may be a difference in vs but Christ cannot be diuided neither is there in him any difference from himselfe Where he goeth he goeth whole and therefore what he is to the strong the same is he to the faint and feeble soule There is greater assurance and lesse assurance but the matter wherof each doth take assurance is the whole mercie of God in Christ 38. W. BISHOP Whether it be possible for a man in grace to fulfill Gods law Pag. 95. MAster Perkins argueth that it is vnpossible first for that Paule tooke it for his ground that the law could not be fulfilled Admit it were so Gal. 5. I then wold answer that he meant that a man helped onely with the knowledge of the lawe cannot fulfill the law but by the ayde of Gods grace Rom. 8. he might be able to do it Which I gather out of S. Paule where he saith that that which was vnpossible to the lawe is made by the grace of Christ possible 2 Obiect The liues and workes of most righteous men are imperfect and stayned with sinne ergo quid Of this there shall be a seuerall Article 3 Obiect Our knowledge is imperfect and therefore our faith repentance and sanctification is answerable I would to God all our workes were answerable to our knowledge then would they be much more perfect then they are but this argument is also impertinent and doth rather proue it possible to fulfill the law because it is possible to know all the law Then if our workes be answerable to our knowledge we may also fulfill it 4 Obiect A man regenerate is partly flesh and partly spirit and therefore his best workes are partly from the flesh Rom. 8.13 Not so if we mortifie the deedes of the flesh by the spirit as the Apostle exhorteth R. ABBOT The deniall of the possibility of keeping Gods commandement or of fulfilling the law is not absolutely meant God forbid that we should say that God hath commanded any thing vnpossible to be done We beleeue that Adam was created in state to fulfill all the righteousnesse of the law We beleeue that Christ in our nature hath fulfilled the same for vs and that we by Christ in the end shall fully be restored to the perfection thereof In the meane time also we keepe the commandements of God and frame our liues according to the line and rule thereof and herein we labour and trauell to grow and increase from day to day but we attaine not to perfection here that which we do is more in will then in worke more in desire then in deede In the midst of our righteousnesse we condemne our selues of sin we carry our vncleannesse in our hands and thereby do yeeld confession thereof to the Lord if we will say that we fulfill the law our owne mouth shall condemne vs who accordingly as we are taught do daily aske forgiuenes for our transgressions of the lawe There is no man so long as he liueth but must confesse that he is too weake to the bearing of that burthen and cometh much short euery manner of way of that that is required by the law And this S. Paule tooke indeed for the ground of his whole disputation against iustification by the law For rightly he saith a Gal. 3.21 If there had bene a lawe giuen which could haue giuen life then righteousnes shold haue bene by the law He taketh it for granted that the law could not giue life not because it was defectiue in it selfe but because by our defect we were not capable of the life that was offered thereby euen as the Sunne cannot giue light to the blind not for any want that is in it but because the blind hath not meanes to make benefit and vse of the light that most clearely shineth from the Sunne Which reason the Apostle more plainely declareth otherwhere when he saith that b Rom. 8.3 it was impossible for the law namely to iustifie and saue vs because it was weakened by the flesh Wherby he signifieth that the default resteth vpon our weaknesse and the corruption of our sinfull flesh whereby we are vnable in any sort to attaine to that righteousnesse and perfect integritie and innocencie that the law requireth of vs. Now if flesh do hinder the law from being able to iustifie vs then so long as flesh continueth there must needes be still a weaknesse of the law in that behalfe But so long as here we liue there is still c Gal. 5.17 the flesh lusting against the spirit and d Rom. 7.23 rebelling against the law of the mind We can neuer therefore whilest we liue attaine to the fulfilling of the law to be iustified thereby This remainder of flesh doth argue that we haue yet receiued the grace of God but onely in part It hath begun to heale vs but a great part of our disease and weaknesse continueth still We are therefore as yet but in part onely enabled thereby to fulfill the law and if we keepe it but in part we keepe it not so as to be iustified by the law because by the sentence of the law e â—al 3.10 cursed is euery man that continueth not in all things that are written therin