Ephesians y Ephes 2.8.9 By grace are yee saued through faith and that not of your selues it is the gift of God not of workes lest any man should boast referring not our iustification only but also our saluation it selfe vnto the grace of God which we imbrace by faith and excluding from the causes of our saluation our workes without exception yea them which the faithfull doe otherwise hee would not say least any man should boast although hee intendes not to esteeme them or make them vnprofitable and of no vse For saith he z Ephes 2.10 we are his worke-manship created in Christ Iesus vnto good workes which God hath before or deined that we should walke in them A sentence that Saint Bernard vnderstood well when he termed the workes of Saints a Bernard de gratta libéro arâ—itrio sub finem viam regni non causam regnandi The way to the Kingdome not the cause of the Kingdome Auant then and farre from vs let all those be that wil diuide and share out the saluation betweene the grace of God and our good workes that say vnto him with the Pharisee b Luk. 18.11 God I thanke thee that I am not as other men are extortioners vniust adulterers we will be humble and referre vnto him all the glory of our saluation in his beginning in his middle in his ende and sing vnto him with Dauid c Psal 115.1 Not vnto vs O Lord not vnto vs but vnto thy name giue glory for thy mercie and for thy Truths sake CHAP. VI. I. The fourth Argument None of the Saints hath euer kept perfectly the Law II. Because they are renewed but in part as it appeares III. By the example of those which were before the Law as of Abel Noah Abraham Isaac Iacob IIII. And by the example of Iob V. By the examples also of them that were vnder the Law as of Moses Aaron their Sister Marie and of all the Priests VI. Item by the example of Dauid VII Of Salomon Ezechias Iosias Daniel and of Esdras VIII And by the Confession of the whole ancient Church BE a 1. Cor. 11.1 ye followers of me euen as I also am of Christ Hee will haue vs to imitate him but with an Euen as not absolutely but conditionally euen as hee imitated Christ and not otherwise for in him there was in the most holiest that haue beene from the beginning of the world there hath been in those that are there is in those that shall come hereafter there wil be things that are not to be imitated but to be abhord not to doe but to eschew and auoide their sinnes b Rom. 11.32 Hieron ad Châ—esiphontem for God hath concluded theÌ„ al in vnbeliefe that he might haue mercy vpon all Wherefore to shew that in him alone there is no darkenesse and that in the most holiest there are many cloudes of error which darken their vnderstanding that he is the alone holy onely iust onely good and that all the holy and iust men haue their noblest parts altered by the corruptioÌ„ of sin he hath permitted the most approued amongst them the most cherished and beloued of him to slip and fall into the pit of sinne and would that they themselues were his Heralds his Clerkes to publish to write downe their owne sins and the sinnes of their forefathers c Rom. 3.19 That euery mouth may be stopped and all the world may become guiltie before God and that God alone d Rom. 3.26 might be found iust and the iustifier of him which beleeueth in Christ Iesus who alone e Isai 53.9.1 Pet. 2.22 did no sinne neither was guile found in his mouth who alone hath beene able to protest in truth that f Iohn 14 30. The Prince of this world commeth and hath nothing in me being g Basil in Psal 5. much for a man if hee can say hee hath but little and but few things in mee This is our fourth argument whereby we will clearely proue that there hath neuer been any Saint in whom all his old infirmitie hath beene in such wise consumed but that during the dayes of this his perishing life he hath fought an intestine and inward battaile with the same in the which he hath sometimes fainted and fallen downe and hath neuer preuailed in such sorte that he hath beene able to free and exempt himself wholly from sinne h Basil in homil de poenitent I accuse not therefore the righteous but I glorifie God who alone hath been able to prouoke his enemies with this defiance i Iohn 8.46 which of you conuinceth me of sinne Wee reprehend the errour we beate and throw downe the tower and turrers of pride which our Monkes haue built and reared vp thinking to skale Paradise by their workes not commanded not due it being euident and well knowne by the examples of the Saints of old in comparison of whom the most holiest of these times the most retired of our Monkes and Friers are but dung that they are farre from that perfection of those workes that are due II. If Adam had not violated the commandement of his Lord and God and had remained obedient vnto the heauenly mandate he had reserued vnto his owne heires the prerogatiue of a naturall innocencie saith Saint k Ambrosaed Iren. epist 71. Ambrose but affecting to attribute vnto himselfe that which he had not receiued to be like him that had created him he was stript and depriued of that which he had receiued he lost his drachme or piece of siluer and departing from his Fathers table to eate husks the bread of swine he fel vnder and came within the power of the Prince of darkenesse from being able not to sinne to not being able but to sinne hauing lost altogether the libertie of his counsell after he had sold deliuered and inthrald himselfe to him that had guld and cousoned him In this state hath he begotten men in his owne likenesse after his image all which are borne tainted with his pollution and stained with the bands of his death-bringing slauerie and bondage from which seruitude the elect children of God are released and deliuered by him which hath said l Iohn 8.36 If the Sonne shall make you free yet shall be free indeede In this life not to consent vnto sinne and not to walke after their lusts in the life to come not to sinne not to couet at all It is the glorie of Heauen of the heauenly Ierusalem m Reuel 21.27 that there shall in no wise enter any thing that defileth It is the vanitie and shame of the earth that she cannot beare in her bosome any Saint that is not harried and troubled with the fierce and sauage law of sin that hee may say n Prou. 20.9 I haue made my heart cleane I am pure from my sinne For o Gregor Nyss de beatitudin Orat. 6. sin is conceiued borne increaseth and endeth
any not vnderstanding the language of Canaan striues against the sound doctrine imagining in himself that Iob for being better then other men was without sinne before God he will be conuinced of error by Iobs owne booke there shall he finde Eliphas preaching q Iob 4.17 Hier. aduers Pelag. lib. 2. Shall mort all man be more iust then God shall a man be more pure then his Maker Behold be put no trust in his seruants and his Angels he charged with fally How much lesse on them that dwell in houses of clay whose foundation is in the dust which are crushed before the moth A Sermon whence Saint Ierome inferres r Hier. aduers Jouian lib. 2. Angelos quoque omnum creaturam peccare posse that the Angels themselues and all creatures may sinne There also shall he finde the same Eliphas preaching againe Å¿ Iob 15.14.15.16 What is man that he should be should be cleane and he which is borne of a woman that he should be righteous Behold be putteth no trust in his Saints yea the Heauens are not cleane in his sight How much more abominable and filthie is man which drinketh iniquitie like water A sentence from the which Saint Hierome implies that euery man is a sinner t Hieron ad Rusticum epist 44. circa sinne There is none saith he pure from sinne though his life were but a day Now the yeeres of his life are many The starres themselues are not cleane and pure in his presence and he hath found some peruersitie in his Angels Si in caelo peccatum quanto magis in terra If there be sinne in heauen how much more on earth if there be trespasse or omission of dutie in those which are without corporall tentation how much more in vs that are compassed about with this weake flesh and may say with the