is no great matter it is but a veniall sinne God will not regard it By sinne the great God the infinite immortall immense God is offended and men dare say that it is a small sinne O sinne not veniall but mortall not small but great but worthie of an infinite and immortall punishment of all those which dare teach that man can sinne against the infinite Maiestie of the Almightie and yet not sinne infinitely nor be guiltie of an infinite punishment IIII. Let sinne be measured by the Law e 1. Iohn 3.4 for sinne is the transgression of the Law Now the Law-spares not him which transgresseth the least iâ—t or tittle of the same but pronounceth this sentence and decree f Gal. 3.10 Cursed is euery one that continueth not in all things which are written in the booke of the Law to doe them What is there any sinne so small which is not committed against some word or other of the Law of God which by consequent drawes not the curse vpon the head of him which transgresseth it This cannot bee denied me that hee which is guiltie of the transgression of all the Commandements of the Law is worthie of death g Iames 2.10 But whosoeuer shall keepe the whole Law and yet offend in one point is guiltie of all saith S. Iames for as much as the Law generally vnderstood requires nothing but obedience which is not rendred by him which transgresseth the least word thereof Wherefore such a one is worthie of death although he had spoken but an idle word seeing that Christ declares that h Mat. 12.36 Euery idle word that men shall speake they shall giue account thereof in the day of iudgement or had vttered i Ephes 5.4.6 but foolish talking or iesting seeing that the Apostle saith because of these things commeth the wrath of God vpon the children of disobedience The Saints which haue prayed with such seruencie for the remission of sinnes which haue confessed that they could not subsist before God if he would proceede against them in rigour and extremitie who renouncing vnto their owne iustice and righteousnesse haue called vpon him for grace and mercy to their vnrighteousnesse haue knowne this haue â—elt it thus haue acknowledged and confessed it V. All they that will compasse and measure their sinnes by the satisfaction which our pledge hath made vnto the iustice of God will know and finde it so will confesse this and feele it so What termest thou that a sinne veniall not to be punished by death for the which the God of glorie died Wilt thou say that to be veniall and pardonable for a little asperges a little Holy-water sprinckle for the which the onely and best beloued Sonne of God hath spilt his bloud Wilt thou blesse thy selfe in thine heart in committing a fault a sinne for the which k 2. Cor. 5.21 God hath made him to be sinne for vs who knew no sinne yea l Gal. 3.13 a curse for vs to redeeme vs from the curse of the Law Of that Law which accurseth all them which keepe not euery word thereof Now such are the sinnes which they terme veniall m 1. Iohn 1.7 for the bloud of Iesus Christ clenseth vs from all sinne And as Saint Iohn saith speaking as well of himselfe as of others n 1. Iohn 2.1.2 If any man sinne we haue an Aduocate with the Father Iesus Christ the righteous and hee is the propitiation for our sinnes Sinne thus examined and measured to God against whom it is committed to the Law of God by the which it is condemned to Iesus Christ who hath spilt his bloud to blot it out cannot seeme veniall to none but to him who insensible of his owne corruption mockes at God despiseth the Law and sets naught by it and counts the bloud of the Couenant the death of our Immanuel God-Man and Man-God an vnholy thing All sinnes therefore are mortall in their nature and are alwaies mortall to them which liue not by the Spirit of Christ VI. o Rom. 8.1 But there is no condemnation to them which are in Christ Iesus to them which haue Christ liuing in their hearts by faith and are true members of his body To these all sinnes are veniall and in effect are pardoned and forgiuen them by the merit and indulgence of God VII All this hinders not that some sinnes are greater then othersome and more or lesse rigorously punishable with death eternall as our Sauiour Christ himself declareth when he saith that p Ma. 10.14.15 11.24 it shall be more tolerable for the land of Sodom and Gomâ—rra in the day of iudgement then for them which heare not nor receiue his word Euen so among men capitall crimes are vnequall and different and punished with a more sharpe and cruel death in some then in othersome VIII I haue sufficiently proued that not one of those which are recommended in the Scripture for their holinesse hath kept the Law I haue brought in a great number of Fathers Bishops Priests Monks which subscribe vnto this whelsome and holy doctrine haue yeelded vnto it condemned themselues and confessed themselues to bee sinners as other men I would faine see now if these righteous men these boâ—sters these sellers of merits could make any one come forth out of their Monasteries whom the Cowle the Sackcloth and Monasticall discipline haue so sanctified and renewed that hee hath obserued and kept all the Commandements hath no need to say Forgiue vs our trespasses nor to confesse himselfe a sinner to his brethren in life and death Let them not iuggle and dodge with the truth as the Pelagians did for when Saint q Hieron ad Câ—esiphontem Egregij Doctores dicunt esse posse quod nunquam fuisse demonstrant Ierome asked them who those were whom they esteemed to be without sinne they shifted of his demaund by a new tricke affirming that they spake not of those that are so or haue beene so but that may be so They that would auoide it with such a â—est and wile I will oppose to them as a wall of iron S. Ieromâ— answere Goodly Doctors which say that that may be which they cannot shew that it hath euer been seeing the Scripture saith r Eccles 1.9 The thing that hath been it is that which shall be and that which shall be done is that which hath been done Let then these holy Fathers these mortified men display and lay open their righteousnesse before God and giue God thankes with the Pharisee Å¿ Luk. 18.11.12 God I thanke thee that I am not as other men are extortioners vniust adulterers or euen as this Publican I fast twice in the weeke I giue tithes of all that I possesse As for mee acknowledging my selfe with Saint Paul t 1. Tim. 1.15 the chiefest sinner I will goe vnto the throne of grace to obtaine mercie and will crie and call vpon my Iudge with the Publican u
