is no great matter it is but a veniall sinne God will not regard it By sinne the great God the infinite immortall immense God is offended and men dare say that it is a small sinne O sinne not veniall but mortall not small but great but worthie of an infinite and immortall punishment of all those which dare teach that man can sinne against the infinite Maiestie of the Almightie and yet not sinne infinitely nor be guiltie of an infinite punishment IIII. Let sinne be measured by the Law e 1. Iohn 3.4 for sinne is the transgression of the Law Now the Law-spares not him which transgresseth the least iâ—t or tittle of the same but pronounceth this sentence and decree f Gal. 3.10 Cursed is euery one that continueth not in all things which are written in the booke of the Law to doe them What is there any sinne so small which is not committed against some word or other of the Law of God which by consequent drawes not the curse vpon the head of him which transgresseth it This cannot bee denied me that hee which is guiltie of the transgression of all the Commandements of the Law is worthie of death g Iames 2.10 But whosoeuer shall keepe the whole Law and yet offend in one point is guiltie of all saith S. Iames for as much as the Law generally vnderstood requires nothing but obedience which is not rendred by him which transgresseth the least word thereof Wherefore such a one is worthie of death although he had spoken but an idle word seeing that Christ declares that h Mat. 12.36 Euery idle word that men shall speake they shall giue account thereof in the day of iudgement or had vttered i Ephes 5.4.6 but foolish talking or iesting seeing that the Apostle saith because of these things commeth the wrath of God vpon the children of disobedience The Saints which haue prayed with such seruencie for the remission of sinnes which haue confessed that they could not subsist before God if he would proceede against them in rigour and extremitie who renouncing vnto their owne iustice and righteousnesse haue called vpon him for grace and mercy to their vnrighteousnesse haue knowne this haue â—elt it thus haue acknowledged and confessed it V. All they that will compasse and measure their sinnes by the satisfaction which our pledge hath made vnto the iustice of God will know and finde it so will confesse this and feele it so What termest thou that a sinne veniall not to be punished by death for the which the God of glorie died Wilt thou say that to be veniall and pardonable for a little asperges a little Holy-water sprinckle for the which the onely and best beloued Sonne of God hath spilt his bloud Wilt thou blesse thy selfe in thine heart in committing a fault a sinne for the which k 2. Cor. 5.21 God hath made him to be sinne for vs who knew no sinne yea l Gal. 3.13 a curse for vs to redeeme vs from the curse of the Law Of that Law which accurseth all them which keepe not euery word thereof Now such are the sinnes which they terme veniall m 1. Iohn 1.7 for the bloud of Iesus Christ clenseth vs from all sinne And as Saint Iohn saith speaking as well of himselfe as of others n 1. Iohn 2.1.2 If any man sinne we haue an Aduocate with the Father Iesus Christ the righteous and hee is the propitiation for our sinnes Sinne thus examined and measured to God against whom it is committed to the Law of God by the which it is condemned to Iesus Christ who hath spilt his bloud to blot it out cannot seeme veniall to none but to him who insensible of his owne corruption mockes at God despiseth the Law and sets naught by it and counts the bloud of the Couenant the death of our Immanuel God-Man and Man-God an vnholy thing All sinnes therefore are mortall in their nature and are alwaies mortall to them which liue not by the Spirit of Christ VI. o Rom. 8.1 But there is no condemnation to them which are in Christ Iesus to them which haue Christ liuing in their hearts by faith and are true members of his body To these all sinnes are veniall and in effect are pardoned and forgiuen them by the merit and indulgence of God VII All this hinders not that some sinnes are greater then othersome and more or lesse rigorously punishable with death eternall as our Sauiour Christ himself declareth when he saith that p Ma. 10.14.15 11.24 it shall be more tolerable for the land of Sodom and Gomâ—rra in the day of iudgement then for them which heare not nor receiue his word Euen so among men capitall crimes are vnequall and different and punished with a more sharpe and cruel death in some then in othersome VIII I haue sufficiently proued that not one of those which are recommended in the Scripture for their holinesse hath kept the Law I haue brought in a great number of Fathers Bishops Priests Monks which subscribe vnto this whelsome and holy doctrine haue yeelded vnto it condemned themselues and confessed themselues to bee sinners as other men I would faine see now if these righteous men these boâ—sters these sellers of merits could make any one come forth out of their Monasteries whom the Cowle the Sackcloth and Monasticall discipline haue so sanctified and renewed that hee hath obserued and kept all the Commandements hath no need to say Forgiue vs our trespasses nor to confesse himselfe a sinner to his brethren in life and death Let them not iuggle and dodge with the truth as the Pelagians did for when Saint q Hieron ad Câ—esiphontem Egregij Doctores dicunt esse posse quod nunquam fuisse demonstrant Ierome asked them who those were whom they esteemed to be without sinne they shifted of his demaund by a new tricke affirming that they spake not of those that are so or haue beene so but that may be so They that would auoide it with such a â—est and wile I will oppose to them as a wall of iron S. Ieromâ— answere Goodly Doctors which say that that may be which they cannot shew that it hath euer been seeing the Scripture saith r Eccles 1.9 The thing that hath been it is that which shall be and that which shall be done is that which hath been done Let then these holy Fathers these mortified men display and lay open their righteousnesse before God and giue God thankes with the Pharisee Å¿ Luk. 18.11.12 God I thanke thee that I am not as other men are extortioners vniust adulterers or euen as this Publican I fast twice in the weeke I giue tithes of all that I possesse As for mee acknowledging my selfe with Saint Paul t 1. Tim. 1.15 the chiefest sinner I will goe vnto the throne of grace to obtaine mercie and will crie and call vpon my Iudge with the Publican u
was conceiued in sinne VI. What honour is due to the Virgin Marie and other Saints VII Saint Paul hath not fully and perfectly kept the Law as he witnesseth Rom. 7. VIII He speakes of himselfe in the state of a regenerate man IX Saint Iames Saint Peter Saint Iohn haue not kept the Law X. The whole Church prayes for the remission of sinnes which are the transgressions of the Law REceiued a Gal. 3.2 ye the Spirit by the workes of the Law or by the hearing of faith It is the demaund which the Apostle makes to the Galathians which had receiued the holy Ghost by the preaching of the Gospell and not by the preaching of the Law for the Spirit is not of the Law but of the Gospell The Spirit was vnder the Law but it was not of the Law They that were clothed with the Spirit and had put on the Spirit vnder the rule and gouernement of the Law had this benefit from the Gospel which was as then promised vnto them as it is now exhibited and set forth to vs whence the Gospell is termed b 2. Cor. 3.8 the ministration of the Spirit the Law c 2. Cor. 3.7 9. the ministration of death and the ministration of condemnation We haue then now to see if the Spirit which is giuen by the Gospell and which is giuen more sensibly effectually and abundantly vnder grace then vnder the law according to Ioels d Ioel 2.3.8 prophecie hath giuen strength to any vnder the Gospell to keepe the Law so that he hath not failed and offended therein Zachariâ— and Elizabeth II. We will begin with the first Saint named in the Gospel who although hee was not of the Gospell notwithstanding hauing beene the father of him that was the fore-runner of the Gospell is brought in in the beginning of the historie of Christ Iesus adorned and graced with his wife with this great commendation e Luke 1.6 Hieron aduers Pelag. lib. 1. Hoc testimonio quasi impenetrabilâ— vteris clypeo that they were both righteous before God walking in all the Commandements and ordinances of the Lord blameles And this is the place whereof the Pelagians made vse as of an impenetrable buckler thinking they might very pertinently conclude by it that a man may bee without sinne and easily keepe the Commandements of God if he will vnto the which some added that that may be with the helpe of grace hauing left in writing f August 95. Etiam in hac vita posse esse hominem sine peccato non ab initio natiuitatis suae sed conuersione à peccatis ad iustitiam Hinc quod dictum est sine querela sine peccato dictum acceperunt non quidem negantes imò etiam conâ—itentes adiutorium gratiae Domini nostri non per naturalem spiritum hominis sed per spiritum principalem Dei that also in this life there might be men without sinne not from the beginning of their birth but by the conuersion from sinne to righteousnesse and from a bad to a good life and interpreting the word blamelesse as if it were to say without sinne not denying but confessing according to godlinesse the helpe of the grace of our Lord not by the naturall spirit of man but by the principall Spirit of God These are the very words of those of that time who being enemies of the grace of God and of the merit of Christ doe part and share out mans saluation betweene the grace of God and mans nature betwixt Christs merits and mans merits let them therefore heare Saint Austin refuting their heresie in the person of them and reprouing them that they haue not enough considered that Zacharie was a Priest and that all Priests were then bound by the Law of God to offer sacrifice first for their owne sinnes and then for the people That was his first argument He that was bound to offer sacrifice for his sinne was a sinner Zacharie was bound to offer for his sinne therefore he was a sinner in like manner all the Priests and all the people for they offered sacrifice for their sinnes and the sinnes of the people And therefore there were none at that time without sinne neither hath there been any since for hee adds It sufficeth vs that in the Church of God there is not one faithfull found in what progresse excellencie or righteousnesse soeuer he be that dare say that this request of the Lords prayer appertaines not to him forgiue vs our debts and thaâ— saith he hath not sinned lest he abuse himselfe and truth be not in him although he line blamelesse And concerning Zacharie Saint Ierom obserues that g Luke 1.18.20 Hieron aduers Pelag lib. 1. Idem epistol 44. ad Rusticum Denique Zacharias paâ—er Ioannis qui scribitur iustus peccauit in eo quod non credidit statim silentio condemnatur he sinned in that he beleeued not and was incontinently adiudged to be dumbe and not able to speake What is it then to bee blamelesse h Aug. in Joan. tractatu 41. It is saith Saint Austin to be without crime it is to liue i Idem de gratia Christi lib. 1. c. 48. according to some approued and laudable conuersation among men whom none can iustly accuse And it is said that Zacharie and his wife haue had that righteousnesse before God because they deceiued not men by any dissembling but as they appeared to men so were they knowne to God and this is not said according to that perfection of righteousnesse in the which we shall liue and which is wholly vnspotted and perfect for the Apostle Paul himselfe hath said k Phil. 3.6 that according to the righteousnesse which is in the Law he was blamelesse in which law Zacharie hath liued blamelesse But the Apostle counted that righteousnesse but dung and lâ—sse in comparison of the righteousnesse which we hope after and whereof we ought to be a hungrie and adry to the end we may be one day filled and satiated with the sight thereof which is now in faith so long as the iust liue by faith III. The sonne followes the father namely Iohn Baptist Iohn Baptist of whom it was said before his conception l Luke 1.15 He shall be filled with the holy Ghost euen from his mothers wombe Certainely not to purge and cleanse him wholly of all spot of sinne but to make his ministerie the more commendable and praise-worthy by the extraordinarie and particular markes of the vertue efficacie and power of God dwelling in hiâ— from his first infancie For he himselfe confesseth himselfe a sinner saying to Iesus Christ m Mat. 3.14 I haue neede to be baptized of thee that is to say according to the interlineare Glosse n Gloss ordinar To be washt of originall sinne because thou art the Lambe of God which taketh away the sinnes of the world And according to Saint Chrysostome or whosoeuer is author
voice from whence Saint Cyprian inferres l Cypri de â—pere Elâ—emosia The Martyrs that none can bee without sinne that there remaines as yet to those which are healed some wounds that whosoeuer saith he is without sinne is either proud or senselesse Not the Martyrs for it is written of all of them m Reuel 7.14 That they washed their robes and made them white in the bloud of the Lambe Then had they them soiled and distained and haue not found any thing in themselues wherewith to make them white n Reuel 14.5 These are such in whose mouth was found no guile Surely saith Saint Austin o August de peccat merit lib. 2. c. 7. because they haue reproued themselues sincerely and therefore no guile was found in their mouth For if they said that they had had no sinne they should deceiue themselues and truth should not be in them and where truth is not there is vntruth X. Not the whole Church The whole Church which so long as it warres in this vale of miserie beleeues by an article of faith the remission of sinnes not surely the sinnes of others but her owne sinnes for sinnes are pardoned to none but to the Church This is her voice p Canticles 1.5 I am blacke but comely She is not saith Saint q Bernar. in Cant Serm. 25. Bernard without some spot of blacknesse but surely here in the place of her pilgrimage for the time will 〈◊〉 when the Spouse of glory will make her glorious without spot without wrinkle and such like things But if she should now say that she hath no blacknesse at all she should deceiue her selfe and truth should not be in her Neither saith she so but contrariwise she cries incessantly vpon God in all her members r Mat. 6.12 Forgiue vs our trespasses in her most holy members For as Saint Austin saith Å¿ August in Psal 142. The excellent Rammes amongst Christe sheepe haue receiued commandement to pray so Then how much more the rest whereof none can say that he is without the contagion of â—â—â—ne that he neede not pray euen so Not Moses not Samuel not Elias not Iohn Baptist not Saint Peter not Saint Paul not Saint Iohn not any one of those that haue obtained good witnesse and testimony from God in the Scripture This voice this language â—aith t Gregor Nysse de orati domin Serm. 5. Gregorie of Nyssen appertaines vnto them all If they were now in the world liuing on earth in this humane frailty the necessitie of sinning would impose vpon them a necessitie of praying in regard of their sinnes past Forgiue vs our sinnes and in respect of their sinnes to come Leade vs not into tâ—ntation and that not onely for others but also for themselues not onely in humilitie as the Pelagians said but also in truth for saying they were sinners by humilitie and not being sinners truly they should lie through humilitie and in lying they should bee sinners as it hâ—th beene decided of old by u Concil Mileuit can 6.7.8 the Councell held at Mileuiâ—um in Numidia with denunciation of Anatheâ—â— and curse against those that made the Apostles and other Saints confessors of their sinnes for humblenesse sake in 〈◊〉 not in truth x Canon 8. Quis enim ferat â—rantem non hominibus sed ipsi Dâ—minâ— mentiâ—nâ—em It were saith the Councell to lie vnto God and not vnto men Let vs therefore conclude this argument with Saint Ieromâ— and say y Hieron ad Rusticum epist 44. If Abraham Isaac Iacob the Prophets also and Apostles haue not beene without sinne If the purest wheate hath had his straw and chaffe what can bee said of vs of whom it is written z Jerem. 