This meaning the Apostle plainely deliuereth neither doth M. Bishop gather any other meaning from him but by the corrupting of his words alledging him as if he had said That that was impossible to the law is made by the grace of Christ possible But why doth he put in that vnder the Apostles name which the Apostle doth not say he neither saith nor meant to say that to fulfill the law is made possible by the grace of Christ but rather that in Christ that iustification is supplied vnto vs which it is vnpossible should be yeelded vnto vs by the law And how could he gather that meaning from him when he could not but know that notwithstanding the grace of Christ he affirmeth still in part a remainder of that impediment by which it was vnpossible before to fulfill the lawe But of this text there will be further occasion to speake in the three and fortieth section The second reason alledged by M. Perkins against the opinion of fulfilling the law is that the liues and workes of the most righteous men are vnperfect and stained with sinne M. Bishop very quipperly demandeth Ergo quid he knew the ergo well inough Ergo no man can fulfill the law For if the most righteous faile in that behalfe then it followeth that generally all are excluded from that power If all must confesse themselues to be vnperfect if all must acknowledge themselues to be sinners then all must confesse as I said before that they faile of the performance of the law The connexion would haue bene considered here but M. Bishop pretily passeth it ouer vnder pretence of a seuerall article for the handling of the proposition what he saith of that we shal see anone M. Perkins
third reason is taken from the imperfection of our knowledge for it cannot be but our faith our loue our repentance our sanctification must be vnperfect so long as we haue but vnperfect knowledge to direct vs in all these things M. Bishops answer to this consisteth of two parts the one whereof is an acknowledgement against himselfe the other an assertion of apparent and manifest vntruth I would to God saith he our workes were answerable to our knowledge then would they be much more perfect then they be He confesseth then that our workes are not perfect according to that that we do know and if they be vnperfect to that knowledge that we haue and our knowledge come farre short of that concerneth vs by the lawe then must our workes be very farre from perfection and we farre from being truly said to fulfill the law But M. Bishop according to his skill denieth in the second part of his answer that our knowledge is vnperfect expresly contrarie to that which the Apostle saith f 1. Cor 13.9.12 We know in part we prophecie in part we see through a glasse darkely We find it and know it that there are many ignorances and errors in the best g August de spir lit ca. 36. In multis offendimus omnes duÌ„ putamus Deo quem diligimus plâ—eâ—re vel non displicere quod facimus postea cùm didicerimus quòd non placeat poenitendo deprecamur vt ignoscat We all saith S. Austine offend in many things whilest we thinke that that which we do either pleaseth God or doth not displease him when as afterwards we learne that it is not pleasing vnto him and do repent thereof h Idem soliloq cap. 1. Quisquic cognoscit te amat te plusquaÌ„ se relinquit se venit ad te vt gaudeat de te Hinc est Domine quòd non tantùm diligo quantum debeo quia non plenè cognosco te Quia parùm cognosco parum diligo quia parum te diligo parum gaudeo in te He that knoweth thee saith he in another place loueth thee more then himselfe and leaueth himselfe to come vnto thee that he may reioyce in thee Hence is it Lord that I loue thee not so much as I ought to do because I do not fully know thee because I know thee but a little I loue thee but a little and therefore do but a little reioyce in thee There is no man in this life that knoweth himselfe but knoweth well that he hath cause to pray still with the Prophet Dauid i Psal 119.12 Teach me thy statutes k Ver. 33. teach me O Lord the way of thy statutes l Ver. 73. giue me vnderstanding that I may learne thy commandements m Ver. 127. grant me vnderstanding that I may know thy testimonies If so great a Prophet were still to be taught were still to learne were still begging of God the vnderstanding and knowledge of his commandements how vaine a man is M. Bishop to make it so possible a matter for a man being yet couered in part with the veile of flesh to attaine to the full and perfect knowledge of the lawe Of this argument he saith that it is impeâ—tinent but giueth no reason why he so saith Saint Austine against the assertion of perfection in this life n August de spir lit cap. 36. produceth imperfection of knowledge as an impediment thereof and Hierome saith o Hier. ad Pela lib 1. Nullus sanctorum in isto corpusâ—ulo cunctas potest