Apostle u Rom. 7.24 O wretched man that I am who shall deliuer me from the body of this death There shall he finde Iob agreeing and consenting vnto this holy doctrine and sighing forth these true words from the bottom of his heart x Hieron aduers Pelag. lib. 1. Job 9.2 I know it is so of a truth but how should man be iust with God If he will contend with him he cannot answere him one of a thousand How much lesse shall I answere him and chuse out my words to reason with him whom though I were righteous yet would not I answere but I would make supplication to my Iudge If I iustifie my selfe mine owne mouth shall condemne me If I say I am perfect it shall also proue me peruerse If I wash my selfe with snow water and make my hands neuer so cleane yet shalt thou plunge me in the ditch and mine owne clothes shall abhorre me There shall he finde God himselfe rebuking Iob and reprouing him of his sinne for that a Iob 38.2 he darkened counsell by words without knowledge and Iob confessing his sinne and saying to him b Iob 40.4.5 Behold I am vile what shall I answere thee I will lay my band vpon my mouth once haue I spoken but I will not answere yea twice but I will proceede no further c Iob 4â— 6 wherefore I abhorre my selfe and repent in dust and ashes V. Such was the condition of all those that haue liued from Abel vntill the Law which being come hath not diminished sinne but hath augmented it hath not quickned nor giuen life to them that followed it but hath killed them and put them to death hath not made any one iust but hath condemned the most iust and righteous among them in discouering their vnrighteousnes When the Morall Law was giuen after a manner fitting the Maiestie of the Law-giuer and sutable vnto the iustice and rigour of the same d Heb. 12.19.21 They that heard it entreated that the Word should not be spoken to them any more And so terrible was the sight that Moses said Moses I exceedingly feare and quake euen that Moses notwithstanding who c Numb 12.3 was very meeke aboue all the men which were vpon the face of the earth with whom the Lord spake f Numb 12.8 mouth to mouth and not in darke speeches and by whose hand the Lord gaue the Law when God published his Law he must needes haue trembled because hee saw in the same the Iustice of God and his owne vnrighteousnesse Surely if any could haue beene conformable to the iustice and vprightnesse of the same it was he that was the mediatour and it is of him that wee haue the confession of his sin and of the people g Psal 90.8 Thou hast set our iniquities before thee our secret sinnes in the light of thy countenance It is he himselfe which hath written the historie of his vnbeliefe and of that of Aaron his brother Aaron when they glorified not God at the waters of strife for which cause the Lord spake vnto them saying h Numb 20.12 Chrysost de pâ—niten homil 6. to 5. Because ye beleeue me not to sanctifie me in the eyes of the children of Israel therefore ye shall not bring this Congregation into the Land which I haue giuen them Moses who gaue the Law Aaron who kept the Law the one a Prophet and Leader of the people the other the High-Priest and Teacher of the people who should haue been pure from sinne so holy without spot without vice as these especially that carried written on his forehead i Exo. 28.36.38 HOLINES TO THE LORD that in his Priesthood did represent Iesus Christ the High-Priest of his Church who is the holy of holy ones k Exod. 30.10 Leuit. 16.2 Heb. 9.7 who alone went into the holy place who only bare vpon his brest the Vrim and Thummim alone saw the Arke of the Testimonie who onely asked at the mouth of the Lord who answered him from betweene the Cherubins couering the Arke It is hee notwithstanding that made l Exod. 32 4. a molten calfe and said to the people These bee thy Gods O Israel which brought thee vp out of the land of Egypt He with his sister Miriam a Prophetesse m Numb 12.1 All the Priests spake against Moses It is he who with all the Priests that should succeede him was expressely commanded to offer sacrifice once euery yeere and to n Leuit. 16.17 Heb. 9.7 mâ—ke an attonement for himselfe and for his house-hold and for all the Congregation of Israel VI. They which are come after them haue not been better for sinne doth propagate it selfe alwaies from the fathers to the children and passeth from the one to the other without sparing of any one the whole world is his nurse-child Excellent things are said of Dauid by him Dauid which saith alwaies true o 1. King 14.8 He hath kâ—pt saith he my Commandements and hath followed me with all hâ—s heart to doe that onely which was right in mine eyes Vnderstand that onely
IACOBS VOVV OPPOSED TO THE VOWES OF MONKES AND FRIERS The first Volume in two Bookes Of the Holy Sripture 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 BVLTEEL Minister of the Gospell of Iesus Christ August de Trinit lib. 4. c. 6. Contra Rationem Scripturas Ecclesiam Nemo Sobrius Christianus Pacificus Senserit 2. COR. 13.8 We can doe nothing against the truth but for the truth LONDON Printed by Felix Kyngston for Nathaniel Newbery and are to be sold at his shop vnder Saint Peters Church in Corne-hill and in Popes-head Alley 1617. TO HIS DEARE AND LOVING BRETHREN Mr. IAMES BVLTEEL AND Mr. PETER BVLTEEL Merchants I. B. wisheth increase of externall prosperitie and internall peace and comfort in this life and eternall felicitie in the life to come through our Lord Iesus Christ ALL Scripture is giuen by inspiration of God deare and louing Brethren and is profitable for doctrine a 2. Tim. 3.16.17 for reproofe for correction for instruction in righteousnesse that the man of God may be perfect throughly furnished vnto all good workes And therefore the same Scripture is called b Heb 6.5 the good Word of God c Psal 119.103 the sweete Word d Heb. 4.12 the quicke and powerfull Word e Colos 1.5 the Word of truth f Heb. 5.13 the Word of righteousnes g Act. 14.3 the Word of grace h Act. 13.26 the Word of saluatioÌ„ i Psal 19.7 making wise the simple yea k 2. Tim. 3.15 wise vnto saluation through faith which is in Christ Iesus l Psal 19 â— conuerting the soule reioycing the heart enlightning the eyes m Rom. 15.4 instructing vs and n Deut. 31.13 making vs to feare God â—â—endring in vs o Iob. 20.31 faith p Rom. 15.4 consolation hope patience q Joh. 5.39 hauing 〈◊〉 eternall life r Joh. 20.31 Gregor 1. Origen Isider Fulgent Athanas Greenam Tilen Molin for by it wee beleeue in Christ Iesus and beleeuing we haue life through his name Hence it commeth to passe that the holy Scripture is for diuers considerations diuersly termed of the Fathers both ancient and moderne A long Epistle which the Creator sends to the creature The Testament of God the Sonne The Librarie of God the holy Ghost The booke of true loue wherein God vnfoldeth his loue vnto man The mirror of Diuine grace and mans misery The rich Treasury of the King of glory wherein is the spiritual Manna the Bread of life common to the perfect ones and to the young ones where is Iacobs Well out of the which the learned and the simple may drinke where are meates for all ages the sincere and wholesome milke of the Word the two Testaments being the two brests of the Church of God for the new borne babes and strong meates for them that are of full age where are remedies for all euils preseruatiues to keepe vs from diseases plasters to heale our wounds weapons against tentations heresies a sword to kill hereticks a touchstone of truth to display error an exact rule of all things the Mistris of faith and of vertue a lanterne to direct our steppes an anker in time of tempest Yea the Scripture is called Paradise God sometimes Å¿ Ambros ep 41 Deambulabat Deus in Paradiso nunc deambulat in Paradise Deus quando scripturas lego Paradisus Genesis in quo virtutâ—s pullulant Patriarcharum Paradisus Deuteronomium in quâ— germinant legis praecepta Paradisus Euangelium in quâ— arbor vitae bâ—nos fructus facit walked in Paradise saith Saint Ambrose and now God walketh in Paradice when I reade the Scripture Genesis is a