23.28 What is the chaffe to the wheate saith the Lord CHAP. VIII I. The places aboue mentioned are expounded and vnderstood of veniall sinnes by Bellarmine II. Euery sinne is mortall in his nature which appeares III. If it be measured to God IIII. To the Law V. And to the death of Iesus Christ VI. All sinnes are veniall by grace to him that is in Christ Iesus VII Are notwithstanding some greater then othersome VIII The last Argument Neuer any Monke kept neuer could haue kept the Law BEllarmine a Bellar. de monach c. 13. §. 32.36 expounds all these places of veniall sinnes without the which we are not or are very rarely in this life notwithstanding for all this we may be iust and doe workes of supererogation II. This man when hee writ thus was doubtlesse cauterized and seated in his conscience in regard of the feeling of sinne And thus it is that now adaies they sew cushions vnder the elbow of the poore abused world and crie Peace peace to them for whom there is no peace they make many soules liue that should not liue flattering them in their sinnes by a wretched distinction of sinnes into mortall and veniall a distinction contrary vnto the Scripture which speaking of sinne in generall without distinction without limitation saith b Rom. 6.23 that the wages of sinne is death and denounceth plainely that c Ezech. 18.4 the soule that sinneth it shall die Let sinne be measured to God to the Law to Christ Iesus and they will finde that it is so III. To God d Psal 51.4 Against thee thee onely haue I sinned and done this euill in thy sight saith Dauid vnto God and the most holy men must say the like with him for can a man sinne without transgressing the Law of God and therefore without offending God And who will say that a trespasse against God is a veniall sinne Among vs men the sinne and offence multiplies according to the proportion of the person which is offended and of the place where it is committed The wrong done to a priuate person either in word or deede may bee repaired and satisfied by an honourable amends or by a pecuniarie fine and amercement but to thinke ill of his Prince is a crime of high treason to speake ill of him deserues not the gallowes not the sword but the pinsers the wheele the fire the extremest torments If a sonne rebell against his father if the seruant disobeieth his Master if the subiect despiseth the commandements of his Soueraigne the father thinkes he hath iust occasion to disinherit his son the Master to vse hardly his seruant the Lord to reiect his subiect to pursue him to prâ—scribe him to put him to death And the Creator of all the King of Kings and the Lord of Lords the Father the Redeemer the Sauiour of vs all shall bee wronged and iniured in words in thoughts in bad and wicked deedes and actions by his creatures by his seruants by his children by his subiects and shall be wronged and offended in his owne house and in his presence and some one or many of euill seruants shall call and crie vnto their fellow-mates and companions that it
there should be no difference betweene me and the Creator that I should be aduanced higher then the Angels and that I should haue that which the Angels haue not Of him namely of Christ it is written as a thing proper to himselfe he did no sinne neither was guile found in his mouth If this bee common to me and Christ what had hee proper to himself And so he makes the Law possible to none but to Christ alone and attributes vnto Christ as a thing proper to him the perfect keeping of the Law But these answeres satisfie and pacifie not the conscience and therefore hee addes a third answere Thou sayest the Commandements of God are possible he speakes to the Pelagian and answeres him saying and who denieth it but how this is to bee vnderstood the chosen vessell sheweth plainely for saith he d Rom. 8.3 What the Law could not doe in that it was weake through the flesh God sending his owne Sonne in the likenesse of sinfull flesh and for sinne condemned sinne in the flesh IIII. The sense and meaning is that the impossibilitie of the Law proceedes not from the Law for if a man could keepe the whole Law it would iustifie him but it comes from the flesh that is to say from the corruption of the humane nature which makes man vncapable to fulfill the Law and consequently makes the Law vnable to iustifie man But God in his mercie hath prouided and hath sent his owne Sonne in the likenesse of sinfull flesh that is to say in the human nature altogether like vnto ours sinne excepted and in this flesh of the Sonne in our human nature which hee hath put on God hath condemned sinne surely in that he hath punisht it in the humanitie of the Sonne being made a curse for vs. And that the e Rom. 8.4 Righteousnesse of the Law might be fulfilled in vs questionlesse in as much as that in our nature and in our name Christ hath satisfied the curse thereof by the curse of his crosse which is allowed of God as if we had satisfied in our owne persons as also in as much as wee being iustified by faith in Christ wee are sanctified by the Spirit of Christ and by the same guided and fashioned to the willing obedience of the Law which begins here in the place of our pilgrimage and proceedes on daily from good to better and shall be consummated perfected in our countrie the place of our rest For that none hath euer fulfilled and cannot fulfill the Law during the dayes of this life f Hieron ad Ctesiphontem Saint Ierome proues it by the Apostles example lamenting g Ro. 7.14.24 25 that he was carnall sold vnder sinne so that he cries out O wretched man that I am who shall deliuer me from the bodie of this death and then he comforts himselfe with his answer The grace of God through Iesus Christ our Lord What say I the example of the Apostle alone when he proues h Hieron aduers Pelagia lib. 1. lib. 2. by a great number of places of the old and new testament and by the example of all the Saints that none euer hath fulfilled the Law but Iesus Christ alone who said i Mat. 5.17 I am not come to destroy the Law or the Prophets I am not come to destroy but to fulfill V. But to answere plainely to this obiection we will confider man in a fourefold differing state and condition in the state of his innocencie in the state of his rebellion and of his fall in the state of his regeneration and in the state of his glorification In the state of innocencie man was vpright perfectly holy perfectly righteous God gaue to this vpright holy and righteous man his iust and righteous Law possible in it selfe and possible to him which had receiued grace to be able to keepe it to be able not to transgresse it remaining in this state it did direct him vnto all perfection and he kept it in all perfection VI. But hauing allied himselfe with Satan the Prince of darkenesse and alienated himselfe from God who dwelleth in the light which no man can approch vnto he fell into darknes and hauing withdrawne himselfe from the obedience of his Creator k Psal 36.10 with whom is the fountaine of life and inthralled himselfe to his enemie l Heb. 2.14 to him that had the power of death that is the deuill he became m Ephes 2.2 Impossible to the corrupt nature dead in trespasses and sinnes and in such wise the slaue of sinne that he cannot but sinne In this state God giues him his Law which he cannot keepe not through the default of the Law but through the fault n Rom. 8.7 of the wisdome of the flesh which is enmitie against God for it is not subiect to the Law of God neither indeede can be yea it will not bee subiect to it and will not obserue it but applies her selfe with all her power to the transgression thereof Now it is not crueltie nor tyranny to require of this man the slaue of sinne the bondman of the deuill that which he cannot pay as it is not cruelty to aske of a bankrupt paiment of his debts A Tyrant exacts of his subiects that which they owe him not God exacts nothing of man but that which man had receiued of him all the heart all the soule all the thoughts the whole body and all the strength of that all What is the cause that man cleares not this debt T' is not long of God who o Eccles 7.29 hath made man vpright enriching him with all spirituall blessings but it is long of man who being an vnthrift a prodigall spend-all hath wasted and consumed the goods which he had receiued and by his owne fault is become vnable and vnapt to pay VII Furthermore a Tyrant demaunds vniustly of his subiect that which is not his due nor in the power of his subiect hath no other end then the ruine of his subiect In respect whereof notwithstanding it hath some vses 1. The Law accuseth him of sinne But God demaunding iustly of man that which man owes him iustly and whereof he cannot acquit himselfe by reason of his voluntary vnrighteousnesse seekes but mans saluation for he giues him his Law to make him see his owne debt as it is written p Rom. 3.20 2. It condemnes him of sinne By the Law is the knowledge of sinne And to make him shun and auoide Gods anger and wrath which is reuealed from heauen against him because of his debt as againe it is written q Rom. 4.15 3. In condemning him it leades him vnto Christ The Law worketh wrath that he knowing and acknowledging his infinite debt and feeling himselfe bound by the same vnto an infinite punishment hee may seeke out him who would and could answere for him as a pledge and suretie and who hath paied for him that which he owed
measure to the regenerate man by grace by the increasing of grace it is possible to man glorified in all sorts and manners and is not impossible but to the carnall man by his owne fault and not by any fault of the Law CHAP. XII I. The fifth Obiection The Commandements are not grieuous to the regenerate man according to the Scriptures II. Saint Ieromes Answers to this Pelagian obiection III. The Commandements are not grieuous for diuers considerations IIII. The sixth Obiection Whosoeuer is borne of God doth not commit sinne now if he commit not sinne hee keepes perfectly the Law V. Saint Ieromes and Saint Austins Answere to this Pelagian obiection He commits not sinne as he is a regenerate man VI. An other Answer He sinnes not with a full and intire consent of the will BVt they againe a Bellar. de monach cap. 13. vers 28. reply malepartly Obiection 5 and will make the Law in such perfection possible to the regenerate man that hee may keepe it without transgressing it because Christ saith b Ma. 11.29.30 Take my yoke vpon you for my yoke is easie and my burden is light And Saint Iohn saith c 1. Iohn 5.3 that his Commandements are not grieuous II. This obiection is also of the Pelagians to the which d Hieron aduers Pelag. lib. 2. Saint Ierome answeres that that is said in comparison of the superstition of the Iewes who had diuers sorts of ceremonies which none could fulfill literally nor precisely and in comparison of that sentence of Saint Peter e Act. 15.10 Now therefore why tempt ye God to put a yoke vpon the necke of the Disciples which neither our fathers nor we were able to beare And this yoke is extended by Saint Ierome euen vnto the Morall Law as it appeares by infinite instances which hee drawes from thence shewing that in them all man is made a transgressor whence he pronounceth these sentences So long as we liue wee are in the combat and so long as we fight and warre there is no certaine and sure victorie The Apostle and all the faithfull cannot doe that which they would Obserue The Apostle then how much lesse the other faithfull Againe f 1. Iohn 1.5 Ostendit omnium aliorum lumina aliquâ sorde maculari God saith he is called light and in him is no darkenesse at all when he saith there is no darkenesse at all in the light of God he declares that all other mens lights are tainted with some filth and pollution Lastly the Apostles are called the light of the world but it is not written that there is no darkenesse at all in the Apostles light III. Wee answere therefore that the yoke of Christ is not the Morall Law considered in her strictnesse and rigour for the Apostle saith g Rom. 6.14 Ye are not vnder the Law but vnder Grace The yoke of Christ is the doctrine of the Gospell wherein we finde a remedie against the yoke of the Law which commands to doe that which surpasseth the strength of the whole man liuing giues him no strength to doe it and notwithstanding accuseth him curseth him rackes and torments him if he doth it not as h Exod. 5.6.7.8 Pharaoh who did impose a great task on the Israelites Ye shall giue saith he to the Taske-masters of the people the people no more straw to make brick as heretofore let them go and gather straw for themselues the tale of the bricks which they did make heretofore you shall lay vpon them you shall not diminish ought thereof let there more worke be laide vpon the men and so increasing the Israelites taske did beate the Officers demaunding of them Wherefore haue yee not fulfilled your taske in making bricke both yesterday and to day as heretofore True it is that Pharaoh exacted tyrannously that which was not due to him but the Law exacts iustly that whereunto we are bound by right of Creation and Redemption And God had giuen vs straw which we hauing burned and consumed the Law is by our fault become to vs yoke of iron whereof wee are freed by the Gospell wherein Christ is propounded vnto vs easing vs yea deliuering vs frō this hard bondage two manner of waies First he disburdens vs of all that which is troublesome and intolerable in the Law as namely from the curse of the Law i Gal. 3.13 For Christ hath redeemed vs from the curse of the Law being made a curse for vs. Secondly hee creates in vs a cleane heart and renewes a right spirit within vs suggesting and ministring in vs new force and strength to wrastle with our flesh an enemie to the Law In this manner the yoke of Christ the Gospell of Iesus Christ as the ordinarie Glosse also expounds it is easie his burthen is light Thus Gods Commandements are not grieuous to wit to him which is in Christ for they can neither accuse him not condemne him but they are to him pleasant delightfull easie and acceptable For as Saint Iohn adds k 1. John 5.4 what soeuer is borne of God ouercommeth the world and this is the victory that ouercommeth the world namely euen our faith They are therefore easie to faith but hard yea impossible to the flesh And because the flesh is mingled with faith and that our spirituall strength is weakened by our naturall infirmitie they are to vs ioyntly both easie and hard possible and impossible grieuous and pleasant heauie and light and shall bee so vntill that our old man be wholly destroyed and our new man bee perfectly re-established after the Image of him that created him IIII. He which hath not a feeling of these things Obiection 6 Bellar. de iustif lib. 4. c. 13. para vltimo hath a leprous cauterized and putrified soule but such a one feeles them that makes as if he did not feele them and against his feeling and conscience seekes yet euen in the Scripture whereupon to ground falsehood and vntruth He that sinnes not transgresseth not the Law but fulfilleth it say they * 1. Iohn 3.9 But whosoeuer is borne of God doth not commit sinne for his seede remaineth in him and hee cannot sinne because he is borne of God saith Saint Iohn therefore whosoeuer is borne of God transgresseth not the Law but keepeth it V. Too much of one thing is death to the Reader they do nothing but set before vs the vnsauorie coleworts of the Pelagians for this obiection is also of the Pelagians S. l Hieron aduers Pelag. lib. 1. Ierome resolues it opposing vnto it another sentence of S. Iohn m 1. Iohn 1.8 If we say we haue no sinne we deceiue our selues and the truth is not in vs. How then doe these things agree together is there any contradiction in the Apostle God forbid But there are tares with this seede of God saith Saint Ierome that shall not be separated from the wheate vntill the ende of the world In as much