sinner but that the wicked turne from his way and liue they turne from their euill waies and returne to God by a true amendment of life and so be saued I should want time if I would make a catalogue of all the benefits that Christians obtaine by the reading of the holy Scriptures If some haue thence taken occasion to sowe and disperse their heresies If others haue made a rampier or fortresse a retraite and place of refuge for their sinnes it hath beene their fault the ficklenes and inconstancie of their braine their ambition and the malice of their harts not the fault of the Scripture And yet they for the most part yea almost al haue been of the learned sort and not ignorant and simple e Alphons de Castro lib. 1. â—eraetic cap. 13. Pauci fuerunt idiotae heraesiuâ— authores of whom few haue been authors of heresies but how many thousand millions haue been instructed in the true faith reformed and saued by the reading of the Scripture By them f Matth. 4.4 Christ refuted the diuell and made him fire thence the Church hath alwaies tooken stones with the which she hath stoned the heretickes that indeuoured to defend themselues by the same Scriptures the abuse of the wicked not hauing the power to hinder the vniuersalitie of the Church from vsing them aright for if that we ought to abstaine from good things for the scandall of the wicked Christ ought not to haue preached because the people said g Iohn 8.48 he had the diuell and were often scandalised and offended at his words and the Gospell should not be preached because h 2. Cor. 2.16 it is the sauour of death vnto death to them that perish and to speake of humane things we should forbid men the vse of wine because it is the drinke of many drunkards CHAP. III. I. The Scripture is perspicuous and plaine to be read of all II. How we ought to vnderstand that there are obscure and difficult things in the Scripture III. The perspicuitie and plainenesse of the Scripture prooâ—ed by the Fathers IIII. An answer to the first allegoricall obiection taken from the Scriptures V. Answere to the second allegoricall obiection taken out of the same Scriptures VI. Answere to the words of Saint Hierom alleaged against the reading of the Scriptures VII All ought to reade the Scriptures according to Saint Hierome VIII Which is proued by reason BVt the a Bell de verbo Dei lib. 2 cap. 15. 16. lib. 3. cap. 1. Scriptures are so obscure that the vnlearned lay-men cannot â—â—â—erstand them O impietie that Christ who is the b Malacb 4.2 Sun of Iustice and c Iohn 8.12 the light of the world should be accused either of ignorance for that he could not speak plainely or of malice in that he would not speake so and that the witnesse which he hath giuen to his word calling that of the old Testament d Psal 119.105 a lampe vnto our feete and a light vnto our paths e 2. Pet. 1.19 and a light that shiueth in a darke place and that of the new Testament the light of the Church f 2 Cor. 4.3.4 which is not hid but to them that are lost in whom the god of this world hath blinded the mindes of them which beleeue not lest the light of the glorious Gospell of Christ should shine vnto them that so the Sonne of God should bee made so weake and vnable and be so belied by the calumnies of men O intolerable blasphemy II. Notwithstanding it is true that there are some very difficult things and deepe points in the Scripture to vnderstand as the mysterie of the Trinitie Christs Incarnation the Resurrection of the flesh the last Iudgement to come but the words by which these points are described in the holy Scripture are as plaine and perspicuous as the Sunne all the obscuritie and darkenesse is in men of whom they that are g Ephes 5.8 without Christ are nothing but darkenesse h 1. Cor. 2.14 receiue not and perceiue not the things of the Spirit of God neither can they know them because they are spiritually discerned They that are in Christ i Ephes 5.8 are light in the Lord and therefore doe comprehend and apprehend them according to the measure of the enlightning some more some lesse all but in part witnesse the Apostle writing of himself and of all like him k 1. Cor. 13.9 We know in part and we prophecie in part and notwithstanding all sufficiently to saluation III. l In Mat. cap. 4. contra Celsum The Scriptures saith Origen are the fountaine of Iacob The learned drinke as Iacob and his children and the simple and ignorant also as the cattell of Iacob m Gegor 1. They are saith another a riuer wherein an Elephant may swimme and a Lamb may wade ouer A third saith n Isidorus lib. 1. de summo bono cap. 〈…〉 That the Scripture is like Manna common to the perfect ones and to the young ones and doth accommodat her selfe to euery one according to the capacitie of euery ones vnderstanding and iudgement o Fâ—â—â—gent Serm. de confess A fourth compares it vnto a rich banquet wherein are meats for all ages milke for the sustenance of babes and strong meate for them that are of full age and so speake all the Fathers Seeing therefore that all are called to the reading of the Scriptures as to a great feast where the rich man hath prepared meates for all ages surely they that would exclude them and depriue them thereof are mortall enemies of Gods glory and of mans saluation vnto whom will sort well the sentence of execration pronounced by Dauid and Paul but badly applied by the Author of the Pastorall letter p Psal 69.23.24 Rom. 11.9.10 Let their Table become a snare before them and that which should haue been for their welfare let it become a trap let their eyes be darkened that they see not and make their loynes continually to shake Or rather we may apply that vow vnto them that is to say the curse denounced by our Sauiour Iesus Christ against their Grand-fathers for the like matter q Mat. 23.13 Woe vnto you Scribes and Pharisees hypocrites for ye shut vp the Kingdome of heauen against men for ye neither go in your selues neither suffer yee them that are entring to goe in IIII. The Pastorall letter produces Pag. 4. and brings forth allegories against all this not hauing learnt of r Thomas in sum part 1. quaest 1. artic 10 Omnes sensus fundantur super vnum scilicet literaleÌ„ ex quo solo potest traâ—i argumentum non autem ex his quae secundum allegoriam dicuntur Thomas who learned of S. Austin that arguments are onely drawne from the literall sense and not from that which is said by allegorie It presupposeth that which is true That we must reade the Scriptures