habere virtutes quia ex parte cognoscimus c. that no man in this body can haue all vertues because we know but in part and prophecie but in part and if imperfection of knowledge do hinder vertue and the perfect fulfilling of the law how doth he make it an argument impertinent to say Our knowledge is yet vnperfect therefore we are yet vnperfect to the fulfilling of the law But we must pardoÌ„ his vnperfect knowledge which if it had bin according to his will vndoubtedly we should haue seene some more skill in his answers then now we do M. Perkins fourth and last reason is taken from that that before hath bin said that the regenerate man in this life is still partly flesh and not wholly spirituall and therefore his best workes sauor partly of the flesh Not so saith M. Bishop if we mortifie the deedes of the flesh by the spirit But I answer him Yes euen so because though by the spirit we mortifie the deedes of the flesh yet we do not thereby put off the flesh nor so subdue it but that it p Gal. 5.17 lusteth against the spirit so as that we cannot do the things that we would and therefore cannot fulfill the law Now if we attaine not to that that we would our will also being yet vnperfect so that we will not so perfectly as we should how farre must we needes thinke our selues to be from that integritie and vprightnesse which we shold performe according to the perfect rule of righteousnesse that is laid before vs in the law But of this further when we come to the point as touching the perfection and purity of our workes 39. W. BISHOP But these trifling arguments belong rather vnto the next question I will helpe M. Perkins to some better that the matter may be more throughly examined Act. 1.15 Why go ye about to put a yoke vpon the Disciples necks which neither we nor our Fathers were able to beare these words were spoken of the lawe of Moyses therefore we were not able to fulfill it I answer first that that law could not be fulfilled by the onely helpe of the same law without the further ayde of Gods grace Secondly that it was so burdensome and cumberous by reason of the multitude of their sacrifices sacraments and ceremonies that it could hardly be kept with the helpe of ordinary grace and in that sence it is said to be such a yoke as we were not able to beare Because things very hard to be done Ios 11. 3. Reg. 14. Act. 13. 4. Reg. 23. Luk. 1. are now and then called impossible Now that Iosue Dauid Iosias Zachary Elizabeth and many others did fulfill all the law is recorded in holy Scripture wherefore it is most manifest that it might be kept R. ABBOT A more trifler then M. Bishop I thinke is seldome to be found If M. Perkins arguments were as trifling as he hath giuen them answers he might haue done well to haue spared his labor bestowed in the writing of that booke Before he haue giuen any one good answer to the reasons onely by the way alledged by M. Perkins he taketh vpon him to bring other of his owne indeed out of our books that he may shew himselfe as wise in answering the one as he hath done alreadie in the other We are wont to alledge the words of S. Peter that a Act.
M. Bishop to presume but for God himselfe to determine who hath not thought fit to bring vs to perfection in this life that he may haue the whole glorie of our saluation in the life to come The words of Dauid are as little helpfull vnto him i Psal 119. I will runne the way of thy commaundements when thou hast set my heart at liberty So farre as we are at liberty so farre we runne and so fast we runne But we attaine not to that liberty yet but that being k Rom. 7.23 holden captiue to the law of sinne which is in our members we haue still cause to cry l 24. Who shall deliuer vs or set vs at liberty from this body of death m 2. Cor. 3.17 Where the spirit of the Lord is there is liberty We haue receiued as yet onely n Rom. 8.23 the first fruites of the spirit We haue yet therefore but the first fruites of liberty and there is still remaining somewhat o Heb. 12.1 that presseth downe and sinne hanging fast on so that we cannot runne without much hinderance and many falls and the p Mat. 26.41 willingnesse of the spirit findeth alwaies a let by the infirmitie and weaknesse of the flesh 43. W. BISHOP Hauing now confuted all that is commonly proposed to prooue the impossibility of keeping Gods commaundements let vs now see what we can say in proofe of the possibility of it First S. Paul is very plainly for it saying That which was impossible to the law in that is weakened by the flesh God sending his Sonne in the similitude of flesh of sinne damned sinne in the flesh that the iustification of the law might be fulfilled in vs who walke not according to the flesh but according vnto the spirit See how formally he teacheth that Christ dying to redeeme vs from sinne purchased vs grace to fulfill