that a certaine man called by Saint Luke q Luk. 18.18 a Ruler comming vnto our Lord said r Mat. 19.16 Good Master what good thing shall I doe that I may haue eternall life He desires to obtaine eternall life and perswades himselfe that the onely meritorious cause thereof is to doe a good thing he asketh not what he must beleeue but what he must doe to be saued This was the arrogant and ouer-weeâ—ing perswasion of al the Iewes of whom the Apostle writeth Å¿ Rom. 9 3â—.32 that Israel which followed after the Law of righteousnesse hath not attained to the Law of righteousnesse wherefore because they sought it not by faith but at it were by the works of the Law for they stumbled at that stumbling stone And therefore answering his demaund and according to the hypothesis position thereof saith vnto him If thou wilt enter into life keepe the Commandements For when the question is made of workes the Morall Law is the rule of good workes Hee commaunds him therefore to keepe the Commandements t Ferus in Mat. vt sciret se nunquam implêsse Quis enim de hoc gloriabitur c. to the ende saith Ferus he might know that he had neuer kept them for who caâ— beast of that If we say saith Saint u 1. John 1.8 Iohn that we haue no sin we deceiue our selues If none can beast that he is free from sinne none also can glory nor vaunt that bee hath kept the Law seeing that sinne it no other thing then the transgression of the Law He goes on and asketh againe Which Not that he was ignorant of the Commandements but because hee expected that the Lord should haue prescribed to him others more perfect Notwithstanding the Lord to instruct him that the Morall Law is the vnchangeable rule of the will of God to him that seekes saluation by his workes and to shew x Ferus ibid. that he is not come to destroy the Law but to fulfill rehearseth some of the Commandements Thou shalt doe no murder c. Then shalt loue thy neighbour as thy selfe And that to the ende saith the same Ferus y Ibid. Vt arrâ—gans ille iuuenis vitam suam ad illa conferens discat quà m ne micam quidem verae pietatis haberet c. that the arrogant young man comparing his life with the Commandements might learne that hee had not so much as 〈◊〉 crumme of true godlinesse For there is nothing that stoppes 〈◊〉 wâ—ll the mouth of the arrogant and proud men then when they art warned of Gods Commandements and thou seest not so clearâ—ly in a looking glasse the blemishes of thy body as thou seest thy sinâ— in the Law Furthermore he rehearseth specially the Commandements of the second Table For he which is conuicted that he hath not kept the things that concerne his neighbour is a great deals more conuinced that he bath not kept the things that are of God For if a man say I loue God and hateth his brother he is a lyar saith Saint z 1. Iohn 4.20 Iohn VI. Therefore our Sauiour answering this young man according to his demand remaunds him to the Law that being conuicted in his conscience how hee was very farre from the perfection of the righteousnesse required in the same he might hee humbled disposed and prepared to heare and receiue by faith the Gospell of the remission of sinnes whereby to be saued but the wretched young man young in yeeres but younger in the knowledge of himselfe and of the spiritual vse of the Law puffed vp with a presumptuous opinion of his vprightnesse dared to open his mouth and say All these things haue I kept from my youth vp It was saith Saint Ambrose a Ambros in Luc. c. 18. inaniâ— iactantia a vaine boasting Saint Ierome saith plainely b Hieron in Mat. c. 19. mentitur adolescens c. the young man lied for if he had fulfilled in word and deede that which is contained in the Law Thou shalt loue thy neighbour as thy selfe how comes it afterwards that he hauing heard say go and sell that thou hast and giue to the poore he went away sorrowfull for hee had great possessions Saint Hilarie writes c Hilar. in Mat. c. 19. Neque superiora illa egerat ad quae remittitur that hee hath not kept the things he is sent back vnto And Saint Austin arguing vpon that he went away sorrowfull d August Epist 89. quaest 4. Qui. viderit quemadmodum illa legis mandata seruauerat puto enim quòd se arrogantiùs quà m veriùs seruâsse responderit Let him consider how he hath kept those Commandements for I thinke that he answered more arrogantly then truly that he had kept them Ferus among the Modernes a great Preacher in his time and of great reputation among his owne proues that he lied e Ferus in Mat. c. 19. I will not say saith he that be hath perfectly fulfilled the Commandements of God vnlesse I should say that hee was pure from sinne whereunto the Scripture gaine-saies euidently For who can boast that he hath no sinne seeing Salomon saith f 1. King 8.46 that there is no man that sinneth not and Saint Iohn g 1. Iohn 1.8 If we say that we haue no sinne we deceiue our selues and the truth is not in vs. And the Psalmist h Psal 130.3 If thou shouldest marke iniquities O Lord who shall stand and Saint Iames i Iam. 3.2 In many things we offend all and the Wise man k Prou. 24.16 A iust man falleth seuen times the day For which cause Christ commaunds all to pray and say l Mat. 6.12 Forgiue vs our trespasses Who is he then that seeth not that this young man spake very presumptuously All these things haue I kept and that with this addition euen from my youth vp seeing that Christ vpbraides euidently and manifestly reprocheth the Iewes m John 7.19 Did not Moses giue you the Law and yet none of you keepeth the Law These reasons are irrefragable and without any reply VII How then saith this young man that hee hath kept the Law Surely because he vnderstood not the true vse of the Law He had laied no violent and bloudy hands vpon any to kill him He had not defiled his neighbours bed He had not stollen another mans goods He had not borne false witnesse against his neighbour before the Magistrate He had done no wrong to his neighbour Hee was taught that to liue blamelesse before men was to fulfill the righteousnesse of the Law For the false Doctors had restrained the vse of the Law to the outward obseruation thereof euen to say n Mat. 5.43 Thou shalt loue thy neighbour and hate thine enemie as if an enemie were not a mans neighbour and this false doctrine was propounded by them as deriued from the Elders So Saint Paul saith that o Phil. 3.7.8
in this Citie of Bourdeaux Two Virgins daughters of an honourable Citizen of the Romish religion withdrew themselues from the obedience of their father and mother to follow a Religion of a new stampe and edition called Of the Vrselines This fact being found strange of many learned men and others of the said Religion Cardinall Sourdis took vpon him to defend it by writing and I was requested to vndertake the refutation thereof which I not being able to refuse to those that requested of mee this piece of seruice I tooke in hand this worke some fourteene monethes agoe But I perceiued by the prosecution and sequell of this worke that I should labour in vaine if I refuted not in order all the principall arguments which the Church of Rome doth alleage in fauour and defence of the Monkish life which I haue done according to the method I haue here summarily and briefly set downe beginning first with the holy Scriptures because the author of the Pastorall letter begins with that point My discourse shall bee truth the fountaine thereof shall be charity the end thereof shall be the glory of God the edificatioÌ„ of his Church the conuersion of those that walke in darknesse and in the shadow of death to the true light and the discharge of my conscience before God and my Church to the which I would giue an account of my studies if she receiue any edification thereby I shall remaine fully satisfied THE SVMME OF THIS FIRST VOLUME THE FIRST BOOKE Of thâ— holy Scripture Chap. 1. Of the necessity and sufficiencie of the Scriptures Chap. 2. All men ought to reade the Scriptures Chap. 3. The Scriptures are perspicuous and plaine to bee read of all men Chap. 4. They are to be read with the same spirit wherewith they were written Chap. 5. 6. 7. What is the authority of the Fathers in the interpreting of the Scriptures Chap. 8. Of the Iudge of the sense and meaning of the Scriptures THE SECOND BOOKE Of Euangelicall Counsels Chap. 1. The holy Scripture makes no mention of Counsels which they terme Euangelicall Chap. 2. They are neither of the Law nor of the Gospell The difference betweene the Law and the Gospell Chap. 3. They are falsly termed Counsels of Perfection There is no other perfection then charity which is commanded to all men Chap. 4. The Monkes and Friers doe speake in vaine of keeping Counsels seeing there is no man liuing can keepe the Commandements Not the vnregenerate man that wants all the conditions required to the doing of a good worke Chap. 5. Nor the regenerate man who is imperfect and defectiue in his most holy actions Chap. 6. Which is proued by the examples of the holy men of the old Testament Chap. 7. And by them of the new Testament Chap. 8. Whence all their sinnes are mortall in their nature though veniall by grace Chap. 9. An answere to the two first obiections concerning that God doth promise to circumcise our hearts that wee should loue him with all our heart and the testimony giuen to many that they haue kept the Law and loued God with all their heart Chap. 10. An answere to the third obiection touching those that are called perfect Chap. 11. An answere to the fourth obiection accusing God of crueltie if he haue giuen an impossible Law How and to whom the Law is possible and impossible Chap. 12. Answere to the fifth obiection that Gods commandements are not grieuous Answere to the sixth obiection whosoeuer is borne of God sinneth not Chap. 13. An answere to the 7. obiectioÌ„ that all Gods workes are perfect An answere to the 8. obiection that we must not do good works if they be sins we must doe good workes and for what cause Chap. 14. Foure reasons why God doth not perfect our regeneration in this life Chap. 15. An answere to the 56. chapter of Isaias and to the 3. chapter of the booke of Wisdome where mention is made of Eunuches Chap. 16. An answere to an obiection drawne from the parable of the sower and the seede bringing forth an hundreth threescore thirtie fold and to that which the Lord saith of those which haue made themselues Eunuches for the kingdome of heauens sake Chap. 17. An exposition of Christs words Goe and sell all that thou hast Chap. 18. An answere to the obiection taken out of 1. Cor. 7. Chap. 19. An answere to that which the Apostle saith He hath preached freely 1. Cor. 9. Also to that which is in the Reuelation chap. 14. concerning the 144000 Virgins Chap. 20. Answere to the example of those that haue liued in the state of Virginitie The end of the Contents AD MONACHOS Admonitio HIc discipatis nubibus Sol enitet Non iste lucem corpori qui sufficit Sed qui tenebras mentis illico fugat Hic scena fraudum tota hic mysteria Reclusa fictae sanctimoniae patent Deuota turba belluae teterrimae Quae vaticani montis incubat iugo Exosa coelo orbigranis grata inferis Procul hinc facesse Nam tibi certissima Mors hic paratur Ista si perlegeris Dâ—lâ—re victa non potes non emori IACOBS VOW OPPOSED TO THE VOWES OF MONKES AND FRIERS THE FIRST BOOKE CHAP. I. Of the holy Scriptures I. We cannot learne what seruice is acceptable vnto God but of God himselfe II. God teacheth it vs within by his holy Spirit and without by his holy Word III. The whole Word of God necessarie and sufficient vnto saluation is comprehended in the holy Scriptures WHat a Iob 36.22 teacher is like God said Elihu in his conference with Iob the same say we here where the question is betweene vs of Gods seruice of that seruice which he approues and to the which hee hath annexed a gratious promise of ample remuneration who then can better tell vs what he is then he himselfe Both we and they seeke for eternall life and desire to finde the way that leades vs vnto it it is God that hath giuen it vs who then shal shew vs the way of life but God Our b Col. 3.3.4 life is hid with Christ in God yea Christ is our life and c John 14.6 10 7. as hee is our life so is he the way of life the doore by the which the sheepe doe enter and there is none other then he d Heb. 10.20 that hath consecrated for vs a new and liuing way through the vaile that is to say his flesh As he hath consecrated it so hath he shewed it vnto vs by his truth e Iohn 17.17 His word is his truth and he himselfe is that truth f Iohn 14.6 I am saith he the way the truth and the life no man commeth vnto the Father but by me * August in Joan tract 22. Ambulare vis ego sum via falli non vis ego sum veritas mori non vis ego sum vita hoc dicit saluator tuus non est quò cas nisi
ad me non est quâ— eas nisi per me Saint Austin to this purpose brings in Christ speaking after this manner Wilt thou walke I am the Way Wilt thou not be deceiued I am the Truth Wilt thou not die I am the Life thy Sauiour tells thee this thou hast no other where to goe then vnto me nor by no other then by me II. Now that we may the better goe vnto him who is the Life and by him who is the way and that going by him vnto him we stray not from him hee himselfe takes vs by the hand and leades vs with his two hands by the hand of his Spirit within and the hand of his holy Word without For euen as we must haue light without for the chasing away and dispelling of darkenesse and also light in our eyes and a cleere sight if we meane to trauell and soiourne in this valley of miserie and manage the â—hings of this life it being impossible that the most quicke eyed yea though he had the eyes of an Eagle can see in the dark vnlesse he be outwardly enlightned or that he that is blind and bereaued of his sight can see the fairest Sun-shine day euen so if we vndergo the way of life and mannage holy and celestiall things holily and to our saluation wee must bee enlightned without with the Lampe of Gods words as Dauid saith g Psal 119.105 Thy word is a lampe vnto my feete and a light vnto my path and enlightned within by the illumination of the holy Spirit of the which Saint Paul saith h Rom. 8.9 If any man haue not the Spirit of Christ he is none of his that is to say hee is not a Christian For to be a Christian is to be anointed of the holy Ghost in some measure as to be Christ is to be annointed of the holy Ghost without measure as it is written i Psalm 45.7 O God thy God hath anointed thee with the oyle of gladnes aboue thy fellowes And so the Apostle praies for the Ephesians and in their persons for vs all that k Eph. 1.17.18 The God of our Lord Iesus Christ the Father of glorie would giue vs the spirit of wisdom and reuelation in the knowledge of him to wit The eyes of our vnderstanding being enlightned that we may know what is the hope of his calling and what are the riches of the glory of his Inheritance in his Saints III. Now as touching the word which teacheth vs how God will bee serued of vs and how hee will reward saue and glorifie vs we hold that that word of God is comprehended in the holy writings of the Prophets Apostles and Euangelists For eueÌ„ as God in the beginning created the light which gaue light to the world some certaine dayes without Sun Moone or Starres l Gen. 1.3.14 and afterwards created the lights in the Firmament of heauen into the which he did infuse and shut vp that light which hath not since beene imparted vnto the world but by those two great Lights Euen so God in the beginning gouerned the celestiall world which is his Church and did enlighten it by his holy word one and simple without any Scripture but since he hath clothed and adorned her with the Scriptures hath lodgd and harboured her as it were