which lighteth euery man that commeth into the world Seuenthly that the fathers are so many in number their writings in like manner that though a man had an iron body he could not take the paines to reade them all and though he had a memory of steele he could not remember the expositions of all of them that there is no man liuing which hath them all no man liuing which hath read all those we haue yea I suppose and presume that I may say truely that all the liuing together haue not read them all whereas all can and may reade the Scripture ouer and ouer euery one oftentimes learne by it with prayer and labour all that is necessarie for their saluation Eightly lastly that the Scriptures are snatched out of the peoples hands deteined in such a brutish ignorance that they cannot know if the things written by the Fathers are of the Scripture or no the meanes to reade the Fathers is taken away from them so that they cannot know how they expound the Scriptures and therefore it is a meere mockerie to send the ignorant to the Fathers which they haue neuer read which they cannot reade though they would and dare not reade them though they could and whom they cannot vnderstand though they should reade them and therefore are taught to referre themselues in all these things to that which their Pastors and Doctors will make them beleeue II. This is the sense of that which followeth in the Pastorall letter where to that which hath been said that we ought not to speake of the Scriptures otherwise then the fathers expound them is added And besides your spirituall Fathers Pastors and Doctors that are instituted of God grounded on the lawfull succession of the Apostles to expound and interpret it to you f Malach. 27. Labia Sacerdotis custodient scientiam ex ore eius legem requirent The Priests lipps shall keepe knowledge and they shall seeke and aske the Law at his mouth III. We ought not to take away from the true Pastors and Doctors any thing of that which God giues them Saint Paul saith of himselfe and of all g 1. Cor. 4.1 Let a man so account of vs as of the Ministers of Christ and Stewards of the mysteries of God and elsewhere h 2. Co. 5.19.20 God hath committed vnto vs the Word of reconciliation We therfore are Ambassadours for Christ as though God did beseech you by vs. We ought then to account and esteeme of them and to put them in another ranke then priuate persons are we are to heare them with attention and reuerence in the declaration of their commission And if we honour the Ministers and Ambassadours of a Prince for the Princes sake who sends them how much more shall we honour and reuerence the Ministers of Christ Iesus who is the i Acts 3.15 Prince of life and hath written on his thighe k Reuel 19.16 The King of Kings and Lord of Lords for Christ Iesus sake But they ought also to know that they are but Ministers of Christ therfore are not Lords and Masters ouer the Church which is the body and spouse of Christ that they are the Ministers of Christ therfore are called administerium non ad magisterium to serue and that with labor and paines like those which row in shipps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greeke word beareth and not to gouerne and play the Regent according to their owne fancie and affection that they are stewards of the great mysteries of God of the great mysteries of the Gospel the which they must distribute that is to say preach and apply it to the vse and saluation of the Saints That they are the Ambassadors for Christ and therefore they ought to produce their letters and patent of their commission and declare faithfully the substance of the same without any addition diminution or changing thereof They are no more priuiledged then Saint Paul was who l 1. Cor. 11.23 receiued of the Lord that which he deliuered vnto them and m Acts 26.22 Rom. 1.22 hath giuen nothing but that which was written touching the substance of the doctrine And of that whereof euery one had the copie in hand to examine if he kept himselfe in the precincts and compasse of his charge and commission as n Acts 17.11 they of Berea did with praise and commendation IIII. Therefore the Apostle hauing declared what is their charge and function and the dignitie or excellencie thereof giues them this admonition o 1. Cor. 4.2 Moreouer it is required in Stewards that a man be found faithfull faithfull in care in labor and especially in the preaching of the will of God in purenesse and simplicitie without any mixture of humane traditions his will say we wholy comprehended in the Scriptures of the which God will that all should haue copie as being all his children and hauing right and reason to know the contents of his Testament to the ende that if they which are but his Teachmen and Heralds doe interpret other language then his relate and deliuer otherwise then that which he hath giuen in writing and hauing sent the copies throughout all the world they be not heard what succession soeuer they pretend Aaron from and by whom the Leuiticall succession began p Exod. 32.4 made a golden calfe and notwithstanding the Leuits who were inferiour vnto him would not be partakers of his sinne q but obserued the words of God and kept them If a prophet or a dreamer of dreames did arise amongst the people and made signes and miracles and hee say let vs goe after other Gods and let vs serue them God commanded to put such a one to death and saith to the people r Thou shalt not hearken vnto the words of that prophet or dreamer of dreames c. Yee shall walke after the Lord your God and feare him and keepe his commandements and obey his voyce and you shall serue him and cleaue vnto him In like manner the Prophet Isaiah sends them to ſ Isai ◠20 the Law and to the testimony saying If they speake not according to this word it is because there is no light in them Saint Peter also to the Pastors and Ministers t 1. Pet. 4.11 If any man speake let him speake as the oracles of God And Saint Iohn writing to a woman and in her person to all u 2. Iohn 10. If there come any vnto you and bring not this doctrine receiue him not into your house neither bid him God speede V. Neither is there any succession that is free or can priuiledge them Vriah the high Priest descended by succession from Aaron builds contrary to Gods commandement an Altar according to the patterne of that of Damascus and sets it in the Temple x 2. King 16.11 according to all that the King Ahaz had sent from Damascus Caiphas hauing the succession with the Scribes and