Paradise wherein the vertues of the Patriarkes doe branch forth Deuteronomie is a Paradise wherein the Law doth spront forth The Gospell is a Paradise wherein the tree of life doth bring forth good fruits And truly well may it be called a Paradise for the godly person can in no place finde a sweeter and pleasanter refreshing then in the Paradise of the holy Scriptures where the tree of knowledge is not of that that was forbidden but of that which is appointed of God for the elect where standeth in the middes the tree of life which is Chris t. The dore whereunto is not kept close by Cherubins and the fierie sword but it is opened by the instinct of the holy Spirit and the light of the Gospell to all that be hungrie where the riuers be of liuely waters whereof the Church of the faithfull is ouerflowne and cherished and where the mindes of the godly are enriched with most fine gold and precious stones that is with the riches of heauenly graces t Muscul loc Com. cap. 20. de S Script where bee trees of all sortes faire to the eye and sweete to the taste trees planted by God handsome and fruitfull that is the Patriarkes Prophets and Apostles where the aire passeth very smooth and calme I meane the breathing of the holy Spirit most sweetly cherishing the hearts of the dwellers in this Garden where the voice of God is walking and seeking the saluation of the seduced man not crying this onely Adam where art thou but calling all men also vnto him instructing and teaching the ignorant correcting and prouoking to amendment them that do sinne shewing vnto them that bee deceiued the tree of true knowledge leading them that bee subiect vnto death and destruction vnto the tree of life raising vp them that are fallen comforting the carefull and refreshing them that bee wearie The Garden of Eden out of the which Adam was thrust for his disobedience had scarsely the shadow of the true pleasure which the Elect doe enioy in this garden of holy Scripture wherein they heare the voice of God they see the appearings of Angels they bee conuersant with the holy Patriarkes and Prophets with Christ himselfe and the Apostles and do feede on the tree of life not onely taking no hurt but exceeding profit being made partakers of it for euer But as the old Serpent indeuoured to banish our first parents out of the corporall and terrestriall Paradise so hath he laboured to banish his posteritie out of the spiritual and heauenly Paradise of the holy Scripture depriuing them of the vse profit and consolation thereof Witnesse the u August contra Petil. lib. 1. c. 27. Circumcellians who seduced by this old SerpeÌ„t and brought into a distast dislike therof contemptuously refused and contumeliously reiected yea defaced and burnt the Scripture If x Ioseph Antiq. lib. 20. cap. 4. a wicked Souldier and an Heathen was beheaded by the Commandement of Cumanus an Heathen gouernor of Iudaea for tearing a copie of the booke of the Law of Moses at the sack of a Towne What were these wicked hereticks not heathen but Christians though vnder that name worse then
opinion that it is not expedient that all reade the Scriptures Innocentius 3. did forbid the reading of the Scriptures vnto Lay or Secular men saying g Extra de Haereticis cap. Cum ex coniuncto ex Antonij Contij restitutione Rectè fuit in lege diuina statutum vt bestia quae montem tetigerit lapidetur vt videlicet simplex aliquis indoctus praesumat ad subtilitatem sacrae Scripturae pertingere It hath been well enacted and decreed in the Diuine Law that the beast which touched the Mount Sinai should be stoned to death to the ende the simple and vnlearned presume not to attaine vnto the subtiltie of the holy Scripture So hee compares ignorant Christians to beasts and although hee was not ignorant h Thomas in Beet de Trinit that arguments may not bee drawne from allegories hee transformes beasts into men and the i Exod. 19.24 mountaine of Sinai into the holy Scriptures which were not then and considers not that there the Priests also were forbidden to approch or touch the mount which were notwithstanding the guarders and keepers of the Scriptures and that Ioshua himself durst not approach the mount l Joshua 1.8 vnto whom notwithstanding the reading and meditation of the holy Scriptures was expressely commanded But why is it not expedient to reade the Scriptures III. m Bellar. de verbo dei lib. 2. cap. 15. §. 5. They were neuer read say they indifferently of all persons but we find faithful witnes euidence yea of as qualified and great men who conformably to the holy Scriptures say the contrarie and do shew euidently that the Iewes did apply put their children n Claud. Espensaeus in 2. ad Tim. cap. 3. in illa verba quia ab infantia sacras literas nosti to the Bible at the age of fiue yeeres and in the teaching of their children they gaue the first place to the sacred letters beginning with that the which the Iewes did obserue ex prisca consuetudine according to their ancient custom saith Eusebius vntil his time If we do reade the history of the Iewes we shall find there that God commanding them to write his Law commanded thē also to reade the same vnto all without exception of sexe of age of condition saying by Moses to the Priests o Deut. 31.11.12.13 Thou shalt reade this Law before all Israel in their hearing gather the people together men women and children and thy stranger that is within thy gates that they may heare that they may learne and feare the Lord your God and obserue to doe all the words of this Law and that their children which haue not knowne any thing may heare and learne to feare the Lord your God And lest they should reply that this commandement is giuen to the Priests and Leuits to reade and to the people to heare onely and to learne it we finde there ouer and besides that the same commandement is giuen to all for thus saith the Lord by his seruant Moses p Deut. 6.6.7.8.9 These words which I command thee this day shall be in thy heart and thou shalt teach them diligently vnto thy children and shalt talke of them when thou fittest in thine house and when thou walkest abroad by the way and when thou liest downe and when thou risest vp and thou shalt bind them for a signe vpon thine hand and they shall be as frontlets betweene thine eyes and thou shalt write them vpon the posts of thy house and on thy gates q Deut. 4.6 Keepe therefore and doe them for this is your wisedome and vnderstanding in the sight of the nations which shall heare all these Statutes The like may wee see in Deut. 15.18.19.20 He that said r Numb 11.29 Would God that all the Lords people were Prophets and that the Lord would put his spirit vpon them did not enuie nor grudge at the peoples reading and vnderstanding of the Scripture which is the rule of prophesie and the powerfull instrument by the which God giues his Spirit to his people In Christs time they read the Scriptures indifferently for Christ saith to them ſ Iohn 5.39 Search the Scriptures In Saint Pauls time they read the Scriptures for the Iewes of Berea t Act. 17.11 searched the Scriptures daily and are commended for that they did examine the Apostles doctrine by the Scriptures And Timothie euen from u 2. Tim. 3.15 a childe knew the holy Scriptures Aquila and his wife Priscilla though by their occupation poore tent-makers were so skilfull in the Scriptures that x Act. 18.24.26 Apollos an eloquent man and mighty in the Scriptures did not disdaine to goe to their schoole and to learne of them who expounded vnto him the way of God more perfectly What is the condition of Christians impared and made worse by Christ that hee hath forbidden that which was not onely permitted but also commanded to the Iewes God forbid for the promises of the new Couenant appertaines to vs y Jer. 31.34 They shal all know me from the least of them vnto the greatest of them saith the Lord. All of vs then must reade the Scriptures without which Scripture were cannot attaine vnto any knowledge of God neither can we beleeue in Christ z Iohn 20.31 For these things are written that ye might beleeue that Iesus is