the strength and sweetnesse of your Lordships great fauours both generally declared by your Lordships good proofe of my poore endeuours and particularly demonstrated by your good Lordships late beneficence collating most freely vpon mee a further good meanes for my greater encouragement in liberall studies and the better maintayning of my comfortable charge For vnthankfulnesse is a great sinne and the least suspition thereof is a great griefe to a true honest man who will not be like a Cullinder letting all slip thorow reseruing nought for thankfulnesse which is a binding vertue vnto three good duties h Aquin. 22. q. 18. act 2. in c. first of acknowledgement for the receite secondly of readinesse in giuing of thanks and thirdly of recompence by an honest requitall according to his abilitie Yet since as SENECA i Lib. 5. de Beneficijs cap. 5. well determined it is no shame for inferiours to bee ouer-matched by their superiours in the entercourse of beneficence here is my comfort that your good Lordship according to that great measure of Gods Image in you will accept my willing minde according to that I haue For in the offering of Purification the poore womans Pigeons were as well accepted as the
was an ignorance prauae dispositionis of such things as by dutie they were bound to know and might if they had would haue knowne to their owne good being yet altogether ignorant not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of singular and particular things whereof there are many which all men need not know but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the o Aristot lib. 3. Ethic. Nicom cap. 1. Philosopher of generall things or vniuersall truthes which no man should be ignorant of it being ignorantia non facti solùm sed etiam iuris as p Vid. Scotum Bonauenturum Holcot Biel Durandum in lib. 2. s dist 22. q. 2. 3. Schooles and q Vid Digest lib. 22. tit 6. l. 1. 9. Cod lib. 1. tit 18. l. 2. 7 Lawyers make the distinction not ignorance onely of the deed but also of the law which as the r Apud Bonifac. 8. in 6. lib. 5. tit de regul iuris reg 13. Rule is doth not excuse especially since it is not in these Pharises crassa ignorantia grosse ignorance through negligence but affectata ignorantia affetated ignorance vpon proud insolencie through the height of which they disdaine to learne what they doe not know as our Å¿ Iohn 5.40 Sauiour said of them Yee will not come to me that ye might haue life So ignorant are they so blinde and so weake and yet as wicked as weake as appeareth by their proud vndertaking to lead the blind For whither doe they lead them To t Math. 23.13 hell as themselues are the children thereof And by what way doe they lead them By the by-paths of Heresie and the high-waies of Hypocrisie u Math. 23.24 straining at a Gnat and swallowing a Camell And how doe they leade them Surely by delusions and doctrines of doting such as rather puffe vp then pull downe pride for x 1. Cor. 8.1 ibid. Sedul Hibernic Primas Aquin. knowledge puffeth vp especially proceeding from their owne sense and braine yea such as make them stumble the more being to poore ignorant people as y Leuit. 19.14 curses to the deafe and stumbling blocks before the blinde which they cast out without all feare of God or remorse of conscience notwithstanding God hath precisely forbidden it with this high sanction or hallowing thereof I am the Lord. For as that Autor z Autor Ser. ad frâ—n cremo apud August tom 10. Ser. 38. of those Sermons ad fratres in eremo I wish he had bene correspondent in other points doth well expound it then ye curse the deafe when ye know not through ignorance how to giue counsell then ye lay a stumbling blocke before the blinde when ye declare false things for true Wherefore now since our blessed Sauiour Iesus Christ condemneth the Pharises and Scribes in Israel of weakenesse and wickednesse in that being ignorant themselues they presumptuously vndertake to direct others more ignorant then they are in the way of truth The doctrine of the first part We for our instruction may hence gather that no man must take on him the office of a Teacher and an instructer who is not indued with some measure of learning vnlesse he would be to his owne shame accounted a bold intruder like those false Prophets in whose a 1. Reg. 22.23 mouthes the Lord had put a lying spirit for AHABS destruction like b Nehem. 