the law which before was impossible vnto our weake flesh Againe how farre S. Iohn was from that opinion of thinking Gods commaundements to be impossible Cap. 5. may appeare by that Epistle And his commaundements be not heauie Which is taken out of our Sauiours owne words My yoke is sweet Math. 11. and my burthen is light The reason of this is that although to our corrupt frailty they be very heauie yet when the vertue of charity is powred into our hearts by the holy Ghost then loe do we with delight fulfill them For as the Apostle witnesseth Charity is the fulnesse of the law Rom. 13. And He that doth loue his neighbour hath fulfilled the law Math. 22. Which Christ himselfe teacheth when he affirmeth That the whole law and Prophets depend vpon these two commaundements of louing God and our neighbour Now both according vnto our opinion and the Protestants a man regenerate and in the state of grace hath in him the vertue of Charity we hold it to be the principall part of inherent iustice they say that their iustifying faith can neuer be seperated from it so that a righteous man being also indued with charity is able thereby to fulfill the whole law Let vs adioyne vnto these Authorities of holy write the testimonie of one auncient Father or two S. Basil affirmeth That it is impious and vngodly Serm. in illud Attende tibi to say that the commaundements of the spirit be vnpossible S. Augustine defineth That we must beleeue firmely De nat gra cap. 69. that God being iust and good could not command things that be impossible for vs to fulfill The reason may be that it is the part of a tyrant and no true lawmaker to commaâ—â—d his subiects to do that vnder paine of death which he knowes them no way able to performe for those were not to be called lawes which are to direct men to that which is iust but snares to catch the most diligent in and to bind them vp to most assured perdition Wherefore it was afterward decreed in an approoued Councell of Aransican as an article of faith in these words 2. Can. vlt. This also we beleeue according to the Catholike faith that all men baptized by grace there receiued with the helpe and cooperation of Christ can and ought to keepe and fulfill those things which belong to saluation The principall whereof are after our Sauiours owne determination to keepe the commaundements If thou wilt enter into life Math. 1â— keepe the commaundements This by the way concerning the possibility of fulfilling the law R. ABBOT M. Bishop hath a good opinion of that that he hath done and if his fellowes do not accept it accordingly no doubt but he will thinke they do him great wrong As for vs we may by his leaue thinke that that we see that he hath babled much and said as good as nothing and that he is farre from being a man to take vpon him the confuting of any thing that is defended on our part But now leauing his confutation he goeth in hand with proofe of a possibility in vs to fulfill the law And first he alledgeth to that purpose the words of S. Paul in some part handled before a Rom. 8.3 That that was vnpossible to the law inasmuch as it was weake because of the flesh God sending his owne Sonne in the similitude of sinfull flesh and for sinne condemned sinne in the flesh that the iustification or righteousnesse of the law might be fulfilled in vs who walke not after the flesh but after the spirit Now of this place he saith that it formally teacheth that Christ dying to redeeme vs from sinne did purchase vs grace to fulfill the law which before was impossible to our weake flesh But he is still so full of formality that we can finde little matter in any thing that he saith How hath Christ purchased grace for vs to fulfill the law in that sence as here we speake of fulfilling the law when as the grace of Christ doth still leaue remaining in vs a weakenesse of flesh to which the Apostle saith it is a thing vnpossible to fulfill the law All M. Bishops teeth cannot vntie this knot If weakenesse of flesh hinder the fulfilling of the law then so long as we liue here the grace of Christ neuer putteth vs in state to fulfill the law because it neuer taketh from vs the weakenesse of the flesh His commentarie therefore is nothing woorth and because it is but his owne we make very small account or reckoning of it The cause of our not fulfilling the law continueth still and therefore we must referre the benefit here expressed to some other thing then our fulfilling of the law That the Apostle noteth first in saying that Christ condemned sinne comparing it thereby to a prisoner a robber or murtherer brought to the barre and there receiuing sentence of condemnation and death that thenceforth it should be bereaued of all action or accusation of all plea or power against vs. This Christ hath done for