in a faire Pauillion and Tabernacle in the diuine holy books which he himself hath composed by the hands of Moses the Prophets and Apostles m August de consens Euangelist li. 2. cap. vlt. who when they haue writteÌ„ the things that God hath shewed them related we must not say that he himself hath not written them for he hath commanded them to write as it were with his owne hands all that he would haue vs to reade both in his words and workes which they haue so faithfully and perfectly performed that wee may confidently affirme n Idem de doctrina Christi li. 2. ca. 9. In ijs quae apertè in scripturis posita sunt inueniuntur illa omnia quae continent fidem morésque viuendi that all things appertaining to faith and the rule of life are plainely expressed in the Scriptures Art thou an ideot and simple let not the depth and height of them affright thee o Psalm 19.7 The testimonie of the Lord is sure making wise the simple Art thou wise doe not despise them for p Prou. 1.5 A wise man will heare and will increase learning and a man of vnderstanding shall attaine vnto wise counsels Art thou pensiue and grieued with the feeling of thy sinnes and by the apprehension of Gods anger q Psal 19.8.9 The Law of God is perfect conuerting the soule the Statutes of the Lord are right reioycing the heart r 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 Art thou blind in Gods matters Å¿ Psal 19.8 The Commandement of the Lord is pure inlightning the eyes Art thou young and desirest thou to know the direct and ready way to vertue and godlinesse Doest thou aske the Lord with Dauid t Psal 119 9. Wherewithall shall a young man cleanse his way Dauid will answere thee in the name of thy God t Psal 119 9. by taking heed thereto according to thy word and will prooue vnto thee his answere by his owne example saying u Psalm 119.99.100 I haue more vnderstanding then all my Teachers for thy Testimonies are my meditation I vnderstand more then the Ancients because I keepe thy precepts Art thou desirous of the true wisdome which is to saluation and of the true profession which makes the Man of God the Euangelist the Preacher of Gods word and so with good reason euery Christian to abound in all spirituall gifts necessarie for thee in thy vocation in thy conuersation to leade and bring thee vnto faith in Christ and to instruct thee to liue according to Christ x 2. Tim. 3.15.16.17 The holy Scriptures are able to make thee wise vnto saluation through faith which is in Christ Iesus All Scripture is giuen by inspiration of God and is profitable for doctrine for reproofe for correction for instruction in righteousnesse that the man of God may be perfect throughly furnished vnto all good workes y 2. Cor. 5.2 Doest thou sigh and grone earnestly desiring to bee clothed vpon with thy house which is from heauen according to the example of the Saints z Iohn 5.39 Search the Scriptures saith he that is the Prince of life for in them ye thinke ye haue eternall life It is not an estimation of an humane opinion but a firme perswasion of diuine certaintie and true knowledge if the Spirit of truth that cannot lie do not deceiue vs when he saith that a Iohn 20.31 These things are written that ye might beleeue that Iesus is the Christ the son of God that beleeuing
a â— Ier. 23.30.31 steale my word euery one from his neighbour that vse their tongues and say He saith They borrowed of the true Prophets the words of God which they abused to giue luster and sway vnto their impostures b Ier. 2.3 17. They say still vnto them that despise me The Lord hath said ye shall haue peace and they say vnto euery one that walketh after the imagination of his owne hart no euill shall come vpon you To them that hearkned vnto them they cried c Ezech. 13.10 Peace peace and there was no peace but prophesied disasters curses and death against those that would not giue eare vnto their lies d Ezech 13.18.19 Will ye hunt the soules of my people saith the Lord vnto them and will ye saue the soules aliue that comes vnto you and will ye pollute me among my people for handfuls of Barley and for pieces of Bread to slay the soules that should not die and to saue the soules aliue that should not liue by your lying to my people that heare your lyes Who would haue beleeued them now the greatest part of the people beleeued them they saw the Visions of God they were Gods Messengers they prophesied the words of God the beginning and conclusion of all their lyes was The Lord hath said who beleeues God and but few beleeued him e Jer. 23.21 He hath not sent these prophets yet they came he spake not to them yet they prophesied f Ezech. 13.2 They were prophets that prophesied out of their owne hearts foolish prophets that follow their owne spirit and haue seene nothing They haue seene vanitie and lying diuination saying The Lord saith and the Lord hath not sent them and they haue made others to hope that they would confirme the Word They haue spoken vanities and seene lies and haue seduced Gods people hunting their soules and all for filthie lukers sake for handfuls of Barley and for pieces of Bread all of them being like foxes in the desarts which being hunger-starued hunt on all sides after their prey and doe cast themselues on it hastily and rauenously II. Saint Peter prophesied g 2. Pet. 2.1.3 that as there were false prophets among the people so there shall bee false teachers amongst vs who priuily shall bring in damnable heresies and through couetousnesse shall with fained words make merchandise of vs. And notwithstanding the world shall become so brutish h Vers 2. that many shall follow their pernitious waies by reason of whom the way of Truth shall be euill spoken of Saint Iude saith of them i Jude 16. that their mouth speaketh great swelling words hauing mens persons in admiration because of aduantage he saw in his daies the fulfilling of Saint Peters prophecie We see the like also in our daies abounding as much in this kind of people as any other that hath been since the beginning of the world wee neede no other witnesses then the Patrons and fautors of the Monasticall life in these our daies who with great swelling words doe display lay open and expose vnto the view of the whole world this Monkish life k Bellar. praefat in lib. de monach §. 1. That it is a kinde of life more strict more sublime and eminent then the diuine or humane Law prescribes which the infirmitie also and weakenesse of many men cannot beare l Ibid. §. vnto the which God hath promised a hundred for one in this world an honourable seate in the day of iudgement a place and name in the kingdom of heauen greater and more noble then is that of sonnes and daughters yea a marke whereby they shall be knowne amongst all the rest of the blessed a marke which our good Doctors terme aureola which is say they m In lexico Theologico quaedam decentia pulchritudo singulariâ— repraesentatiua aureolae praedicatorim ore virginibus in illâ— parte martyribus in cicatricibus vel alijs partibuâ— corporis secundum geniâ— martyrij vt statim ex aspectâ— corporis sciatur qualis quisque fuit virgo martyr aut Doctor words that I am ashamed to expound and expresse what more The rule and order of Cordeliers or Gray-Friers of Saint Francis order n Librâ— confor is the book of life the hope of saluation the marrow of the Gospell the key of Paradise the state of perfection the contract of the euerlasting Couenant All they which being of this Rule and Order dye are saued In a word o Bernardin in Rosario Thomas in lib. 4. sentent distinct 4. the same grace descends on him that takes an Habit or Garment of Religion which descends on him that is baâ—tised the taking and wearing of a Monkes Cowle conferrs a full remission of sinnes both in regard of the fault as also of the punishment That is good for him but that is a small matter he is borne for others he merits for others he doth more then the Law of God or man doth prescribe And by his ouerplus by his Masses Orisons Preachings Fastings Contemplations by his Watching and Waking Abstinency Cloisterlie and Monasticall Discipline Deuotion Songs lessons Labour and other good-deeds he redeemes the liues of those that desire to be made partakers of the merits of his order and societie That is that which they terme Workes of Supererogation properly seeing it is more then the diuine or humane Law prescribes and God approues and allowes of saying p Deut. 4.2 Ye shall not adde vnto the word which I command you neither shall ye diminish ought from it and notwithstanding prudently according to the world for these good Fathers that are not of this world barter and exchange their superstitions for the goods of this world and make good traffick and trade of them according to Saint Peters prophecie giuing their spirituall goods for corporall eternall for temporall the fruit of their contemplations and monasticall occupations for the fruit and profit that the poore abused and gulled worldling hath got with the sweate of his brow and labour of his hands the fruite of their merits which these goodly meÌ„ know in their coÌ„sciences are nothing but chymeracs and idle conceits for gold siluer houses rents possessions and other reall substantiall and perdurable things And that wee may know how wise and prouident they are in their generation they neuer giue any thing but of what they superabound and exceede in purueying and prouiding first for themselues their brethren and companions of their Order and Society of so great and good store of merits as they haue need of for to carrie l' Aureola in illa parte when they shall be in the Kingdome of heauen if this be the meanes to attaine vnto it and then making largesse of that which shuld be to them euery way superfluous and vnprofitable both here and there wise in comparison of Lucullus who offered all his tapistrie to him that had neede of it q Horat. epis 6.
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
words and pronounces the curse against those that keepe them not for as Saint Iames saith i Iames 2.10 Whosoeuer shall keepe the whole Law and yet offend in one point he is guiltie of all Now he that obserues not Counsels is not guiltie of the transgression of the Law is not vnder the curse according to that which Bellarmine tells vs that k Bellar. de monach c. 7. §. 6. Consilium si non seruetur nullam habet poenam the Counsell if it be not kept hath no penaltie Whereupon it followeth necessarily that the Counsels are not of the Law and haue nothing in common with it V. As little are they of the Gospell it might suffise mee to produce the confession euen of our aduersaries reducing them to the Law for if they are of the Law they appertaine not to the Gospell for the reasons heretofore alleaged VVe may adde that they cannot be of the Gospell for they recommend no other thing but workes and all workes are of the Law which commands vs to doe them as faith is of the Gospell which exhorts vs to beleeue Christ Iesus being demanded of a Scribe which is the first Commandement of all answered that it is to loue God with all our heart with all our soule with all our minde with all our strength and that the second is like namely this Thou shalt loue thy neighbour as thy selfe that said hee pronounceth l Mark 12.31 that there is no other Commandement greater then these And the Scribe agreeth vnto and consenteth with him saying that m Mark 12.33 It is more then all burnt offerings and sacrifices VVhat can the Counsels commaund or recommend any worke which hath no relation to the loue of God or of our neighbour Can they recommend any worke greater more excellent more difficult then to loue God with all his heart with all his minde with all his strength If the most excellent and exquisit of these pretended counsels cannot mount and ascend higher and cannot counsel any other thing either the Counsels are of the Law Now if they were of the Law they should bee Precepts not Counsels or they are neither of the Law nor of the Gospell which is true for workes appertaine not to the Gospell It is true that there is frequent mention of workes in the Gospell as there is often mention of Iesus Christ and of faith in Christ in the Law That which is said in the Law touching faith in Christ is of the Gospell Aâ—d reciprocally that which is said concerning the workes of sanctification in the Gospell is of the Law the Law speaketh of Christ and of faith in Christ because Christ alone hath fulfilled the righteousnesse of the Law and alone doth giue to his owne that is to the Elect vertue and strength by his Spirit to keepe it here on earth in our way and in our iourney but in part aboue in our heauenly Countrie perfectly The Gospell speakes of the workes of the Law because the Spirit of Christ brings forth in vs no other workes then those which the Law commaunds according to the promise of the new Couenant n Iâ—rent 31.31 33. 34. Behold the daies come saith the Lord that I will make a new Couenant with the house of Israel and with the house of Iudah c. For this shall bee the Couenant that I will make with the house of Israel After those daies saith the Lord I will put my Law in their inward parts and write it in their hearts and will be their God and they shall be my people they shall all know me from the least of them vnto the greatest of them saith the Lord for I will forgiue their iniquitie and I will remember their sinne no more A promise which hath two heads the first that God viewing and looking on vs in the face of his Christ who hath satisfied his iustice for vs will forgiue vs our sinnes without any reseruation of the fault or of the punishment because he will remember our sinnes no more The second that he will put his Spirit within vs that he will take away our stonie heart and wil giue vs a heart of flesh and will cause vs to walke in his statutes to keepe his iudgements and doe them o Ezech. 36.26 27. as the Prophet Ezechiel saith Now that this promise appertaineth vnto the new Testament it is manifest by the exposition which is giuen vs in the p Heb. 8.8 cap. 10.16 Epistle to the Hebrewes wherefore seeing that the holy Spirit which is giuen vs by the Gospel worketh in vs no other works but those which are commanded in the law The Counsels which they propound to vs vnder the title of workes of perfection being in no part commanded in the Law cannot be recommended in the Gospell then if they bee not neither of the Law nor of the Gospell they are but the inuentions and phantasies of superstitious men whom the sword of God hath strucken with and by this sentence q Esay 1.12 Who hath required this at your hand r Esay 29.13 Their feare towards me is taught by the precepts of men CHAP. III. I. The Scriptures makes no mention of Counsels of perfection II. How they are defined III. There is no greater perfection then that which makes vs like vnto God commanded to all men IIII. The whole perfection of man consists in charitie which is of the Commandement V. Charitie consists in that we should loue God with all our heart and with all our strength c. and leaues no part of vs free for the practising of Counsels VI. The reason by the which Bellarmine would delude this reason is refuted VII If the Counsels of perfection as they terme them were of God all should be bound to follow them which is absurd VIII If they leade and bring one to perfection all should aspire vnto it and aime at it by the dutie of necessitie IX Counsels are not workes are no good workes X. The first distinction betweene Counsell and precept refuted XI The second refuted XII The third and fourth refuted IF a 1. Pet. 4.11 any was speake let him speake as the Oracles of God This Precept and lesson of the Apostle Saint Peter either is not well learned or not well practised of those which speake of Counsels and doe tricke and adorne them with the title and name of b Bellar. de Monach. â— 7 §. 1.2 Perfection to cast a mist before the cies of those thâ—â— swallow without chowing all that is set before them for there is no place either in the old or new Testament that tearmes and names the Counsels of Perfection It is a new name inuented of late to aduance and giue credit vnto a doctrine as new as the name and as imaginary or chimerical as falsehood and vntruth hath publisht it and set it forth for reall true and emphaticall II. c Ibid. 11. Consilium perfectionis vocamus opus
