this last duty seems to be required in order to the former and both in respect of the promises For the second particular the act here required 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not onely to go about a thing Luke 13.32 and to execute it 2 Cor. 8.6,11 but to finish and to adde the end to the beginning Phil. 1.6 And so here the Participle here used signifieth a profection with a tendency to a perfection As for the word perfection it is variously used and there is a manifold perfection spoken of among men one of profession and outward state among the Papists and so they will have their religious men especially those in orders to be termed perfect men if any will indulge them that honor and dignity and another of the inward state which we are here to understand that again is manifold one of sincerity and uprightness So King Hezekiah pleads for himself That he had walked before the Lord in truth and with a perfect heart Isai 38.3 But this perfection is not sufficient or always to be rested in 1 Pet. 1.22 Seeing ye have purified your souls in obeying the truth through the spirit unto unfeigned or sincere love of the Brethren See that ye love one another with a pure heart fervently See 1 Thes 3.12 A second perfection there is of parts when all the several graces of Gods sanctifying spirit are found in a man This is conceived to be in every Convert or Believer But the truth thereof may be justly questioned for some want humility some meekness some patience and the like And why doth St. Peter command us to adde to our Faith Vertue to Vertue Knowledge to Knowledge Temperance to Temperance Patience to Patience Godliness to Godliness Brotherly kindness to Brotherly kindness Love If we have all these at our first conversion 2 Pet. 1.5,6,7 A third is the perfection of degrees when holiness in a full degree is by us attained answerable to the Law of God And this is threefold according to a threefold estate or dispensation The first is of love to God above all and to our Neighbor as to our selves which is the sum and fulfilling of the Law and the Prophets to the putting down of all contrary dispositions This is a perfection enjoyned by the Apostle Col 3.14 and above all put on Love which is the Bond of perfection 1 Pet. 4.8 This is called perfectio viae and allowed of by all the Schoolmen The second is a greater perfection and power in all love and goodness when Christ in the power of his Resurrection ariseth in the Saints after they are wholly dead with him to sin Rom. 6.5 For if we have been planted into Christ with the likeness of his death we shall also in the likeness of his Resurrection This is that which Paul saith he had not attained unto when he wrote to the Philippiane Chap. 3.11,12 And yet even then he was able to do all things viz. that were commanded through Christ which strengthens him Chap. 4.12,13 Howbeit he hoped for the other even while he was viator or in the body The third is perfectio patriae the highest perfection of the Saints of which the Apostle speaketh Heb. 12.23 And to the spirits of just men made perfect Here in the Text we understand the first of these three last named which is an imperfect estate gradually in comparison of the second as the second is being parallel'd with the third yet some there be who in this Text understand the second also which without doubt we should both hope for and pray for preparing our selves thereunto By the first perfection and by both the former we should seek after the third in all which the righteousness of the Law is fulfilled through Christ but according to several dispensations and degrees For in the first we have communion with Christ according to the flesh or in a lower and weaker way In the second with Christ according to the Spirit in a more lively and powerful way in the similitude of his Resurrection wherein he walked with his Disciples forty days upon Earth And in the third with Christ after his Ascension and Glorification yet the least of these is an holy Perfection For the persons to be engaged they are all those that have not yet attained to that state for he that made us without our selves will not save us without our best endeavors and concurrences we have also had a hand in fulfilling the measure of our disobedience and depravation and the Lord may justly engage us in the work of new obedience and the renewing of his Image and Kingdom in us as he doth here and elswhere frequently The whole Proposition or Doctrine then is this That those who would be made heirs and partakers of the Divine Promises must perfect the race of holy Obedience set before them and the holy Image of God which is to be renewed