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king_n	aaron_n	according_a	prophet_n	32	3	5.6598	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
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

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

esse in fide In mulieribus errorem significauit Saint Ambrose expounding the words of the Apostle to the Corinthians that were married I am iealous ouer you with godly iealousie for I haue espoused you to one husband that I may present you as a chaste virgin to Christ He writes that the Apostle requires that they be virgines in the faith He alleageth to this purpose these words of Saint Iohn and saith He signified the error in women because that error began by a woman as also he names the woman Iezabel because of Achabs wife who by a zeale shee bare towards Baal killed the Prophets of God vnderstanding the idolatrie whereby the manners and the truth of faith are corrupted and tainted Excludis ab hac gloria sanctos quia omnes Apostoli exceptis Io●●ne Paul● ●xo●es habuerunt For if you vnderstand by the women light women indeede and thinkest that they are called virgines because they haue kept their bodies vntoucht thou excludest the Saints from this glory because all the Apostles except Iohn and Paul haue had wiues and see if it be f●●●t to accuse the Apostle Saint Peter who is the first among the Apostles how much more among the rest Let vs heare Saint Austin or whosoeuer is Author of the Homilies vpon the Reuelation g Jn Apocal. homil 11. Virgines hoc l●co non solum corpore castos intelligimus sed maximè omnem ecclesiam quae fidem puram tenet nulla adulterina haereticorum mixtione pollutam c. We vnderstand saith he by virgins not onely those that are chaste of body but principally the whole Church that holds a pure faith As the Apostle saith I haue espoused you to one husband that I may present you as a chaste virgine to Christ not polluted and defiled by the adulterous companie of heretickes nor tied by a wretched perseuerance to her liues ende vnto the dangerous alluring and deadly pleasures of this world without the remedie of repentance They are then virgins not corporall but spirituall not that haue kept their bodie from the lawfull touching of women but that haue preserued their soules from the vnlawfull touching of heresies compared to whores in the Scripture which being stored with cunning pranckes assurements and flatterings and which a thousand inticements doe make the ill aduised to swarue from their right way So the Antichristian heresie is called h Reuel 17.1.2 the great whore with whom the Kings of the earth haue committed fornication According to that which Moses and the Prophets say so often of the Idolaters that goe a whoring after the false gods l Origen in Leuit hom 12. Simplicitas fide● virginitas appellata est c. And contrariwise Origen saith that the simplicitie of faith is called virginitie c. and that the soule by the singlenesse of faith and puritie of hir actions is held to be a virgin We oppose therefore these Fathers to the others and doe affirme that these hundred and fortie and foure thousand are either the elect among the Iewes or all the elect of the Iewes and of the Gentiles few in number in comparison of the reprobates which haue not defiled themselues by whoredome with dumbe idols but haue followed in all their actions the conduct and leading of the Lambe of God adhering vnto him by faith as now they walke with him by sight enioying continually his glorious presence according as he had redeemed them by his blood and sanctified and separated them from the rest of the world for this ende as the first fruites were separated from the whole heape that remained common The spouse speakes of these virgins when she saith vnto her Spouse k Cant. 1.3 Because of the sauour of thy good ointments thy name is as ointment powred forth therefore doe the virgins loue thee Virgins surely not by vow of virginite and chastitie whereof there was no mention in Salomons time the parents thinking in that time that they did iniurie and wrong to their Virgins to their Families to their Tribe if they gaue not their daughters in marriage but virgins by spirituall chastitie and puritie as it hath been said CHAP. XX. I. The tenth obiection taken from examples II. The first example of the vestall virgins III. Impertinent and nothing to the purpose IIII. Saint Ambrose iudgement touching marriage V. And touching the vestall virgines VI. The second example of Iesus Christ who was neuer married VII Why Christ abstained from carnall matrimonie VIII Virginitie makes not virgines like vnto Christ IX The third example of the foure virgins daughters to Philip the Euangelist X. This example is false and impertinent XI The fourth example of virgines in Iustines and Cyprians time XII As much impertinent as the rest THere is no good worke in all the Scripture The tenth obiection but hath a commandement to doe it a promise to them that doe it and examples of Saints which haue done it Vowes are good workes say our aduersaries and Bellarmine and the Author of the Pastorall Letter haue laboured much to authorize them both by the Counsels of Christ as also by large promises made vnto the obseruers thereof But they haue turmoiled themselues in vaine and haue alleaged nothing that serues to their purpose They haue seene vanity and haue written lies Let vs see if they speake better to the purpose in the allegation of the examples of Saints that haue kept their Counsels II. The first example is that of the Vestall virgins or Nunnes of the Heathenish Romans Pag. 34. For so reade we in the Pastorall Letter The onely light of nature had taught the Heathens the price and value of this vertue and although few followed it yet all bad it in admiration witnesse Augustus the Emperour who gaue great rewards and prizes to virginitie Tit. Liui. 1. decad lib. 5. And Albinus seeing the Vestall virgins goe afoote commanded his wife and children to come downe from their chariot and made the virgins get vp in their place To this purpose the Author alleageth a long sentence of Saint Ambrose taking an argument from the honour that men gaue in time past vnto the Vestall virgins to the honour due to Christian virgins III. And in all that how many faults To say that the Heathen haue acknowledged by the light of Nature that virginitie was a vertue of great price and therewith to cal it an Euangelicall Counsell For if it be of the Gospell it is vnknowne by Nature the Gospell a Ephes 3.4.5 Rom. 16.25.26 being a mysterie which in other places was not made knowne vnto the sonnes of men as it is now reuealed vnto his holy Apostles and Prophets by the Spirit Flesh and bloud reuealeth nothing of the things of the Gospell how then could the Heathens that were nought but flesh bloud haue knowne the value of this virginitie the price and merit thereof the Aureolas that are reserued to it in heauen in illa parte

