with that exception and reseruation which is added in the next Chapter p 1. King 15.5 Saue onely in the matter of Vriah the Hittite A vile and villanous matter an inhumane and barbarous act a cruell deede he put his feete in the bed of his intire friend he tooke away the onely lambe of his poore neighbor he imbrued his bloudy hands in the bloud of the iust who watched who fought for him and in this sin he committed so many sinnes and all of them so great that to blot them out and wipe them away he craues for not one compassion but many not one washing and clensing but a washing and a washing againe ouer and ouer crying vnto his God with a broken heart and contrite spirit q Psal 51.1.2 Haue mercy vpon me O God according to thy louing kindnes according vnto the multitude of thy tender mercies blot out my transgressions wash me throughly from mine iniquitie and clense me from my sinne He desires that a great sinne bee blotted out by a great mercie r Hier. aduers Iulian. lib. 2. Magnum peccatum magnâ deleri vult misericordiâ Furthermore that onely must bee vnderstood in regard of crimes whereof Dauid that acte of his in the matter of Vriah onely excepted hath been cleare not in regard of his sinnes of infirmities of his faults committed by error for after that crime committed and perpetrated in the person of Vriah Å¿ 2. Sam. 24.1.2 Chron. 21.1 Sataâ— kindling in his heart the fier of pride which was not as yet altogether extinguished prouoked Dauid to number Israel so that the anger of the Lord was kindled against him and against his people and it is of him of whom we haue these praiers and confessions t Psal 19.12 Who can vnderstand his errours clense thou mee from secret faults u Psal 25.7 Remember not the sinnes of my youth nor my transgressions according to thy merci remember thou mee for thy goodnesse sake O Lord x Psal 40.11.12 With-hold not thou thy tender mercies from me O Lord let thy louing kindnesse and thy truth continually preserue me for innumerable euils haue compassed me about mine iniquities haue taken hold vpon me so that I am not able to looke vp they are more then the haires of mine head therfore my heart faileth me y Psal 130.3.4 If thou Lord shouldest marke iniquities O Lord who shall stand But there is forgiuenesse with thee that thou mayest be feared z Psal 143.1.2 Heare my prayer O Lord giue eare to my supplications in thy faithfulnesse answere me and in thy righteousnesse And enter not into iudgement with thy sernant for in thy sight shall no man liuing be iustified Hee which so often recommended the righteousnes of hi cause to God when his enemies did pursue him and persecute him wrongfully and then cried * Psal 7.8 Iudge me O Lord according to thy righteousnes according to mine integrity that is in MEE When he presents himselfe before God as a creature before his Creator the seruant before his Lord the childe before his father to giue him an account of his demeanor and seruice towards him he renounces his owne righteousnesse and flies to that of his God distinguishing as hee ought betweene the iustice and righteousnesse of his cause and his actions towards men and betweene the iustice and righteousnesse of his person before God For touching that he doth protest that he is iust and innocent and takes God to witnesse as his defender and a reuenger of wrongs Touching this hee yeelds and confesseth his vnrighteousness he declines by all manner of deprecation the angâ— furie iust vengeance of his Iudge crying a Psal 6.1 O lord rebuke me not in thine anger neither chasten me in thy hote displeasure Implores by all manner of supplication the mercy peace and grace of his God and hauing obtained it he preacheth and publisheth it to all b Rom. 4.6 describeth and declareth the blessednesse of the man vnto whom God imputeth righteousnesse without workes saying yea crying with a loud voice to the ende all men may heare all may inâ—ouour to feele it c Psal 32.1.2 Blessed is he whose transgression is forgiuen whose sinne is couered Blessed is the man vnto whom the Lord imputeth not iniquitie This is that text on the which the ancient Fathers haue spoke very excellent things d Hieron in Psal 32. Quod â—egitur non videtur quod non videtur non imputatur quod non imputatur nec punietur Saint Ierome That which is hid is not seene and that which is not seene is not imputed and that which is not imputed is noâ— punished If you obiect that Dauid addes and in whose mouth or according to the Hebrew in whose spirit there is no guile hee expounds that of the mouth of him which confesseth himselfe a sinner e