in them or they must put on that love which is the Bond of perfection and the fulfilling of the Law as hath been said Nor is our Apostle herein singular and precise above other his Fellow-ministers the Messengers of God nor goeth he higher then Christ himself did in his express Commands For as Moses witnesseth the Lord required this of Abraham the Father of the Believers Gen. 17.1 And when Abraham was ninety years old and nine the Lord appeared unto Abraham and said unto him I am the Almighty God walk thou before me and be persect And Deut. 10.12 Moses himself requireth as much of all Israel And now O Israel what doth the Lord thy God require of thee but to fear the Lord thy God and to walk in all his ways and to love him and to serve the Lord thy God with all thine heart and with all thy soul And Levit 19.18 Thou shalt love thy neighbor as thy self I am the Lord. And Deut. 18.13 Thou shalt be perfect with the Lord thy God So our Apostle 2 Cor. 13.9 And this we wish even your perfection Yea he injoyneth perfection unto them in his farewel Verse 11. Finally Brethren farewel Be perfect be of good comfort be of one minde live in peace and the God of love and peace shall be with you So Heb. 6.1 Therefore leaving the principles of the doctrine of Christ let us go on to perfection Jam. 1.4 But let patience have her perfect work in you that ye may be perfect and intire wanting nothing Chap. 2.8 If ye shall fulfil the Royal Law according to the Scripture Thou shalt love thy neighbor as thy self you do well Yea Christ himself doth not onely commend love to God and men unto us as the fulfilling of the Law and the Prophets Matth. 22.36,37,38,39 but he expresly commands us to be perfect as our heavenly Father is perfect Matth. 5.48 Nor is there less reason or equity for this part of the Charge and Condition then there was for the former For first God who is holy and love it self and perfect in
holiness and love hath predestinated us to be made conformable unto the Image of his Son Rom. 8.29 Who is the brightness of his glory and the express Image of his person Heb. 1.3 And the genuine Son of the Father in Truth and Love 2 Epist John 3. Secondly He hath chosen us in him before the foundation of the world that we should be holy and without blame before him in love Eph. 1.4 Thirdly This holiness in love is that whereunto we are called 1 Thes 4.7 For God hath not called us unto uncleanness but unto holiness Col. 3.14 1 Pet. 4.8 Fourthly Holy love to God and men is that which we ow to him for his love unto us in Christ Psal 31.23 116.1 I love the Lord c. 2 Cor. 5.14 For the love of Christ constraineth us because we thus judg that if one died for all then were all dead 1 John 3. to 16. Fifthly It is through holiness and love that all sin must be overcome and buried in us Rom. 12.21 Be not overcome of evil but overcome evil with good 1 Pet. 4.8 And above all things have fervent love among your selves for love shall cover the multitude of sins yea all sins whatsoever as Solomon testifieth in these words Prov. 10.12 Hatred stirreth up strife but love covereth all sin and that in a burying way first or in mortification Sixthly The Law of God whose fulfiling and accomplishment standeth in love is established in Heaven for ever Psal 78.5,6,7,8 119.89 insomuch That Heaven and Earth shall sooner pass away then one jot or tittle of the Law shall go unfulfilled Matth. 5.18 Which fulfilling must be accomplished not onely by Christ for us but by him and us joyntly Also Matth. 3.15 For he saith unto John Thus it becometh us to fulfil all righteousness Seventhly There is no other way left unto us in Christ that leadeth to life but the keeping of the Commandments through his grace and help Matth. 7.21 Not every one that saith unto me Lord Lord shall enter into the Kingdom of Heaven but he that doth the will of my Father which is in Heaven Matth. 19,17 But if thou wilt enter into life keep the Commandments Rev. 22.14 Blessed are they that do his Commandments that they may have right to the Tree of Life and enter through the Gates into the City Eightly God hath not left us destitute either of outward or inward means for the fulfilling and accomplishment of the Law and the love holiness and righteousness which it requireth For first as to outward means the Apostle speaks thus 2 Tim. 3.16,17 All Scripture is given by inspiration of God and is profitable for doctrine for redargution for correction and for instruction in righteousness That the man of God may be perfected and throughly furnished unto all good works Eph. 4.11,12,13 And he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministry and for the edifying