sordes refundere, that he did Peccantibus metum demere quorum obscenita∣tum
Apostolorum & sanctorum omnium injuriis, he did consolari, because
he made Paul to speak those words, The evil that I hate, that I do, of his
own person: Yea (he saith) Austin's purpose was ad infereadum virtu∣tibus
bellum, ad excidium civitatis Dei, &c.
(
Lib. 3. contra Julianum,
cap. 26.)
What a boasting Goliah is here, or a railing Rabshaheb, as if the holding of this
corruption adhering to a man, though godly, did proclaim war against all godli∣ness,
and did overthrow the City of God. Cassalio also maketh such preaching as
this, to be to sow thistles that we may reap figs,
It is to make God accept of blind
and same Sactifices, saith he (Quin{que} Impedim. pag. 11. & 12. & 19.) that we are
like children holding a bird whose legs are tied by a thred, and letting her flie
a little, we presently pull her back again: Thus we bid people obey 〈◊〉〈◊〉
Law of God, and when a man endeavoureth to do it, then they tell him he
cannot. Therefore (saith he) spend as much time to get perfect obedience,
as thou doest to get learning, the knowledge of the tongue, or as thou
dost to get wealth, and then thou wilt see, we are not perfect, be∣cause
we do not spend so much time in this, as in other things.
But this is to
speak like a Philosopher rather than a Christian.
To the Objection we answer, There is no injury to godlinesse offered by this
truth.
First, Because we say it is every mans sinne that he is not perfect, therefore we
ought to humble our selves under all our failings. As it was the Israelites disobe∣dience,
that they were not active to destroy every Canaanite; whatsoever
cometh short of the exact Rule of the Law is sinfull, and thereby damnable:
Hence God is angry, not only with gross sinnes, but the imperfect graces of
his people, Revel. 3. 2. I have not found thy works perfect 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 before
God. I here was much emptiness, much vacuity, the Church wanted solidity
and fulness in her duties: For this it is that the godly are subject to many af∣flictions
and temptations, they are under divers chastisements, because all the
drosse of corruption is not yet purged from them. So that the godly man is so
farre from delighting and contenting himself in these imperfections that he
mourneth and groaneth under them.
Secondly, Here is no impediment to godliness, because we press it as a duty
upon the godly, to be pressing forward every day, to be perfecting holinesse con∣stantly,
and that they are to take heed of self-fulness, or to rest contented in
low principles. Hence the Apostle, Heb. 5. 11, 12, 13. and Chap. 6. 1. speak∣eth
very terrible to such as remain in their rudiments (as it were) and are not
carried out to perfection. The Corinthians also, 2 Cor. 7. 1. are commanded
to perfect holinesse in the fear of God. It is therefore our duty to endeavour after
perfection, as Paul professeth he did, Phil. 3. though he had not attained unto
it; but yet when all is done, Our perfection will be to bewail our imperfection;
we shall find absolute purity is Res voti magis quam eveniûs, as Ambrose of old.
Hence the most godly have failed in the exercise of those graces, which they
have been most eminent in; Abraham is called the father of the faithfull, whose
steps we are to follow; yet through fear in his lying or equivocating, he manife∣sted
unbelief. Sarah is noted for obedience to her husband, and propounded as
a patern to all wives; yet in what a sinfull and sad passion did she break out
against
Abraham, when he was innocent, and she was in all the fault that was
about Hagar? The Lord (saith she) judge between me and thee, Gen. 16. 5.
Thus David for his sincerity, called a man after Gods own heart; but how false
and hyporitical in the matter of Ʋriah? Here then is no encouragement to
stand still; we are not come to our races end, we are to grow every
day, there is more to be done, then yet we have performed; and this