the Christ the Sonne of God nor resist the diuell for to resist him we must take a Ephes 6.17 the sword of the Spirit which is the word God neither can wee bee comforted in our afflictions b Rom. 15.4 for whatsoeuer things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might haue hope nor saued c Iohn 5.39 for in them and by them we haue eternall life In asmuch as the ende of the Scriptures is to bring and leade vs to faith in Christ that d Iohn 20.31 by beleeuing we may haue life through his name for this cause Saint Paul directs and sends his Epistles to the Churches composed of persons of all sexes ages and conditions that they might bee read of all of them euen as all reade those letters that are directed and addressed vnto them as hauing interest to know the cōtents of thē This is that that Saint Gregory did aduise the Phisitian Theoderus who did neglect contemn the daily reading of the words of his Redeemer e Greg. 1. Theodorice medico indict 13. lib. 4. cap. 84. Quid est autem scriptura sacra nisi quadam 〈◊〉 omnipotentis Dei ad creaturam suam c. What is the holy Scripture but a certaine letter and epistle of the Almight is God to his creature surely saith he if you were any where and receiued the writings of an earthly Prince you would not cease you would not rest you would not steepe before that you knew what this earthly Emperour writes vnto you
Iudge must bee present and visible we answere that that is not necessarie How often doe Emperours decide controuersies new sprung in their Prouinces by the authoritie and Iurisdiction of the Soueraigne Court without budging from their place How often haue the Popes remaining in Rome or in Auignon ended the differences of Christians a great distance from them by their Decreâ—all Epistles and doe as yet make knowne their will vnto al the world by their Bulls without stirring from their seate The King whom God preserue and blesse with all temporall and spirituall blessings for his glory is the supreme and Soueraigne Iudge of all this Kingdome although he be visibly and corporally but in one place of the same at one time from the place where hee is hee signifies by his Proclamation what his pleasure is vnto the which all his subiects must yeeld and agree A King who is but a man hath such a power and shall not the King of Kings haue it a mortall man absent in body shall bee acknowledged of all his good subiects for supreme Iudge and his will declared in writing shall bee a Law vnto them and shall not the Lord Iesus God-Man and Man-God be accepted of for Soueraine Iudge nor his writings for lawes vnlesse he make and shew himselfe visible and present What impietie But God be thanked our Iudge conteined indeede in heauen in regard of his bodie Acts 3.21 is alwaies euery where with his Church in regard of his Deitie and God-head alwaies present in the same in common and generall and in euery member of the same in particular by his holy Spirit by his grace by his vertue by his counsell by his helpe and assistance by his conduct and guiding and by his holy and wholesome word so farre forth that hee saith m Matth. 28.20 Lâ—e I am with you alwaies euen vnto the end of the world for * Matth. 18.20 faith he where two or three are gathered together in my name there am I in the midst of them It is he then that iudgeth vs by his word which is his voice which all they that are his sheepe heare which they know and follow n Iohn 10.27 My sheepe heare my voice saith Christ and I know them and they follow me And doe not thinke that he speakes there onely of his sheepe of then or that time when he fed them with the foode and refection of his mouth he speakes of all those that shall be gathered together vnder his Sheepe-hooke vntill the ende of the world according to that he said before vers 16 Other sheepe haue I which are not of this fold them also I must bring and they shall heare my voice and there shall be one fold and one shepheard They that are not contented with this voice and heare it not they would not onely not heare our Lord Iesus although he should returne here in the flesh but also they would crucifie him againe as the Priests Scribes Pharisees and the Elders of the people did for if that so he should returne here on earth hee would say no other thing then that which he hath said alreadie and would not speake more plainely and perspicuously then he hath spoken in the holy Scriptures Therefore according as he hath commanded vs to call none our Doctor o Matth. 23.10 For one is our Doctor and Master euen Christ we will adhere and sticke fast vnto him alone and will say vnto him with Saint Peter and the other disciples Iohn 6.68 Lord to whom shall wee goâ— thou hast the words of eternall life and wee beleeue and are sure that thou art that Christ the Sonne of the liuing God V. The publike ministeriall Iudge is he which hath a publike and lawfull calling and authoritie from God to iudge not of the Scripture nor of the sense thereof for being immediatly from God the Law of the supreme Iudge and the most perfect rule of all godlinesse whereby all men are iudged and ruled it cannot be iudged of men by any meanes but of the doctrines of men the which he examines by the touchstone of the Scriptures and by them markes and considers if they are of God or no such are Pastors and Doctors considered apart in their Schooles and Churches and together in the Presbyterie Synods Councels Nationall and Occumenicall whose whole authoritie is limited by the holy Scriptures against and besides which they may not ordaine any thing Gal. 1.8 being to speake properly and fitly Clerks Truch-men Heralds Messengers and Ambassadours of God towards their brethren and not Iudges their iudgement being of seruice not of soueraigntie of direction not of authoritie compelling p Ephes 2.20 For we are built vpon the foundation of the Apostles and Prophets and not vpon the hand of humane opinions Wherefore if Christ Iesus himselfe hath confirmed his doctrine by the Scriptures q Luk. 24.27 beginning at Moses and all the Prophets r Act. 15.16.17 If the Apostles assembled together in Ierusalem refuted by the Scripture the heresie of those which mingled the Law with the Gospell If Saint Paul Å¿ Act. 17.2.3 Act. 26.22 Act. 28.23 proued his Gospell by the writings of Moses and of the Prophets surely they that are not furnished with such authoritie are bound to iustifie their doctrine by the Scriptures without the which t Orig. in Hierem â—om 1. our sense meanings and interpretation are not faith In regard of which the Apostle saith that the Spirit of Prophets are subiect to the Prophets 1. Cor. 14.32 And u Gerson de exam doctri Consid 5. num 17. Gersâ—â— saith That we must giue more credit and beleeue soeuer a simple man not authorized excellently skilled in the Scriptures then the declaration of the Pope for it is certaine that we must soâ—â—er beleeue and rather giue credit vnto the Gospell then vnto the Pope x Panerm in cap. significat extra de electiâ— Panâ—rmus saith In matters which concerne our faith the saying of a prâ—â—ate man is to be preferred before the Popes saying if it be confirmed with the best reasons of the old and new Testament Another most excellently and euidently y Picus Mirand de fide â—rd cred Theâ—re 6. A simple peasant or swaine a childe an old woman are more credible and 〈◊〉 to her beleeued thou the grand Prelate or Pope and a thousand Bishops of these speake contrary and against the Gospell those for and according to the Gospell The reason is verie good the Gospell is of the Master and ought to bee receiued with all obedience of faith by whomsoeuer it is preached the Pope and the Bishops are but seruants in the Masters house where they haue no other charge then to serue the children of the house according to the will of the heauenly Father comprehended in the Scriptures otherwise they are no Pastors but Impostors VI. As the publike ministerial iudgement is without proportion and measure inferior to
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