of the Body of Christ Till we all come in the unity of the Faith and the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulness of Christ And for inward means Christ is the end of the Law for Righteousness sake to every one that believeth Rom. 10.4 And that as otherwife so that through his Grace and Spirit the Righteousness of the Law might be fulfilled in us who walk not after the flesh but after the spirit Rom. 8,4 Ninthly God hath not onely promised to put his Law into our inward parts and to write it in our hearts Jere. 31.33,34 Ezek 36.25,26,27 but hath expresly engaged himself to work so much love in us as the Law any where requireth Deut. 30.6 And the Lord thy God shall circumcise thy heart and the heart of thy Seed to love the Lord thy God with all thy heart and with all thy soul that thou maist live Tenthly God is willing and ready to perfect his work unto the end Phil. 1.6,7 Eleventhly Christ hath not onely taught us to pray for a perfect obedience to Gods will in this Petition Thy will be done on Earth as it is in Heaven but he himself who in all things was heard of his Father hath prayed for our perfection in love John 17.20,21,22,23 Neither pray I for these alone but for them also that shall believe on me through their word That they all may be one as thou Father art in me and I in thee that they also may be one in us That the world may believe that thou hast sent me and the glory which thou gavest me I have given them that they may be one even as we are one I in them and thou in me that they may be made perfect in one and that the world may know that thou hast sent me and hast loved them as thou hast loved me Lastly The work which God hath given us to do must be perfected and finished in this life See Eccles 9.10 Tit. 2.12 That we should live soberly righteously and godly in this present world looking for the blessed Hope c. Much more might be alleadged upon this accompt Sed Vivitur exigno si quis bene noverit uti Come we then to the Transposition and Application of this Proposition where first by way of Information we may learn these Consequents 1. That as the Spiritual Promises aforesaid are precious and sweet-conditioned Covenants so they are to flesh and blood without assisting Grace difficult and hard-conditioned Promises But our blessed Saviour told us aforehand Matth. 7.14 That strait is the way and narrow is the Gate which leadeth unto life and that there be few that enter in thereat as did also his Apostle Peter who saith 1 Pet. 4.18 That the righteous shall scarcely that is with much difficulty be saved where then shall the ungodly and sinner appear 2. We may observe what need we have of a Saviour that should be God as well as Man and that as in other regards so to redeem us from all iniquity and purifie or renew us unto himself a peculiar people zealous of good works Tit. 2.14 See also the end for which he gave himself not onely to sanctifie and wash us with water through the Word but also that he might present us to himself a glorious Church not having spot or wrincle but that we should be holy and without blemish Eph. 5.27 Hence it is that Moses speaks thus Deut. 33.29 Happy art thou O Israel who is like unto thee O people saved by the Lord the sheild of thine help and who is the sword of thine excellency Secondly By way of Redargution this first serves to controul their mistake who conceive that it is sufficient unto Salvation for us to be holy and religious with any kinde or in any degree of holiness For Paul speaks thus Gal. 3.3 Are ye so foolish having begun in the spirit are ye made perfect in
said to be Almighty Verse 18. and therefore able to perform and in Verse 17. he is stiled Jehovah or the Lord that changeth not Secondly In regard of the great things promised or the contents of the promises of which you heard before Unto which two great Dignities and Prerogatives more are to be added out of Verse 16. That God hath promised to set his Sanctuary in us and to make us his Temple according to Levit. 