diuell beleeueth and knoweth as well as he But to see the giddinesse of his head reeling and staggering he knoweth not whither he saith we find Christ we hold him and see him we eate him we digest him by beleeuing thus and thus when he hath plainely giuen vs before to vnderstand that for all his beleeuing he cannot tell whether he haue any thing to doe with Christ whether he haue receiued the grace of Christ whether he haue anie true repentance hope charitie and such like without which Christ is neither holden nor had at all But such darknesse is fit for them who leaue the wayes of God and make choise to tread the Labyrinthes and maze-rounds of their owne brain-sicke imaginations To his question where it is once sayd in any of these sentences that we are assured of our Saluation I answer him that it followeth of that for proofe whereof these sentences were alledged For if the office of true faith be not onely generally to beleeue but also particularly to apply that which it beleeueth as hath bene shewed and all those speeches alledged do import then it followeth that according to the measure of it it yeeldeth a particular assurance of Saluation to euerie one that doth beleeue We beleeue saith he these points and many more but yet we shall be neuer the nearer our Saluation vnlesse we obserue Gods commaundements But if we beleeue as the Scripture teacheth vs to beleeue we are thereby the nearer our Saluation though we do not obserue Gods commandements in that sort and to that end as he intendeth For therefore do we beleeue in Christ therefore do we seeke him take hold of him eate him drinke him digest him that in him we may find the comfort of Saluation which otherwise we cannot find for want of the keeping of Gods commandements Therefore saith the Apostle c Gal. 2.16 Euen we haue beleeued in Christ that we might be iustified by the faith of Christ and not by the workes of the law not by our keeping of Gods commandements because that by the workes of the law no flesh shall be iustified And in this respect we are not vncertaine of performing Gods commaundements as M. Bishop speaketh but verie certaine that we neuer do or can performe them hauing continually cause to demaund pardon of our wants and therefore neuer finding any assured trust of Saluation so long as we ground it hereupon But although we denie any such keeping of Gods commandements as may serue for the purchase of our iustification and Saluation yet we acknowledge a keeping thereof as a fruit of our iustification and a part of the worke of our Saluation because d Ephes 2.10 we are Gods workemanship created in Christ Iesus vnto good workes which he hath prepared for vs to walke in And this keeping of Gods commandements our Sauiour hath recommended vnto vs as M. Bishop alledgeth and of it S. Iohn saith e 1. Iohn 2.4 He that saith I know him and keepeth not his commandements is a lyar and the truth is not in him But this keeping of Gods commaundements cannot be seuered from the finding and receiuing and holding and eating and digesting of Christ because no man receiueth or eateth Christ by faith but who liueth by him and in whom he liueth that he may say f Gal. 2.20 Not I now but Christ liueth in me and that I now liue in the flesh I liue by the faith of the sonne of God who hath loued me and giuen himselfe for me Verie idlely therefore in this behalfe doth M. Bishop tell vs that by the one we are neuer a whit the nearer without the other when the one can no where be without the companie of the other Now of this keeping of Gods commandements and perseuerance therein true faith as before hath bene shewed resteth assured because God hath so promised and so farre are we from being doubtfull of Saluation by any doubt thereof as that we rather gather hence greater strength of assurance by that we perceiue the beginning of that good worke of God in vs whereby he fitteth and prepareth his vnto euerlasting life 17. W. BISHOP The second reason is Whatsoeuer the holy Ghost testifieth vnto vs that certainely by faith we must beleeue but the holy Ghost doth particularly testifie vnto vs our Saluation ergo The first proposition is true The second is proued thus S. Paul saith Rom. 8. the spirit of God beareth witnesse with our spirit that we are the children of God The Papists to elude this reason alledge that it doth indeed witnesse our adoption by some comfortable feeling of Gods fauour toward vs which may often be mistaken whereof the Apostle warneth vs when he saith beleeue not euerie spirit but trie the spirits whether they be of God or no. 1. Iohn 4. But saith M. Perkins by their leaue the testimonie of the spirit is more then a bare feeling of Gods grace For it is called the pledge and earnest of Gods spirit in our hearts And therefore it takes away all doubting as in a bargaine the earnest giuen puts all out of question 1. Cor. 1. I answer first out of