Aug prâ—â—fat in Psal 31. Saint Austin Who are the blessed Not thâ—se in whom God findes no sinne for he findes it in all men f Rom. 3.23 for all haue sinned and come short of the glory of God If then sinnes are found in all it remaines that there are none blessed but those whose sinnes are remitted Thou hast done no good thing and the remission of thy sinnes is giuen thee man lookes vpâ—n thy workes Et omnia inueniuntur malâ— and all of them are found bad and euill If God should giue to those workes that which is their due without doubs he would condemne them g Rom. 6.23 Non tibi deus reddit debitam poenaÌ„ sed donat indebitam gratiam For the wages of sinne is death what is due to bad workes but damnation what is due to good workes the Kingdome of Heauen Now art thou found with bad works of thou shouldest haue what thou â—ast deserued thou shouldest be punished But how goeth the matter God giues thâ—â—â—ot the punishment due to thee but hee giues thee grace not due to thâ—â— Debebat vindinctam dat indulgentiam He owed vengeance he giues indulgence and mercie Item h Ibid. Conc. 2. Noluit aduertere noluit animadnertere noluit agnoscere maluit ignoscere Blessed are not they in whâ—m no sinnes are found but they whose sinnes are couered Are they couered they are abolisht and blotted out If God hath couered sinnes hee hath not had the will to marke or note them if hee hath not had the desire to marke them he would not take any knowledge of them he hath not had the desire to punish them hee hath not minded to ordeine of them he had rather pardon them Saint Bernard i Bernard in Cantica ser 23. O hee alone truly happie vnto whom the Lord hath not imputed his sinne for there is no man but hath bad sâ—â—â— sinne for all haue â—inned and all haue neede of the glorie of God Notwithstanding who shall lay any thing to the charge of Gods Elect Non peccare
with the same spirit they haue been written with all which is the spirit of charitie a pure spirit a cleane spirit but it supposeth that which is false that this spirit is in none but in those that preach the Gospell that is Pastors and Ministers But let vs see his proofes It is written in the Scripture Ascende in montem in qui Euangelizas that is to say Get thee vp into the mountaine of vertue thou that preachest Scripture The Text Å¿ Esai 40.9 in Isaiah is thus word for word O Zion that bringest good tidings get thee vp into the holy mountaine O Ierusalem that bringest good tidings lift vp thy voice with strength lift it vp bee not afraide say vnto the Cities of Iudah behold your God The Apostles were to receiue power from aboue in the Citie of Ierusalem and from thence were to publish and spread the Gospell in all Iudea and Samaria and vnto the vttermost parts of the earth And this is that which the Prophet hath prophecied of and foretold by this Apostrophe not to the preachers of the Gospell but to Sion and Ierusalem who was to be honoured with this priuiledge according as the same Prophet had more plainely and perspicuously described saying t Esay 2.2.3 It shall come to passe in the last daies that the mountaine of the Lords house shall be established in the top of the mountaines and shall be exalted aboue the hills and all nations shall flow vnto it for out of Zion shall goe forth the Law and the word of the Lord from Ierusalem The question is not here then of any mountaine of vertue but of the Citie of Ierusalem builded on mountaines and of the mountaine of Sion which God should lift vp on high and exalt it aboue the hills on that day The Author of the Pastorall Letter saw this and therefore left at the tip of his pen the word Sion and left it out the Text bearing Ascende in montem in qui Euangelizas Sion But suppose the Allegorie were good and that the mountaine of Sion were the mountaine of vertue What shall it not bee permitted to any to get vp into the mountaine of vertue but to those that preach the Gospell shall all the rest remaine in the vallies of vices But the Prophet saith of all Christians x Esay 2.3 Many people shall goe and say come ye and let vs goe vp to the mountaine of the Lord and Dauid demaunds y Psal 15.1.2 Lord who shall dwell in thy holy Hill he is answered He that walketh vprightly and worketh righteousnes c. And there is no exception all are called to it It was said vnto all the Iewes by the Prophet Haggai z Haggai 1.8 Goe vp to the mountaine and bring wood and build the house This mountaine if wee receiue the allegorie of Saint Hierome is that of the Scripture all of vs therefore must go vp to it according to the exhortation saying a