26.11 And secondly to make us his Garden Eden or Paradise in that he hath promised to walk in us A third remarkable thing is the extent of these promises That they are made not onely to the Males but the Females also Verse 18. and the last thing not to be passed over without due observation and regard is the condition of the promises upon which they were made Wherefore come out from among them and be ye separate saith the Lord and touch not the unclean thing and I will receive you which is the sum of Pauls injunction and charge here in our Text. Thus of the Interest it self these promises the persons interested are as you see the Corinthian Saints and all such as were converted to God believed in his Son and were baptised and washed through him inwardly as well as outwardly For the promise is made to you and your children and to all that are afar of even as many as the Lord our God shall call For the third the kinde measure or degree of Interest which these persons have it is not for the most part actual possession and sense or feeling grounded thereupon but a true claim and title thereunto and a suitable hope so far as they do or intend to observe the conditions of the promises Rom. 8.24,25 2 Cor. 5.7 Phil 3.12 Not as though I had already attained Heb. 11.13 before alleadged Thus of the ground-work now of the Apostles superstructure Let us cleanse our selves from all filthiness of the flesh c. From which words we may in the general learn these three things First That the promises of God are not onely a foundation of our Faith Hope and Comfort but are or should be a ground-work of our obedience and a most effectual incentive or motive unto duty as Ephes 6.2 Honor thy Father and Mother which is the first Commandment with promise Secondly That in Gods promises which are conditional as all these are we must not onely have an eye upon what is promised but a sharp regard also upon what is required The condition as well as the donation of the promises must be heeded regarded and observed Thirdly Whereas this charge here tends unto and ends in the work of Sanctification let us take notice That the great exigence and requiring of the promises at our hands is the carrying on and finishing of the great holy and most necessary work of our Sanctication 1 Thes 4.4 For this is the Will of God even your Sanctification It is that whereunto we were elected Ephes 1.4 and called 1 Thes 4.7 But to come to a more particular consideration of the condition which is the main thing insisted upon in this Text in it we have a twofold Christian duty and both of the greatest importance injoyned unto us and charged upon us the first in these words Let us cleanse our selves from all filthiness of flesh and spirit The second in these Perfecting holiness in the fear of God Of which we shall crave leave to speak in this order First by way of Analysis and Exposition Secondly by way of Doctrine Proposition and thirdly by way of Transposition to our selves or of Use and Application All which shall be grounded upon clear and evident testimony of Scripture For the first of these injunctions or charges laid upon us in it are four things to be opened the first is the evil which is to be removed All filthiness of the flesh and of the spirit the second is the persons from whom it is to be separated Our selves the third is by what kinde of act By cleansing the same out and the fourth is the persons that are to be engaged in this work Let us The evil to be removed is not the evil of punishment for sin but the evil of sin the root and spring of all our misery it is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inquinament or pollution By which word we are not onely to understand the open sin but the false holiness also which is not prescribed by the Lord but chosen and set up by men All which is not onely filthy in the concrete but filthiness in the Abstract Isai 64.6 But we are all as an unclean thing and all our righteousnesses are as filthy rags and we all do fade like a Leafe and our iniquities like the wind have taken us away This filthiness is here set forth by a distribution of it into its species according to a twofold subject The filthiness of the flesh and of the spirit Where we may observe First That there is not onely a pollution of the flesh to be found such as lying swearing cursing gluttony drunkenness fornication whoredom coveteousness theft murder and such like gross and manifest sins are but a filthiness of the spirit also whereby the Devils are denominated unclean spirits such as high-flying thoughts serpentine wisdom hypocrisie and seeming holiness pride and arrogancy self-love self-seeking strife and debate factiousness wrath revenge malice cruelty mischievousness persecution and heart-murder spiritual whoredom and the like Secondly take notice from hence That man consisting not onely of a body which is flesh but of an immortal spirit is since the fall subject to sins of both kindes which the Devils themselves are not till by Grace they be wholly washed away In this evil to be removed we are also to attend the measure and degree in which it is to be removed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all filthiness for as Solomon speaketh Eccles 10.1 Dead flies cause the Apothecaries ointment to send forth a stinking savor so doth a little folly him that is in reputation for wisdom and honor Thus of the evil to be removed the persons from whom we are to remove it are not our Brethren onely but our selves in the first place Matth. 