Vindiciae fidei, or A treatise of iustification by faith wherein that point is fully cleared, and vindicated from the cauils of it's aduersaries. Deliuered in certaine lectures at Magdalen Hall in Oxford, by William Pemble, Master of Arts of the same house: and now published since his death for the publique benefit.

CHAP. II.

No man can perfectly fulfill the Law in performing all such workes, both inward and outward, as each commandement requires, against which truth Popish Obiections are answered.

ANd thus much touching the first Proposition and the first point wherein Man fals short of his obedience to the Morall Law, (viz.) in the imperfection of habituall inherent holinesse.

We goe on vnto the next Proposition, touching Mans actuall Obedience vnto the whole Law. Where we teach,

That no man can perfectly obey the Law in perfor∣ming all such workes,* 1.1 both inward and outward, as each commandement requires.

A man would thinke this point needed no other proofe but onely experience. In all the Catalogue of the Saints, can you pricke out one that after regeneration, neuer com∣mitted sinne against the Law? We shall kisse the ground he treads on, if we know where that man haunts, who can assure vs that since his conuersion he neuer brake the Law. Shall we finde this perfection in a Monkes Cell, or in a Hermits Lodge, an Anachorites Mue, vnder a Cardinals Hat, or in the Popes Chaire? All these are Cages of vnclean∣nesse,

not Temples wherein dwells vndefiled Sanctity. Ne∣uer to sinne; thats a happinesse of Saints and Angels, with whom we shall hereafter enioy it: but whilst w••e are mor∣tall we can but wish for it. [Thy Law, (saith Dauid) is exceeding large.] It compriseth in it not a few, but many and manifold duties. Good workes are by a kind of Popish Soloecisme brought to a short summe Prayer, Fasting, and Almes-deedes. These are eminent among the rest: but not the hundreth part of the whole number. There is besides a world of duties enioyned, and as many sinnes forb••dden: each Commandement hath it seuerall Rankes, euery duty its manifold Circumstances; to reckon vp all, were a businesse which the wit of the subtilest Iesuite, or the profoundest Diu••ne could hardly master. To performe them is a taske, which is beyond the strength of the holiest Man, who in fin∣ding it a great difficulty to doe any one well, would forth∣with iudge the performance of so many an impossibility. But if this suffice not; we haue expresse Scriptures to proue that no man doth actually obey the Law in all points. Such places are these:

• [ 1] (1) 1 Kings 8. 46. There is no man that sinneth not.
• [ 2] (2) Eccles. 7. 20. For there is not a iust man vpon ea••th that doeth good and sinneth not.
• [ 3] (3) Iames 3. 2. In many things we offend all.
• [ 4] (4) 1 Iohn 1. 8. If we say that we haue no sinne, we de∣ceiue our selues, and the truth is not in vs.

Whence we conclude, that [de facto] neuer any man did keepe the Law: but brake it in some, yea, in many things. And therefore we say that the dispute of our Aduersaries, touching the possibility of keeping the Law, vanishes to nothing. For seeing no man hath, or will euer actually keep it (as the Scriptures witnesse) to what end serues all the quarrelling a••d dispute about the possibility of keeping it. No man shall be iustified by the Law, because he hath a power to keepe it if he list: but because he hath actually kept it. Whence it is manifest that the reply of our Aduersaries is

ridiculous. No man indeed doth keepe it: but yet they may if they will. For 1. what is that to Iustification? Can a man thats regenerate be iustified by his obedience of the Law, when yet after his regeneration hee doth not keepe it? 2. And againe. How know these men that there was, or is, such a power in the Saints to keepe the Law, when yet the world neuer saw it brought into Act? Is it not more pro∣bable that what neuer was nor will be done, neuer could nor can be done? Were they all idle, and did not doe their best endeauour? Tis true, none doth so much good as hee should and might; but yet tis a sharpe censure to say that none would put themselues forward to the vtmost of their might. What shall be said of Saint Paul, (Phil. 3. 12.) He confesseth that himselfe was not yet perfect: but that he sought after it. How? negligently? No, with great dili∣gence and intention. He followed after. [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] v. 12. and that eagerly, Reaching forth to catch the things that were b••fore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, v. 13. And pressing towards the marke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, v. 14. Here was dili∣gence, and we cannot say that Saint Paul did not doe his best. Did Paul then fulfill the Law? It seemeth so, for here we see he was willing,* 1.2 and in another place Bellarmine tels vs he was able, for so we haue it, Paul. 4. 13. I can doe all things through Christ that strengtheneth me: that is, fulfill the Morall Law by the grace of Christ. Now if hee were willing and able, then certainly he kept it. Nay tis certaine he did not keepe it. Witnesse the Testimony of himselfe. I doe not the good things which I would: but the euill which I would not, that doe I Rom. 7. 19. Where is the fault then? In the Apostles will? No, Tis plai••e he would haue done it. Wast then in his ability? Yea, this was it. to will was pre∣sent with him: but he found no meanes to performe that which is good verse 8.