Hier. in Agg. cap. 1. Let vs goe vp to this reasonable mountaine and to euery probleme seeking fit wood in the testimonies of the Scriptures let vs cut it and build therewith the house of God within vs. V. The second Allegory is taken from the Mount Sinai Pag. 5. vnto the which saith he no beast may approch that is to say no carnall sense and meaning the people also was not permitted to approch the mountaine onely Moses Behold their faire and well pregnant speculations the mountaine that Isaiah speakes of is that of Sion that on the which Moses mounted is that of Sinai this in Arabia that in Canaan distant the one from the other in situation and different in spirituall signification b Heb. 12.18.22 Yee are not come vnto the mount that might bee touched and that burned with fire nor vnto blacknesse and darkenesse c. but yee are come vnto mount Sion And our Author of the Pastorall Letter makes one of these two and speakes of these two as if they were but one that is his first slippe and error he makes the one and the other the mountaine of vertues and both together the mountaine of Scriptures as if vertues and Scriptures were one and the selfe same thing The Scriptures doe giue precepts of vertue and one must bring the vertues of a pure spirit and of charity in the reading of the Scriptures The Scriptures are in the diuine bookes the vertues are in our hearts therefore the mountaine of vertues is not the mountaine of Scriptures that is his second slip His third error is in that he considers not that the Scripture was giuen in the mountaine and brought by Moses to all the people who did commaund him to reade it and therfore the mountaine was not the Scripture for the people was forbid to come neere the mountaine and was commanded to approch the Scripture and to reade it He did not consider that the mountaine of Sinai was at that present time the throne of the Iustice of God terrifying the consciences of men by his Law and therefore forbidding the people to approch it vnder paine of death And that the Christians freed and deliuered from the terrours of the mountaine of Sinai are come vnto the mountaine of Sion which is the throne of Gods mercie comforting the consciences of men by his Gospell Then speakes hee but little to the purpose yea nothing at all of the mountaine Sinai seeing now wee Christians know no other then that of Sion that is his fourth error followed with a fifth grosse fault that he did not marke that Moses alone went vp to the mountaine when God did dictate his Law because God had ordained him c Gal. 3.19 a Mediator betweene him and the people and would giue authoritie vnto his Ministery in admitting him by a special priuiledge to come to the mountaine which the people might not look at afarre off without great â—eare and trembling The words of God are manifest to this purpose Lâ—â— saith hee d Exod. 19.9 I come vnto thee in a thicke cloude that the people may heare when I speake to thee and beleeue thee for euer Finally all his slipps and errors are ful of absurdities and inconueniences for if they only and alone ought to reade the Scriptures which doe approch the mountaine Moses alone should reade them because hee went vp alone The e Exod. 19.24 Priests ought not then to haue reade them for they went not vp to the mountaine and none might reade them now adaies because Moses had not an ordinarie Priesthood to the which any can succeed f Bella. de verbâ— Dei lib. 3. cap. 4. §. 2. as Cardinall Bellarmine confesseth but an extraordinarie ordained specially by God for the constitution of a new Common-weale and Church of Israel Why doth Moses therefore g Deut. 31.9 10 11. command the Priests to keepe the Scripture and to reade it And why do the Popes the Cardinals and Bishops with the rest
maiestie i 1. Cor. 2.6 7 8 9. They containe the wisedome not of this world nor of the Princes of this world that come to nought but the wisedome of God which none of the Princes of this world knew but as it is written eye hath not seene nor eare heard neither haue entered into the heart of man the things which God hath prepared for them that loue him They being of God k Matth. 