6.12 SHEMAIAH the sonne of DELAIAH who was hired by TOBIAH and SANBALLAT to prophecie a lye only to put NEHEMIAH in feare like the seuen sonnes of SCEVA who c Act. 19.15 proudly tooke vpon them without all authoritie to call ouer them which had euill spirits in the name of the Lord Iesus or lastly like those presumptuous proud spirits which d 1. Tim. 1.7 desire to be teachers of the Law vnderstanding neither what they say nor whereof they affirme For no man sayeth the e Heb. 5.4 Apostle taketh this honour vnto himselfe but he that is called of God as was AARON called I say not outwardly only f 1. Tim. 4.14 by the laying on of the hands of the Presbyterie but inwardly also by the speciall indowment of spirituall grace g Ephes 4 7. giuen to euery one of vs according to the measure of the gift of Christ as indeed a h Iohn 3.27 man can receiue nothing except it be giuen him from heauen vnlesse he will rashly incurre those reprehensions which the Holy Ghost most iustly made against the false prophets first by Esay i Esa 42.19.20 Who is blinde but my seruant or deafe as my messenger that I sent who is blinde as he that is perfit and blinde as the Lords seruant seeing many things but thou obseruedst not opening the eare but he heareth not Secondly by Ieremy k Ierem. 14.14 The prophets prophecie lies in my Name I sent them not neither haue I commanded them neither spake vnto them they prophecie vnto you a false vision and diuination and a thing of nought and the deceit of their heart Thirdly by Zacharie l Zach. 11.17 Woe to the Idoll shepheard that leaueth the flocke the sword shal be vpon his arme and vpon his right eye his arme shall be cleane dryed vp and his right eye shal be vtterly darkened For marke what an excellent construction that m Nazianzen or 1. quae Apologetiâ— great Diuine Gregory Nazianzene made to himselfe of these and such like comminations when he said his words are weightie The Pharises reproched and the Scribes reprooued doe very much feare me whom since it behooueth vs farre to surpasse in vertue as we are charged if we desire the kingdome of heauen it is a great shame if so be that we be found worse then they that thereupon we are iustly tearmed Serpents and generation of Vipers and blind guides straining at a Gnat and swallowing vp a Camell Tombes inwardly filthie although outwardly faire Platters pure in shew and all other such like which they both are and are named In these thoughts I am exercised dayes and nights These things melt my marrow and consume my flesh and neither will they suffer me to be bold or goe with my face looking vpward These things humble my soule contract my minde and put a bond vpon my tongue and make my thoughts not runne vpon preferment nor vpon the correcting and gouerning of others which is a matter of very great businesse but how I may flee the wrath to come and purge my selfe a little from the rust of sinne For it becommeth vs first to be purged our selues and then to purge others to be wise our selues and then to instruct others to be made light our selues and then to enlighten others to come neere to God and then to draw on others to be holie our selues and then to hallow others to leade with our hands to counsaile them with wisedome Heare also how Barnard accordeth thereunto vpon the very same consideration saying
in Afrike described by Saint PETER m 2. Pet. 2.17 to bee wels without water and cloudes that are carryed with a tempest to whom the mist of darknesse is reserued for euer being as n Epiphan haeres 59. Epiphanius saith like the Basiliscus stately in name as if they were pure but dangerouâ— in nature killing men before men know them and all through hypocrisie for which they may rightly be tearmed as our Sauiour called the Hereticall and Hypocriticall Pharises o Math. 12.34 a generation of Vipers which being euill cannot speake good things For p Plâ—n lib. 11. cap â—7 as the Viper hath his teeth couered ouer with his gummes so these men seeme q Pisâ—at in Schoâ— sup 3. Mat hurtlesse their malice being couered only with a shew of holinesse But as the Viper being full of poyson vpon the pressing of his gums through the dints of his teeth infuseth his venome so these most poysonous and pestilent Polypragmons vpon a pressing pinch will powre out their malice and vengeance vnder sugred tearmes and sweet words as r Psal 10.10 he who croucheth and humbleth himselfe that the poore may fall by his strong ones that wee may well exclaime against such Serpents in these true wordes of sweete Chrysologus Å¿ Chrysolog Ser. 7. Hypocrisis subtile malum secretum virus venenum latens virtutum sucus tinea sanctitatis Hypocrisie is a subtile mischiefe a secret poyson an hidden venome a false dye of vertue a moth of holinesse But falshood will faile neither Flye nor Bee shall trouble vs long since a Day draweth neere wherein all shall appeare in their owne proper likenesse that what God only now seeth in secret then shall be manifest in the sight of all men as t Math. 10.27 there is nothing couered that shall not bee reuealed and hid that shall not bee knowne for the u 1. Cor. 3.13 Day shall declare it because it shall bee