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A10133 Iacobs vovv, opposed to the vowes of monkes and friers The first volume in two bookes; of the Holy Scripture, and euangelicall counsels. Written in French by Mr. Gilbert Primerose, minister of the word of God in the Reformed Church of Burdeaux. And translated into English by Iohn Bulteel minister of the gospel of Iesus Christ.; Voeu de Jacob. English Primrose, Gilbert, ca. 1580-1642.; J. B. (John Bulteel), d. 1699. 1617 (1617) STC 20390; ESTC S112003 232,060 268

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with the same spirit they haue been written with all which is the spirit of charitie a pure spirit a cleane spirit but it supposeth that which is false that this spirit is in none but in those that preach the Gospell that is Pastors and Ministers But let vs see his proofes It is written in the Scripture Ascende in montem in qui Euangelizas that is to say Get thee vp into the mountaine of vertue thou that preachest Scripture The Text ſ Esai 40.9 in Isaiah is thus word for word O Zion that bringest good tidings get thee vp into the holy mountaine O Ierusalem that bringest good tidings lift vp thy voice with strength lift it vp bee not afraide say vnto the Cities of Iudah behold your God The Apostles were to receiue power from aboue in the Citie of Ierusalem and from thence were to publish and spread the Gospell in all Iudea and Samaria and vnto the vttermost parts of the earth And this is that which the Prophet hath prophecied of and foretold by this Apostrophe not to the preachers of the Gospell but to Sion and Ierusalem who was to be honoured with this priuiledge according as the same Prophet had more plainely and perspicuously described saying t Esay 2.2.3 It shall come to passe in the last daies that the mountaine of the Lords house shall be established in the top of the mountaines and shall be exalted aboue the hills and all nations shall flow vnto it for out of Zion shall goe forth the Law and the word of the Lord from Ierusalem The question is not here then of any mountaine of vertue but of the Citie of Ierusalem builded on mountaines and of the mountaine of Sion which God should lift vp on high and exalt it aboue the hills on that day The Author of the Pastorall Letter saw this and therefore left at the tip of his pen the word Sion and left it out the Text bearing Ascende in montem in qui Euangelizas Sion But suppose the Allegorie were good and that the mountaine of Sion were the mountaine of vertue What shall it not bee permitted to any to get vp into the mountaine of vertue but to those that preach the Gospell shall all the rest remaine in the vallies of vices But the Prophet saith of all Christians x Esay 2.3 Many people shall goe and say come ye and let vs goe vp to the mountaine of the Lord and Dauid demaunds y Psal 15.1.2 Lord who shall dwell in thy holy Hill he is answered He that walketh vprightly and worketh righteousnes c. And there is no exception all are called to it It was said vnto all the Iewes by the Prophet Haggai z Haggai 1.8 Goe vp to the mountaine and bring wood and build the house This mountaine if wee receiue the allegorie of Saint Hierome is that of the Scripture all of vs therefore must go vp to it according to the exhortation saying a Hier. in Agg. cap. 1. Let vs goe vp to this reasonable mountaine and to euery probleme seeking fit wood in the testimonies of the Scriptures let vs cut it and build therewith the house of God within vs. V. The second Allegory is taken from the Mount Sinai Pag. 5. vnto the which saith he no beast may approch that is to say no carnall sense and meaning the people also was not permitted to approch the mountaine onely Moses Behold their faire and well pregnant speculations the mountaine that Isaiah speakes of is that of Sion that on the which Moses mounted is that of Sinai this in Arabia that in Canaan distant the one from the other in situation and different in spirituall signification b Heb. 12.18.22 Yee are not come vnto the mount that might bee touched and that burned with fire nor vnto blacknesse and darkenesse c. but yee are come vnto mount Sion And our Author of the Pastorall Letter makes one of these two and speakes of these two as if they were but one that is his first slippe and error he makes the one and the other the mountaine of vertues and both together the mountaine of Scriptures as if vertues and Scriptures were one and the selfe same thing