the place it selfe that there followeth a condition on our parts to be performed which M. Perkins thought wisedome to conceale For S. Paul saith that the spirit witnesseth with our spirit that we are the sonnes of God and coheires of Christ with this condition If yet we suffer with him that we may be glorified with him So that the testimonie is not absolute but conditionall and then if we faile in performance of the condition God stands free of his promise and will take his earnest backe againe And so to haue receiued the earnest of it will nothing auaile vs much lesse assure vs of Saluation This is the direct answer to that place although the other be verie good that the testimonie of the spirit is but an inward comfort and ioy which breedeth great hope of Saluation but bringeth not assurance thereof This M. Perkins would refute by the authority of S. Bernard in the place before cited see the place and my answer there Epist 107. R. ABBOT To shew that the holy Ghost doth particularly testifie our adoption and Saluation and therefore that we are by faith to beleeue the same M. Perkins alledgeth the words of the Apostle a Rom. 8.15.16 We haue receiued the spirit of adoption whereby we crie Abba Father The same spirit beareth witnesse with our spirit that we are the sonnes of God Which words so expresse and plaine might be sufficient to stoppe the mouthes of these brabling sophisters but that they measure the portion of Gods children by their owne carnall sence and conceipt and being destitute of true faith and of the spirit of God are no more fit to iudge hereof then blind men are to iudge of colours It is apparent that the faithfull haue a testimonie of the holy Ghost bearing witnesse with their spirit that
Ibid. Conuersus quisque ad Dominum DeuÌ„ suum ex toto corde suo et ex tota anima suae mandatum Dei non haebebit graue when a man shall be conuerted vnto God with all his heart and with all his soule he shall finde the commaundement of God not heauie vnto him But that affection that conuersion is yet but begun So long as concupiscence possesseth any part of the soule all the soule is not yet conuerted vnto God Very vainely therefore doth M. Bishop deale when from that which we haue yet but in part for the fulfilling of the law he inferreth the fulfilling of the whole law But to make vp the matter he bringeth some authorities of the auncient Church as much to his purpose as that that he hath said already That that Basil saith Å¿ Basil in illud Attende tâ—bi JmpiuÌ„ est dicere spiritus praecepta seruari noÌ„ posse that it is impious to say that the commaundements of the spirit cannot be obserued for so the words are is spoken of those things which by no meanes can be done As where the spirit saith Looke to thy selfe if a man will expound it of bodily looking and viewing of himselfe it is that that cannot be done For the eie as he saith cannot see it selfe it cannot see the head nor the backe nor the face nor into the bowels Now it were wickednesse as he saith to say that the spirit commaundeth any thing in this sort But we say not so of the commaundements of God for we teach that by the grace of Christ we fulfill them in part already and shall do it perfectly when the impediment which is the remainder of originall corruption shall be done away But so long as the t Gal. 5.17 flesh lusteth against the spirit so that we cannot do the things that we would so long it is vnpossible for vs to obserue the righteousnesse of the law according to the full measure and perfection thereof Hereby the answer is plaine to the place that he alledgeth out of Austine For we beleeue that God hath not commaunded any thing vnpossible meaning as he doth absolutely and wholy vnpossible We say as he saith u Aug. de sp lit cap. 35. Siue exemplo est in hominibus perfecta iustitia tamen impossibilis non est Fiâ—ret enim si tanta voluntas adhiberetur quanta sufficit tantae res Effet autem tanta si nihil eorum quae pertinent ad iustitiaÌ„ nos lateret ea sic delectarent animuÌ„ vt quicquid aliud siue voluptas siue dolor impedit delectatio illa superaret Quod vt non sit non ad impossibilitatem sed ad iudicium Dei pertinet There is no example of perfect righteousnesse amongst men and yet it is not vnpossible For it might be performed if there were so great will put to it as is sufficient for so great a matter And there should be so great will if on the one side nothing were hidden from vs of those things which belong to righteousnesse and on the other side the same did so delight the mind as that that delight did ouercome all other impediments of pleasure or paine Which that it is not so is not to be referred to any impossibility of the thing but to the iudgement of God x Ibid. cap. 36. Nullo modo dicendum est Deo deesse possibilitatem qua voluntas sic adiunetur humana vt iustitia