reuealed by fire Yet in the meane-while x Cantic 2.15 Take vs the Foxes the little Foxes that spoyle our Vines for our Vines haue tender Grapes saith the Spouse to the Pastors and Magistrates of Israel who are y Act. 20.28 to take heed vnto themselues and to all the Flocke ouer which the Holy Ghost hath made them Ouerseers seeing that z Prou. 20.8 a King that sitteth in the Throne of Iudgement scattereth away all euill with his eyes For these noysome Vermines are not so hidden and secret but that by diligent and warie search they may be found and rid out of our Coasts by a most ready course For the Flyes will quickly bee voyded by the often sweeping of our Houses so clensed from dust the Masse Priest cannot stay where Ecclesiasticall Visitations are frequent for wiping out the filth of Idolatrous Superstitions that both Churches may bee cleered of Buyers and Sellers as our a Iohn 2.13 Matth. 21.11 Sauiour purged the Temple of Hierusalem twice and Church-men may be cleane from all such pollution as may giue occasion for Flyes to swarme as the b Esay 52.11 Prophet said Be yee cleane that beare the Vessels of the Lord. And as nothing can better keepe the humming Bees within their Hiue then a sharpe colde winde so nothing more restraineth Hypocriticall Schismatikes then seuerity of Discipline For as c Prou. 25.23 the Northerne winde driueth away raine so doth an angry countenance a backbyting tongue Reuerend Fathers sat verbum sapienti To preuent Flyes and Bees no way in the World can be deuised better then besides your personall seueritie the seasonable appointment of some good Sweepers who by the force of CHRISTS d Matth. 3.11 fanne may make cleane the floore and gather the wheate and burne vp the chaffe with vnquenchable fire For e Matth. 9.39 the Haruest is great but the Labourers are few but if those few were fit men lesse were your labour and greater your gaine Wherefore to helpe all Saint Paul hath giuen a good rule to Timothie for all you to follow f 1. Tim. 5.22 Vid. Danae ibid. Lay hands suddenly on no man neither bee partaker of other mens sins keep thy selfe pure For you are those g Iohn 10.3 Porters which open the doore vnto the good Shepheards who only are to admit good Shepheards to a Flocke by whom a verie great part or your care is eased it they bee fit to sweepe out the dust of Superstition for preuention of Flyes and carefull to hold by regular conformitie the strength of true discipline to keepe in the Bees h Horat. lib. 1. Ep. 18. Qualem commendes etiam atque etiam aspice ne mox Incutiant aliena tibi peccata pudorem That is Looke well whom yee to Cures shall name Lest others sinnes bring you to shame And with shame griefe and with griefe blame For if the blinde lead the blinde both shall fall into the ditch And so I come § III. To the second maine part The second Part. the simple hearer Shall they not both fall into the ditch Where the ditch is double the former of sinne and error as i Prou. 22.14 The mouth of strange women is a deepe pit hee that is abhorred of the Lord shall fall therein the latter of punishment and destruction as God k Psal 55.23 will bring the wicked into the pit of destruction and as Hell is called the l Reuel 9.3 bottomlesse pit For both the blinde Leader and the blinded people shall fall into both these ditches by their degrees into the former heere in this life while they m 2. Tim. 3.13 waxe worse and worse deceiuing and being deceiued For n Psal 125.5 such as turne aside into their crooked wayes the Lord shall lead them foorth with the workers of iniquitie but into the latter after their departure out of this world as the rich o Luke 16.23 Glutton was tormented in Hell whither p Psal 9.17 the wicked shall be throwne and all the people that forget God For q Esay 5.14 Hell hath enlarged her selfe and hath opened her mouth without measure and their glory and their multitude and their pompe and hee that reioyceth The Doctrine shall descend into it So that hence wee may gather an infallible truth that those who without due tryall or examination will stiffely depend vpon false Teachers shall most surely with those false Teachers fall into vncertaine errors vnto most certaine dangers and destruction For so the holy Ghost hath taught vs first by the Prophets both Esay r Esay 9.16 saying The Leaders of this people cause them to erre and they that are ledde of them are destroyed and Ieremie in Gods Person exclaiming thus bitterly Å¿ Ierem. 50.6 My people haue beene lost sheepe their Shepheards haue caused them to goe astray they haue turned them away on the Mountaines they haue gone from Mountaine to Hill they haue forgotten their resting place Secondly