The Scriptures doe giue precepts of vertue and one must bring the vertues of a pure spirit and of charity in the reading of the Scriptures The Scriptures are in the diuine bookes the vertues are in our hearts therefore the mountaine of vertues is not the mountaine of Scriptures that is his second slip His third error is in that he considers not that the Scripture was giuen in the mountaine and brought by Moses to all the people who did commaund him to reade it and therfore the mountaine was not the Scripture for the people was forbid to come neere the mountaine and was commanded to approch the Scripture and to reade it He did not consider that the mountaine of Sinai was at that present time the throne of the Iustice of God terrifying the consciences of men by his Law and therefore forbidding the people to approch it vnder paine of death And that the Christians freed and deliuered from the terrours of the mountaine of Sinai are come vnto the mountaine of Sion which is the throne of Gods mercie comforting the consciences of men by his Gospell Then speakes hee but little to the purpose yea nothing at all of the mountaine Sinai seeing now wee Christians know no other then that of Sion that is his fourth error followed with a fifth grosse fault that he did not marke that Moses alone went vp to the mountaine when God did dictate his Law because God had ordained him c Gal. 3.19 a Mediator betweene him and the people and would giue authoritie vnto his Ministery in admitting him by a special priuiledge to come to the mountaine which the people might not look at afarre off without great ●eare and trembling The words of God are manifest to this purpose L●● saith hee d Exod. 19.9 I come vnto thee in a thicke cloude that the people may heare when I speake to thee and beleeue thee for euer Finally all his slipps and errors are ful of absurdities and inconueniences for if they only and alone ought to reade the Scriptures which doe approch the mountaine Moses alone should reade them because hee went vp alone The e Exod. 19.24 Priests ought not then to haue reade them for they went not vp to the mountaine and none might reade them now adaies because Moses had not an ordinarie Priesthood to the which any can succeed f Bella. de verb● Dei lib. 3. cap. 4. §. 2. as Cardinall Bellarmine confesseth but an extraordinarie ordained specially by God for the constitution of a new Common-weale and Church of Israel Why doth Moses therefore g Deut. 31.9 10 11. command the Priests to keepe the Scripture and to reade it And why do the Popes the Cardinals and Bishops with the rest
maiestie i 1. Cor. 2.6 7 8 9. They containe the wisedome not of this world nor of the Princes of this world that come to nought but the wisedome of God which none of the Princes of this world knew but as it is written eye hath not seene nor eare heard neither haue entered into the heart of man the things which God hath prepared for them that loue him They being of God k Matth. 11.27 none can know them but God and vnto whom God will reueale them For as amongst men none knowes the things of man saue the spirit of man which is in him l 1. Cor. 2.11 Euen so the things of God knowes no man but the Spirit of God For this first reason God must reueale them vnto vs by his Spirit m 1. Cor. 2.10 For the Spirit teacheth all things yea the deepe things of God The second reason is our incapacitie and insufficiencie for not onely haue we our eyes obscured and darkned with some certaine cloudes of ignorance but we haue them also so blinde that the Scripture calles vs n Ephes 5.8 darkenesse and plainely saith of vs and of the fairest and best things we haue by nature that o 1. Cor. 2.14 The naturall man receiueth not the things of the Spirit of God for they are foolishnesse vnto him neither can he know them because they are spiritually discerned VVhere the Spirit of God chargeth vs with two things o 1. Cor. 2.14 the priuation and want of all facultie aptnesse and abilitie to vnderstand and comprehend the things that are of God Secondly an euill and peruerse disposition and inclination for wee cannot only not comprehend the things of God but also we esteeme them foolishnes according to that which the Apostle saith p Rom. 8.7 The carnall minde is enmitie against God and therefore hee addes that q 1. Cor. 2.14 15 these things are spiritually discerned and that he which is spirituall iudgeth all things Dauid wrote that it was so when he prayed vnto God saying r Psal 119.18 Open thou mine eies that I may behold the wondrous things out of thy Law when Saint Peter confessed the Lord to ſ Matth. 