The Iesuite then abuseth vs with a false exposition of of that place to the Philippians interpreting it of the A∣postles ability to performe the morall Law, which himselfe

meant concerning that strength where with Christ enabled him vnto contentation and patience in all conditions what∣soeuer. Paul was able to beare all afflictions patiently, to vse prosperity soberly: but to fullfill the Law in all things perfectly he was not able. And if he were not, who is? We conclude that the actuall Obedience of the morall Law in fulfilling all the commandements exactly, is impossible to a regenerate Man in this Life. Let vs now take a short survey of our Aduersaries Arguments whereby they would proue That actuall obedience to the whole Law is not one∣ly possible: but allso very easy to the regenerate and Iusti∣fied. They are those.

•• That burden which is light may be carried with∣out shrinking vnder it,* 1.3 that yoake which is easy, is worne without paine; those commandments which are not burdensome, may be obserued without diffi∣culty. But such is the morall Law. [My yoake is easy and my burden light] Mat. 11. 30. [This is the loue of God that ye keepe his cammandments, and his commandments are notc 1.4 grieuous.] 1 Iohn 5. 3. Ergo, The Morall Law may be easily obserued.

To this we answere, That the place of Matthew is to be vnderstood not of the Morall Law: but of the yoake and burden of the crosse and afflictions which euery one must beare, that will follow Christ and obey the Gospell. To those that are wearied and laden with the Crosse, Christs speakes by way of Consolation, telling them whether to re∣sort for helpe. (Come to me and I will giue you rest) that is comfort and deliuerance. 2 Then he perswades them to patience vnder their affliction. (Take vp my yoake vpon you) and beare it chearefully, which is persuasion he strength [ 1] theus with three arguments. 1 From his owne example. (Learne of me) to doe and suffer as I doe, enduring so many persecutions and afflictions with all meeknesse and patience. For I am meek and lowly in heart, quietly bearing all wrongs and indignities from man without murmuring against God,

repining against man, seeking revenge at their hands that haue vniustly persecuted mee. 2 From the successe of [ 2] this patient enduring according to CHRISTS example. And ye shall find rest vnto your soules; comfort in affliction, seasonable deliu••rance from affliction. 3 From the Nature of such crosses. For my yoake is easie, &c. Though they be yoakes and burdens which for the present seeme grieuous: yet they be easie, they be light, because Christs yoake and Christs burden which he layes on all his true Disciples that follow him, and which hee will giue them strength to sup∣port and beare out with cheerefulnesse. This seemes the most naturall interpretation of this place, & it is most agree∣able to the twelfth Chapter to the Hebrewes. Where the like Arguments are vsed to comfort the godly in such affli∣ctions, as follow the profession of the Gospell. But yet if [ 1] we vnderstand it of the yoake and burden of the Law: We answere to it, and that place in Iohn, That the Commande∣ments of God are not grievous to the Regenerate; not be∣cause they can perfectly and easily fulfill them: but be∣cause that which made them intollerable and vnsupporta∣ble vnto them, is now taken away. Whats that? The rigor of the Law in requiring of euery man exact obedience, vn∣der paine of the curse of eternall death. Here was the vnea∣sinesse of the yoake which punched man in his sinfull state; this was the wai••ht of the burthen, vnder which euery man out of Christ must needes be crushed and sinke downe to Hell. Now Christ hauing fulfilled the Law, and satisfied for all our trangressions thereof, hath made this yoake easie for the neckes, and this burthen light vpon the shoulders of the Regenerate; because though they be tyed to obey; yet not vpon those seuere tearmes of being eternally accursed, if they at any time disobey. Now they are assured their hear∣ty obedience shall be accepted, so farre as they are able to performe it; and where they faile they shall be mercifully pardoned. Which is a singular encouragement of a Christi∣an heart, to shew all willing and cheerefull endeauour in

obeying Gods Commandements, whereby he may giue good proofe of his vnfained loue vnto God himselfe.