by our blessed Sauiour thus denouncing t Matth. 23.15 Woe vnto you Scribes and Pharises Hypocrites for ye compasse Sea and Land to make one Proselite and when he is made yee make him two-fold more the childe of hell then your selues Thirdly by S. Paul maruelling u Galat. 1.5 that the Galatians were so soone remooued from him that called them into the grace of Christ vnto another Gospell which yet is not another albeit there bee some that trouble them and would peruert the Gospell of Christ. For as x Prou. 25.19 Salomon saith Confidence in an vnfaithfull man in time of trouble is like a broken tooth y Vid. Zeâ—ner lib. sacr similitud simili 56.57 which is more cause of griefe then gaine and a foote out of ioynt that will paine vs and hinder our way because a faithlesse friend such as all blinde Leaders are to the blinde is iust like z Esay 36.6 to the staffe of the broken reed of Aegypt whereon if a man leaue it will goe into his hand and pierce it yea rent a Ezech. 29.6 the shoulder and make their loynes be at a stand For such relying vpon lyers both benummeth the hands to hinder the nimble practice of good things and setteth both shoulders and loynes out of ioynt to shake their constancie in the settled profession of spotles Truth that the old b Apud Erasm Chiliad tit Jgnorantia Graecians might wel aduise their younglings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neyther to vse a blinde Guide nor yet a witlesse Counsellour For as saith TERTVLLIAN c Tertull. lib. de praescript aduers haeres cap. 14. Tu qui proinde quaeris spectans ad eos qui ipsi quaerunt dubius ad dubios certus ad incertos caecus ad caecos in foueam deducaris necesse est Thou who therefore searchest to finde looking to them who also seeke doubtfull to the doubtfull certaine to the vncertaine blinde to the blinde it must needs be that thou must be led into the ditch Wherefore for Vse of this truth The Vse We are to giue most diligent attendance to a double exhortation which the holy Ghost much presseth the former is for caution the latter for tryall The former is 1. For Caution that wee should all beware what Guides wee follow or what Teachers we learne by as it is said d Matth. 7.15 Beware of false prophets and take heed beware e Matth. 16.6 of the leuen of the Pharises and of the Sadduces and I beseech you f Rom. 16.17 brethren marke them which cause diuisions and offences contrary to the doctrine which yee haue learned and auoyd them and g Philip. 3.2 beware of dogges beware of euill workers beware of the concision And so in many other places For if we be Shepheards of the Flocke and Ministers of the Gospell by the calling of Christ Iesus wee are not to propose for our imitation vnto our selues the lewd example of Idoll h Zach. 11.17 shepheards which feede themselues and not the Flocke lest thereby wee bee vtterly depriued eyther of our places as God i Ierem. 23.4 will then prouide him other Shepheards or of true comfort in those places wherein through idlenesse we doe no good â—laying not feeding killing not leading not sauing the soule but shewing the skinne of a wandring sheepe to the dangerous aggrauation of that great account which wee must make to him who k Ezech. 34.10 will require his sheepe at our hands when those nominall Rabbies whom we placed before our eyes for patternes in the vse of our Pastorall charge shal feele the same smart for this sinne of bringing in a skinne without a carkasse For as S. l August lib. de Pastor cap. 10. Augustine saith What shall it profit him that he bringeth the marked skinne The good Man of the house enquireth for the life of the sheepe But a bad shepheard bringeth the skinne Or if we be Sheepe yet are wee to beware what Shepheard we follow lest he proue either a Thiefe or an Hireling either an intruder or an idle loyterer or which is worst of all a rauenous Wolfe For m Iohn 10.5 the good sheepe because they know not the voyce of a stranger will not follow but flee a stranger as the n Theodorit lib. 4. histor Eccles cap. 19. 20. Orthodox Christians of Alexandria in Aegypt forsooke the Church wherin the vile Arian Lucius did preach after the death of good Athanasius and vpon the most iniurious disturbance of the Reuerend Bishop PETER The o Prou. 20.12 hearing eare and the seeing eye the Lord hath made euen both of them that the p Iob 34.3 eare may try words as the mouth tasteth meat For the q Prou. 14.15 simple beleeueth euery word but the prudent man looketh well to his going And the latter exhortation of the Holy Ghost is 2. For Tryall that we should most diligently try out who are the good Guides whom we may follow rightly as Saint Paul sayth r 1. Thes 5 23. Proue all things hold fast that which is good And S. Iohn secondeth him more particularly Å¿ 1. Iohn 4.1 Beleeue not euery spirit but try the spirits whether they are of God because many