16.16 be Christ the sonne of the liuing God The Lord presently taught him that it was so saying t Matth. 16.17 Blessed art thou Simon Bar-Iona for flesh and blood hath not reuealed it vnto thee but my Father which is in heauen The Apostle hath confirmed the same where he prayes God in his Epistles to giue his Spirit vnto them vnto whom hee writes that they may comprehend these things and assuring vs that u 1. Cor. 12.3 no man can say that Iesus is the Lord but by the holy Ghost VI. But here is the question for they demaund Where is the Spirit In whom is the Spirit A question easie to bee resolued for as if one aske where the soule and life of man is a child would answere that it is in mans body and in euery part of the body though more sensibly and with more efficacy in one part of the body then in the other euen so when they demaund Where is the Spirit of Christ The childe of God will presently answere that it is in the body of Christ which is the Church vnited to Christ his head and in euery member of this body x Iohn 3.34 In Christ who is the head without measure in the other members with measure in some extraordinarily as in the Prophets and now ordinarie in all those that are come since in these a greater measure in those a lesser measure in some more in some lesse y Rom. 12.3 according as God hath dealt to euery man the measure of faith To doubt therefore if any one hath the Spirit of Christ in him is to doubt if he be a member of the body of Christ that is to say if he be a Christian for no man is a Christian but by the holy Spirit vniting him to Christ and inspiring him and quickning him that he liue to Christ CHAP. V. I. The words of Micah vnfitly and to no purpose alleaged cannot bee vnderstood by allegorie but of the Church in generall whose children are directed by the holy Spirit in the vnderstanding of the Scriptures II. Hee is an Heretick who obstinately defends a sense contrary to the Scriptures III. The argument whereby the Letter binds vs to depend and relie on the interpretation of the Fathers because Christ hath said nothing but that he hath heard of God his Father is impertinent and ridiculous IIII. In what consisteth our conformitie with Christ V. The argument retorted against the Author thereof VI. It is proued by the Scriptures and Fathers that wee are not to relie on the exposition of the Fathers WHen as therefore the Author saith in his Pastorall Letter that wee must not stand to our owne sense to know the sense of the Scripture Pag. 7. but follow the counsell of the Prophet Micah saying a Mica 4.2 Come and let vs go vp to the mountaine of the Lord and to the house of the God of Iacob and hee will teach vs of his waies and we will walke in his pathes Although that these words of Micah are to bee vnderstood literally of Sion and of the Citie of Ierusalem as it appeares by the words following For the Law shall goe forth of Zion and the word of the Lord from Ierusalem If by the mountaine of the Lord and the house of the God of Iacob hee vnderstands the Church of Christ Iesus it is most certaine that we ought to go and retire there to haue the sense meaning of the Scripture For there is the Scripture and there is the Spirit inspiring the whole Church in generall and euery true member of the same in particular according to the gift and wil of euery one When therfore the Scripture is read by a true member of Christ or is preached vnto him he hath the holy Spirit on his right hand and in his heart inspiring the true sense and meaning thereof and this inspiration is no other thing but that which S. Paul names b Ephes 1.18 the eyes of our vnderstanding enlightned to see comprehend the mysteries propounded in the Scriptures as it happened vnto Lydia c Acts 16.14 whose heart the Lord opened that she attended vnto the things which were spoken of Paul And it happens vnto all the Saints according to that which the Apostle saith d 1 Cor. 2.12 We haue receiued not the spirit of the world but the Spirit which is of God that we might know the things that are freely giuen to vs of God And S. Iohn writing to young babes young children young men and fathers e 1. John 2.20 Ye haue an vnction from the holy One and ye know all things The one and the other after their Ma●●er who hath decided this controuersie with this notable sentence No f Ioh.