11.27 none can know them but God and vnto whom God will reueale them For as amongst men none knowes the things of man saue the spirit of man which is in him l 1. Cor. 2.11 Euen so the things of God knowes no man but the Spirit of God For this first reason God must reueale them vnto vs by his Spirit m 1. Cor. 2.10 For the Spirit teacheth all things yea the deepe things of God The second reason is our incapacitie and insufficiencie for not onely haue we our eyes obscured and darkned with some certaine cloudes of ignorance but we haue them also so blinde that the Scripture calles vs n Ephes 5.8 darkenesse and plainely saith of vs and of the fairest and best things we haue by nature that o 1. Cor. 2.14 The naturall man receiueth not the things of the Spirit of God for they are foolishnesse vnto him neither can he know them because they are spiritually discerned VVhere the Spirit of God chargeth vs with two things o 1. Cor. 2.14 the priuation and want of all facultie aptnesse and abilitie to vnderstand and comprehend the things that are of God Secondly an euill and peruerse disposition and inclination for wee cannot only not comprehend the things of God but also we esteeme them foolishnes according to that which the Apostle saith p Rom. 8.7 The carnall minde is enmitie against God and therefore hee addes that q 1. Cor. 2.14 15 these things are spiritually discerned and that he which is spirituall iudgeth all things Dauid wrote that it was so when he prayed vnto God saying r Psal 119.18 Open thou mine eies that I may behold the wondrous things out of thy Law when Saint Peter confessed the Lord to Å¿ Matth. 16.16 be Christ the sonne of the liuing God The Lord presently taught him that it was so saying t Matth. 16.17 Blessed art thou Simon Bar-Iona for flesh and blood hath not reuealed it vnto thee but my Father which is in heauen The Apostle hath confirmed the same where he prayes God in his Epistles to giue his Spirit vnto them vnto whom hee writes that they may comprehend these things and assuring vs that u 1. Cor. 12.3 no man can say that Iesus is the Lord but by the holy Ghost VI. But here is the question for they demaund Where is the Spirit In whom is the Spirit A question easie to bee resolued for as if one aske where the soule and life of man is a child would answere that it is in mans body and in euery part of the body though more sensibly and with more efficacy in one part of the body then in the other euen so when they demaund Where is the Spirit of Christ The childe of God will presently answere that it is in the body of Christ which is the Church vnited to Christ his head and in euery member of this body x Iohn 3.34 In Christ who is the head without measure in the other members with measure in some extraordinarily as in the Prophets and now ordinarie in all those that are come since in these a greater measure in those a lesser measure in some more in some lesse y Rom. 12.3 according as God hath dealt to euery man the measure of faith To doubt therefore if any one hath the Spirit of Christ in him is to doubt if he be a member of the body of Christ that is to say if he be a Christian for no man is a Christian but by the holy Spirit vniting him to Christ and inspiring him and quickning him that he liue to Christ CHAP. V. I. The words of Micah vnfitly and to no purpose alleaged cannot bee vnderstood by allegorie but of the Church in generall whose children are directed by the holy Spirit in the vnderstanding of the Scriptures II. Hee is an Heretick who obstinately defends a sense contrary to the Scriptures III. The argument whereby the Letter binds vs to depend and relie on the interpretation of the Fathers because Christ hath said nothing but that he hath heard of God his Father is impertinent and ridiculous IIII. In what consisteth our conformitie with Christ V. The argument retorted against the Author thereof VI. It is proued by the Scriptures and Fathers that wee are not to relie on the exposition of the Fathers WHen as therefore the Author saith in his Pastorall Letter that wee must not stand to our owne sense to know the sense of the Scripture Pag. 7. but follow the counsell of the Prophet Micah saying a Mica 4.2 Come and let vs go vp to the mountaine of the Lord and to the house of the God of Iacob and hee will teach vs of his waies and we will walke in his pathes Although that these words of Micah are to bee vnderstood literally of Sion and of the Citie of Ierusalem as it appeares by the words following For the Law shall goe forth of Zion and the word of the Lord from Ierusalem If by the mountaine of the Lord and the house of the God of Iacob hee vnderstands the Church of Christ Iesus it is most certaine that we ought to go and retire there to haue the sense meaning of the Scripture For there is the Scripture and there is the Spirit inspiring the whole Church in generall and euery true member of the same in particular according to the gift and wil of euery one When therfore the Scripture is read by a true member of Christ or is