him all that beleeue are iustified from all things from which ye could not be iustified by the Law of Moses Secondly the Law sends vs to our selues to seeke there her back-righteousnesse and requires of vs perfect holinesse in our nature and perfect holinesse in our thoughts words and deeds but shewes vs not the way to come and attaine vnto it The Gospell sends vs backe to the righteousnesse of Christ who hath paied for vs that which he did not owe and is f Ierem. 23.6 The Lord our righteousnesse Thirdly the Law doth promise eternall life with condition of workes in all points holy and perfect saying g Leuit. 18.5 Ezech. 20.11 Rom. 10.5 Gal. 3.12 The man that doth them shall liue in them h Mat. 19.17 if thou wilt enter into life keepe the Commandements The Gospell promiseth eternall life freely without any condition of works and requireth of vs onely faith to imbrace Christ who is our life i Phil. 1.19 faith which God himself giueth vs k Rom. 4.5 To him that worketh not but beleeueth on him that iustifieth the vngodly his faith is counted for righteousnesse saith the Apostle hauing said afore l Rom. 3.21.22 that now the righteousnesse of God without the Law is manifested euen the righteousnesse of God which is by faith of Iesus Christ vnto all and vpon all them that beleeue Fourthly the Law was in man or mans nature before the fall and some reliques thereof remaines as yet in the hearts of all men m Rom. 2.14.15 which doe by nature the things contained in the Law and shew the work of the Law written in their heart The Gospell is n Ro. 16.25.26 Ephes 3.5.9 a mysterie which was kâ—pt secret since the world began but now is made manifest and by the Scripture of the Prophets made knowne to all Nations Fifthly o 1. Tim. 1.9 1. Cor. 2.7 8. 9. We know that the Law is not made for a righteous man but for the lawlesse and disobedient for the vngodly and sinners c. To the ende that hauing conuinced them of sinne she condemne them and kill them The Gospell is not preached but to them p Mat. 11.28 that are heauie laden and labour by the feeling of their sinnes q Esay 61.1 Luke 4.21 and are broken hearted Sixthly r Rom. 3.20 The Law giues the knowledge of sinne Å¿ Rom. 4.15 and worketh wrath that is hir effect wherefore it is called t 2. Cor. 3.7 the ministration of death The Gospell u Rom. 1.16 is the power of God vnto saluation to euery one that beleeueth Seuenthly the Law was written x 2. Cor. 3.3 in Tables of stone The Gospell is written in fleshie Tables of the heart Eighthly y Iohn 1.17 The Law was giuen by Moses grace and truth by Iesus Christ who hath brought the Gospell himselfe and hath been in person z Heb. 8.6 Mediatour of the new Testament Ninthly and Lastly a Exod. 24.7 8. The Law hath been dedicated by the blood of beasts The Gospell b Heb. 9.12 hath been consecrated by the owne blood of the Sonne of God And therefore the Law and the Gospell not being one and the same doctrine in substance c Gal. 4.24 but being as different as the mountaine of Sina and that of Sion and as Agar the bond-woman which engendereth to bondage according to the flesh and Sarah the free-woman engendring free children by vertue of the promise certainely if these pretended counsels are of the Law they haue been ill yea absurdly termed Euangelicall and if they are Euangelicall they are no part of faith and can haue no communion at all with 〈…〉 III. The Author of the Pastoral Letter saith that the Law is diuided into Precepts and Counsels What could bee said more absurd The Law commands or forbids alwaies it neuer counsels The Law hindes by authority of the Soueraigne and Master and neuer lets go or giues ouer her right to giue counsell or aduice which is arbitrable and left to the wil of others The word of the Law is one Do these things If it speaks not so it is no more Law So Christ Iesus reduceth the whole law to these two Commandements d Mat. 22.27 39. 40. Thou shalt loue the Lord thy God with all thy heart and with all thy soule and with all thy minds Thou shalt loue thy neighbour as thy selfe and saith On these two Commandements hang all the Law and the Prophets Marke All the Law reduced to two Commandements Counsels are no Commandements they are not therefore of the Law In like manner the Apostle speaking of the righteousnesse of the Law and of the righteousnesse of faith opposeth the one to the other in this manner Moses e Rom. 10.5 6. 7. describeth the righteousnesse which is of the Law that the man which doth those things shall line by them that the righteousnesse which is of faith speaketh on this wise Say not in thine heart who shall ascend into heauen That is to being Christ downe from aboue c. The word is nigh thee euen in thy mouth and in thy heart that is the word of faith which may each The whole Law then consists in doing as the whole Gospell â—â—beleeuing the one and the other to obtaine eternall life Now the Counsels are not for to obtaine life therefore they are not of the Law and appertaine not to the righteousnesse of the Law g Bellas prâ—fat de Monach. § 1. Qui Euangelica consilia Christisecuti vita genus arctioris ac sublimieris instituunt quà m aut lex diuina aut humana praescribit Pag. 10. And indeed Bellarmine saith that they which follow the Counsels of Christ dâ—â— leade â—â—stricter and 〈…〉 thou the Diuine or 〈◊〉 Law prescribes If therefore be say true it is easie â—o conclude that such Counsels are not of any Law either cliâ—â—ne or humane IIII. The very words of the Pastocall Booke doth furnish and minister to 〈◊〉 this argument where this difference in set downe betweene Counsell and Precept Her that doth the workes of Counsell shall haue a greater glory and he that fulfills not the Precept shall not be able to auoide the punishment All the world is bound to the 〈◊〉 under pâ—â—â— of euerlasting torments The whole world is stirred vp and drawne to the other both by the authoritie and by the loue of the Sauiour that giues the Counsell Is not that to say that the Counsels are not of the Law for the Law is giuen to all and all are bound to keepe it vnder paine of incurring the Lords curse for it is from thence that the Apostle proues h Gal. 3.10 Deut. 27.26 that as many as are of the works of the Law are vnder the curse for it is written Cursed is euery one that continueth not in all things which are written in the booke of the Law to doe them Marke that he sayes All the