7.5 Thou hypocrite first cast out the beam that is in thine own eye and then shalt thou see clearly to cast out the mote that is in thy Brothers eye For every one of us must give an account of himself unto God Rom. 14.12 The act to be imployed in this removal of the evil is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us cleanse or purifie our selves whereof the legal washings purifications and cleansings were a type So that a bare confession of our sins a bewailment of them a loathing of them and a purpose to leave them though these be good steps and degrees towards this act and duty yet they all fall short of what is here required and proposed of the true and industrious Saints 1 John
aforetime they were written for our instruction 1. Then by way of Information it is consequent from hence That as nothing is so offensive and contrary to God and his Divine Nature as sin is so there is no greater bar and obstruction then iniquity and unrighteousness is to keep us from the benefit of all his promises 1 Sam. 2.30 Isa 59.23 2. That in this point some of our Modern writers in Europe are much degenerated from the Doctrine of the Prophets and Apostles 3. That what Paul speaketh Rom. 7.14,15,16 is to be understood onely of Babes in Christ Secondly this Doctrine serves to confute many common errors and mistakes and first that opinion or assertion That sin cannot be wholly subdued in the Saints by the Grace and Truth of Christ while they live in the Mortal Body for if that cannot be attained the design of the Father who gave his Son that he might destroy the workmanship of the Devil 1 John 3.8 is disappointed and Christs love towards men is made of none effect who loved us and gave himself for us that he might sanctifie and wash us with the washing of water by the Word and present us unto himself a glorious Church not having spot or wrincle or any such thing Ephes 5.24,25,26,27 Yea the condition of the promises being impossible to be performed should be unjust and the promises made of none effect but whereas many places in the Old Testament are brought to plead for the continuance in sin as 1 King 8.46 Prov. 20.9 Eccle. 7.20 To those we may answer with the words of the Apostle Heb. 7.19 That the Law made nothing perfect but the bringing in of a better hope did by which we draw nigh unto God And for the Scriptures alleadged out of the New Testament that of Rom. 7.24,25 cannot be understood of Pauls present estate for the second Verse of Chapter eight contradicts it as doth also 1 Cor. 4.4 2 Cor. 5.16,17 Phil. 4.13 but must onely be understood as was said before of the Babes and Yonglings in Christ so must that also be understood Gal. 5.17 and that 1 John 1.8 as is evident if it be compared with Verse the thirteenth and fourteenth of the second Chapter or with Verse third of the third Chapter and with Verse the seventeenth of the fourth Chapter lastly That of Jam. 3.2 can in reason be no more understood of him and his Fellow-Apostles where he saith That in many things we offend all then that which he speaks plurally also Verse 9. Therewith bless we God even the Father to wit with the tongue and therewith curse we men which are made after the similitude of God Secondly This giveth a check to their Error who say That in death when we put off the Body of Clay all sin shall be put off and mortified and not before For first it is by the Spirit that the deeds of the body or flesh must be mortified and not the sinful deeds of the spirit by the flesh Rom. 8.13 Secondly If the natural death healed all sins none would die in their sins as our Saviour threatens that the unbelieving Jews should do John 8.21,24 Lastly We are commanded to cleanse our selves from all filthiness of the flesh and of the spirit and this is to be done in our life time and not to be done in our days of our death And by this opinion Corporal death should effect more then the Spirit of Grace could do all our life long in the final mortification of our sins Thirdly This may confute them who affirm That Christ came to take away the guilt of our sins by his death and suffering before the act or corruption is taken away for the cause must be taken away before the effect as we said before and proved out of Isai 1.16,17,18 Jere. 33.8 to which you may adde Chap. 31 32 33 34. Acts 26.18 Heb. 10.14 For through the Blood of his Cross in due time he taketh away the guilt of sins repented of left and put away yet the Spirit of