false prophets are gone out into the world For all is not Gold that glistereth nor Siluer that shineth and therefore t Prou. 17.3 the Fining-pot is for Siluer and the fornace for Gold all doctrines are not Orthodox albeit they are set forth with the most entising words of mans wisedome neither yet are all Doctors right disposers of the secrets of God and therefore Gods Word is as the touch-stone our faith therein is as the file by which wee may make good tryall and proofe both of Doctrine and Doctor u Plutarch lib. de solert animal Plutarch reporteth of the Foâ—es in Thrace a cold Countrey subiect to much frost and so to be couered in Winter with much Ice that when they are to passe ouer any frozen poole they come to it very sizely and lay downe their eare vnto the ground to harken if any streame of water run bubbling vnderneath the Ice which if they finde then backe they goe as from an vnsound and dangerous passage otherwise if they heare nothing they passe ouer boldy as vpon solid ground This naturall subtiltie of warie Foxes is of vs to be followed who in this cold world wherein zeale is quenched haue very many Icie glassie and slipperie wayes to passe I meane many dangerous conclusions both for Doctrine and manners to admit of for x 1. Cor. 14.10 there are many kinds of voyces in the world and none of them without signification Our best course then is to lay downe our eares and vnderstandings vnto the ground and foundation of all positions that if there be any vnder-water that is any subtill streames of erronious doctrine cunningly conueyed vnder smooth
his soule and the x Prou. 19.23 feare of the Lord tendeth to life hee that hath it shall abide satisfied Fourthly in the outward behauiour of body by diligent watching ouer all the whole body and euery part thereof y Rom. 6.13 to giue it vnto God as a weapon of righteousnesse and not as a weapon of vnrighteousnesse vnto sinne since the z 1. Cor. 6.19 body is the Temple of the holy Ghost which is in vs. And so is this New-man a Iames 1.4 perfect and intire lacking nothing if his actions bee answerable to these in-wrought good habits of body and soule Now all the actions of true perfection Euangelicall are reduceable or to be drawne vnto one generall head which is Repentance consisting of b Vid. Rollocum de Vocat efficaci cap. 36. two speciall parts the one called properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sorrow after sinne the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a true reformation after that sorrow The former is esteemed an action of Euangelicall perfection not as it is a sorrow arising from feare of punishment denounced in the Law against impenitent sinners for that c Rom. 8.15 sorrow is wrought by the spirit of bondage and may bee in Reprobates as in d Gene. 4.7 Cain and e Act. 24 25. Foelix but as it is godly sorrow wrought in our hearts by the f Rom. 8.15 Spirit of adoption onely because God is so dishonoured by our sinnes and so displeased at vs sinners as Dauid g Psal 51.4 lamented saying Against thee thee onely haue I sinned and done this euill in thy sight For h Act. 2.37 this pricking of the heart this i Esa 35.14 chattering this k Matth. 5.5 mourning tendeth to perfection two manner of waies first as it teareth asunder our hardned hearts for our sore-past sinnes that so they may become the l Psal 5.18 Sacrifices of God m Heb. 9.14 purged from dead works to serue the liuing God because God onely looketh n Esay 66.2 on him that is poore and of a contrite heart and trembleth at his Word Secondly as it maketh a man alwaies suspect himselfe vpon the conscience of his owne infirmities which minister seede vnto his sinnes as o Iob. 1.5 Iob did his sonnes and Dauid himselfe saying Haue p Psal 6.2 mercy vpon me O Lord for I am weake for thus hee casteth off the confidence of the q Ierem. 17.5 fleshly arme and trusteth in the Lord his helper and so he seeing his owne spots and staines by the cleere Glasse of Gods Law daily endeuoureth by a liuely faith to wash all white in r Reuel 7.14 the bloud of the Lambe But all this cannot perfect vs without a further proceeding euen vnto the latter part of repentance viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is an action of perfection onely as it is a change first in the minde from ſ 2. Thes 2.11 the beleeuing of errors to the knowledge of the Truth secondly in the will from euill to good t Iude 23. hating that inclining to this thirdly in the whole man who before being u Tit. 1.16 disobedient and to euery good worke reprobate now yeeldeth himselfe vnto all due obedience and seruice of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholly both in body and in Spirit glorifying x 1. Cor. 6.20 God for they are Gods in all points whiles