vertue wherewith we loue that which is to be loued in some greater in others lesse in others none but the perfect charitie which cannot be augmented is in no man so long as he liues here * Quamdiu â—â—tem augeri potest profecto illud quod minus est quà m debet ex vitiâ— est Now so long as it can increase surely that lesse that it hath then it should haue is of vice This vice makes that there is none iust vpon earth that doth good and sinneth not This fault causeth that no man liuing shall be iustified before God This sinne effects so much that if we say we haue no sinne we deceiue our selues and the truth is not in vs. By reason of this vice how much forward and aduanced soeuer we be it is needefull for vs to say forgiue vs our trespasses although all our words deeds thoughts haue beene alreadie forgiuen vs in our Baptisme Againe the Law saith Thou shalt loue thy neighbour as thy selfe Thy neighbour thy very enemie the stranger whom thou shalt meete in the way as thy selfe with as great an affection readinesse and courage as thou louest thy selfe In whom shall wee finde this perfection Who loues God as he should Who loues him for himselfe and loues nothing but for him and according vnto him Who loues his neighbor with that seruencie of charitie wherwith he is inflamed towards himselfe Who lookes vpon his enemie with a simple sincere and vnfained eye reconciles himselfe vnto him without a reseruation Who liues with his intirely affected friend without wronging and misusing him in some sort or other without enuying him or at leastwise without thinking ill and hardly of him without coueting something that appertaines vnto him Who therefore fulfilleth this Commandement Thou shalt not couet The Apostle could not attaine vnto it and by that he acknowledged himselfe to be a sinner Å¿ Rom. 7.7 I had not saith he knowne sinne but by the Law for I had not knowne lust except the Law had said Thou shalt not couet Who then shall attaine vnto it V. t Bellar. de monach c. 2. §. 6.7 8. c. 13. §. 20.21 They who puft vp with pride and presumption will not acknowledge themselues to be sinners that God may bee acknowledged the alone Sauiour who saues without our merits who saues not but in pardoning our trespasses and forgiuing our demerits haue forged in their giddie braines a double perfection the one conuenient and meete for the condition and state of this present life consisting in that we must loue God more then any creature the other proper and peculiar to the life to come where the blessed haue not any motion contrary to God thinke alwaies on God and loue God with that vehemency and seruency of loue that can be in a creature u Iob 11.2.3 Should not the multitude of words be answered and shall a man full of talke be iustified Thy lies O man shall they make men hold their peace and when thou mockest shall no man make thee ashamed The Law speakes but of one charitie and that so perfect and accomplished that it possesseth all the heart all the soule all the thoughts and all the strength of man and you forge vs an inferior and an vnderling charity which a man may perfectly keepe and obserue and which God accepts and is pleased with Where is this charitie commanded What in the Decalogue or tenne Commandements Doth it appertaine vnto the first or vnto the second Table of the Law The first commaunds that thou loue God with all thy strength and you tell vs of a Law that is not so rigorous and strict and that contents it selfe that thou loue God with thy strength without requiring all thy strength Where is this Law hath it beene giuen of God vpon the Mount Horeb Hath the people heard it from Gods mouth Hath God written it in two Tables Hath Moses enregistred it in his bookes Haue the Prophets euer heard word or speech of it Reade the whole Scripture yee shall not finde it there you shall finde there but one rule of an vnchangeable and perfect righteousnesse and the fame giuen to the liuing not to the dead to them that are viatores are yet in the way and doe aime at perfection not to them that are comprehensores who hauing alreadie apprehended it doe rest from their labours and haue no neede of the Law giuen with this terrible sentence pronounced not against the Inhabitants of Heauen where there is no sorrow nor feare of mourning but against the Inhabitants and dwellers on earth x Deut. 27.26 Gal. 3.10 Cursed is euery one that continueth not in all things which are written in the booke of the Law to dee them A sentence which Saint Paul applies vnto the liuing and proues by the same that y Gal. 3.10 as many as are of the workes of the Law are vnder the curse Badly yea vnaptly yea falsely if a man can continue in all the words of the Law yea contradictorily to that which he adds that it was necessarie that Christ came to redeeme vs from the curse of the Law z Gal. 3.13 Christ saith he hath redeemed vs from the curse of the Law being made a curse for vs For what neede was there of him if God requires not of men a perfect obseruation of his Law Or if he command them no other perfection then that which they may keepe and obserue perfectly in this life He which hath enough wherewith to pay and satisfie his Creditor hath no neede that another should satisfie for him These men doe erre because they know nor that man although a sinner yea though an apostate yea though destitute altogether of the glorie of God is bound by the Law to doe all that which Adam was bound to doe by his Creation and all that which he could doe and did during the short time of his innocencie for we haue beene all of vs created in him in him the Law hath been giuen to vs all that Law which wee haue written in parchment being no other thing then the image of the Law which he had written in his heart and the traces whereof after his sinne remaine in our hearts Now by right of Creation he was bound to loue him and in effect did loue God with all his heart with all his soule with all his thought with all his strength and therefore we are bound to the same perfect whole and absolute obedience and charitie VI. Notwithstanding put case and suppose that the matter goeth as Bellarmine hath propounded it and that God requires of man in this flesh but a perfection of a meane and reasonable charitie whereby man loues God more then the creatures And wee will argue vpon that which hee saith a Bellar. de monach c. 13. §. 21. This Commandement may be perfectly kept For if that be true which hee saith either hee can produce vs some iust man which hath
Luke 18.13 God be mercifull to me a sinner and I am assured that I shall returne to my house iustified because x Psal 145.18 the Lord is nigh vnto all them that call vpon him to all that call vpon him in truth CHAP. IX I. The Righteousnesse of the Saints in this life consists rather in the remission of sinnes then in the perfection of vertues II. The first obiection God hath promised to circumcise our hearts to the ende we loue him with all our heart III. An Answere to this obiection IIII. Second obiection Many haue this testimony that they haue kept the Law and haue loued God with all their heart V. An Answere to this obiection VI. According to Dauids words in the 119 Psalme VII And the consent of the Ancient Fathers THe a Psal 19.7.8.9 Law of the Lord is perfect The Testimonie of the Lord is sure the Statutes of the Lord are right the Commandement of the Lord is pure the Iudgements of the Lord are true and righteous altogether In this word therefore there is nothing imperfect nothing doubtfull nothing crooked nothing impure nothing false nothing that bends to one side there is no opposition no contradiction By it haue we proued that there is no thought word or action of the holiest men which being ruled and leuelled by the Law of God is not found crooked and oblique For S. Austin said b August in Psal 42. How streight and vpright soeuer I seeme to my selfe thou drawest a rule from thy treasurie thou measurest and squarest me by the same and I am found crooked and awry Whence I concluded and doe conclude againe c August de Ciuit Dei lib. 19. cap. 27. that our righteousnesse it selfe although it be true hauing respect vnto the end of true good wherevnto it is referred and applied is notwithstanding such of that nature in this life that it consists rather in the remission of sins then in the perfection of vertues Witnesse saith S. Austin the prayer and supplication of the Citie of God which is a Pilgriâ—esse on earth which cries to God in all her members Forgiue vs our debts By this word notwithstaÌ„ding they that are ashamed to be too much bound vnto God and presume to haue obtained plenteously grace of Christ to haue no more neede of Christ indeuour to improue and impugne this truth and opposing the Scripture to it selfe doe seeke in it men that haue perfectly kept the Law and arguments concluding that the Law may be kept by him that is here liuing on earth assisted with the grace of God II. God say they hath promised so to worke in men 1 Obiection that in the time of the new Testament he may be loued with all the heart with all the soule and Moses said vnto the people d Deut. 30.6 Bellar. de monach c. 13. §. 