kept it perfectly or else he accuseth the most Iust of great malice That cannot he doe for he which keepes perfectly that which God commands him in this life is without sinne sinne being no other thing then the transgression of Gods commandements all which doe meete at one ende and abut vpon charitie b Hieron ad Rusticum epist 44. c. 4. Now there is none that is pure from sinne though his life had been but for a day saith Saint Ierome The Apostle himselfe doth openly confesse that he and all the Saints are tied to this vnauoidable necessitie of c Aug. de tempore serm 47. sinne saith Saint Austin and that doth hee confesse in the seuenth Chapter of the Epistle to the Romans as wee shall see in the fourth argument There is none then that keepes perfectly that which God commands him yea that can keepe himselfe all being tied to this necessitie of sinning by the flesh lusting against the Spirit and by the Law of their members warring incessantly against the Law of their minde and bringing them into captiuitie to the Law of sinne which is in their members d Rom. 7.23 Gal. 5.17 as the Apostle speaks This is more perspicuously set before our eyes by death which is saith the Scriptures e Ioshua 23.14 the way of all the earth f Heb. 9.27 it being appointed vnto men once to die It is therefore a manifest conclusion that all are sinners and by consequent all transgressours of the Commandements of God g Rom. 6.23 for the wages of sinne is death and the effect of death in the faithfull is the death of sinne h Rom. 6.7 for he that is dead is freed from sinne which made the holy Apostle to sigh and call after death i Rom. 7.24 O wretched man that I am who shall deliuer me from the body of this death Now Bellarmine not being able to name any one Saint who hath been in his life pure from sinne and saying notwithstanding that they can perfectly keepe Gods Commandements hee accuseth and chargeth them with a notorious malice for what is the cause that they haue not kept the Commandements was it ignorance that was in them Noe for they knew the Commandements was it impotencie that was in them No for Bellarmine saith that they could keepe the Commandements The salt was then only in their will for three things concurre together in the reasonable creature to the producing and bringing forth of a good worke knowledge will power Now to know and to be able to doe good and not to will the doing of it is the propertie of a malicious and peruerse spirit it is a malice altogether condemned as it is written k Iames 4.17 To him that knoweth to doe good and doth it not to him it is sinne Let this be farre from Saints And therefore we will correct the saying of Bellarmine and say that the Saints and faithfull haue the wil to keepe perfectly the Commandements of God but they haue not the power and strength to doe them and that will we verifie by Saint Paul saying of himselfe l Rom. 7.18 To will is present with me but how to performe that which is good I finde not And of vs all m Gal. 5.17 The flesh lusteth against the Spirit and the Spirit against the flesh and these are contrarie the one to the other so that ye cannot doe the things that ye would Lastly because that all which Bellarmine writes touching the diuers degrees of perfection commanded in the Law is maintained by him for the cause and defence of the Monkish state and life which he termes n Bellar. de monach c. 2. the state of perfection I would willingly aske Bellarmine himselfe or the most holiest Monke or Frier if seeing he thinkes he can keepe the Commandements of God he hath euer kept them If he saies that he hath kept them he is a lyar For hee that keepes the Commandements hath no sinne o 1. Iohn 1. â— Now if we say that we haue no sinne we deceiue our selues and the truth is not in vs. If he confesseth that he hath not kept them he confesseth himselfe to be a wicked and malicious man in that hee would not doe that which he could and by his owne confession is doubly the childe of hell p Luk. 12.47 For that seruant which knew his Lords will and prepared not himselfe neither did according to his will shall be beaten with many stripes VII The third argument is this If a man could keepe the Law he should haue no neede of a Mediatour q Gal. 2.21 For if righteousnesse come by the Law then Christ is dead in vaine They answere that Christ indeede should haue died in vaine if man could keepe the Law by his naturall strength and power but it is by grace that Christians keepe it and this grace hath been giuen them through the merit of the obedience and death of Christ which for this cause is not frustrate nor in vaine An answere iniurious to Christ and altogether false For if it were so our righteousnesse and saluation should be immediately of the Law and not of Christ and Christ should not be our Sauiour but onely an instrument by the which we are ayded and enabled to keepe the Law and by the obseruation of the same made our owne sauiours What blasphemie against the Sonne of God r 1. Cor. 1.30 Who of God is made vnto vs wisedome and righteousnesse and sanctification and redemption In as much as Å¿ 2. Cor. 5.21 God hath made him to be sinne for vs who knew no sin that we might be made the righteousnesse of God in him We are then righteousnesse as he is sinne he is sinne t August Encherid cap. 41. not his owne but ours not in himselfe but in vs euen so are wee righteousnesse not our owne but that of God not in our selues but in him And marke he hath beene made vnto vs righteousnesse by God it is not written that we are made righteousnesse by him Againe we are the righteousnesse of God in him it is not said that we are the righteousnesse of God by him as by an instrument So doth the same Apostle write that u Col. 2.10 we are complete in him and not complete in our selues by him he felt it so when being as then renewed hauing been alreadie yea a long time an Apostle and neere vnto death when hauing fought a good fight kept the faith and finished his course he writes from prison vnto his Philippians that x Phil. 3.8.9 he counted all things but lesse and dung that he might winne Christ and be found in him not hauing his owne righteousnesse which is of the Law but that which is through the faith of Christ to wit the righteousnesse which is of God by faith He would haue vs to thinke and feele it so when he wrote to vs in the person of the