omni ex parte modò perficiatur in homine Quando quidem si nunc velit in qucquaÌ„ etiam hoc corruptibile induere incorruptionem atque hic inter homines morituros eum iubere viuere minimè morituram vt tota penitâ—â— vetustate consumpta nulla lex in membris eius repugnet legi mentis deumque vbique praesentem ita cognoscat sicut eum sancti postea cognituri sunt quis demens audeat affirmarâ— non posse Sed quare non faciat c. est aliquid in abdito profundo iuditiorum Dei vt etiam iustorum omne os obstruatur in laude sua non aperiatur nisi in laudem Dei For God as he saith afterwards wanteth not power so to assist the will of man as that euen now righteousnesse may in euery sort be made perfect in him And if it were the will of God that euen now this corruptible in any man should put on incorruption and he would appoint that he should liue here immortall amongst mortall men so as that all oldnesse being vtterly consumed there should be no longer any law in the members to rebell against the law of the mind and that he should so know God as the Saints hereafter shall know him who would be so mad as to affirme that God cannot do it But why he doth it not somewhat there is in the secrecie and depth of his iudgement that euery mouth euen of the iust may be stopped in their owne praise and not be opened but to the praise of God Thus therefore the commaundements of God are not vnpossible to be done because God can make vs able perfectly to fulfill the same Yea it is in his power euen in this life to bring vs to this perfection if it were his will and pleasure so to do But in his wisedome he hath thought good to giue vs in this life only some tast and beginnings thereof whereby we very well see and vnderstand that there is no impossibility in the rest The reason why he doth so is because he will haue vs yea euen the most iust and righteous of vs fully to vnderstand by our defects that our saluation is not of our merits or workes but onely of his mercy But in his due time he will giue vs fully to be satisfied with that righteousnesse with the tast onely whereof he now prouoketh rather then asswageth our hunger and thirst Euen y Ibid. Primum praeceptuÌ„ iustitiae quo iutemur diligere Deum ex toto corde c. in illa vita complebimus cùm videbimus faecie ad faciem Sed ideo nobis hoc etiam nunc praeceptum est vt admoneremur quid fide exposcere quò speÌ„ praemittere et obliuiscendo quae retrò sunt in quae anteriora extendere debeamus that great commaundement of righteousnesse to loue the Lord our God with all our heart with all our soule with all our minde whereto is consequent that other of louing our neighbour as our selfe we shall fulfill in that life when we shall see face to face But therefore euen now is that commaunded vnto vs that we should thereby be aduertised what to aske and pray for in faith to what to send our hope before vs and to what to follow hard forward forgetting that that is behind Now therefore as it is most easie for a man that hath sound and perfect eies to discerne the light which yet is vnpossible for him that is blinde so long as he continueth so so when God
standing oracle of a written law to which all men at all times might resort to be informed as touching duty and seruice towards God And as in the creation of the world howsoeuer the light were at first sustained and spread abroad by the incoÌ„prehensible power of God yet when he created the Sun he conueighed the whole light of the world into the body thereof so that though the Moone starres should giue light yet they should shine with no other light but what they receiued from the Sun euen so in the constitution of the Church howsoeuer God at first preserued continued the knowledge of his truth by immediate reuelation from himselfe to some chosen men by whose ministerie he would haue the same coÌ„municated to the rest yet when he gaue his word in writing he conueighed into the body of the Scriptures the whole light of his Church so that albeit there should be Pastours and teachers therein to shine as starres to giue light to others yet they should giue no other light but what by the beames of the written law was cast vpon theÌ„ Which beames albeit they shined not then altogether cleare bright many things being lapped vp in obscure dark mysteries rather signified by figuratiue ceremonies then expressed in plain words yet were they not to walk by any other light nor to go without the coÌ„passe of the writteÌ„ word only what was obscure therin God by his Prophets froÌ„ time to time made more more apparent vntill by Iesus Christ in the writings of his Apostles Euangelists he set vp a most full perfect light Now then in M. Perkins meaning it is true that from Adam to Moses the word of God passed from man to man by tradition that is by word onely not by writing and thus as M. Bishop alledgeth good