24. The Lord thy God will circumcise thine hart and the hart of thy seed to loue the Lord thy God with al thine hart and with al thy soulâ— that thou mayest liue And there are many such like promises in the Prophets wherefore either God hath lied which cannot bee or this Commandement is simply fulfilled in this life III. e Rom. 3.4 Let God be true but euery man a lyar as it is written that thou mightest f Psal 51.4 be iustified in thy sayings and mightest ouercome when thou art iudged That which he promiseth hee performeth but he hath not promised that we shall loue him in this life with a perfect loue wherein nothing is omitted nothing can bee desired but onely that hee will circumcise our hearts that we may loue him with al our hearts which he doth by order and successiuely giuing vs here the beginnings and proceedings and so prosecuting that which concernes vs vntill he folly consummate it and finish it in the Kingdome of heauen vnto which is reserued the prerogatiue to bee inhabited by the Saints which haue neither wrinkle nor spot nor any such like thing IIII. 2 Obiection Bell. ibid. §. 2â— But there haue been some found that haue kept the Law God saith of Dauid * 1. King 14 8. He hath kept my Commandements and hath followed me with all his heart to doe that onely which was right in mine eies And of Iosiah g 2. King 23.25 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 neither after him arose there any like him Dauid witnesseth also of himselfe before God and saith h Psal 119.10 With my whole heart haue I sought thee * Bellar. de iustificat lib. 4. c. 11. §. 11 12. 13. Saint Luke writeth of Zacharie and Elizabeth his wife i Luk. 1.6 They were both righteous before God walking in all the Commandements and ordinances of the Lord blamelesse And Iesus Christ saith of his Apostles k Iohn 17.6 They haue kept thy Word these therefore haue kept the Law V. Surely if they speake of a soueraigne and singular perfection and such a one as the Law requireth vnder paine of eternall damnation condemning concupiscence and all the first bad motions of the Spirit wee haue heretofore proued and conuinced that no man liuing hath so kept the Law Iesus Christ onely excepted l Thom. 2.2 q. 184. art 3. Est autem infimus diuinae dilectionis gradus vt nihil supra eum aut contra eum aut aequaliter ei diligatur A quo gradu persectionis qui deficit nullo modo implet praeceptum The lowest degree of the dilection or loue of God is that nothing be beloued aboue him or against him or alike to him whosoeuer failes of this degree of perfection accomplisheth in no wise the precept saith Thomas None therefore hath euer kept the precept for since the fall there neuer was found any which hath attained vnto this lowest degree of diuine charitie yea that hath not been exceeding farre from it For seeing that m Eccles 7.20 there is not a iust man vpoÌ„ earth that doth good and sinneth not as Salomon saith and that Dauid Iosiah Zacharie the Apostles haue sinned as we haue seene it cannot be but that they haue loued in regard of the flesh sinne aboue God and against God seeing that sinne is against the will of God and displeaseth infinitely the Maiesty goodnesse holinesse and iustice of God The Saints therefore are said to loue God with all their heart because they loue him sincerely and truly without fraud and hypocrisie For sometimes the Scripture opposeth all the heart vnto a double heart witnesse that which is said of those of Zebulun to establish Dauid King ouer Israel n 1. Chro. 12.33 they kept their ranke without a heart and a heart that is expounded by these words these men of warre that could keepe their ranke came with o Vers 38. a
not as a principall debtor Thus Saint Paul writes r Gal. 3.24 The law was our Schoole-master to bring vs to Christ that we might be iustified by faith The ancient Fathers haue acknowledged these vses of the Law saying that the Law doth profit vs in as much as it makes vs confesse that which wee denie acknowledge our sinne and couer no more our vnrighteousnesse in as much also that it shewes to vs ſ Ambros de Iacob vita beata lib. 1. c. 6. August de spiritu titera c. 5. seq our infirmitie that hauing our recourse and refuge by faith to the mercy of God in Iesus Christ we may be healed These bee the reasons why God giues his Law to the vnregenerate man which cannot fulfill it By it he accuseth and conuinceth him of sinne hee condemnes him for his sinne to this intent that from being proud he may waxe humble that seeing that feeling thereby his maladie he may cry to the throne of grace and aske for the Phisitian that finding himselfe the slaue of sinne he may implore the helpe of the Redeemer In a word acknowledging that he cannot doe that which the Law commaunds he may haue his recourse and retraite to the grace of God in Iesus Christ in whō as in our Head Pledge and Surety God hath punished in his most rigorous and seuere iustice all our sinnes committed against the Law and forgiuen vs all of them in his greatest mercie When man is thus of great made little when from whole and sound that he thought he was he findes himselfe mortally sicke from being aliue he feeles himselfe dead when he sees hell open to swallow him vp without hope of recouerie and so is as it were reduced and brought to despaire then is he disposed and prepared to receiue his Patent of pardon to heare the good newes of the preaching of faith for the Law leades him to the Gospell Moses to Christ the preaching of the righteousnesse by workes to the preaching of the righteousnesse by faith But if the naturall man makes not this vse nor benefit of the Law and is not moued and stirred vp to seeke Christ 4. It vvill restraine and bridle the outward man yet it will in him profit and auaile another in as much as it will curbe the outward man and will musle him with bridle and bit keeping him by the threatnings of punishment and damnation in his dutie and constraining him to doe in the Church and Common-wealth the good hee hates and which hee would not doe with out this compulsion The Apostle had respect to all these vses of the Law when hee said t 1. Tim. 1.9 That the Law is not made for a righteous man but for the lawlesse and disobedient c. For it accuseth condemneth astonisheth the wicked and will they nill they in spight of their hearts rangeth them outwardly to their dutie VIII But as for the righteous Ho◠the Law is possible to nature renewed which are iustified in the bloud of our Lord Iesus and sanctified by the Spirit of our God the Law can neither accuse them nor condemne them as it is written u Rom. 8.33.34 Who shall lay any thing to the charge of Gods Elect It is God that iustifieth Who is he that condemneth It is Christ that died There is therefore now no condemnation to them which are in Christ Iesus It cannot also compell them as they are regenerate for they haue the Law written in their hearts and they x Psal 110.3 are a willing people and as Dauid saith of himselfe y Psal 119. they set before their eies all the Commandements loue them