preached vnto him he hath the holy Spirit on his right hand and in his heart inspiring the true sense and meaning thereof and this inspiration is no other thing but that which S. Paul names b Ephes 1.18 the eyes of our vnderstanding enlightned to see comprehend the mysteries propounded in the Scriptures as it happened vnto Lydia c Acts 16.14 whose heart the Lord opened that she attended vnto the things which were spoken of Paul And it happens vnto all the Saints according to that which the Apostle saith d 1 Cor. 2.12 We haue receiued not the spirit of the world but the Spirit which is of God that we might know the things that are freely giuen to vs of God And S. Iohn writing to young babes young children young men and fathers e 1. John 2.20 Ye haue an vnction from the holy One and ye know all things The one and the other after their Maâ—â—er who hath decided this controuersie with this notable sentence No f Ioh.
6.44.45 man can come to me except the Father which hath sent me draw him It is written in the Prophets And they shall be all taught of God euery one therefore that hath heard and hath learned of the Father commeth vnto me They that thus heare and learne thus of the Father doe not stand to their owne sense nor are not wedded to their owne humours but are directed by the holy Spirit to the sense and meaning of the Scripture as much as is necessarie for them that they suffer themselues not to be distracted and with-drawne from the saluation which is in our Lord Iesus by the deceit of men II. The Pastoral Letter vnderstands not so the words of Micah and acknowledgeth none to be the mountaine of Sion Pag. 7. but the ancient Fathers and those of these times Pastors and Doctors there is difference saith he betweene one heretick and another which interprets the Scripture according to his sense the one with more the other with lesse obstinacie and wilfulnesse but both of them are alike in error To be like an hereticke is to make himselfe like the diuell and to beare his image This is his argument they are hereticks which do interpret the Scripture according to their owne sense wee ought not to resemble hereticks wee ought not therefore and must not interpret the Scripture according to our senses The Canon Law defineth an heretick thus g 24. q. 3. Can. 27. Haeresis quicunque aliter scripturam intelligit quà m sensus spirituâ— sancti flâ—gitat quo scripta est licet de ecclesia non recesserit tamen haereticus appellari potest Whosoeuer vnderstandeth the Scripture otherwise then the sense of the holy Spirit by the which it hath been written requireth although he hath not with-drawne himselfe from the Church he may be cald an hereticke is to be vnderstood if he be obstinate and being conuicted of error by the truth will not leaue his error to embrace the truth h 24 q. 3. can dixit For they which maintain and defend their false and peruerse opinion without any stubbornes and obstinacy being ready willing to be corrected are not to be reckoned amongst hereticks but i 24. q. 3. can 31. Qui in ecclesia they which being in the Church of Christ haue any contagious and peruerse opinion if being reproued of it that they may knâ—w and acknowledge that which is sound and right they resist with stubbornnesse and contumacie and will not reforme and correct their pâ—stilent and mortall opinions and doctrines but persist to defend and maintaine them they become heretickes And if we will know who are they which haue a bad and peruerse opinion and doctrine Leo the first will tell vs that k 〈◊〉 epist 10. ad FlauianuÌ„ est 24. q. 3. can 30. quid autem those fall into this furie and madnesse who being hindred by some obscurenes and darkenes to know the truth haue not their recourse to the voice of the Prophets to the Epistles of the Apostles and to the authorities of the Gospell but to themselues and therefore are masters of errors not hauing been disciples of truth All these conditions being put and laid together hee is an hereticke who despising all admonitions doth maintaine obstinatly an error contrary to the doctrine of the Prophets and Apostles contained in the holy Scriptures Of such a one the Apostle faith l Tit. 3.10.11 A man that it an herericke after the first and second admonition reiect knowing that he that is such is subuerted and sinneth being condemned of himselfe I desire the Reader to marke and remember this definition to the ende he may iudge by the same of the truth and false-hood of the matters debated in our writings and finde and hold for an hereticke the one of vs who being an Idolater of his owne sense