[ 2] Againe we answere that his vneasinesse and burdensome∣nesse of the morall Law, is to be taken in regard of the En∣mity and opposition which a carnall man beares vnto the o∣bedience thereof. Vnto a naturall man it is the greatest toyle and wearisomnesse in the world, for him to be made to draw in this yoake. For him to bridle his desires: to checke his disordered affections; to restraine himselfe of his pleasures;* 1.5 to be tyed to the exercises of Religion; to haue a lawlesse minde brought in subiection to a strict Law: Oh what a wearinesse is it, how he snuffes at it? Hee chafes and sweats vnder such a burden, more then vnder the waight of ten talents of Lead. But now vnto a heart sanctified by grace, all such obedience becomes sweet, pleasant, and de∣lightfull.* 1.6 The heart now loues the holinesse of the Law; it b 1.7delighteth in the Law; takes contentment inc 1.8 the obedience of it, and is full of singular affection and desire after it. Whence, though it faile in many things through manifold infirmities and temptations: yet it ceaseth not in a willing, constant, and cheerefull endeauour to performe all. Grace fighteth with may difficulties, and in the combate takes ma∣ny a foyle: but yet at last the victory falls on her side. For (saith Saint Iohn,)d 1.9 He that is borne of God ouercommeth the world. So that The lust of the eyes, the lust of the flesh, and the pride of life; which he vnderstands by the world, (1 Iohn 3. 16.) preuaile not against him, to turne him away from the holy Commandement giuen vnto him. But he still obeyes cheerefully and syncerely; though not euery way perfectly. This of the first Argument. The second is this.

2 If the hardest precepts of the Law may be kept;* 1.10 then much more all the rest which are easier.

But the hardest precepts may be obserued,—Ergo, the rest also.

They proue the minor thus.

Three precepts there are, which are most hard as all confesse.

• 1 Thou shalt loue the Lord with all thy heart.
• 2 Thou shalt loue thy neighbour as thy selfe.
• 3 Thou shalt not couet—The tenth Commande∣ment.

But now all these three commandements may be kept by the Regenerate. Ergo the rest; and so the whole Law.

Wee deny the minor of the Prosyllogisme; and say that those three precepts are not to be kept perfectly by any man in this life. They proue it in each particular.

1 That a man in this life may loue God with all his heart. This they prooue.

•• By Scripture. Deut. 30. 6. The Lord thy God will cir∣cumcise thy heart, and the heart of thy seed, to loue the Lord thy God with all thy heart, and with all thy soule, that thou mayest liue. This is a praediction or promise of that which was hereto∣fore, and is still accomplished in the regenerate, who being san∣ctified and purified from sinne (a worke of Gods Spirit in the heart figured by externall circumcision of the flesh) should loue God with all their hearts.

2 By example of Dauid, who saith of himselfe, Psal. 1 9. 10. With my whole heart haue I sought thee; and God also te∣stifies of him: That he kept his commandements, and followed him with all his heart, to doe that onely which was righteous in his eyes, 1 Kings 14. 8. The like is recorded of Iosiah, 2 Kings 23. 25. And like vnto him was there no King before him that turned to the Lord with all his heart, and with all his soule, and with all his might, according to all the Law of Moses: nei∣ther after him arose any like him. These men then loued God with all their hearts.

3 By reason; For to loue God with all the heart, carries one of these three senses. First, to loue him onely, and nothing else, and so wee are not commanded to loue God with all our heart, because we must loue our neighbour too. 2 To loue him tanto conatu, quanto fieri potest; (that is) as much as may be. Nor is this commanded (saith Becanus) and yet if it

were, who would say twere impossible to loue God as much as one can. 3 To loue God aboue all (that is) to preferre him be∣fore all creatures, before father and mother, as Christ did, Mat. 10. 37. and as Abraham did; before his onely Sonne. Now this onely is to loue God with all the heart, and this, men may doe, as appeareth in the Martyres and others, who left all for Gods loue.

Vnto these Arguments we answere. That it is not so ea∣sie a matter to loue God, with all the heart: as these imagine. a 1.11Bellarmine indeed makes a (But) at it. There is nothing required (saith he) of vs: But to loue God with all the Heart. As if it were as easily done, as spoken. But wee be∣leeue that in this (But) God hath set vp a white, which all the men in the world, may and must aime at: but none will shoot so steadily as to hit it. Vnto the place of Deuterono∣my, we say. God therein tels vs what his gracious worke is in circumcising, or sanctifying our hearts, & what our boun∣den duty is thereupon (viz.) to loue him with all our hearts: the performance whereof wee must endeauour syncerely, chough we cannot doe it perfectly. For the examples of Dauid and Iosiah, who are said to follow the Lord with all their heart; there is nothing else meant thereby: but a syn∣cere intent and endeauour in the generall to establish and maintaine Gods pure Religion in their Kingdome free from corruption of Idolatry; as also for their owne particular conversation to liue vnblameably. For Dauid, tis a cleare case that not perfection; but syncerity is his commendati∣ons; whose many sinnes recorded in the Scriptures witnesse sufficiently that hee had in his heart that corruption which many times turned the loue thereof from God to other things. How did he loue God with all his heart when hee defiled Vriahs bed, shed Vriahs blood, intended to murder Nabal, iudg'd away an honest mans Lands to a fawning Sycophant, with such other faults. The Prophet himselfe in that place in 119. Psal. witnesseth; as the vprightnesse of his heart, [With my whole heart haue I sought thee:] so