reioyce and take their delight in them z Psal 1.2 they meditate day and night in his law being renewed as we haue seene in all the parts of their soules and in regard of all the parts of the Law In this state the Law is possible in regard of the perfection of the parts thereof For the obseruation of euery Commandement thereof is begun in those that are renewed in this life after the Image of Christ which proceede daily forwards goe on and purchase day by day a greater perfection But by reason of the rebellion of the flesh lusting against the Spirit they cannot attaine vnto the soueraigne perfection of the Law during their soiourning in this mortall body which will be kept perfectly both in regard of the matter and of the manner IX The perfect state of the Church being the right prerogatiue and priuiledge of the heauenly Countrey For as Salomon desiring to build the house of the Lord caused the stones and wood and other stuffe to be prepared in their owne place and then caused all that that was ready prepared and made to be brought to the place of building a 1. King 6.7 for the house when it was in building was built of stone made readie before it was brought thither so that there was neither hammer nor axe nor any toole of iron heard in the house while it was in building In like maner the euen and smooth stones whereof our King of peace builds a holy house vnto God are carued and ingrauen here here prepared the wood is hewed and wrought here withened planed and leuelled these stuffes are casted and casted anew melted and melted againe here The last Founder and melter is death which freeing the soule from the body which oppresseth it and from the tentations of this world and from him who is the prince thereof giues her free passage and accesse vnto his heauenly habitation and mansion where there is neither b Reuel 21.4 sorrow nor crying nor paine Here c Iohn 13.10 he that is washed needeth not saue to wash his feete Here the heauenly husband-man d Iohn 15.2 purgeth euery branch that beareth fruit Here the Church is in fier◠she is in making In her natiue countrey onely shee is in factum esse she is made shee is perfect Here she is militant e Ephes 6.12 wrestling not against flesh and bloud but against Principalities against Powers against the Rulers of the darkenesse of this world against spirituall wickednesse in high places There she is victorious and triumphing ouer Satan ouer the flesh and ouer the world There shee shall celebrate and solemnize an eternall Sabbath vnto God There the Saints f Reuel 7.15 are before the throne of God and serue him day and night in his Temple and he that sitteth on the throne shall dwell among them It is there and no other where then there where they haue perfected that which they did here where they keepe perfectly and fulfill the Law which they kept here where their righteousnesse is without spot which was here as an vncleane thing and as filthy raggs And therefore we say that God hath not giuen man an impossible Law the Law was possible to man in the integritie of his nature and is possible in some
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
which is vpon the seashore Afterwards a particular promise is made vnto euery one of them i Deut. 7.12.13.14 Wherefore it shall come to passe if ye hearken to these iudgements and keepe and doe them that the Lord thy God shall keepe vnto thee the Couenant and the mercie which hee sware vnto thy Fathers And hee will loue thee and blesse thee and multiplie thee He will also blesse the fruite of thy wombe c. Thousâ— alâ—â—â— blessed aboue all people there shall not be male or female barren among you Wherefore it was a great reproch among them to be baâ—ren and without children as we may gather from the words of Eâ—izabeth who hauing conceiued in her old age after so long a barrenâ—esâ—e saith k Luke 1.25 Thus hath the Lord dealt with me in the dayâ—s wherein he looked on mee to take away my reproch among men But especially the Eunuch who is impotent and vnable to ingender and beget children was marked and branded with a speciall and peculiar infamie and reproch by the Law of Moses l Deut. 23.1 He that is wounded in the stones or hath his priuie member cut off shall not enter into the Congregation of the Lord. It is this Eunuch who is such a one by defect whether of nature or by necessitie who complaines that he is drie tree and therefore altogether vnfit to be planted in Gods house God comforts him with the Gentile by this promise that when the Messias shall come it shall be no more so because that in Christ there is no difference and distinction of father or Eunuch Iew or Gentile the Gentile and the Eunuch that keepes his Couenant is as well and as much accepted as the Iew and hee which is the father of many children Therefore God saith concerning the Eunuchs vnto them that keepe my Sabbaths c. I will giue a place in mine house applying the things appertaining to the diuine seruice at that time to the things of these times and promising to those that by faith shall stick fast vnto Christ keepe iudgements and doe that which is iust and lawfull to receiue them in his house and to giue them in the same a name better then of sonnes and of daughters an euerlasting name that shall not be cut off That name whereof he saith in the Reuelation m Reuel 2.17 To him that ouercommeth will I giue him a white stone and in the stone a new name written which no man knoweth sauing he that receiueth it The name of the â—onne of God of the member of Iesus Christ of the childe of the Church the witnesse of the Spirit of Christ sealing his election vocation iustification and sanctification in his heart whereby hee cries Abba Father by the assurance which hee giues him that hee is the childe of God A name a great deale better then to be called the father of sonnes and daughters yea a name and fame farre surpassing that which comes from the multitude of children for such a one is a father of many children who is the sonne of wrath and execration but he whom the Lord receiues in his house in the number of his children and auowes him as his owne willing that his name be named on him that he be in effect and bee called his sonne that man cannot perish but it shall be said vnto him in the last day as also to all others whom God hath adopted in Christ Iesus by their eldest brother in whom they haue been adopted n Mat. 25.34 Come ye blessed of my Father inherit the Kingdome prepared for you from the foundation of the world And the â—eason is rendred by the Apostle saying o Rom. 8.17 And if children then heires heires of God and ioynt heires with Christ. For the Inheritance is for the children an inheritance that cannot faile them because they cannot fall away from God nor loose their adoption which is not grounded on them but vpon Iesus Christ in whom and by whom the Father hath adopted vs to himselfe and who keepes so well those whom the Father hath giuen him that not onely p Iohn 6.37 he neuer casts them out but also q Phil. 1.6 performes and finisheth the good worke begun in them r Iohn 17.15 keeping them from the euill Å¿ Ephes 4.30 and sealing them by his Spirit vnto the day of redemption in the which hee will giue them the crowne of righteousnesse t Iohn 10 27.28.29.30 My sheepe heare my voice and I know them and they follow me And I giue vnto them eternall life and they shall neuer perish neither shall any man plucke them out of my hand My Father which gaue them me is greater then all and no man is able to plucke them out of my Fathers hand I and my Father are one Thus haue they an euerlasting name which shall not bee cut off and taken away and therefore a better name then that of sonnes and daughters because that the name and reputation that a man hath by hauing children being grounded vpon the childrens liues if they come to faile and die faileth and dieth with them as we often see that u 1. Sam. 2.5 she that hath had many children is waxed feeble as it happened vnto Naomi Ruths mother in Law who hauing lost her husband and all her children said vnto her neighbours x Ruth 