y Psal 119.8 that hee hath respect vnto all Gods Commandements for euer in that hee desireth but one z Psal 27.4 thing of the Lord which he will seeke after that he may dwell in the House of the Lord all the dayes of his life to behold the faire beauty of the Lord and to inquire in his Temple For although the flesh allure him with subtill baits yet a Gal. 5.24 by crucifying the flesh with the affections and the lusts hee auoydeth the danger of those inticements although the world set blocks in his way yet God maketh b Psal 143.8 his way plaine by induing him c Luke 21.19 with patience to possesse his owne soule and to d Psal 18.29 leap ouer such lets yea albeit the raging Deuill spiting at this perfect man mustereth all his forces of hard temptations either to oppresse him or incumber his way yet e Prou. 15.24 his way is on high to auoid from hell beneath he easily defeateth them all f Ephes 6.14 by the putting on of the Armour of light and the discreete vsing of the same against the brunt of euery temptation according to their seuerall kinds For g Prou. 18.10 the Name of the Lord is a strong Tower the righteous runne into it and is safe hee is called a h Act. 11.25 Christian and in Christ at the end hee i Rom. 8.37 shall bee more then Conquerour when the k Rom. 16.20 God of peace shall tread downe Sathan vnder his feete shortly It may bee that he is stayed awhile from following his course by the heate and height of violent temptations as were l Iudg. 16.21 Samson m 2. Sam. 11.2 Dauid n Math. 26.76 Peter and others of the blessed Martyrs and Confessors as o Niceph. lib. 5. cap. 33. Origen p Platina in Marcellin Marcellinus and that true seruant of Christ q Fox Act. Monum p. 1710 Thomas Cranmer by weaknesse of the flesh yeelding somewhat to sinne but yet he falleth not finally from the faith r 1. Iohn 3.9 the seed of God remayning in him to hold him vp that in the act he should not runne too farre and in the issue he should not be slacke to get himselfe out recompencing his stay by a swifter course afterward with a greater detestation and loathing of sinne and a zeale more inflamed to follow after righteousnesse as we find it true in the foresaid Saints what was promised by ſ Esay 40.27 the Prophet They that wait vpon the Lord shall renue their strength they shall mount vp with wings as Eagles they shall runne and not be weary they shall walke and not be faint For saith the t Psal 6◠13 Vid. ibid. Mollerum c. Lyram c. Psalmist to all the Church militant Though yee haue layne amongst the pots subiect to much danger in darke obscuritie yet for issue out of trouble yee shall bee as the wings of a Doue couered ouer with siluer and her feathers with gold For their wings are their prayers by which they escape especially being both qualified with the meekenesse of a Doue and sinceritie shining like purest siluer and grounded vpon a liuely faith which as feathers flye into the golden estate of glory And thus we see fully what is that which they call perfectionem viae the perfection of the way Now for the second which is perfectio vitae the perfection of life it is that estate of perfect happinesse which the faithfull shall
aedificatur Ecclesia sed in fine saeculi dedicatur saith the same r Aug. in Ser. 21 de verb. Apost cap. 1. Father Now is the Church builded but in the end of World it is dedicated Ob. Yea but why then doth the Holy Ghost absolutely command vs to be perfect if wee cannot bee perfected here Sol. Surely the reason of such precepts is two-sold first in respect of Gods Elect who by those exhortations vnto perfection are the more encouraged to follow good courses knowing hereby how GOD doth approoue them and finding withall by GODS assisting grace an abilitie and a willingnesse in themselues to performe them because as in the Creation Å¿ Psal 34.9 dictum factum by his Word were all things made so in Regeneration he spake and he doth of his owne meere mercy enable vs with means to perform what he enioyneth vs since t Esay 55.11 his Word shall not returne to him void Secondly in regard of the Reprobates and wicked Worldlings who hereby are not only u Rom. 1.20 without excuse being so plainley warned against their wickednesse but also much restrained of their licentious and madde outragiousnesse as Herod was by x Mark 6.14 Iohn Baptist. Wherefore since the precepts for perfection prooue that wee are not yet made perfect Vses of the Doctrine the vse of this Doctrine thus plainely declared is two-fold First 1. For correction for correction Secondly for direction The correction is of three sorts of Perfectists First Pelagians and Celestians who affirming that a man in this life may be so perfect as to be without sinne were learnedly and largely confuted by Saint Augustine y Aug. tom 