d August de Ecclesiast dogmat c. 85. nullus sanctus iustus caret peccato Nec ●amen ex ●o● desi●it esse iustus vel sanctus cum ●ffectu tenent sanct●tatem There is no holy nor righteous man without sin who notwithstanding cease not for all that to be holy righteous because they retaine holines in affection In another place he saies that e Jdem in Ioan. tract 41. many haue bin called righteous because they were sine querela blameles that is to say without reproofe for there is no iust complaint among men against them which are without crime Now a crime is a great sinne worthie of accusation and condemnation But if you thinke that to be righteous is to bee without sinne reade a few lines before and he will tell you Discusse and sift mee out any how righteous soeuer hee bee in this life although he be well-nigh worthy of the name of righteousnesse hee is not for all that without sinne And that proues he by the confession of Iob and of Saint Iohn and excepts none but Iesus Christ In like manner expounding in what manner the Scripture termeth good those that are bad he sayes f Idem epist 54. Ad Macedomū Sed enim ●icimus bonum cuius praeualent eumque optimum qui peccat minimùm Idcirco ipse Dominus quos dicit bonos propter participationem gratiae diuinae eosaem etiam malos dicit propter vitia infirmitatis humanae c. that how much a man doth well that is to say wittingly charitably and religiously so much is he good but so much as he sinnes that is to say strayes from the truth from charitie and from godlinesse so much is hee euill and who is in this world without some sinne but wee call him good whose goodnesse ouercomes and him best who sinnes least And therefore they whom the Lord calls good by participation of his diuine grace euen those he calls euill because of the vices of humane frailtie vntill that all whereof we consist healed of all vice and corruption passe into that life wherein we shall not sinne at all For surely they were good and not euill whom hee taught to pray Our Father which art in heauen For they are good in as much as they are the children of God not begotten by nature but made by grace Afterwards hee addes that Christ himselfe calls his Apostles euill when he saith to them g Mat. 7.11 If yee then being euill know how to giue good gifts vnto your children Quid simus Dei dono quid human● vitio ho● commendans illud eme●dans declaring vnto vs the truth of the one and of the other What we are by Gods grace and what we are by humane corruption recommending the one and amending the other Lastly hee saith that men are named righteous because their vnrighteousnesse is forgiuen them and the righteousnesse of Christ is imputed vnto them i Idem in Job traci vers Omnes qu● per Christum iustificati sunt ●usti ●on in se sed in illo sunt All they saith he that are iustified by Christ are righteous not surely in themselues but in him As we haue heard of him in the beginning of this Chapter that all our righteousnesse in this li●e consists rather in the remission of sinnes then in the perfection of vertues So then Christian● according to the Fathers are said to be righteous in this life because God esteemes them as righteous and vpright in Iesus Christ because they apply themselues vnto righteousnesse and holinesse and because they liue vprightly and righteously that is to say blamelesse and without imputation of crime among men CHAP. X. I. The third Obiection Noah Asa and many others are named perfect in the Scripture II. The Answere Those notwithstanding were sinners and are said to be perfect III. In regard of the perfection of parts IIII. By the which a man may assuredly know if he be the childe of God V. But they were not perfect of the perfection of degrees VI. They haue also been called perfect in comparison of others lesse perfect VII And in regard of their affection whereby they made towards their perfection VIII As also by reason of the perfection of Christ Iesus in whom they are complete IX Which is proued by the Fathers THe third obiection is 3. Obiection Bellar. de Iustif lib. 4. c. 11. concerning perfect men for it is written that a Genes 6.9 Noah was a iust man and perfect in his generation walking with God b 2. Chro. 15.17 The heart of Asa was perfect all his daies c 1. Cor. 2.6 We speake saith S. Paul wisdome among them that ar● perfect And elsewhere d Philip. 3.15 Let vs as many as be perfect be thus minded By these examples and many others it appeares as it seemes vnto them that many haue perfectly kept the Commandements of God for otherwise they should not be said to be perfect II. It hath bin proued that euen these men haue transgressed the Law and haue neuer attained in this life vnto the perfection of the righteousnesse of the Law in whose ballance if the most perfect works of the most perfect were weighed they should be found all too light all too imperfect Surely Asa who obtained witnesse that e 2. Chro. 15.17 his heart was perfect all his daies is in the same place accused that he tooke not away out of Israel the high places and in the Chapter following f 2. Chro. 16.7 reproued by Hanani the Seer to haue relied on the King of Syria and not on the Lord his God g Vers 10. and to haue put in prison the Prophet Hanani for reprouing of him in the name of the Lord and to haue oppressed some of the people the same time And h Vers 12. being sicke and diseased in his feete vntill his disease was exceeding great yet in his disease he sought not to the Lord but to the Phisitians He notwithstanding with the rest aboue mentioned haue not for all that left to be called perfect for diuers considerations III. First there is a double perfection The perfection of parts the one is of this mortall life the other of life eternall in this life that man whom the Spirit of Christ reneweth is sanctified in all the parts of his soule and of his body his vnderstanding is enlightened his heart softned and made pliant of a stonie one it is made fleshie or rather of a stone it is made flesh his affections are freed from the bondage of sinne and ranged vnder the conduct of the vnderstanding and of the will all the members of his body al his parts and limmes his eyes his eares his tongue his feete his hands c. are sanctified to serue vnto righteousnesse in holines But it is so that in euery part there is alwaies some imperfection in this life for the light of the vnderstanding is mingled with