withall, the weaknesse and corruption of it; against which he humblie craues Gods assistance in the very next words, [Let me not wander from thy commandements.] For Iosiah: tis plaine that this singular commendations is giuen him, because of his through reformations of the most corrupt estate of Religion, which was before his reigne. Wherein many Godly Kings before him had done something in re∣dressing some abuses: but none went so farre in a zealous reformation of all, according to Moses Law. Wherefore the Text saith, that there was no King before him like vnto him, which cannot be meant absolutely of all, (for Dauid is said to follow Gods will with all his heart; as well as Io∣siah:) but since the time that Religion began to bee cor∣rupted in the Iewish Church, there was none of all the Kings of Iudah, that was so faithfull as Iosiah, to restore all things to their first purity. Whence he hath the praise, that he tur∣ned vnto God more entirely, then any other King before or after him. But now from Iosiahs zeale in reformation to conclude, that in euery particular of his life he kept the Law perfectly, louing God with all his heart; is a consequence, that wants strength of connexion.

Vnto the reason from the meaning of the Law, we grant. That the first is not the meaning of it. But for the second, (viz.) That to loue God with all the heart, is to loue him as much as may be. The Iesuite hath no reason either to deny, that this is not commaunded; or to affirme that if it were commanded, tis yet possible to doe it. Would any man say; except he care not what he say, that God doth not com∣mand vs to loue him as much as may be? Or will it bee a truth from any mans tongue, to say, that he loues God with as great perfection as may be? It cannot. Which appeares thus. Gods will is, that we should loue him with all our hearts. Now Christ hath taught vs to pray. Thy will bee done in earth as it is in Heauen. Thence tis euident, Wee on Earth are bound to fulfill the Commandement of louing God: as the Saints in Heauen doe fulfill it. But now our

Aduersaries themselues grant, that whil'st wee bee [in viâ] wee cannot loue God so much as we shall dee [in Patriâ] Whence it followes, that no man can loue him so much as may be, and as he ought to doe: seeing no man hath his heart replenished with that measure of Diuine loue, where∣of his Nature is capable, which either Adam had in his in∣oncency; or the Saints haue in glory.

Touching the third sense of the words, we grant indeed; that to Loue God with all the heart, is to loue him super om∣nia, that is aboue all Creatures. But the Iesuites take here but one part of true loue of God. Tis a singular part of Diuine loue, when the heart is so fixed on God: that neither the loue nor feare of any earthly thing can draw it from o∣beying of God. Which we say, is a matter wherein euery one failes in some kinde or other, more or lesse, though in the end may Martyrs and other holy men, haue herein by faith ouercome the world. But this is not enough vnto perfect loue, to preferre God before all Temporall paines and plea∣sures, profits or discommodities. He loues God with all his heart, not onely who loues him aboue all, but also obeies God in all. This is the loue of God, that we keepe his Com∣mandements. He that for Gods loue will not obey Gods Law: he loues his sinnes more then God. Offend but in the least thing, there's presently want of loue: for hee that will not doe as God bids him then, is voyde of that loue which moues him to obey at other times. He then that kee∣peth Gods word, in him is the loue of God perfect indeed.— 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Iohn 2. 5. Perfect obedience and per∣fect loue are inseparable. Now seeing the former cannot be found in mortall men: we cannot in them seeke for the lat∣ter. And therefore this Commandement [Loue God a∣boue all things] cannot be kept in this life.

2 That a man may loue his neighbour as himselfe. For which purpose they turne vs vnto Rom. 13. 8. Hee that loueth another hath fulfilled the Law. Because the Law is comprehended in this saying, Thou shalt

loue thy neighbour as thy selfe, v. 9. and loue doth not euill to his neighbour: therefore is loue the fulfilling of the Law, vers. 10. And they bid vs looke Gal. 5. 14. Where we reade, For all the Law is fulfilled in one Word: Thou shalt loue thy neighbour as thyselfe.