and opinion defends with obstinacie a sense contrary to the holy Scripture For as Tertullian saith m Tert. de praes aduers haeret cap. 38. Inde scripturarum expositionum adâ—lteratio deputanda est vbi diuersitas inuenitur doctrinae There is the corruption of the Scriptures and of Expositions where the diuersitie of doctrine is found and else where The n Ibidem ca. â—2 Hereticorum doctrina cum Apostolica comparant ex diuersitate contrarietate sua pronunciabit neque Apostoli alicuius authoris esse neque Apostolici doctrine of heretickes compared with that of the Apostles will pronounce by her difference and contrarietie that she hath not for her author any Apostle or any Apostolick person The Pastorall Letter will not haue nor permit vs to make this comparison of the writings of men with those of the Apostles but binds vs to depend altogether on that which the holy Fathers and our spirituall Fathers which haue lawfull succession will tell vs and reach vs. III. Pag. 7. The Christian saith the Letter ought per omnia assimilari Christo in all things be made like vnto Christ who for our example said in Saint Iohn o Iohn 7.16 Mea doctrina non est mea sed eius qui misit me My doctrine is not mine but his that sent me In another place p Iohn 15.15 Omnia quaecunque audiui à patre nota feci vobis Al things that I haue heard of my Father I haue made knowne vnto you euen so you ought not to speake of the Scriptures but sicut audiui à patre as the holy Fathers doe expound This reason may be reduced to this forme The Christians ought to be like vnto Christ in all things but Christ hath said nothing but that which he hath heard of his Father therfore we ought not to say any thing of the Scripture but that we haue heard of our fathers or as they expound it Who seeth not that here are foure termes as Schoolemen speake and that the conclusion sayes more then the premise doe afforde let vs make a new this Syllogisme All Christians ought to be like vnto Christ in all things but Christ hath said nothing hath done nothing but that which his Father hath told him and commaunded him the maiden daughters therefore of whom the question is ought to say nothing to doe nothing but that which their father hath told them and commanded and consequently they ought not nor may not enter into the new religion and religious House or Cloister of Saint Vrsula the Virgin because their father hath told them and commaunded them not to doe it Let vs make it of another fashion All Christians must be like vnto Christ in all things but Christ hath spoken of all those things which he hath heard of his Father who is God the true One and holy One Therefore we must hold all that we haue heard of our Fathers of whom he most holy is but man and not God is a sinner q 1. King 8.46 for there is no man that sinneth not and a lyer
shall bee weeping and gnashing of teeth CHAP. IIII. I. A Christian ought not to propose and prescribe to himselfe a greater perfection then that of the Law vntill he hath kept the Law II. It is in vaine for men to aspire vnto a greater perfection then is that of the Law seeing that no man liuing can keepe and obserue the Law III. The vnregenerate man can in no manner of waies keepe the Law being vnfurnished and destitute of all those things requisite to the doing of a good worke IIII. The first condition is that he be good iust and a true member of Christ but he is a wicked one and without Christ V. The second that his worke be conformable to the word of God VI. And be done in faith and charitie which he hath not VII The third that hee doe them to the glory of God whereat he aimes not at all VIII His best workes are nothing but sinnes OVr Lord Christ Iesus asked those of his time a Luk. 14.28 29. 30. Which of you intending to build a Towre sitteth not downe first and counteth the cost whether he haue sufficient to finish it lest happily after he hath laid the foundation and is not able to finish it all thut behold him begin to mocke him saying This man began to build and was not able to finish And that question did he propound vnto them after that he had said b Luk. 14.20 If any man come vnto me and hate not his father and mother and wife and children and brethren and sisters yea and his owne life also he caâ—â— at hee my disciple Setting before their eyes that hee which hath determined in himselfe to be his disciple and confesse his name ought before all things to enter into himselfe search into his affections weigh and ponder exactly what hee doth aske his conscience whether he feele himselfe disposde and readie to be harried and vexed