b Rom. 8.14 for as many as are led by the Spirit of God they are the sonnes of God but c Rom. 8. â— if any man haue not the Spirit of God he is none of his Therefore the infidels the hypocrites and all vnregenerated Christians of what religion soeuer they be being destitute of the first qualitie and condition required in a good worke wee may say of them that which our Sauiour Christ said of the Pharisees their companions d Mat. 12.34 O generation of Vipers how can yee being euill speake good things for out of the abundance of the heart the mouth speaketh V. The second condition of a good worke is that it be wel done whereunto is required first that it be conformable vnto the word of God in all things so that he which hath done it may protest with Dauid e Psal 119.105 Thy word is a lampe vnto my feet and a light vnto my path If it declines or swarues neuer so little the workeman of the same is accursed by this sentence and decree f Deut. 27.26 Gal. â— 10 Cursed bee hee that confirmeth not all the words of this Law to doe them Now as God is a Spirit g Rom. 7.14 so the Law is spirituall and is giuen first and principally to the Spirit and is the rule not onely of outward actions but also of the most hidden and secret thoughts of the heart It is not enough that a man lay not violent and bloudy hands on his brother h Mat. 5.22 If he be angrâ—e with his brother without a cause i 1. Ioh. 3.15 if he hate his brother the Scripture sayes he is a murtherer Hee that hath not actually coÌ„mitted adulterie with his brothers wife if he looks on her to lust after her Christ Iesus sayth k Mat. 5.28 he hath committed adulterie with her already in his heart Which of the Heathen knowes that the Law hath beene written in his heart to the ende it might rule his thoughts which of them hath thought that hidden lust was a vice which of them hath emptied and purged his heart of it what doe wee speake of Infidels How great is the number of our Christians that know not the ten Commandements although there are but ten how few are there of them that know them which thinke on them to conforme their liues according to them To tell them of lust or concupiscence and to condemne it as a sinne is so strange a paâ—â—doxe vnto them that if God himselfe should come downe from heauen to tell them of it they would not beleeue it so ignorant are they in the knowledge of the true and lawful vses of the Law how then can they order and square their actions by the same This is also the priuiledge of the regenerate to make a benefit of the Law for the direction of his life because God hath ingrauen it in his heart by his holy Spirit which the vnregenerate man knoweth not l Ier. 31.33 I will saith the Lord put my Law in their inward parts and write it in their hearts m Ezech. 36.27 I will put my Spirit within you and cause you to walke in my Statutes and yee shall keepe my Indgements and doe them This hath made Lombard to write after Saint Austin Prosper and other Fathers that n Lombard lib. 2. dist 41. â—t A. where the knowledge of the eternall truth is wanting there vertue is false although the manners and fashions are very good VI. In the next place A worke to bee a good worke well done must be done in faith o Rom. 14.23 for whatsoeuer is not of faith is sinne They which are not renued in the spirit of their mind may be enlightned so farre that they may know the truth and make profession of it and take pleasure in it for a time as Simon Magus and Iudas who beleeued by a temporarie faith but they haue not the iustifying faith p Ephes 3.17 by the which Christ dwelleth in their hearts q Joh. 1.12 Iohn 3.16 which receiue the Lord Iesus r Gal. 3.14 and all the blossing of Abraham through Christ and the promise of the Spirit through faith applying and appropriating it vnto themselues as Thomas which said vnto him Å¿ Ioh. 20.28.29 My Lord and my God That this is the true faith without equiuocation it appeareth for that the Lord answereth him Thomas because thou hast seene me thou hast beleeued blessed are they that haue not seene and yet haue beleeued And by the words of the Aposile t Gal. 2.20 I liue yet not I but Christ liueth in mee and the life which I now liue in the flesh I liue by the faith of the Sonne of God who LOVED ME and gaue himselfe for ME. A man shall know by her effects if hee haue this faith u Acts 15.9 Faith purifies the heart x Gal. 5.20 workes by loue y 1. Tim. 1.5 for charitie proceedes out of a pure heart and from a good conscience and of faith vnfained They that are not renewed can seele that they haue not this faith for they feele z Tit. 1.15 that their minde and conscience is defiled and therefore they may resolue and conclude with themselues that God detests and abhorrs them and all that they doe because a Heb. 11.6 it is impossible to please him without faith Witnesse among others Cain who offered sacrifice vnto God and was reiected not because the sacrifice was naught but because hee offered it without faith as it is written b Heb. 11.4 By faith Abel offered vnto God a more excellent sacrifice then Cain The Fathers haue acknowledged the same when they said that c Prosper in lib. Epigram epigrammate 81. Lombard lib. 2. dist 41. lit A. The whole life of Infidels is sinne For that also though a man d 1. Co. 13.1.2.3 could speake with the tongues of Angels and had the gift of prophecie and vnderstood all mysteries and all knowledge and though he had all faith so that he could remoue mountaines and though he bestowed all his goods to feede the poore and though he gaue his body to bee burned and hath not charitie he is as sounding brasse or a tinckling cimball he is nothing and all that profiteth him nothing VII The last condition of a good work is that it be done for a good ende e Aug cont Iulian lib. 2. c. 3. The vertues are discerned from the vices non officijs sed finibus not by the outward duties but by their ends saith Saint Austin The ende of euery worke must bee the glory of God who hath giuen vs vertue wifedome and direction for to doe it It ought to be the end of naturall works also f 1. Cor. 10.31 Whether saith the Apostle ye eate or drinke or whatsoeuer ye doe doe all to the glory of God How much more ought it to bee the ende of our
being past feeling haue giuen themselues ouer vnto lasciuiousnesse to worke all vncleannesse with greedinesse This is the description of a man not regenerated and renewed of the Iew as well as of the Gentill of him that is vnder the Law as well as of him which is without the Law of the Christian who is in the Church as of the Infidell which is out of the Church II. g Isai 64.6 New we are all as an vncleane thing and all our righteousnesse are as filthie raggs This is the description of the regenerate and renewed the confession of the greatest Saints which say h Dan. 9.5 c. we haue sinned and committed iniquitie and haue done wickedly and haue rebelled 〈◊〉 by departing from thy precepts and front thy iudgements neither haue we hearkened vnto thy seruants the Prophets which spake in thy name O Lord righteousnesse belongeth vnto thee but vnto vs confusion of faâ—et to our Kings our Princet and our Fathers because wee haue trespassed against thee As the prayer of euery one is Forgiue wâ—â—â—â— trespasseâ— Those can doe no good they haue neither the will nor the power These say with Saint Paul i Rom. 7.18 To will is present with me but how to performe that which is good I findâ—â—â—t Therefore these also cannot keepe the Law in that perfection which it requires of men in this life they aime and make towards the perfection and doe aduance and draw neere vnto it more and more but they shall not attaine vnot it vntill that being vnclothed of this body of sinne which doth beset them they bee clothed vpon with their house which is from heauen and that will we proue by fiue arguments III. First the most regenerate and holy are not more renewed more holy then the holy Apostle who said of himselfe and of all the Saints k Rom. 8.23 We haue the first fruits of the Spirit The first fruites are as it were an handfull taken from the whole heape our sanctification therefore in this life is little in comparison of the full haruest which wee shall rape in the life to come for we are regenerated and renewed but in part successiuely and by degrees much of the old infirmitie remaining in vs and drawing vs to sinne with such vigor and force that the Apostle himselfe complaines saying l Rom. 7.21 I finde a law that when I would doe good euill is with me He had that from the originall malice which remained as yet in him and m August in Ioan trac 41. Minuitur in vita proficientium quod in vita consumitur perfectorum which diminisheth onely in the life of those which profit and goe on as it is fully consumed in the life of those which haue attained vnto perfection whence else-where he saith of himselfe n 2. Cor. 4.16 Though our outward man perish yet the inward man is renewed day by day Which words Saint Austin hath well peised and pondered and from whence he bath drawne this doctrine o Aug. de peccat merit lib. 2. c. 7. Prefectâ— qui de die in diem â—dbuc renouatur nondum totus est renouatus in quantum nondum est renouatus in tantum adbuc in ve tustate est He which is renewed day by day is not as yet wholly renewed and in as much as he is not altogether renewed so much is hee in his old nature And by consequent a child of this world euen as in so much as he is renewed he is the childe of God and such are all the regenerate of whom the Apostle saith that in them p Gal. 5.17 The flesh Insteth against the Spirit and the Spirit against the flesh and these are contrary the one to the other so that yee cannot do the things that ye would The flesh is that which is not as yet renewed in the minde in the will in the affections as it appeares by this that the Apostle attributes to the flesh a certaine q Rom. 8.7 wisedome r Col. 2.18 reason and vnderstanding and placeth among the works of the flesh Å¿ Gal. 5.20.21 Idolatrie and the heresies that are conceiued and borne in the minde and exhorts vs t Ephes 4.23 to be renewed in the Spirit of our minde In which respect he saies of himself * Rom. 7.18 I know that in me that is in my flesh dwelleth no good thing vnderstanding by his flesh not his body for if he said vnto the Corinthians u 1. Cor. 6.19 Know ye not that your body is the Temple of the holy Ghost did hee not know that his was but this infirmitie or rather peruersitie which did as yet dwel in al the parts of his soule although it did not rule there was indeede mortified but not as yet dead The Spirit therefore is that which is renewed in the minde in the will in the affections and in all the parts of the soule and of the body The flesh is the old man the Spirit is the new man these two men are in euery true Christian they are both together at one time in one and the same subiect of the minde of the will of the affections in the minde and vnderstanding knowledge and ignorance of the same thing faith and vnbeleefe in the will confidence and distrust in the affections loue and hate c witnesse the father of the lunatick who confessed saying x Mark 9.24 I beleeue and thereupon presently prayde to Christ saying helpe thou mine vnbeliefe It is with the regenerate man Similitude 1 who is flesh and spirit as with a man raised vp from a long and grieuous maladie who makes a few turnes in his chamber but trailing his leggs after him and will stand vpright but it will be in leaning on his staffe hauing in him as yet by reason of the reliques of his sicknesse an vniuersall indisposition in all the parts of his body Or else it fareth with such a man Similitude 2 as with the aire in the dawning or breake of day which is not altogether cleare and light as it is at noone it is not partly light partly darke as the Moone is in the increase and waine but is in all her parts cleare and blacke obscure and enlightned Wee may also compare it vnto luke-warme water Similitude 3 which in all her parts is mixed with heate and cold Similitude 4 or vnto a liquor mingled with water and wine wherein is neither pure wine nor pure water but the whole is wine and water together euen vnto her most insensible parts although such a liquor will sauour somtimes more of water then of the wine and again somtimes more of wine then of water as the regenerate man in the beginning of his regeneration is more carnall then spirituall and in the progresse of the same is more spirituall then carnall These two men therefore doe fight in vs in lusting the one against the other the flesh lusteth two waies First it
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
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
Dei iustitia est beminis iustitia iudulgentia Dei Iâ— sufficeth me in liâ—â— of all righteousnesse that I haue him alone propâ—â—ious against whom alone I haue sinned All that which he hath ordained not to impute vnto â—â—e is as if it had neuer â—eâ—ne Not to sinne 〈◊〉 the righteousnesse of God the righteousnesse of 〈◊〉 iâ— the 〈◊〉 and gentlâ—â—â—sse of God In a word Saint Ambrose writes that k Ambros de bono mortis c. 2. vita aeterna peâ— catorum remissio est life eternall is the remission of sinnes They are as many blowes of a battle-axe vpon all the satisfactions righteousnesse and merits of men for if he whose sinne is pardoned is not punished with the penaltie of sinne which is eternall death consisting in a totall and euerlasting priuation of the fauour grace and blessing of God he must of necessitie for euer enioy the presence of God wherein life eternall consists To be deliuered from Gods curse is to be saued because to be damned is to be hated reiected and for euer forsaken of God wherefore who is not damned is not hated of God and hee which is not hated of God is beloued of him Now he whom God loues hath alwaies God on his right hand enioyes alwaies his presence and therein eternall happinesse as it is written l Psal 16.11 In thy presence is fulnesse of ioy at thy right hand there are pleasures for euermore And therefore is it that Dauid declares that the happinesse the whole felicitie of man life eternall depends vpon the remission of sinnes so much say the Fathers also to this ende that all they may be ashamed who confessing that Iesus Christ hath deliuered them from eternall death by his death deuise that we must do good works to merit life eternall For as S. Bernard saith m Bernard ad milites Templi c. 11. Sic namque mortua morte reuertitur vita quemadmodum ablato peccato redit iustitia Salomon So death being dead life returnes againe as sinne being taken away righteousnesse returneth againe that none say that he is happie because he is no sinner but that they onely esteeme themselues happy which haue obtained the remission of their sinnes VII I should be too long if I should make a catalogue of all the other Saints of the old Testament I will not speake of o 1. King 11.4.5.6 Hieron aduers Iouian lib. 2. Ezechias Salomon the beloued of the Lord who for that he loued many strange women hee turned his heart from the loue of the Lord his heart was not perfect with the Lord his God but went after Ashtareth the goddesse of the Sidoniaâ—s and after Milcom the abomination of the Amâ—rites and did euill in the sight of the Lord. I will not speake of Ezechias who being sicke prayed vnto God and said p Jsai 38 3. Remember now O Lord I beseech thee how I haue walked before thee in truth and with a perfect heart and haue done that which is good in thy sight when hee giues God thanks for the recouery of his health he confesseth himselfe a sinner and saith q Isai 38.17 Thou hast in loue to my soule deliuered it from the pit of corruption for thou hast cast all my sinnes behind thy backe I will omit also that the Spirit of God blames him r 2. Chron. 