darkenesse the doctrine of the will is infected by the naturall peruersitie remaining yet in it the holinesse of the affections is soiled and troubled with euill villanous and disordered motions and the limmes of the body are often applied vnto filthinesse and wickednesse In like manner in regard of the Law he which is led and guided by the Spirit of Iesus is sanctified in regard of all the Commandements of the Law He findes them equally iust he affects them all hee applies himselfe to the obseruation of all of them without omitting any one and notwithstanding by reason of his frailty he cannot keepe so much as one perfectly namely with all his heart with all his soule with all his thought with all his strength for God onely without mingling therein the consideration of his owne interest which is the perfection which the Law commaunds and demaunds vnder paine of damnation IV. Because this imperfect perfection resides and remaines in all the parts of the soule and of the body as in his subiect and extendeth it selfe vnto all the parts of the Law as to his obiect it is termed The perfection of parts and is a sure marke whereby a man shall know whether he be renewed or no and whether he haue a heart without hypocrisie For the whole religion of an hypocrite is vpon the tippe of his tongue and at his fingers endes it consists wholly in words and outward shew his heart is farre from God as it is written i Mat. 15.8 This people draweth nigh vnto me with their mouth and honoureth me with their lipps but their heart is farre from me His vnderstanding may be enlightened to know God but his heart is neuer sanctified to know God he will striue to keepe some Commandements of the Law but there will be alwaies some one or other of them that will goe against his stomack as k Mark 6.20 Herod feared Iohn knowing that he was a iust man and an holy and obserued him and when he heard him he did many things and heard him gladly but he could not forgoe his brothers wife for all Saint Iohns warning and admonition telling him * Vers 18. that it was not lawfull for him to haue his brothers wife shewing in this one thing that he hated in his heart Gods Commandements and that he was destitute of the sanctifying Spirit which crucifies the whole man and makes him affected to all the commandements Of this perfection speakes Saint Paul when he speakes of himselfe as also of others l 1. Cor. 13.9 We know in part and 〈◊〉 prophesie in part And in this sort were Noah Abraham Aza Iob c. perfect V. But the other perfection whereof the Apostle speaketh in the next verse The Perfection of degrees * Vers 10. that when that which is perfect is come then that which is in part shall be done away is the priuiledge of the Kingdome of heauen and is named the Perfection of degrees because then the Image of God shall be restored in man in the highest degree he shall haue perfection of holinesse according vnto his capacitie in euery part of his soule and body and shal perfectly keepe all the Commandements and euery one thereof In this sense m August in Ioan. tract vers Ex parte libertas ex parte seruitus nondum tota nondum pura nondum plena quia nondum plena aeternitas habemus enim ex parte infirmitatem ex parte accepimus libertatem Saint Austin saith that There is not yet a perfect libertie because the flesh lusts against the Spirit c. but libertie in part in part bondage not as yet an entire and whole libertie not yet a pure freedome nor yet full because not as yet a full eternitie For partly we haue infirmitie and feeblenesse and wee haue partly receiued liberty And he proues this by those places of Scriptures which we haue in the Episile to the Romans particularly because the Apostle saith n Rom. 7.18 To will is present with mee but how to performe that which is good I finde not When then shall bee the perfect libertie and freedome When saith hee there shall be no more enmitie and hostilitie o 1. Co. 15.26.53 54 55 when the last enemie shall be destroyed which is death for this corruptible must put on incorruption and this mortall must put on immortalitie then shall be brought to passe the saying that is written Death is swallowed vp in victorie O Death where is thy sting O Graue where is thy victorie What is that to say O Death where is thy sting the flesh lusteth against the spirit c. that is to say The sâ—ing of death is sinne as the Apostle speakes and sinne is alwaies in vs vntill death and wee consequently are alwaies imperfectly perfect Saint Ierome saith to this purpose that p Hieron ad â—tesiph Haec hominibus sola perfectio si se imperfectos esse nouerint this is the onely perfection of men if they know themselues to bee imperfect VI. Secondly there are two sorts of faithfull in the Church the one lesse the other more aduanced in knowledge q Heb. 5.13.14 some are babes and haue neede of milke others are of full age perfect men and haue need of strong meate euen those who by reason of vse haue their senses exercised to discerne both good and euill These in comparison of those are called perfect And it is in this sense that Saint Paul saith r 1. Cor. 2.6 We speake wisedome among them that are perfect And in another place Let vs therfore Å¿ Phil. 3.15 as many as be perfect be thus minded He meanes VS that are more forwards and aduanced let vs be thus minded let vs haue this feeling And what feeling Surely that we are not as yet perfect as it is manifest by the words going before for he had said Not as though I had alreadie attained t Vers 12.13.14 either were already perfect but I follow after if that I may apprehend that for which also I am apprehended of Christ Iesus Brethren I count not my selfe to haue apprehended but this one thing I doe forgetting those things which are behind and reaching forth vnto those which are before I presse towards the marke for the price of the high calling of God in Christ Iesus Then he adds Let vs therefore as many as be perfect be thus minded to wit saith Saint Ierome u Hieron aduers Pelag. lib. 1. Imperfectos nos esse conâ—iteri nec dum comprehendisse nec dum accepisse haec est hominis vera sapientia imperfectum esse se nosse atque vt ita loquar cunctorum in carne iustorum imperfecta perfectio est to confesse that we are imperfect that we haue not as yet apprehended not yet receiued This is the true wisdome of 〈◊〉 to know and acknowledge himselfe to be imperfect and that I may so say The perfection of all the