1.20.21 Call me not Naomi that is pleasant call me Mara for the Almighty hath dealt very bitterly with me I went out full and the Lord hath brought me home againe emptie Why then call yee me Naomi seeing the Lord hath testified against me and the Almightie hath afflicted me There are some which reade A name better then to sonnes and daughters which ought to bee referred to the Iewes who are called by our Lord Iesus y Mat. 8 1â— 15.26 The children of the Kingdome because that before the time of the Law the priuiledge and title of the children of God appertained vnto them So then the meaning should be that God wil more abundantly blesse the Eunuches vnder the new Testament then he hath blessed the Iewes vnder the old Testament but the first exposition is the true and naturall one grounded vpon the right construction of the Text. The selfe-same promise is made to the Gentiles adioyning themselues vnto Christ that they shall not be separated from the people of God but shall be receiued in Gods house and that their prayers made vnto God shall be heard and accepted of God And these promises made both in generall to the Gentiles and particularly to the Eunuches do tend to testifie that which the Apostle declares hath been effected when he saith that Christ z Ephes 2.14 hath made both one and hath broken downe the middle wall of partition betweene vs and that now a Gal 3.28 there is neither Iew nor Greeke there is neither bond nor free there is neither male nor female and
things whereof there was neuer any mention made but vnder the Gospell Here then the Author of the Pastorall Letter contradicts himselfe and to his contradiction addes an vntruth The Heathen saith he haue knowne the excellencie and price of virginity by the light of Nature What Heathen the â—â—ings that are naturall are indifferently obserued by all Nations All Nations know by the light of Nature that there is a God and therefore there was neuer any Nation found to bee without a God and without some kinde and smack of Religion But all the world hath continued vntill the time of Monkes without esteeming so much virginitie except some few bewitched by the diuell For nature teacheth that maides haue been made for marriage being a thing naturall to desire mariage and vse it as to bee an hungrie and drie as to eate and drinke During the Law of Nature God said b Genes 2.18 It is not good that the man should be alone I will make him a helpe meete for him This helpe is the woman expressely created of God to be a meete helpe for him in the state of marriage The Law of nature hath been renewed by Moses and there is no mention of any price of virginitie of any promise made to it but contrariwise there is often mention of marriage and great are the promises that God hath made to that state which cannot bee but most holy and of great value to the Church of Rome seeing that she hath made a Sacrament thereof although in effect marriage and virginitie are things indifferent wherein there is neither vice nor vertue nor any part of the seruice of God For that which the Apostle saith of meate and drinke is true of all outward things The kingdome of God is not meate and drinke but right 〈◊〉 and peace and ioy in the holy Ghost Chasâ—â—y whether in virginitie or in marriage is a vertue but corporall virginitie is no vertue c Clemens Alexand str lib. 3. Quemadmodum autem humilitas est mansuetudo non afflictio corporis ita etiam continentia est animae virtus quae non est in manifesto sed in occulto For as humilitie is the meekenesse and not the affliction of the body so continencie is a vertue of the soule which is not manifest but secret faith Clement affirming d Jbidem Paulo ante Quid enim aâ— non â—iset etiam continenter vti matrimonio that a man may vse marriage 〈◊〉 continencie And to shew that the Romans did abuse themselves in that opinion which they had conceiued of virginitie commanding that the continuall fire should be kept by these Vestal virgins as if they had been holier then the married women God on the other side ordained that the Priests which were all married e Leuit. 1.7 should put fire vpon the Altar and lay the wood in order vpon the fire f Leuit. 6.12 and should keepe the fire burning continually vpon the Altar Whence I could also conclude in like manner that matrimony is a great vertue and the price thereof is great The honour that Augustus and Albinus yeelded and gaue vnto the Vestals had reference to their office and not to their virginitie Now their office was the seruice of Deuils And if this be a good argument Augustus and Albinus did much honour to the Vestall virgines therefore they did much honour Virginite This will bee a better one God aduanced in great dignitie the high Priests which were all married he would haue them to beare on their forehead a plate of pure gold with this inscription g Exod. 28.36 Holinesse to the Lord and expressely ordained that all should haue them in singular estimation and reuerence therefore he hath thâ—â— honoured marriage Let vs now iudge of the worth of this proofe Wee seeke the examples of those that haue kept Euangelicall Counsels and they alleage the superstition and idolatrie of the Vestall virgines the price of their virginitie the esteeme that was made thereof by two idolaters that knew not God After this manner they finde out purgatorie in Plato and Virgil and so might they reduce and bring backe all the Paganisme of the Heathens Then should their Priests among them geld themselues to obserue so much the better a single life and cleare the world of their bastards for in this sort did the Priests of Cybele the grand mother of the gods geld themselues Thus many Friers doe whip themselues till they fetch bloud for so did the Priests of h 1. King 18.28 Baal cut themselues after their manner with kniues and laâ—cers 〈◊〉 the bloud gushed out vpon them i Lucia de Dea Syria Apuleâ—us lib. 8. de Asino Thus the Priests of the Syrian goddesse did flash and mangle themselues begging from dore to dore and gathering into their waller corâ—e pease cheese bread all fortes of meates the best wine in their great leather bottles in their purses all manner of coine of brasse siluer or gold Thus 〈◊〉 the Papists celebrate Candlemas day in honour of the Virgin Marie the Queene of Heauen for thus did the Heathen celebrate it in honour of Proserpina the Queene of Hell the seruice remaines but the name is changed So are the Churches full of images of men and women representing the Saints of either sexe because the Heathen had their Temples adorned with the like images representing their gods and goddesses so we neede not to enquire any more what God commands and what the Saints haue done according to his Commandement but the examples of the Heathens shall be the rules of our actions O Christians how long will yee loue beleeue and follow them which seduce you by their lies IIII. Saint Ambrose Rhetorick is better then his Diuinitie in his bookes of virgines he was accused by those of his time that he preached and exalted too much virginitie Hee glories in it saying k Ambros de virginit lib. 3. Vtinam possem reuocare nupturas vtinam possem flammeum nuptiale pro integritatis mutare velamine Would to God I could repeale and calâ— back those that will marrie that I could change their nuptiall vaile into a holy vaile of integritie This is to taxe obliquely marriage of vice and pollution contrary to the Apostle that saith l Heb. 13.4 Marriage is honourable in all and the bed vndefiled This is to desire that which the Apostle forbids m 1. Tim. 5.14 I will faith he that the younger women marry beare children guide the house giue none occasion to the aduersarie to speake reprochfully This is to contradict himselfe and to make way for false dealing and periurie For some lines after he sets downe with his approbation the sentence of our Lord prohibiting to dissolue n Mat. 19.9 marriage except it be for fornication and that of Saint Paul Art thou bound vnto a wife seeke not to be loosed For they which marrie doe promise one another firmely to liue together so