32.25 that he rendered not againe according to the benefite done vnto him for his heart was lifted vp therefore there was wrath vpon him Josias I will not recite that Iosias who in the whole course of his life Å¿ 2. Chron. 34.2 did that which was right in the sight of the Lord toward the ende thereof puffed vp with his prosperitie t 2. Chron. 35.22 Hieron ad Stesiphont in sâ—â—e Daniel hearkned not vnto the words of Neco proceeding from the mouth of God I see Daniel to whom God reuealed all that which should happen to his Church vntill the last destruction of Ierusalem of whom God himselfe testifieth and witnesseth of his singular u Ezech. 14.14 righteousnesse and x Ezech. 28.3 wisedome I see him condemning himselfe and the whole people of sinne and iustifying God in his iust vengeance which he had taken of them y Dan. 9.10.11 We haue not obeyed the voyce of the Lord our God to walke in his Lawes and all Israel haue transgressed thy Law euen by departing that they might not obey thy voyce Esdras I see Esdras the Priest and Scribe making a semblable and like confession to his God and saying z Esdr 9.6.7 O my God I am ashamed and blush to lift vp my face to thee my God for our iniquities are increased ouer our â—eads and our trespasse is growne vp vnto the heauens The whole ancient Church since the dayes of our fathers haue we been in a great trespasse vnto this day VIII Lastly I see the whole ancient Church presenting her selfe before God like a poore malefactor and guilty offendor with this confession a Isai 64.6 But we are all as an vncleane thing and all our righteousnesse are as filthy raggs and we all doe fade as a leafe and our iniquities like the winde A Confession which the ancient Doctors doe iudge appertaines also to the Christian Church Origen Austin Macarius c. b Bernard in festiuit Omnium Sanctor Serm. 1. Iniustitia inuenietur omnis iustitia nostea minus habens and after them Saint Bernard What might be all our righteousnesse before God shall it not be reputed as filthie raggs according to the Prophetâ— and if we iudge according to rigour all our righteousnesse will bee found to be vniust and not currant what then will it be of sinnes seeing that righteousnesse cannot answere for her selfe and therfore crying aloud with the Prophet Enter not into iudgemeÌ„t with thy seruant good Lord let vs haue recourse in al humblenes vnto that mercy which alone can saue our soules c Adrian de Traiecto de Eucharistia fol. 20. Iugiter super pannuâ— vitae quem iustitiae operibus teximus stictamus saniem diuersorum criminum Adrian of Vtrecht saith That our merits are a staffe of reede which breakes and pierces the hand of him that leanes on it they are at an vncleane thing as filthie raggs on this cloth of good life that we thinke to weaue and worke vpon by our workes of righteousnesse we distill continually the corrupt filthy and putrified matter of diuers crimes What confidence then can man haue before God who loues none that is not conuerted to him with all his heart Thus spake hee who since hath been Pope named Adrian the VI. CHAP. VII I. Although that the Spirit hath beene more plentifully giuen vnder the Gospell then vnder the Law yet none hath perfectly kept the Law vnder the Gospell II. Not Zacharie and Elizabeth III. Not Iohn Baptist IIII. Nor the Virgin Marie V. The Fathers haue taught that the Virgin Marie
nescit non probat ratio non commendat antiquâ— traditio the custome of the Church is ignorant of it reason approues it not neither doth ancient Tradition recommend it Å¿ Origen in Luc. homil 17. Origen goes further euen to her actuall sinnes and saith that she was scandalizd in the death and passion of our Lord that if she had not suffered scandall Christ should not be dead for her sinnes Saint Chrysostome accuseth her of ambition of ostentation and of vaine glorie in that when our Sauiour taught the people she with his brethren stood without and interrupted him t Mat. 12.46 desiring to speake with him u Chrys in Mat. homil 45. Consider saith hee the importunitie both of the mother and of the brethren for in stead that they should haue entred within and heard with the people or staied without vntill the end of the Sermon and then should haue resorted vnto him stirred vp with ambition and ostentation they call him forth in the presence of all the people to the ende they might seeme to commaund Christ easily and with great power and authoritie whence it appeareth that they were moued by some vaine glorie not making as then any great reckoning or estimation of him x Chrysost in Joan. homil 20. As much saith he expounding the miracle done by our Sauiour at the marriage in Cana of Galilee and surely when shee adrest her selfe to Christ saying vnto him y Iohn 2.3 4. They haue no wine If she had not done amisse nor had failed either in that she would prescribe vnto him a time to work miracles or in desiring by human affection and infirmity to be in more esteeme for his sake Christ had neuer answered her so Woman what haue I to doe with thee z Tertul. de Carne Christi c. 7. Tertullian saith no lesse and a Salmer comment in epist ad Rom. c. 5. disput 51. Salmeron the Iesuit tells vs that some haue proued and verified by two hundred Fathers some by three hundred Caâ—etan by fifteene and they saith he irrefragable that the holy Virgin hath not beene preserued from all sinne VI. I write not these things to dishonour or disgrace the holy Virgin nor to match or equall any man with her in holinesse I render her all the honour can be giuen to a creature without transporting to her the honour due to the Creator I honour her remembrande I esteeme her I beleeue I say that b Luke 1.48 she is blessed according as she her selfe hath foretold I giue God thankes for the grace he hath done to her for the grace he hath done to the Church by her in making her the Mother of him who is the head the Spouse and Sauiour I striue and endeuour to â—mitate her humilitie her faith her meekenesse and other Christian vertues wherewith God had adorned and graced her and pray to God to giue mee grace to doe it This is all the honour which is due vnto Saints he which giues them more is an idolater he honours them not but dishonors them I reserue vnto Christ Iesus my onely Sauiour my onely Head my onely Redeemer my onely All the honour which the Scripture giues him and giues to none but him c Tertul. de prâ—sâ—r c. 3. Soli enim Dei filio seruabatur sine delicto permanere For it was reserued to the onely Sonne of God to liue to be and abide without sinne Of all others it is written d Rom. 3.22 That all haue sinned and come short of the glory of God that is to say of the honour which God had giuen them creating them after his image in knowledge righteousnesse and holinesse that e Rom. 11.32 God hath concluded all in vnbeliefe that he might haue mercie vpon all VII In the second ranck after the Virgin I place the Apostles and I behold them acknowledging confessing bewailing their sinnes Saint Paul Saint Paul some twentie yeeres after his conuersion alreadie an Apostle and so farre yea so much aduanst in sanctification that he is not afraid to protest f Gal. 2.20 I liue yet not I but Christ liueth in me g Rom. 7. describes vnto vs an horrible warre that he felt in himselfe a perpetuall warfare of the flesh and the spirit by the which he was so diuided and distracted betweene euill and good that he cries out h Vers 14. I am carnall sold vnder sinne He had his minde enlightened and knowing the good he had also his will inclined to follow the direction of the minde and vnderstanding and to obey the Law and that had he as touching the inward man and as touching that that was renewed in him but he complaines that he had also in himselfe his flesh impugning and thwarting his good will and repugning his vnderstanding and the Law of God and haling him wil he â—ill he to commit the sinne he hates i Vers 15. for saith he that which I do I allow not behold the minde and vnderstanding enlightened condemning the euill for what I would that doe I not but what I hate that doe I. Loe the sanctified will abhorring the euill and notwithstanding he feeles in himselfe so great a peruerâ—itie that he doth the euill which he hates and condemnes and this peruersenesse is sinne the corruption of his nature withdrawing him from good and drawing him to euill k Vers 16. If then I doe that which I would not I consent vnto the Law that it is good l Vers 17. now then it is no more I that doe it but sinne that dwelleth in me And this sinne is his flesh his naturall corruption spred ouer all the parts of the soule and body which hinders him to doe the good hee would and forceth him to doe the euill hee hates as hee addes m Vers 18.19 For I know that in me that is in my flesh dwelleth no good thing for to will is present with me but how to performe that which is good I finde not for the good that I would I doe not but the euill which I would not that I doe c. And so continues his complaint and declares that not onely hee knowes approues wills the good but also loues it and takes delight in it n Vers 22. For saith he I delight in the Law of God after the inward man what was the cause then that he did it not or rather that he found not the meanes to perfect it The outward man his flesh which he termes o Vers 23. the Law of his members as he termes the inward man the Law of his minde as it followeth But I see another law in my members warring against the law of my minde and bringing me into captiuitie to the law of sinne which is in my members And surely those members are all the parts of the soule and body infected with sinne and this combat is so sharpe and harsh and the euent thereof so heauie
and dolefull in this life that nothing is left to him but to bemoane his miserie and call after death to be deliuered of it p Vers 24. O wretched man that I am who shall deliuer me from the body of this death Who Surely God by Iesus Christ who by the corporall death will deliuer and free the members of his body from the necessitie of sinning and will make them fully victorious ouer the flesh whence he concludes with this solemne action of thanksgiuing q Vers 25. I thanke God through Iesus Christ our Lord and comforts all those that are excercised with the like combat assuring them that r Rom. 8.1 Now there is no condemnation to them which are in Christ Iesus VIII The Pelagians Å¿ Hieron aduers Pelagian lib. 2. in principio in Saint Ieroms time did expound all these words of the vnregenerate man affirming that the Apostle speakes in the name and person of a man not as yet called iustified sanctified and not in his owne person There are some now adayes which maintaine the same opinion t August lib. 1. Retract c. 13. Saint Austin was at the beginning of this opinion but afterwards ouercome by the truth he retracts and recants acknowledging that in the words of the Apostle u Idem contra Iulian. li. 6. c. 11. is the groaning and heauie lamentation of the Saints warring against the concupiscence of the flesh After him x Prosper contra Collatorem c. 8. Vox vocati est sub gratiâ— constituti Prosper writing against Cassian Sâ—mipelagian and Father of many of our time saith that this sentence For to will is present with me but how to performe that which is good I finde not is the voice of a man called and that is vnder grace All the circumstances of the Text doe shew and expresse as much The Apostle speakes alwaies of himselfe and in the present tense I am carnall sold vnder sinne The things whereof he complaines cannot belong to any other then to the regenerate man for he allowes the good he wills the good he consents vnto the Law that it is good he delights in the same That is proper peculiar to a regenerate man y Psal 1.2 whose delight is in the Law of God he wills not the euil when he doth it he hates it when he doth it it is perforce as a poore gally-slue tied to his chaine is forced to goe where he would not shall we say that these words are of an infidell of a carnall man which drinketh iniquitie like water Surely the language of a carnall man is I doe that which is euill and I will doe it I doe not that which is good and I will not doe it It is his free will to will to doe euill to will not to doe good On the other side the speech of a spirituall man in this life is Alas I doe the euill which I would not doe for I hate it I doe not and cannot perfect the good I would doe I desire to perfect it for it is my delight As the language of man glorified in heauen is I doe not that which is euill and I will not doe it I doe that which is good and I will doe it Moreouer the Apostle writes that hee delights in the Law of God after the inward man there is no inward man in a carnall man he is all outward he thinkes meditates wills desires pursues and followes eagerly after outward and worldly things The Apostle feeles after such a sort his sinne and esteemes yea findes it so heauie a burden that he publisheth himselfe as it were by proclamation miserable and wretched for the same and desires death with great affection to be deliuered and freed of it The man not renewed esteemes himselfe wretched when hee sinnes not he will not liue but to sin and would not die but when he can sinne no more The Apostle comforts himselfe in the grace and mercie of Christ Iesus his Sauiour and giues him thankes for it The man not regenerate who is such a one as wee haue described in the fifth and sixth Chapter knoweth he Christ Or if he knowes him doth he loue him or call vpon him Christ may be z Ier. 12.2 neere in their mouth but farre from their reines The marke wherewith God designes them is a Psal 14.4 They call not vpon the Lord. This doctrine hath excellent vses The regenerate man is compounded of the outward and inward man of the old and new man of the flesh and spirit he hath as yet in him the infirmities of the flesh it is a remedie against pride He hath in him the Spirit of Iesus Christ his sinnes are pardoned and forgiuen him and he shall not come into condemnation This is a remedie against despaire But of this we will hereafter speake IX If Saint Paul b 2. Cor. 12.4 who was caught vp into Paradise and heard vnspeakable words which it is not lawfull for a man to vtter found and felt himselfe faint and weake and often carried away captiue by his most secret and deare infirmities if hee confesse that c 2. Cor. 12.7.9 he hath had a thorne in his flesh for remedie against the which he had neede of the grace of God none of the other Apostles could boast or glorie to haue liued without sinne Not Saint Iames for hee rankes himselfe with sinners Saint Iames. saying d Iames 3.2 In many things WE offend all e Hierom. aduersus Pelagian lib. 2. Non pauca peccata sed multa nec quorundam sed omnium posuit Saint Peter He hath not saith Saint Ierome put downe a few sinnes but many not of some few persons but of all Not Saint Peter for hee hath also said that f 1. Pet. 2.24 Iesus Christ bare OVR sinnes in his owne bodie on the tree g Hier. aduers Pelag. lib. 1. Jâ—reprehensibilis aut nullus aut rarus quiâ— enim est qui non quasi in pulchro corpore aut naeâ—um aut veâ—rucam habeat There is none that is faultlesse or they are very rare saith Saint Ierome for who is he that hath not as in a faire body a mole a wart or some naturall marke for if the Apostle saith of Saint Peter h Gal. 2.14 Saint Iohn that hee walked not vprightly according to the truth of the Gospell and was to be blamed in so much that Barnabas also was carried away with the like dissimulation who would chafe and be angry if that which the Prince of the Apostles hath not had be denied to him Not Saint Iohn who being the well beloued Disciple leaned on Iesus bosome for he also placeth himselfe amidst the number of sinners and saith i 1. Iohn 1.8 If WE say that WE haue no sinne WE deceiue our selues and the truth is not in VS And this is the voice of Saints k Aug. de peccat merit lib. 2. c. 7. Austin A
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