ser 50. Nec latuit praeceptorem praecepti pondus hominum excedere vires sed iudicauit vtile ex hoc ipso suo illes insufficieâ—tiae admoneri vt scirent sanè ad quem iustitiae finem niti pro viribus oporteret Ergo mandando impossibilia non praeuaricatores homines fecit sed humiles c. The Master was not ignorant saith Saint Bernard that the burden of the Commandement did surpasse the strength of man but hee thought it good and necessarie that by the very same they should be warned of their insufficiencie that they might know to what ende and marke of righteousnesse they ought to make towards with all their strength and power commanding therefore things impossible he hath not made men preuaricators but humble that euery mouth may be stopped and all the world may become subiect to the iudgement of God because that by the workes of the Law there shall be no flesh iustified in his sight for receiuing the CoÌ„mandements and feeling our defect and want wee will crie vp to heauen and God will haue mercy vpon vs and wee shall know in that day that hee hath saued vs not by the workes of righteousnesse that wee haue done but according to his mercie Secondly because he vnderstands not the language of the Scripture hee restraines the choice to voluntarie and free things to the obseruation of the which man is not bound and compelled by any Law Hee might haue read the words of the Prophet Moses saying to the people of Israel touching the Law x Deut. 30.19 I call heauen and earth to record this day against you that I haue set before you life and death blessing and cursing therefore chuse life that both then and thy seede may liue As also Ioshuahs words to the same people y Ioshua 24.15 If it seeme euill vnto you to serue the Lord chuse you this day whom ye will serue Conformably to this Dauid saith z Psal 119.30 I haue chosen the way of truth thy iudgements haue I laid before me And Saint Cyrill expounds the Prophets words of them which chuse and retaine Christs Testament as Lyrinensis of those that liue righteously and vprightly with their neighbour VII He expounds as falsely these words I will giue vnto them a name better then of sons and of daughters a Bellar. de monach c. 9. parag 3. 9. maintaining that by sons and daughters God meanes those good and godly persons that are married which are Gods sons and daughters and that God promiseth to those which are virgins a greater good and a greater glory then to these What could he say more impertinently then this For to be a sonne and a daughter of God is the common name of all the faithfull and their highest and most excellent title and degree of honour from whence depends all their prerogatiue glory ioy and consolation both in life and death and it is not a name of an inferiour qualitie appertaining onely to some lesse priuiledge Witnesse our Sauiour Christ when he saith To as many as receiued him to them b Iohn 1.12 gaue he power to become the sonnes of God euen to them that beleeue in his name Witnesse God himselfe saying by his Prophets and by his Apostle c Isa 52.11 Ierem. 31.1.9 2. Cor. 6.17.18 Come out from among them and be ye separate saith the Lord and touch not the vncleane thing and I will receiue you and will be a Father vnto you and ye shall be my sonnes and daughters saith the Lord Almightie d Rom. 8.17 And if children then heires heires of God and ioynt-heires with Christ saith the Apostle What may we What can we hope desire wish more It is that which is giuen to honest and good men married persons by Bellarmines confession what remaines then to the Monkes what haue the Friers else a name saith he more excellent then of sonnes of God why then they are not sonnes of God And to maiden Virgins a name better then of daughters of God why then they are not Gods daughters what other name shall we giue them for he which is not the childe and sonne of God is the sonne of rebellion the childe of wrath whose father is the Deuill a name saith he better then of sonnes What greater or better name I pray you can wee haue on earth then to bee sonnes and heires of a King except we were Kings And what better or greater name in heauen then to bee Gods sonne and heire without being God The Angels are called e Iob 1.6 2.1 the sonnes of God The Saints are called the sonnes of God he which is the Sonne of God by nature was manifest in the flesh that we might be made the sonnes of God by grace The holy Ghost is sent into our hearts to assure vs that wee are the sonnes of God f Rom. 8.15.16 Ye haue receiued the Spirit of adoption whereby wee cry Abba Father The Spirit it selfe bearâ—th witnesse with our spirit that we are the children of God And there is no name in the Scripture so expresse so significatiue and of so large extent for it comprehends in it all the good that God bestowes on his elect and chosen people vnto whom he giues all his blessings in the name title and state of children and out of this state and condition he giue them no spirituall wholesome and sauing blessing VIII Now we shall finde the true sense and meaning of this place if wee adde thereunto that which goes before and that which followes after which hath been industriously and wittingly omitted by Bellarmine lest it should haue hindred hiâ— bad cause The words going before are Let not the sonne of the stranger that hath ioyned himselfe to the Lord speake saying The Lord hath vtterly separated me from his people neither let the Eunuch say Behold I am a drie tree Here then the stranger and the Eunuch fearing God are ioyned together both of them bewailing their miserie The one because he was separated from Gods people The other because he was a drie tree The Eunuch is first comforted by the wordes of this place whereupon Bellarmine grounds his Counsels The stranger is comforted in the verses following in these words Also the sonnes of the stranger that ioyne themselues to the Lord to serue him and to loue the name of the Lord c. euen them will I bring to my holy mountaine and make them ioyfull in my house of prayer c. The Gentils called by the Prophet the sonnes of the stranger g Ephes 2.12 were at that time without Christ being aliens from the Common-weale of Israel and strangers from the couenants of promise hauing no hope and without God in the world As for the Iewes God made a promise to Abraham their father saying h Gens 22.17 In blessing I will blesse thee and in multiplying I will multiply thy seede as the starres of the heauen and as the sand