Hereto we answere. That there's in these places, no∣thing that needs answering. We grant, that the loue of our neighbour as of our selues, is the fulfilling of the Law; that is, of the second Table of the Law, touching our duty vnto man, and so much these places witnesse, commanding vs also so to doe. But now how doe our Aduersaries prooue out of these places, that men can perfectly ob••serue this Law. We yeeld the Regenerate loue their neighboars as themselues: but that perfection of loue, which in euery point fulfils the Law, doing our neighbour no hurt, but all good, in all our thoughts words and deeds; this we cannot grant them, vnlesse vpon better proofes. Let vs goe to the tenth Commandement, which they say may be kept, that is,

3 Thou shalt not couet. This tenth Commandement of the Decalogue, is (say they) possible to be fulfilled by a Regenerate man. For three things must be obserued, touching this concupiscence or coueting forbidden in the tenth Commandement.

1 The vitious pro••enesse and inclination of Nature vnto baddesires, which is styled concupiscence in actu primo. As to haue a theeuish minde.

2 The inordinate motions of the heart immediately ari∣sing from that corrupt disposition, which preuent reason, and goe before consent; as to desire another mans mo∣ney: but sodenly vanisheth of it selfe, or vpon delibera∣tion tis checkt.

3 The consent of the will, when either it takes 〈◊〉〈◊〉 mediate delight in such desires themselues; as speculatiue f••rni∣cation &c. or when it resolues to put in execution what the heart imagined; as to lay a plot to spoyle another of his goods.

The two former, the vitious disposition of Nature, and the inordinate desires that goe before consent: these be no sinnes (say the Romanists) and so not forbid∣den in the tenne Commandements. The last (viz.) Euill desires with consent, they be the very sins which are forbidden in that Commandement; Whence they conclude that a Regenerate man may auoid the breach of this commandment; seeing it is in the power of his will, whether he will consent vnto such motions of the heart or no: and if he doe not consent: then, hee sinnes not.

Herevnto wee answere. That whereas they of Rome teach, that the Habituall vitiousnesse of Nature and the dis∣orderly motions of the Heart which goe before Consent, are no Sinnes: they therein erre grossily against Scriptures and sound Reason. This the gift of these Men alwayes to iudge flatteringly and fauourably on Natures side: they concipt to themselues a God in Heauen like their God in Rome, Facilem Deum, one that will wincke at small faults, and graunt Indulgence by the Dozen. Looke what they iudge a small Matter God must be of there mind: or else they are not pleased. His Loue must fit there Humors; what they thinke they can doe; that God shall haue leaue to com∣mand or forbid: but if otherwise they'le tell him to his face, that he is a foole ct a Tyrant, to command them that, which now they cannot performe. For God (say they) to require of a Man a freedome from all vitious Inclinations and euill desires, this were as mad an injunction, as for a master to command his seruant neuer to be hungry, or thirsty, hot or cold, and to threaten him, that hee should looke through a halter, in case it bee otherwise with him. This errour wee shall more conueniently speake of in the refutation of com∣mon and generall exceptions, which they make against all those proofes, that doe demonstrate the impossibility of keeping the Law, whereof this is one, that Concupis∣cence in the first and second act is not Sinne. But now

whereas they affirme that it is in a Regenerate Mans power not to yeeld consent to the motions of Sin, and that therefore he may fulfill the Law which sayed (thou shalt not lust:) we graunt them that the Spirit may many times get the victory, ouermastring such vuruly motions of the heart: but this is not perpetuall. For who is there (except extreamely ignorant of Grace and Nature) but will confesse that many times these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, affections of Sinne] as the Apostle cals them, do work in them so strongly, vpon such circumstances and aduantages; that they doe not only [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, combate and fight] against the powers of grace: but also [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vanquish them] and euen leade a Man regenerate captiue vnto the Law or command of sinne. The Apostle confesseth so much of himselfe Rom. 7. 23. Who yet was able to doe as much as he that thinkes himselfe best. And therefore what euer power we may seeme to haue not to yeeld consent: yet 'tis certaine that we shall often faile in in our practise.

This of the second Argument touching the obseruation of the obseruation of the hardest precepts of the Law: The third followes.

3 If a Man may doe more then the Law requires:* 1.12 he may certainely doe as much.

But a Man may doe more then the Law requires. Ergo He may doe as much.

The minor Bellarmine proues by the example of the young Man Mat: 〈◊〉〈◊〉 9. who telling Christ that he had obserued all the commandements and that from his youth; our Sauiour bids him doe one thing more and then he should be perfect. [If thou wilt be perfect, go sell that thou hast and giue to the poore and follow me.] ver. 20. Now if the young Man had done this, he had done more then the Law required. In as much as whatsoeuer the Law required he had obserued for∣merly. For do you not beleeue him that he spake true? [All these things haue I obserued from my youth] verse 9.