perfect heart to Hebron to make Dauid King ouer all Israel Euen so whosoeuer warring against his infirmities addicts himselfe to seeke the Lord with a simple and sincere heart and indeuours the best he can according to the measure of the grace of Iesus Christ in him to loue God with all his heart God accepting of so holy an indeuour for the effect and pardoning him all that is wanting for Iesus Christs sake whose member he is he holds him reputes him names him as if hee had done whatsoeuer the Law requires and it is in this regard that hee is called Righteous For euen as he which meditates proiects designes the euill takes pleasure in it is called p Mat. 9.11 a sinner in the highest degree and is said q 5. Iob. 3.8.9 to commit sinne although God either foreslowes or hinders or dissipates his most wicked and wretched plots and proiects because it is not long of himselfe that he puts not in execution the pernicious designes of his hart God who r Iob 10.4 hath not the eyes of flesh nor seeth as man seeth Å¿ 1. Sam. 16.7 For man looketh on the outward appearance but the Lord looketh on the heart holdeth and accounteth for done that which hee would haue done termes him a sinner and committing sinne as if he did alwaies sinne in effect as well as he sinnes in affection According to this the Lord saith to Iudas who had resolued in himselfe to betray him t Iohn 13.27 That thou doest doe quickly In like manner hee which according to the ordinarie course of his life walkes in the feare of the Lord in his Law doth meditate day and night and all his delight is in the same is called u 1. Iohn 3.7 righteous and doing righteousnesse although the Diuell the World and his Flesh doe hinder him often to doe the good hee would and doe alwaies hinder him to perfect it and to doe it so holily as hee would God x Psal 7.9 who trieth the hearts and reines accepteth his good affection and as his Father in Christ Iesus and now no more his Iudge giues the title and name of righteousnesse to his sanctified his holy and religious will holding and reputing as done the good which he would haue done VI. So Dauid protests often that he hath kept the Law as we may reade in the 119. y Psal 119. Psalme because he had determined in himselfe to keepe it because he indeuoured and stroue with might and maine to keepe it and applied himselfe vnto it with great zeale and deuotion as hee declares it in the same Psalme z Vers 8. c. I will keepe thy statutes vers 8. I haue chosen the way of truth thy iudgements haue I laid before me vers 30. I haue said O Lord that I would keepe thy words vers 57. I haue sworne and I will performe it that I will keepe thy righteous iudgements vers 106. This is his resolution grounded vpon the loue of the Law I haue reioyced in the way of thy Testimonies as much as in all riches vers 14. I will delight my selfe in thy Statutes I delight in thy word Vers 16. My soule breaketh for the longing that it hath vnto thy iudgements at all times Vers 20. O how loue I thy Law it is my meditation all the day vers 97. c. This affection bred this resolution to keepe it and this resolution was followed with the effect he saith Thy testimonies are my delight and my counsellers vers 24. I remembred thy iudgements of old O Lord and haue comforted my selfe vers 52. I made haste and delaied not to keepe thy Commandements vers 60. The Law of thy mouth is better vnto me then thousands of gold and siluer vers 72. It is my meditation all the day vers 97. I haue not departed from thy Iudgements for thou hast taught me vers 102. Thy Word is a Lampe vnto my feete and a light vnto my path 105. Thy Testimonies haue I taken as an heritage for euer for they are the reioycing of my heart vers 111. My soule hath kept thy Testimonies vers 169. c. But this effect and worke is not perfect for there was as yet darkenesse in his vnderstanding and therefore hee prayes Open thou mine eyes that I may behold the wondrous things of thy Law vers 18. Giue me vnderstanding and I shall keepe thy Law yea I shall obserue it with my whole heart vers 34. Teach me good Iudgement and knowledge vers 66. Deale with thy seruant according vnto thy mercy and teach me thy statutes vers 124. There was some opposition in his heart therefore he prayes to God to encline his heart vnto his Testimonies and not to couetousnesse vers 36. He that prayeth so hath not attained vnto perfection notwithstanding he saith that he hath kept the Law that he hath done the Commandements as he himselfe expounds it saying I haue inclined mine heart to performe thy Statutes alway euen vnto the ende vers 112. VII The ancient Fathers haue thus expounded these places of Scripture as indeede they cannot be otherwise expounded then so considering the sinnes of the holiest which haue often tript and stumbled in the Law Saint Bernard shewes in what sense the Scripture termeth Christians Saints a Bernar. serm 3. Ad fratres in quo verbo non te terreat sanctitatis nomen quando non secundum meritum sed propositum non secundum affectionem sed secundum intentionem sanctos vocat Let not the name of holinesse amaze thee for God calls not his Saints according to their merit but according to his purpose not according to their affection but according to his intention Which he proues by the examples of Dauid and of Saint Paul who had not as yet apprehended that holines which men iudge it to be he adds afterwards And thou also if thou hast resolued in thy selfe to decline from euill and do that which is good hold fast that which thou hast receiued and continually profit better and better and then if thou doest something lesse vprightly according to humane frailtie not to persist in it but to repent and amend thy selfe according to thy power b Ibid. Eris sine dubio sanctus tâ— doubtlesse thou shalt also bee holy Prosper Aquitanus rendring a reason why the righteous which haue alwaies in them things from the which they desire to be freed and released are not called sinners but righteous but Saints sayes c Prosper in Psal 105. Scriptura peccatores non leuium culparum homines sed multorum facinorum profunde iniquitatis hoc nomine appellare consueuit That although the righteous and they which liue praise-worthy are not without sin the Scripture termeth commonly sinners not those which commit slight faults but those which commit many crimes and hainous sinnes and are profoundly wicked S. Austin declaring why being sinners they are named Saints saith
righteous which are in this flesh is imperfect VII Thirdly the Saints are termed perfect as they are termed righteous ab affectu non ex effectu because they tend vnto perfection and without any stop or stay gaine alwaies way and goe on forwards vntill God hath filled their cup with the full measure of his blessings Saint Ierome expounding the words of Moses to the people of Israel x Deut. 18.13 Thou shalt be perfit with the Lord thy God whereby the Pelagians would proue that man can bee perfect in this life if hee will shewes vnto them y Hieron aduers Pelag. lib. 1. that he is said to be perfect not who hath all the vertues but which followeth God the onely perfect And he proues this by all the circumstances of the Text. VIII Lastly being members of Christ Iesus who hath fulfilled all righteousnesse for vs God imputeth vnto them the righteousnesse and perfection of Christ their Head and Pledge and in him accounts them and holds them for righteous and perfect as it is written z Col. 2 10. Yee are complete in him Saint Ierome writes a Hier. aduers Pelag. lib. 1. that we are righteous when we confesse our selues sinners and our righteousnesse consists not in our owne merit but in the mercie of God Saint Austin speaking of the perfection that was in the Apostles saith that all the b August Retract lib. 1. c. 19. Omnia mandata facta deputantur quando quic quid non fit ignoscitur Commandements are iudged and said to be accomplished and fulfilled when that which is not done is pardoned Wee will ende our answere to this Pelagian obiection with the answere of Fulgentius c Fulgentius ad Monimum lib. 1. c. 15. Now the perfection of diuine gifts is not yet perfect it being so that all the perfect haue neede of perfection For he that said let vs as many as be perfect be thus minded saith also not as though I had already attained either were already perfect He was then perfect in the hope and expectation of the glorie to come hee was imperfect by the burthen of corruption and mortalitie c. He was perfect in the expectation of the gift imperfect in the trouble and tediousnesse of the combat He was perfect in that he obeyed the Law of God with the minde imperfect in that with the flesh he obeyed the Law of sinne He was perfect hauing a desire to depart and bee with Christ Imperfect because so long as hee was in this body hee was absent from God Perfect in that hee knew fully that God is able to doe that which he promiseth to his children Imperfect in that God hath not as yet done in his Saints all that which he hath promised them All this comes to this point that none keepes perfectly the Law d Aug. de peccat merit lib. 2. c. 13. 15. and that this man or that man may be said to be perfect in one thing who is imperfect in another A perfect Auditor of wisdome which is not ac yet a perfect Doctor and Teacher perfectus iustitiae cognitor knowing perfectly righteousnesse nondum perfectus effector not as yet a perfect doer of it perfect to loue his enemies not yet perfect to suffer and forbeare them not yet perfect in this loue perfectus viator a perfect traueller that is to say tending vnto perfection nondum ipsius itineris perfectione peruentor but not at yet hauing attained vnto the perfection and ende of the voiage As these places are expounded by Saint Austin who shewes that we must not thinke that a man is without sinne because he is said to be perfect in some things Now he that is not without sinne keepes not the Law according to the vnchangeable rule thereof CHAP. XI I. The fourth Obiection If God hath giuen a Law impossible to bee kept hee should bee more vnwise and more cruell then a Tyrant II. The aduersarie hath borrowed this sottish and cruell obiection of the Pelagians ancient Hereticks III. Saint Ieromes answere to this obiection IIII. The Law weake through the flesh is fulfilled in vs by Iesus Christ and the manner how V. The Law was possible vnto man in the state of Innocencie VI. The Law is made impossible vnto man in the state of sinne through his owne fault and not by the default of the Law which requires nothing of him but that which he oweth VII Foure vses of the Law concerning the vnregenerate man VIII The Law is possible to the regenerate man in regard of the perfection of parts IX The Law is in all manner of waies possible to man glorified THe Flesh gain-saies this doctrine Obiection 4 and opens her mouth against Heauen saying a Bellar. de Moc 13 §. 30. Idem de Justific lib. 4. c. 13. §. 6. Si leâ— domini esset impossibilis requireretur Deum omni tyranno crudeliorem stultiorem c. If the Law of God were impossible God should be more cruell and more foolish then any tyrant For he should require yea exact and that of his friends a tribute that none could pay and should make Lawes which hee knowes cannot be kept and obserued II. This is sottishly and cruelly spoken and he sheweth that he was inspired with the same spirit of error and blasphemie wherewith the Pelagians were possest whom S. Ierome chargeth b Hieron ad â—tesiph Soletis hoc dicere aut possibilia esse mandata rectè à Deo data aut impossibilia non in his esse culpam qui accepere mandata sed in 〈◊〉 qui dedit impossibilia Idem aduers Pelag. lib. 1. that they were went to say Either the Commandements are possible and rightly giuen of God or else they are impossible and then the fault is not in them that receiued them but in him that gaue them Againe If they are possible we can doe them if we will If they are impossible we are not blame worthie nor guiltie if we doe not that which we cannot performe And againe Either we can eschew bad thoughts and consequently wee can be without sinne or if we cannot auoide and shun them that which cannot be auoided is not accounted a sinne III. Let them therfore patiently heare S. Ieroms answer First he returnes the argument vpon the aduersary in this maner c Hieron ad Ctesiphontem The Commandements of God are either easie or hard If easie shew me any one that hath fulfilled them c. If difficult how dare you say that the Commandements of God which none hath kept and obserued be ease For either they be easie and there is an infinite number of men which haue kept them or else they are hard and thou hast rashly said that that is easie which is difficult Secondly answering vnto that which they did produce and alleage concerning the possibilitie and impossibilitie of the Commandements hee saith Hath God commanded that I should bee that which God is that
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
we are as new borne babes hauing neede of the milke of the word that we may grow thereby and then we grow i Rom. 1.17 from faith to faith we aduance and go on from age to age k Ephes 4.13 Till we all come in the vnitie of the faith and of the knowledge of the Sonne of God vnto a perfect man vnto the measure of the stature of the fulnesse of Christ IIII. Thirdly all the workes that God makes alone and without the co-working of the creature are perfect in their kinde but in our regeneration our will workes together with God the flesh that is in vs by nature resists the Spirit which he puts in vs by grace whence it is impossible but that the good workes which we doe haue a smacke of the corruption that is in vs. An expert Scriuener handling alone his pen will write neately and perfectly but if he holdes his young Schollers hand and guides his pen in his hand the writing will not be so neate and will manifest it selfe by her imperfection that it is not the Masters hand alone as it will appeare also by reason of the straightnesse measure and neatnesse that it is not the Schollers hand alone Euen so is it with vs all the good workes we doe doe issue and proceede from two contrarie principles in vs from Gods Spirit and from our flesh God doth them in vs and by vs as by young ignorant prentises and nouices which cannot follow the perfect direction of the Spirit by reason of our flesh vnprofitable and vnseruiceable to good and strong vnto euill whence it followeth that as they are defectiue and vicious they belong to vs as our owne so as they are good and holy God claimes and challenges them himselfe as his owne V. Now followeth the answere to the last obiection Obiection 8 Bellar. de iustif lib. 4. §. 