and less of his 〈…〉 friends and to leaue them to be bared and persecuted by strangers to passe by and passe ouer all manner of reproches to suffer and endure the rauâ—shing of all his goods to die and lose his life for the truth of the Gospell for the glory of his Sauiour lest that hauing rashly vndertaken a work and taske accompanied with so many difficulties he faint in his businesse shrinke and giue ouer and withdraw himselfe from it to his exceeding shame For it is better not to begin then after haâ—ing â—â—id the foundation of godlinesse not to will o◠〈◊〉 or not be able to build thereon vntill that the building be reared and raised vp to be a holy Temple to the Lord c Eccles 7.8 Better is the ende of a thing then the beginning thereof d Mat. 24.13 for he that shall endure vnto the end the same shall be saued As for others which like doggs returne to their owne vomit againe e 2. Pet. 2.21 It had beene better for them not to haue knowne the way of righteousnesse then after they haue knowne it to turne from the holy commandement deliuered vnto them Because that by the iust iudgement of God f Luk. 11 2â— the last state of those man is worse then the first It is saith a Frier a wise and good deuice most necessarie for them which trauell g Stella in Luâ— cap. 14. that they vndertake not things hard and difficult about their reach but measure themselues in themselues according to their power and abilitie VVhence he takes occasion to blame those which choose with small discretion and wearinesse an austere and rigorous life and afterwards are at a stand and faint by the way not hauing strength enough to beare and endure it In Thomas Aquinas time there were certaine men who seeing the world abused with an opinion of the monasticall perfection propounded that no men entring into religion ought to imbrace the obseruation of Counsels before they be exercised in the obseruation and keeping of the Commandements h Thomas in his Treatise added to the Pastorall Letter pag. 4. Thomas reproues and reiects this proposition but Iesus Christ commadning vs to count the cost before one build approues it and reason confirmes it for i Bellar. de Monach c. 2. §. 2. Bellarmine grants vs that true perfection consists in charitie Now charitie is the fulfilling of the Law we must then begin by that k Thomas 2. vers 2. q. 184. art 3. Thomas himselfe tells vs likewise l Extraua Ioan. 22. tit 14. c. 3. ad conditorem Perfectio vitae Christianae principaliter essentialiter in charitate consistit a Pope that perfection consists principally and essentially in precepts and charitie but * Secundariò dispesitiuè in consilijys secondarily and dispositiuely in Counsels It is therefore more then iust and reasonable that all be exercised in that which is the most principall and essentiall before they trouble themselues about things which are but accidentall and accessarie as our Sauiour Christ said vnto Mariha who left the principall for the accessaries m Luk. 13.41.42 Martha Martha thou art carefull and troubled about many things but one thing is needefull and Mary hath chosen that good part which shall not be taken away from her That good part of Mary was that she did attend and apply her selfe first of all vnto the hearing of the word of God and did learne from the mouth of Christ Iesus the things which appertaine vnto the Kingdome of God n Mat. 6.33 Seeke ye first the kingdome of God and his righteousnesse The same saith Thomas that o 2.2 q. 146. art 5. the perfection of religion consists principally in the imitation of Christ. Therefore the Religious Monks and Friers ought first and principally to be exercised and busied in this before they goe further and proceede on If they doe it there shall not remaine vnto them a poore minute of life though it were of nine hundred thereescore and nine yeeres as that of Methusela to be at leasure and apply themselues to the imitation of the Authors of Cloisters we learne of Bellarmine p Bellar. de Monach c. 7. § 3. that Counsels include Precepts and comprehends them and d ee adde something ouer and aboue the precept And we haue heard of him q Ibidem § 2. 3. that the matter of a precept is good and easier that of a Counsell better and more difficult A man ought therefore afore all things to exercise himselfe in that which is good and more easie and so mount by degrees to that which is added and by reason of this addition is better perfecter and more difficult it being impossble to attaine vnto the highest step or degree of a thing without passing by the inferiour degrees thereof Lastly r Jbid. § 6. A Precept being obserued hath a reward not being obserued a punishment but a Counsell not obserued hath no punishment and being obserued hath a greater reward These are