Whereto we answere. That we doe not beleeue the Testimony of that vaine young Man touching his owne Righteousnesse. Who boosted of keeping the 2. Table in the outward duties thereof: when as yet he wanted inward Charitie towards his Neighbuor and Loue towards God. He auou••hed that he had kept all perfectly fulfilling that com∣mandment [Thou shalt loue thy neighbour as thy selfe:] and there vpon is so bould as to aske Christ. what lacke I yet; Christ to conuince him of his pride and wants, put him to the Triall. If thou hast such perfect Charity towards Man; then certainely if God command thee to bestow, that a part, but all thy goods vpon the poore, vpon promise of better things to thy selfe: thy duty vnto God and singular Charity to Men, will make thee doe so. [Goe then sell all that thou hast and giuea 1.13 to the poore.] Vpon this speciall Command∣ment, this couetous mind shews it selfe. Nay, 'tis plaine he loued not his Neighbour, so well as his riches. He is neither so dutifull to God; nor charitable to the poore: as for ei∣ther of their sakes, to part with his possessions. But, might he say, what? will not ordinary almes, or a little more then ordinary serue the turne? Must I giue away all. Ind••ede the Law requires that I be mercifull to the poore: but wheres any Law that bids me sell my whole estate and distribute to them that want? Christ layes an vnnecessary burden vpon me; if I cannot be perfect without vndo••ing my selfe, I will content my selfe as I am, and not seke after such perfection. Heere a Papist will say he speake reason, seeing Christs speech was but acounsaile of more perfection, then the Law required. Now a Man is not to be blamed if he chuse only to be as perfect as the Law commands him, and so this young man was: if you'le beleeue him or them. But the Scripture makes it plaine that he did euill in diso∣beying Christ; and, that if he had obeyed him in that parti∣cular, he had done no more then the Law required at his hands. For obedience to euery speciall Commandment is included in the generall. The Law indefinitely commands

vs to giue almes: now if God by a speciall commandment limite how much we shall giue; whether halfe, or all our Estates, to obey such a perticular precept is not to do more then the generall Law requires vs. Such a particular Com∣mandment was this of Christ vnto the young Man, wherein he sets him a spell, according to that conceit of perfection which he had of himselfe: putting him to the practise of the highest duty which the Law of Liberality can possible re∣quire of a Man (viz.) to part with all. This he ought to haue done vpon Christs particular commandment; in not doing of it he brake the Law, and proclaimed his heart to be full of couetousnesse, deuoide of faith in God; and true Charity towards his Neighbour. From this place then our aduersaries cannot proue, that this young Man might haue doen more then the Law required: or that wee are bound at any time to doe as Christ bid him. Christs com∣mand was for his particular Triall: not for our Imitation. They that take it otherwise be a generation of men that pro∣fesse Beggery; and possesse Kingdomes, who were willing enough to part with that little they had of there owne, that so they may liue the more Largely and plentifully vpon other Mens. Wee goe forward to the next argument.

4 If the Law were impossible to be kept it were no Law: for there is no Law of things impossible. Yea God were more cruel and foolish then any Tyrant, too com∣mand vs to doe that which is impossible for vs to doe.

To this wee answere, That the consequences were true if God had giuen a Law which Men neuer had strength to performe. But now the Law written in tables on Mount Sina, was but a reuiuing and repetion of the same Law, which was written in Adams heart; the Characters whereof were now defaced in his sinnefull Posterity. Adam had strength sufficient to fulfill it: which as he receaued for him∣selfe and vs; so he lost it for both. Neuerthelesse though Strength to obey be lost: yet the obligation to Obedience

remaines. We are no more discharged of our duties, because we haue no strength to doe it: then a debter is quitted of his Bands because he wants money to make payment. Nor is this cruelty or folly in God, that when he published this Law vnto the Isralites, he did not qualifie the exactnesse thereof, fitting the precepts to there abilities, commanding thē to do iust as much as they could or would do. Had God made a Law in that sort in fauour of mans sinfull nature: they might with better reason haue layd folly to his charge, for bending the rule to the crokednesse of mans heart; and not leuelling it according to the streightnesse of the Rule. God was to set forth a Law of Liberty, that should not flatter but freely rebuke Man of all vnrighteousnesse;a 1.14 a perfect, Law containing in it a full description of Holynesse and Iustice, which Man ought to haue and performe to∣wards God and his Neighbour: & in this case God had iust reason to haue respect vnto mans duty; not his ability, which once he had; but now had forfited and lost.

The next Argument is.

5 Euery Prayer made in Faith according to Gods will is heard and granted.* 1.15 But we pray that we may fulfill the Law perfectly. (For we pray that we may doe Gods will in Earth, as it is in Heauen.)