5. seq If our good works are thus vicious and corrupt then are they sinnes and if sinnes then worthie of death and therefore are not to be done but are to be left vndone yea auoided It would also follow that God should bee the author of sinne for hee is the author of euery good worke in vs l Phil. 2.13 working in vs both to will and to doe of his good pleasure VI. This is a subtill cauill to shift of the truth and to cast a miste before the eyes of the ignorant we ought we ought and must doe good workes m 1. Sam. 15.22 to obey God n Mat. 6.33 to seeke and aeduance the Kingdome of God o Mat. 5.16 1. Pet. 3.1 to winne by our holy conuersation those which obey not the Word p 1. Pet. 2.12 3.16 to stoppe the mouthes of the enemies of the Gospel when they speake against vs as euil doors q Ephes 4.1 to walke worthy of the vocation wherewith we are called and r Phil. 1 27. Col. 1.10 as it becommeth the Gospel of Christ Å¿ 1. Thes 2.12 who hath called vs vnto his Kingdom and glory by grace who gaue t Tit. 2.14 himselfe for vs that he might bee our head to whom the Father hath giuen vs to be members of his bodie and a peculiar people zealous of good workes u Iames 2.18 1. Pet. 3.15 to testifie of our life and the truth of our faith before the Church to testifie it to our selues and to x 2. Pet. 1.10 make our calling and election sure that wee may y Rom. 8.5 Gal. 5 16.22.2â— learne and know by the works of the Spirit if we walke after the Spirit and that we may z Mat. 6.16 know the tree by his fruit VII He which doth good workes to these endes sinnes not and tho workes which hee doth in this manner are not sinnes They are good in their principle for they proceede from God they are good in their manner of doing them for they are done in faith in obedience in charitie they are good in their matter and substance for they are conformable to the Law they are good also in their ende for they tend and extend to the glory of God to our neighbours good to our strengthening and setting in the feare of God in the assurance of the grace of God towards vs. Sinne is no such matter it proceedes from the stinking sinke of the flesh it is contrarie to the Law contrarie to faith and charitie sinne is committed in vnbelieâ—â— and disobedience and hath for his faith and beliefe the world and the things that are in the world so that it is as vnpleasant and displeasing vnto God as the good works are pleasing and acceptable vnto him VIII But man being composed of flesh and spirit it falleth out that when the spirit makes his good workes the flesh steps in vnlooked for and taints them with the stench of his corruption to the great griefe and displeasure of the spirit of the new man who â—urceaseth not to proceede and goe on to doe the best he can being assured that God who hath already accepted of his person in Iesus Christ will also accept approue and receiue in good part the little good he doth forgiuing him for Christ Iesus sake the euill that the flesh hath foisted in and accepting for the loue of Christ that good which remains as being the worke of his Spirit IX Euen so hath he promised it saying a Mal. 3.17 I will spare them at a man spareth his owne sonne that serueth him so doth God b Psal 103.13.14 like as a father pitieth his children so the Lord pitieth them that feare him for he knoweth our frame he remembreth that we are dust He accepts first our persons he adopts vs to himselfe and makes vs his children in Iesus Christ and afterwards he accepts our workes because of our persons If once we are his children and heires in Christ he handles and intertaines vs as father and no more as a Iudge he accepts the holy endeuour which our new man brings and yeeldes to his seruice and supports the opposition and impugning of our old man against him In a word when he viewes and beholds in our good workes the euill which is ours he forgiues vs it for Christ his sake c Jsai 53.5 who was wounded for our transgressions and bruised for our iniquities and when he beholds and considers the good which is his he crownes it for the same Christ Iesus sake d Ephes 1.6 in whom hee hath made vs accepted X. Not therefore for our merits but according to his mercie whereof he saith e Exod. 20.6 I will shew mercie vnto thousands of them that loue me and keepe my Commandements that his sentence remaine for euer f Tit. 3.4 Vers 5. After that the kindnesse and loue of God our Sauiour toward man appeared not by workes of righteousnesse which we haue done but according to his mercy he saued vs by the washing of regeneration and renewing
10.24 Children how hard is it for them that trust in riches to enter into the Kingdome of heauen If he trusted in his riches hee was couetous and if couetous an idolater for e Col. 3.5 couetousnesse is dolatrie and f Ephes 5.5 the couetous is an idolater and if an idolater hee hath not kept the Law if he hath not kept the Law he hath not merited eternall life Contrariwise he hath been excluded and debarred from it by the transgression of the Law and namely by his couetousnesse that made him g Iob 31.24 make gold his hope and say to the fine gold Thou art my confidence Whereupon the Lord pronounced that hee shall enter into the Kingdome of heauen when a Carnell can goe through the eye of a needle And if he hath not kept the Law he hath not merited eternall life but for his couetousnesse is punished with euerlasting torment surely the perfection whereof the Lord speaketh is not a more excellent degree of eternall life in heauen but hath another sense and meaning which offereth it selfe euidently in the Text. XI After the young man had said that hee had kept the Commandements to the which the Lord sent him backe hee asketh againe h Mat. 19.20 What lacke I yet Hee had made his first demaund touching the meanes of attaining vnto eternall life He asketh againe if he lacked yet something Of what Surely of the meanes whereby he might haue eternall life For hee was not as yet taught that there were in heauen Aureolae and therfore he made no such demaund He would haue been content to haue laine in Abrahams bosome and to haue sat at table with him in the kingdome of heauen Therefore the Lord answereth to his demaund If thou wilt be perfect that is to say if thou desirest that there be nothing wanting in thee to the obtaining of eternall life Goe and sell that thou hast and giue to the poore c. Either this is the sense of the answere or else the Lord answered not to his question let the other Euangelists be heard and you shall finde that this is the true sense and meaning Saint Marke setteth downe Christs answere in this manner i Mark 10.21 One thing thou lackest Saint Luke in these wordes k Luk. 18.22 Yet lackest thou one thing sell all that thou hast and distribute vnto the poore c. Certainely he lacked this one thing to haue eternall life whereof onely he made the demaund and therefore the sense of our Sauiours words is Thou hast not yet all that is necessary to eternall life wherefore if thou wilt be perfect and desirest to lacke nothing whereby to be saued go and sell all that thou hast c. The Lord therefore speaketh not of a greater perfection then that which is commanded in the Law much lesse of a more excellent degree of glory in heauen For to what purpose should hee haue counselled such a perfection to a man that was a Iew by profession and that was not his disciple For reason would haue required that hee should make him first of a Iew a Christian and so by degrees of a Christian a Monke seeing that to be a Monke or Frier is the highest degree of Christian perfection in this life and hath the highest degree of glory in the life to come as the Monkes doe say XII Now follow the words l Mat. 19.20 Goe and sell that thou hast and giue to the poore and thou shalt haue treasure in heauen and come and follow me In these words is a twofold commandement and promise the first is a commandement of charitie the second a commandement of faith Of the first Clement Alexandrinus writeth thus m Clemens Alexand stromat 3. lib. 3. Refellit eum qui gloriatur quod omnia à iuuentute praecepta seruauerit non enim impleuerat illud Diliges proximum tuum sicut teipsum Tunc autem vt qui à Domino perficeretur docebatur communicare impertire per charitatem Pulchrè ergo non prohibuerat esse diuitem sed esse diuitem iniustè inexplebiliter That when the Lord saith goe and sell all that thou hast and giue to the poore hee refutes him which boasteth that he had kept all the Commandements from his youth vp for he had not fulfilled the Commandement Thou shalt loue thy neighbour as thy selfe But then that he might be made perfect by the Lord he was taught to impart and giue by charitie and therefore he prohibits him not to bee rich but to bee vniustly and vnsatiably rich n Origen in hunc locum Origen saith plainely that if he had kept the Commandement Thou shalt loue thy neighbour as thy selfe the Lord had not spoken to him of a greater perfection and he alleageth to this purpose a certaine Gospell according to the Hebrewes non ad authoritatem sed ad manifestationem propositae quaestionis not for the authorising but for the clearing of the question propounded where our Lords words are thus set downe o Jbid. Quomodo dicis legem feci prophetas quoniam scriptum est in lege Diliges proximum c. ecce multi fratres tui filij Abrahae amicti sunt stercore morientes prae fame domus tua plena est multis bonis non egreditur omnin◠aliquid ex ea ad cos How saiest thou I haue kept the Law and the Prophets seeing that it is written in the Law Thou shalt loue thy neighbour as thy self and behold many of thy brethren the sons of Abraham are couered with dung and die for hunger and thy house is stuft with store of goods and there goeth nothing out of it to them And then declaring his opinion p Ibidem Verum est ergo quia non impleuit diues mandatum c. It is true saith he that the rich man hath not fulfilled the Commandement Thou shalt loue thy neighbour as thy selfe for he despiseth many of the poore and hath giuen none of his riches to them And a little after expounding the meaning of the words q Ibid. Volens arguere diuitem illum dominus noster quasi non vera dicentem c. dixit ad eum si vis c. Sic enim apparebis dicere verum si dilixisti aut diligis proximum tuum sicut teipsum The Lord saith he intending to conuince this rich man as one not telling the truth c. saith vnto him If thou will be perfect goe and sell that thou hast and giue to the poore for so it will appeare that thou saiest true if thou hast loued or if thou louest thy neighbour as thy selfe It is therefore a Commandement and a Commandement of charitie XIII Bellarmine gain-saieth this saying that this is not a Commandement of charitie because that r Bellar. de monach c. 9. §. 19. Charitie requires onely that we loue our neighbour as our selues and therefore requires not that we giue all
Scribit sibi millia quinque Esse domi Chlamydum partenâ— vel tolleret omnes Exilis domus est vbi non plura supersunt Et Dominum fallunt prosunt furibus But in lieu and recompence of that they take all the bootie skin and all of the poore misused and guld foole who is desirous of their Merchandize he shal and must giue all his goods to the Cloyster will leaue by his testament hunger to his children pouertie to his parents and bequeath to the Monks and Friers and to their paunches and bellies all his goods his body to the Monastery his soule to their deuotions they refuse nothing they take all like the horseleech that hath two daughters which crie r Pro. 30.15 16. Giue giue and like vnto the graue the barren wombe and the earth that is not filled with water and the fire that saith not It is enough Their saying is Hic datur expoui paradifus venditioni Let them also heare that which Saint Peter saith to Simon the Magician Å¿ Act. 8.20 Thy money perish with thee because thou hast thought that the gift of God may be purchased with money And that of an Ancient registred in the Canon Law t 1. quaes 1. caus 12. Quicunque anathema danti anathema accipienti c. Accursed be the giuer Accursed be the receiuer This is the Simoniac all heresie How then if they be accursed and are not holy can they sanctifie others How can he that is accursed blesse IIII. Notwithstanding all this brokage and all this traffick if we will accept and admit of the saying of those that admire it is an Euangelicall life grounded vpon that which they tearme u Bellar. prafat in lib. de monachis Counsels of perfection Euangelicall Counsels which are the baste ground and foundation of the whole monasticall building Counsels which the Author of the Pastorall Letter exhorts euery one to follow with great promises of superabundance of glory to the superabundance and supererogation of their workes and with threatnings of excommunication and cutting off from the Church in this world and of eternal death in the other world to all them which shall disswade and diuert their children their parents or any others from so holy a purpose or they that oppose themselus to it or that hinder it Thus did the false Prophets in old time promise and threaten they did fill and stuffe with vaine and deceitfull hopes those whom they could seduce and with frighting and terrour those which would not heare them Wherefore if we shew as plainely and clearely as the Sunne is at noone-tide that Christ hath neuer counselled these things the Apostles neuer heard a word of them that there is no mention of them neither in the Law nor in the Gospell and that falsely they crie the Lord hath said it when as the Lord hath neuer spoken it may we not lawfully apply old things to new and cry and say vnto these faire promisers and terrible threatners x Ezech. 13.22 With lyes ye haue made the heart of the righteous sad whom I haue not made sad and strengthe â—â—d the hands of the wicked that he should not returne from his wicked way that I should saue his life A Father bringing vp his children in that religion which is approued by the parties is threatned with excommunication and eternall damnation for this onely cause that beleeuing himselfe to be a Christian by consequent not beleeuing the Christian religion to be tied to any order he requires of his children the honour and obedience that they owe him according to God and the children who either by seducing or vitious inclination doe steale and go away from their fathers and mothers forsakes them and rebells against them are incouraged and imboldened in their impiety and rebellion by the promises of a Paradise in picture and of I know not what greater perfection of glory then euer had Adam and Eue the parents of all the liuing Abraham and Sarah the parents of the faithfull the Patriarches then Dauid Iehosaphat Iosias then all the Prophets all the Apostles and Euangelists and a thousand million of Saints that were neuer Monkes or Friers euer had y Iob 13.12.13 Your remembrances are like vnto ashes and your bodies to bodies of clay hold your peace let mee alone that I may speake and let come on me what will CHAP. II. I. The Author of the Pastorall Letter saith that the Euangelicall Counsels are of the Law II. That is refuted by the declaration of the difference there is betweene the Law and the Gospell III. The Law alwaies commaunds and neuer counsels IIII. If the Counsels were of the Law all should be bound to obserue them V. As they are not of the Law so are they not of the Gospell THe Lord said of the Prophets of Iuda which prophesied out of their owne hearts a Ier. 23.22 If they had stood in my counsell they had caused my people to heare my words If then the Author of the Pastoral Letter who preacheth to vs nothing but Euangelicall Counsels hath stood in the Gospell of God hee will proue his Counsels by Gods words All the words of God are in the holy Scriptures he will then proue them to vs by the holy Scriptures The holy Scriptures are wholly comprehended in the Law and in the Gospell hee will then finde them and light on them either in this or in that in the one or in the other he makes them parts of the Law let vs here his words Now deare soules Pag. 8. The Law of God consists in two points to depart from euill and to imbrace and doe good The first comprehends all that is forbidden which wee terme negatiue precepts The second that which is commanded to be done and that againe is diuided into Precepts and Counsels c. II. Iob said to his friends whom he called b Iob 13.4 5. forgers of lies Physicians of no value O that you would altogether hold your peace c Prou. 17.28 and it should be your wisedome euen a foole when he holdeth his peace is counted wise and he that shutteeh his lipps is esteemed a man of vnderstanding That should haue been practised here for there is no truth no wisedome in all his words these Counsels are termed by the Author of this Letter Euangelicall Counsels How then doth he say that they are of the Law I think that he knowes not that the Law and the Gospell differ not in circumstance onely but in substance first the Law proposeth and sets forth the iustice of God wholly naked simple absolute without any mention of mercie the Gospell propounds and sets before our eyes the Iustice of God ioyned with his Mercy the Iustice of God on Iesus Christ our pledge d 2. Cor. 5.21 who hath been made sinne for vs the Mercy of God towards vs that are made the righteousnesse of God in him So Saint e Acts 13.39 Paul By