Grace which is the Blood of the Everlasting Covenant must first sanctifie us and cleanse us therefrom Heb. 9.14 also Chap. 10.29 13.20,21 Revel 7.14 Fourthly This may stop the mouths of them which say we do not read That ever any man yet was cleansed wholly from sin to which we Reply That if this were not men themselves and not the Grace of God were in default but there is an Israel who are of a clean heart Psal 73.1 Who are crucified to the world and the world to them Gal. 6.14,15,16 In whose Spirit there is no guile and consequently no sin for all sin is deceitful so Psal 32.2 Ephes 4.22 Yea John saw a numberless number of those Rev. 7.9,10,14 So also Revel 14.4 These are the Israel of which we read Num. 23.21 and Zeph. 3.14,15 Lastly It meets with that distinction more common then commendable that though sin must not reign in us yet it must remain in us while we are here For first as long as it remains in us it will oppose the work of God and get the victory at times if not with our will yet against our will Secondly If all filthiness of flesh and spirit must be purged out of us how can it remain do the spots or filth remain in clothes when they are cleansed there from did not Christ come to sanctifie and wash us that he might present us without spot or wrincle or any such thing unto himself Surely this and other distinctions that plead for the necessary continuance of sin in us cannot come from above but since they hinder the work of the Lord must needs originally come from Hell and the Devil though some persons otherwise zealous and vertuously minded have at unawares received and used the same without considering the hurt and mischief that followeth thereupon See Jere. 50.20 In those days and in that time saith the Lord the iniquity of Israel shall be sought for and there shall be none and the sins of Judah and they shall not be found for I will spare them which are left Mic. 7.19 Sheweth how God will deal with the sins and iniquities of his people as he did with the Egyptians he will first subdue and then drown them Also Zeph. 3.13 he promises That the remnant of Israel shall not utter iniquity nor speak lies And Mal. 3.3 That Christ shall sit as a refiner and a purifier of silver and he shall purifie the sons of Levi and purge them as gold and silver that they may offer unto him an offering in righteousness But thus much of the Use of Confutation now by way of Correction This Proposition or Doctrine serves to reprove four sorts of men among others First Those who have cleansed themselves from many outward sins of the flesh but are not purified from the sins of the spirit as spiritual pride wrath uncharitable censuring envy and the like Prov. 30.12 There is a generation that is pure in their own
the flesh Heb. 12.10 He saith That the Lord chastneth us to make us partakers of his own holiness and the Apostle 1 Pet. 1.16 commanding us to be holy as the Lord is holy doth prescribe both the true kinde and right degree of holiness for which we should labor at which also the Apostle aims when he prayeth thus 1 Thes 3.12,13 And the Lord make you to increase and abound in love one towards another and towards all men even as we do towards you to the end he may establish your hearts unblameable in holiness before God even our Father at the coming of our Lord Jesus Christ with all his Saints Yea the eternal life it self to which we are chosen in Christ Jesus is principally the perfection of holy love as we heard before out of Ephes 1.4 Which thing also David affirms Psal 133.3 For there he commanded the blessing and life for evermore Secondly If any Athenians in our days should ask as those did in former times Acts 17.19 May we know what this new Doctrine whereof thou speakest is St John the Beloved Disciple will give them satisfaction therein 1 Joh. 2.7,8 Brethren I write no new Commandment unto you but an old Commandment which ye had from the beginning the old Commandment is the Word which ye have heard from the beginning Again a new Commandment I write unto you which is true in him and in you because the darkness is past and the true light now shineth 2 Joh. Vers 5 6. Now I beseech thee Lady not as though I wrote a new Commandment unto thee but that which we had from the beginning namely that we love one another And this is love that we walk after his Commandments This is the Commandment that as ye have heard from the beginning ye should walk in it Thirdly It serves to answer many Cavils and Objections made by scrupulous men As first Is not this Popery because the Papists hold Perfection Answer Though the Papists want no Errors yet they hold there is one God a Trinity of Persons Two