fathers godly maisters taught their childreÌ„ seruants the true worship of God true faith in him But it is true also which he signifieth in the second place that they whoÌ„ God thus raised vp to be teachers instructours of others receiued not the word only by tradition from others but had reuelation confirmation thereof immediatly from God himselfe Therefore there is no argument to be taken hence to giue any colour to Popish tradition nay we may iustly argue that if God would haue had the religion of Christ to be taught in any part without writing he would haue taken the course which he did then by immediate reuelation to continue and preserue the integritie and truth thereof 2. W. BISHOP His 2. Concl. We hold that the Prophets our Sauiour Christ and his Apostles spake and did many things good and true which were not written in the Scriptures but came to vs by Tradition but these were not necessary to be beleeued For one exaÌ„ple he puts that the blessed virgin Mary liued died a virgin but it is necessary to saluation to beleeue this for Helui dius is esteemed by S. Augustine an Heretike for denying it * De haeres ad Quod. hae 84. R. ABBOT It is necessary to saluation to beleeue that our Sauiour was conceiued and borne of a virgin We perswade our selues also according to the common iudgement of the Church that she so continued and died but yet we deny it to be any matter of saluation so to beleeue We say as S. Basil doth that a Basil de human Christi generat Hoc nunc suspicionem generat ne forsan posteaquam puritate sua generationi dominicae per spirituÌ„ sanctuÌ„ administratae seruiuit tum demuÌ„ nuptialia opera viro Maria noÌ„ negauerit Nos verò licet nihil hoc doctrinae pretatis â—ffiâ—eret nam donec dispensabatur Christi generatio necessaria erat virginitas quid verò postea sit factuÌ„ ad mysterij huius doctrinam non anxiè coÌ„â—ungenduÌ„ est vâ—runtameÌ„ c. it should be no whit preiudiciall to the doctrine of faith that the virgin Mary after that she had in her virginity serued for the generation of Christ should performe the office of a wife to her husband Her virginity was necessary till the birth of Christ was accoÌ„plished but what was afterwards done is not too scrupulously to be adioined to the doctrine of this mysterie But yet that no man might to the scandall and offence of deuout persons affirme rashly that she ceased to be a virgin he sheweth that the places of the Gospell which seeme to giue suspition thereof do not euict it but may well be construed otherwise And therefore Heluidius for mouing an vnnecessary question hereof to giue occasion of publike disturbance and for affirming rashly that which he had no warrant sufficiently to proue was iustly condemned reiected by the Church neither can we approue any thâ—t shall do as he did 3. W. BISHOP His 3. Concl. We hold that the Church of God hath power to prescribe ordinances and Traditions touching time place of Gods worship And touching order comlinesse to be vsed in the same mary with these foure caneats First that it prescribe nothing childish or absurd See what a reuerent opinion this man carieth of the Church of God gouerned by his holy spirit that it neuerthelesse may prescribe things both childish and absurd But I must pardon him because he speaketh of his owne Sinagogue which is no part of the true Church Secondly that it be not imposed as any part of Gods worship This is contrary to the conclusion for order and comelinesse to be vsed in Gods worship which the Church can prescribe is some part of the worship Thirdly that it be seuered froÌ„ superstition c. This is needlesse for if it be not absurd which was the first prouiso it is already seuered from superstition The fourth touching multitude may passe these be but meere trifles That is of more importance that he termeth the decree registred in the 15. of the Acts of the Apostles a Tradition whereas before he defined Traditions to be all doctrine deliuered besides the written word Now the Acts of the Apostles is a parcell of the written word as all the world knowes that then which is of record there cannot be termed a Tradition R. ABBOT The cautions set downe by M. Perkins are materiall necessary against the vsurpations of the Church of Rome which hauing forsaken the direction of the spirit of God in the word of God is now led by a 1. Kings 22.23 a lying spirit by b 1. Tim. 4.1 spirits of errour and therefore in her ordinances and traditions swarueth from the grauity and wisedome of the holy Ghost The ceremonies of the Masse are apish and ridiculous toies whereby in that which Christ instituted for a most sacred and reuerend action they make the Priest more like to a iugler or to a vice vpon the stage in his duckings and turnings his kissings crossings his lifting vp and letting downe his putting together the forefinger the