Ergo God heares vs, and giues vs such grace that we can doci.

Hereto we answere. That this prayer shewes vs what we are bound too; and what is our duty continually to ende∣uour. That we may doe Gods will euery day more perfect∣ly, cheerefully and constantly, then other. And so farre God heares the faithfull prayers of his louing children, en∣abling them to better performance, the longer they liue. But that such perfection of Obedience is giuen to vs in this life; as the Saints enioy in Heauen, will not be graunted by our Aduersaries themselues. Wherefore they must also grant that that Prayer is heard and granted vs by degrees. In this Life we attaine such perfection as God sees fit for vs: after∣wards,

that which is compleate.

6 They proue by these Scriptures, that the Law may be fulfilled.* 1.16 Gal 5. The apostle reckons vp the fruits of the spirit. Loue, ioy, Peace &c. then he sayth ver. 23. that against such there is no Law. [That is (sayeth Bellarmine) the Law cannot accuse such men of Sinne. So 1 Iohn. 3. 9. [Whosoeuer is borne of God, doth not commit Sinne, for his seede remayneth in him; and he cannot Sinne because he is borne of God.] Ergo, the regenerate cannot so much as breake the Law.

We answere. That both these places are peruerted by false Interpretations. Againsta 1.17 such there is no Law sayth the Apostle. Against what? such persons, or such graces? If it be meant of Persons, (viz.) That such as haue the Spi∣rit, and bring forth the fruits of the Spirit there mentioned against those there is no Law: we must take it in the A∣postles owne meaning, which hee expresseth. verse 18. [If yee he led by the spirit ye are not vnder Law] How is that? Are not the Regenerate vnder the Law, that is vnder the O∣bedience of the Law? Yes, wee graunt on both sides that Grace frees vs not from subiection and obedience vnto Gods Law. How then are they not vnder the Law. Tis plaine. They are not vnder the Curse and Condemnation of the Law, as those be that walke in the flesh and doe the workes thereof, who therefore [shall not inherit the King∣dome of God] v, 19. and thats to be accursed. But such as walke in the Spirit being regenerate and Iustified, are not vnder the Curse: and therefore though the Law may and doth accuse them of Sinne: yet the Law is not so against them, as to bring condemnation vpon them (as it doth vp∣on other) from which in Christ they are freed. If the clause be vnder stood of the Graces of the Spirit, there reckoned vp the sense is this. Against such workes there is no Law for∣bidding them, as there is against works of the flesh: these a∣greeable, those contrary to the law. But this makes nothing

to our Adversaries purpose. For the place in Iohn [He that is borne of God doth not commit Sinne yea cannot.] If our Aduer∣saries exposition according to the very Letter may stand good it will ••ollow. That in the regenerate there is not onely a possibility to keepe the Law: but also an impossibi∣lity at any time to breake it. But they easily see how absurd this position is, and that it being graunted their doctrine of falling away from Grace lies flat in the dust; seeing Iohn sayeth expresly. That a man regenerate, not onely, doth not, but cannot Sinne. Therefore certainely he cannot fall from Grace. Wherefore they helpe it out with a distinction. Hee cannot sinne, that is, mortally. He may sinne, that is, venially, and veniall sinnes may stand with grace and with perfect O∣bedience of the Law. This distinction is one of the rotten pillars of the Romish Church; tw'ill come in fit place to be examined hereafter: for the present, we say, Hee that Sinnes venially (as they mince it.) breakes the Law; and againe a Man Regenerate may sinne mortally; which is true not onely according to there doctrine who teach that a Man may fall from the Grace of Regeneration which to doe is a mortall Sinne: but much more according to the Scriptures and Experience which witnesse that Peter, Dauid, Solomon, and Many, yea all the Saints, haue at sometime or other there greivous falls; out of which notwithstanding, by the Grace of the Holy Ghost, abiding in them they recouer themselues so that finally they fall not a way.

The last Argument is from the examples of such men as haue fulfilled the Law.

7 The Scriptures record that diuers men haue beene perfect in fulfilling the law in all things:* 1.18 〈◊〉〈◊〉b 1.19 Abra∣ham, c 1.20Noah,d 1.21 Dauid,e 1.22 Iosiah,f 1.23 Asa,g 1.24 Zacha∣rie and Elizabeth, theh 1.25 Apostles, and otheri 1.26 holy Men.

Therefore the Law is at least possible to bee kept by some.