7. lib. in Caelest in his booke against Caelestius demonstrating mans present imperfection in this life by his manifold omissions of necessarie duties and his infinite committings of hainous transgressions both in his nature vnregenerate which is wholly sinfull and in his reformed course of life so full of great slips as that he hath need daily to pray z Mat. 6.12 Forgiue vs our trespasses as we forgiue them that trespasse against vs and with the Psalmist a Psal 143.2 Enter not into iudgement with thy Seruants O Lord for no flesh is righteous in thy sight Secondly Papists who stand so much vpon the perfection of mans righteousnesse in this life as that they sticke not to affirme both b Bell. l. 4. de Iustific c 11. c. that a man in this life may perfectly fulfill the Law of God yea that c Cassand in confut art 21. Rhemens in 1. Cor. 9. § 6. he may doe more greater and more holy workes then the Law requireth so that those workes of supererogation may bee sold for money or in courtesie communicated to others for their help as Petrus de Asoto said d In assert Cathol de legâ— apud Tilem Hâ—shsiuÌ„ de sâ—xâ— Papist er art 16. Colon. Antidâ—d de bonis operibus Inter. c. de banis operibus Supererogamus non-nihiâ— de his ad quae ex necessitate tenemur we do supererogate somewhat of those workes vnto which wee are bound of necessitie For Pelagius went not thus farre as they who make men of themselues to bee in a manner equall with Christ both for fulfilling the Law as he fulfilled all righteousnesse and for meriting for others as well as for themselues But what will not proud flesh attempt to say or doe if it be not restrained I cannot for lacke of time lest I bee tedious neither will I further trouble you with any long or laborious Disputation in this double Controuersie which we haue with these Antichristian Aduersaries since you may reade them fully answered in these points by diuers of our c Caluin in Antidot Concil Trid. Sess 6. cap. 11. ibid. Kemnit par 1. Exam. D. Abbots against Bish p. 2. pag. 550. c. D. Willet Synops pag. 914. c. Luc. Osiand fil cap. 12. Ench. in Pontific 4.3 most Reuerend and Learned Diuines Only for a taste wee may thus farre remember you First in the former point that indeed God gaue his Law not altogether vnpossible for man to performe since hee could in his integritie Christ did it for vs and we shall hereafter when wee are restored vnto perfection fully in the life to come But in the meane-time albeit wee are in Christ reclaimed and called to Grace Sol. yet is the Law as Peter said f Act. 15.10 a yoke which neither our Fathers nor we were able to beare by reason of the g Gal. 5.17 flesh still rebelling against the Spirit and our manifold imperfections arising from that h 2. Reg. 4.39.40 wilde Gourd our inbred concupiscence which is death in the pot such an hurt to the heart that albeit Christs i Matth. 11.29 yoke is easie and his burden light his k 1. Iohn 5.4 Commandements are not grieuous in respect of our Charitie or l Rom. 5.1 loue of God shed abroad in our hearts by the Holy Ghost yet are none liuing so able to beare them to carrie them to doe them but he shall sometime fall as the iust m Prou. 24.16 man falleth seuen times in a day and riseth againe hee shall sometimes transgresse as in n Iames 3.2 many things we sinne all because as Saint Augustine o August lib. 4. in Iulian. Pelag. cap. 2. said excellently So farre as concupiscence is in vs it hurteth although not to the destroying vs out of the lot of Saints if it bee not consented thereunto yet to the lessening of spirituall delight of holy minds So that the fault of not fulfilling the Law of God is not either in God commanding or in the Law commanded hee commanding what we should doe and this contayning the duties thereof but in our selues who should rather herevpon confesse our infirmities then arrogate to our selues any such great perfection seeing as S. Paul said p Rom. 7.14 The Law is spirituall but I am carnall sold vnder sinne And as Saint Augustine concludeth q August in lib. de sp tit c. 19. Lex data est vt gratia quaereretur The Law is giuen that Grace may bee sought Gratia data est vt lex impleretur Grace is giuen that the Law might be fulfilled Neque enim suo vitio non implebatur lex sed vitio prudentiae carnis For it is not by any default of the Law that wee fulfill it not but by default of the wisdome of the flesh which r Rom. 8.6 is enmitie against God for it is not subiect to the Law of God neither indeed can be Secondly in the latter point where they hold workes of supererogation that is that a man may doe more then is commanded and that out of their abundance they may allot such Workes to the benefit of others they sow vp two Pillowes Å¿ Ezech. 13.14 on all arme-holes the