Natures in Christ's own Person his Threefold Office his Twofold Estate of Humiliation and Exaltation and many more Orthodox and Primitive Heads of Doctrine But nothing ought to be called or accounted Popish which was taught by the Prophets the Apostles and Christ himself as this Doctrine was both clearly and frequently held forth by all of them But is it not Pelogian Doctrine Indeed Pelagius taught That man could of himself fulfil the Law of God to whom Augustine answereth Let him adde these words That he can do it by the Grace of God and we consent But is it not Arminianism No for Arminius held the contrary and herein are they Arminions who are otherwise minded Fourthly It serves to check and overthrow their Error who affirm the Law of God to be impossible to be fulfilled by the Saints in this life though assisted by the Grace and Spirit of Christ who also do usually for that end affix and attribute such a rigor to the Law as the Lord hath no where ascribed unto it For not onely the Apostles but Christ himself doth affirm That the whole requiring of the Law yea and of the Prophets also is fulfilled in the love aforesaid see Matth. 22.38,39 Rom. 13.8,9 Ow no man any thing but to love one another for he that loveth another hath fulfilled the Law For this Thou shalt not commit adultery Thou shalt not kill Thou shalt not steal Thou shalt not bear false witness Thou not covet and if there be any other Commandment it is briefly comprehended in this saying Thou shalt love thy Neighbor as thy self Therefore love is the fulfilling of the Law See Gal. 5.13,14 Nor let any Reply that here the Apostle speaks onely of the Commandments of the second Table for the true love of our Neighbor is always founded in the love of God And as this last presupposeth the former so the love of God is accompanied with the love of our Neighbor 1 John 2.5 But whoso keepeth the Word of God in him is the love of God perfected 1 John 5.1,2 Whosoever believeth that Jesus is the Christ is born of God and every one that loveth him that begat loveth him also that is begotten of him By this we know that we love the Children of God when we love God and keep his Commandments Now if this were imposble to be done the Law of God were eo nomine unjust and tyrannical For Pharaoh is condemned by God and man for laying such commands upon the Israelites as they could not possibly perform Exod 5.6,7 For the further refuting of this opinion we might produce the contrary judgment of all the Greek and Latin Fathers of which take these few for the present Justin Martyr in Quaest Respons ad Orthodoxos But what is the total Justice or Universal Righteousness according to the Law To love God above himself and his neighbor as himself which is not impossible to men who apply their hearts thereunto for that saying By the works of the Law shall no flesh be justified The Apostle doth not therefore alleadge it because we cannot do impossible things but because we will not do that which is possible Do not blame the Lord for he demands nothing impossible saith Chrysost de Paenit Hom. 8 See Basil upon Psal 118. Hieronymus in Expos Symbol ad Damasum August in Psal 56. Nor would God command this if it were impossible to be done of man Idem de tempore Serm. 61. Neither could God command any thing which is impossible because he is just nor will he condemn any man for that he could not do because he is pious and good Idem de tempore Serm. 191. We detest their Blasphemy who say That God hath commanded any thing that is impossible to man Concilium Arausicanum according to the Catholick Faith we believe That all who are baptized having received Grace may and ought by the help and the co-operation of Christ to fulfil all things that belong to Salvation if they will faithfully endeavor or labor thereunto Thirdly By way of Correction this serves first to reprove all unbelief that is found in men to the contrary see what the Lord saith of the unbelieving Israelites who were rendred unbelieving persons who were indisposed to enter upon the holy Land of Promise being deterred by the pretenders of impossibility to overcome the Canaanites and scale and beat down their Cities Numbers 13 and 14 Chapters Unto whom sware the Lord that they should not enter into his rest but to them who believed not So then they could not enter in because of unbelief Heb. 3.18,19 Secondly This serves to reprehend them who look for Life and the blessing of the Promises and yet stand at a stay and make not progress towards perfection Revel 3.2 Be watchful and strengthen the things that remain that are ready to die for I have not sound thy works perfect before God Thirdly It rebukes