Not to stand in particular examination of all the places of

Scripture, which are alleadged for proofe of these examples; we answer briefly. That it is euery mās duty to aime at per∣fection in his obedience, according to Christs Commande∣ment, Mat. 5. 48. Be ye therfore perfect, euen as your Father in Heauen is perfect. 2 That in this life there are many de∣grees of grace, which God bestowes diuersly on diuers men, according to his owne pleasure, and their greater or lesse diligence in the practise of Holinesse. So that compara∣tiuely some men may be said to be perfect, because farre more perfect then others, as the greatest starres bee said to be of perfect light, because they shine brighter then those of lesser Magnitude, though yet not so bright as the Sunne. But 3. we affirme that no man in this endeauour after per∣fection, goes so farre, as for inward Holinesse and outward obedience to answere the perfection of the Law in all points. Euen in these holy Saints which they bring for instance, the Scriptures haue recorded vnto vs their failings, that in them at once we may see a patterne of Holinesse to be imitated, and an example of humane Infirmity, to be admonished by wee hauea 1.27 Abraham, somtimes misdoubting of Gods promise & protection, and helping himselfe by ab 1.28 shift scarce warran∣table. c 1.29Noah ouer-seene in drinke.d 1.30 Dauid breaking the sixth and seauenth Commandements, one after another.e 1.31 Io∣siah running wilfully vpon a dangerous enterprise against Gods Commandement.f 1.32 Asa relying on the King of Sy∣ria for helpe against the King of Israel, and not vpon the Lord,g 1.33 & in a rage imprisoning the Prophets for reprouing him;h 1.34 and in his disease seeking not to the Lord: but to the Phisitians.i 1.35 Zachary not giuing credence to the Angels mes∣sage. Thek 1.36 Apostles all at a clap forsaking, or denying Christ. We cannot then in these Saints finde perfection in the full obedience to the Law; amongst whose few acti∣ons registred by the Holy Ghosts penne: we may reade their sinnes together; with their good workes. And had the Scriptures beene silent in that point: yet who could thence haue concluded, that these men or others had no faults, be∣cause

no mention is made of them? It was Gods purpose to relate the most eminent, not euery particular action of their liues; euen Christs story falsl 1.37 short of such exact∣nesse.

Wee conclude then notwithstanding these Arguments. Our second Proposition standeth firme and good (viz.) That no man in this life can fulfill the Law in euery duty both inward and outward: but that the iustest man on earth will faile in many things. So if he should seeke for Iustification by this his actuall obedience to the Law: he throwes himselfe vnder the curse of the Law. For cursed is euery one that con∣tinues not in [all] things, which are written in the booke of the Law to doe them, saith them 1.38 Apostle out ofn 1.39 Moses. Which curse must needs light on those, that are of the workes of the Law, that is, seeke for Iustification and life by the obedience of the Law, which yet they cannot in all things perfectly obey.

Notes

• * 1.1

  2 Proposition.
• * 1.2

  Lib. 4. cap. ••0.
• * 1.3

  Bell. lib. 4. de Iust. cap. 1. 10. 11. 12 13. Bec••tom 2. tract 4. cap. 4. quest. 1.
• c 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• * 1.5

  〈…〉〈…〉
• * 1.6

  〈…〉〈…〉
• b 1.7

  Rom. 〈◊〉〈◊〉.
• c 1.8

  Psal. 119. per 〈◊〉〈◊〉
• d 1.9

  Verse. ••
• * 1.10

  〈◊〉〈◊〉
• a 1.11

  Lib. 4. cap. 1••.
• * 1.12

  3 Arg.
• a 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈…〉〈…〉
• a 1.14

  Iam. 1. 25. Psal. 197.
• * 1.15

  •• Argu.
• * 1.16

  6 Arg.
• a 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪
• * 1.18

  7 Argu.
• b 1.19

  Gen. 17. 1.
• c 1.20

  Gen. 6. 9.
• d 1.21

  1 King 14. 8.
• e 1.22

  2 King 23. 25.
• f 1.23

  2 Chro. 15. 17.
• g 1.24

  Luke 1. 6.
• h 1.25

  Iohn. 17 6.
• i 1.26

  Phil. 3. 15.
• a 1.27

  Gen. 15. ••. 3.
• b 1.28

  Gen. 20. 11.
• c 1.29

  Gen. 9. 21.
• d 1.30

  2 Sam. 11.
• e 1.31

  2 Chron. 25. v. 20. 21 22.
• f 1.32

  2 Chron. 16. 7
• g 1.33

  Ver. 10.
• h 1.34

  Ver. 12.
• i 1.35

  Luke 1. 18.
• k 1.36

  Mar. 14. 50▪ 66. &c.
• l 1.37

  〈◊〉〈◊〉 20. 30. 31.
• m 1.38

  Gal. 3. 10.
• n 1.39

  Deut. 27. 26.