long as life doth last and doe contract a couenant betweene them called in the Scripture p Prou. 2.17 The Couenant of God which they cannot violate without disloialtie and periurie against God and against men With what conscience then hath Saint Ambrose desired that he could haue perswaded the maried folkes to forsake their nuptiall vaile was he more then a man and he saith vnto man q Mat. 19.6 What God hath ioyned together let no man put asunder And notwithstanding this his sentence whereby he complaines that none did dissuade nor diuert the Vestall virgines from their prophane ceremonies and that some vndertooke to banish virginitie out of the Church though this sentence could wel conclude yet it concludes nothing to the purpose and intention of the Author of the Pastorall Letter The question was not if a father might compell his daughters virgines to marry but if he may oppose himselfe for good considerations that they leaue him not nor affect and giue their persons their goods and their seruice to the Colledge of the Vrselines Now seeing that they haue alleaged the Vestall virgines with a sentence of Saint Ambrose I will also set downe in counterchange the commendation which Saint Ambrose giues them that the Monkes and Friers may view themselues in their single life V. r Ambros de virgin lib. 1. Itaque nec casta est quae metu cogitur nec honesta quae mercede conducitur c. Conferuntur immunitates offeruntur pretia quasi non hoc maximum petulantiae sit indicium castitatem vendere quod precio promittitur precio soluitur precio addicitur precio adnumeratur nescit castitatem redimere quae vendere solet Pag. 35. She is not chaste who is compelled by feare nor honest which doth it for reward c. freedome and priuiledges are giuen to them some offer them wages as if it were not a very great signe of impudencie and vncleannesse to sell chastitie That which is promised for a price is paide with a price is sold with a price is reckoned by a price She that is wont to sell her chastitie cannot redeeme it If this accusation be true as it is to whom belongs it better then to the Popes Cardinals Bishops Priests Abbots Priours Commaunders Munkes Nunnes c. whereof some are compelled by a fatherly feare others are allured by faire promises and rich rewards to abstaine from mariage that liue not in the state of single life but for to liue idely richly luxuriously and in honour for otherwise they would not abstaine from honourable mariage seeing they abstaine not from fornication filthy and preiudiciall VI. The second example is that of Iesus Christ that was a virgin and the sonne of a virgin Therefore Saint Ierome against â—ouâ—an saith that though he had not giuen vs any Counsell of virginitie his birth his life his affections during the time he liued and conuersed in this world teacheth vs it enough For this cause Saint Cyprian calles virginitie the image and resemblance of Iesus Christ These are the words of the Author of the Pastorall Letter VII Deriued originally from hereticks more ancient then Saint Cyprian Basil or Ierome Å¿ Clemens Alexand strom lib. 3. Dicunt autem gloriosi isti iactatores se imitari dominum qui neque vxorem duxit neque in mundo aliquid possedit There are that say openly saith Clemens Alexandrinus that marriage is fornication and maintaine that it hath been instituted by the diuell Now these glorious boasters say that they imitate our Lord who neuer was married nor possessed any thing in this world boasting that they vnderstand a great deale better the Gospell then others doe This is the language euen of our Monkes sauing that they dare not openly condemne marriage although they are compelled to condemne it in effect if they thinke that Christ hath taught vs single life by his example For Christ is to be imitated of vs all in all that wherein he hath proposed himselfe for an example If then he hath giuen an example of single life in his person all ought to abstaine from marriage For the life of Christ is the rule of ours But saith Clement t Jbid. Deinde causam nesciunt cur dominus vxorem non duxerit primum quidem propriam sponsam habuit ecclesiam Deinde verâ— nec home erat communis vt opus haberet etiam adiutâ—re aliquo secundum carnem Neque erat ei necesse procreare filios qui manet in aeternum natus est solus Dei filius these fellowes know not the cause why our Sauiour Christ did not marry for first hee had the Church for his Spouse Secondly hee was not a common man as hauing neede of a helpe according to the flesh neither was it necessarie that he should beget children who dureth for euer and is borne the onely Sonne of God He will say in substance that the Sonne of God became man by a speciall dispensation of God and came into the world by a particular calling to make children not by ingendring after the flesh those that were not but by renewing after the Spirit those that were The generation is of the first Adam the regeneration is of the second Adam They that are borne of the first are borne of flesh and and bloud and are called the sonnes of men They that are renewed by this second are borne againe of his Spirit and of his word u 1. Pet. 1.23 Being borne againe not of corruptible seede but of incorruptible namely by the word of God which liueth and abideth for euer and are called the Sonnes of God The first begat in his life and being dead ceased to beget The second begat in his death and since his death ceaseth not to ingender as Isaiah prophesied saying x Isai 53.10 When thou shalt make his soule an offering for sinne hee shall see his seede Therefore carnall marriage was not so consonant to his calling If he had begot children after the flesh like the first Adam he could not haue beene our second Adam ingendring children to God after the Spirit As he was not borne of carnall mariage so hath he not willed that any should be borne of him by carnall marriage It is Adams right to be the Father of the naturall man it is his right to bee the Father of the spirituall man and notwithstanding to shew that he gaue no example to any to abstaine from marriage he chose married men for his Apostles he honored y Iohn 2.2 the marriage feast with his presence and by his first miracle hee declared that marriage is an institution z Mat. 19.4 of God and that the bond thereof is indissoluble and inseparable VIII The ancient Father haue exceeded and haue spoken be it spoken by their leaue and with their fauour against all truth for as marriage makes not the faithfull which vseth it holily vnlike to God so doth not virginitie make a Basil