and filled with violence then when m Genes 6.2 the sonnes of God saw the daughters of men and tooke them wiues of all which they chose To proue this we neede but enter into great Cities and may iustly cry against them as in old time the Prophet cried against Ierusalem n 〈◊〉 3.1 Wee to her that is gluttenous fi lt his and polluted to the oppressing Citie The strong are within her roaring Lions they are night-wolues which leaue no bones to gnaw vpon in the morning of whom the Prophet Micah prophesied o Mica 2.1.2 Wee to them that deuise iniquitie and worke euill vpon their beds when the morning is light they practise it because it is in the power of their hand and they couet fieldes and take them by vilence and houses and take them away so they oppresse a man and his house euen a man and his heritage The women and maides do paint their faces and tire their heads like p 2. King 9.30 Iezabel They dance as the daughter q Mat. 14.6 of Herodias did They go abroad with a Mercers shop on their shoulders of whom it is written as otherwhiles of the daughters of Sion r Isai 3.16.17 Because the daughters of Sion are haughtie and walke with stretched forth necks and wanton eyes walking and mincing as they goe and making a tinckling with their feete The Lord will smite with a scabbe the crowne of the head of the daughters of Zion and the Lord will discouer their secret parts There are but few that can say with this young Lord that they haue not committed adulterie that they haue kept the Commandement in regard of the outward righteousnesse of the Law yea few that know the Commandements yea that will heare speake of them few therefore whom our Lord Iesus Christ loueth as he loued this young man although he loued him not with that speciall loue wherof S. Iohn witnesseth that hauing ſ John 13.1 loued his owne which were in the world he loued them vnto the ende Hee loued him because he saw in him a desire to profit but he loued him not as hauing profited much He loued him to conuince him of sin but he loued him not to conuert him from his sinne He loued him to warne and admonish him of that which he should doe but he loued him not to make him to doe it He loued him to instruct him he loued him not to saue him He loued him with that measure of loue wherewith he loued the Doctor of Law who although he asked him which is the great Commandement in the Law in tempting him t Mat. 22.35 hee omitted not to approue the good he found in him and to say vnto him u Mark 12.34 Thou art not farre from the kingdome of heauen But he loued him not with that loue wherewith he loued his disciples x Iohn 15.9.13 As my Father hath loued me so haue I loued you greater loue hath no man then this that a man lay downe his life for his friends In a word he loued him with a common loue of a Doctor teaching with mildnesse those which came to him but he loued him not with that speciall loue of a Sauiour wherewith he hath loued none but his Church as it is written y Ephes 5.25.26.27 He loued the Church and gaue himselfe for it that hee might sanctifie and cleanse it with the washing of water by the word that he might present it to himselfe a glorious Church not hauing spot or wrinkle or any such thing but that it should be holy and without blemish Louing him therefore with that common loue of a Doctor and Teacher he proceedes to instruct him and saith vnto him X. a Mat. 19.21 If thou wilt be perfect goe and sell that thou hast and giue to the poore and thou shalt haue treasure in heauen and come and follow me What is that to say If thou wilt be perfect It is as much as to say saith Bellarmine b Bellar. de monach c. 9. §. 18. Si nones contentus vita aeterna sed aspiras ad excellentem gradum in ipsa vita aeterna as if thou art not content with eternall life but doest aspire vnto an excellent degree in eternall life O man wherewith can he content himselfe that is not contented with eternall life which is the gaine of the death of the Sonne of God and of all that which God promiseth which God giueth vnto those he loues all that the Saints sigh after the Abstract and epitome of all that which they beleeue all which they desire and indeuour to apprehend all that which they obtaine apprehēd Where hath Christ Iesus taught any not to content himselfe with eternall life Where is it written that to be perfect is as much as not to be content with eternall life as much as to aspire vnto a more excellent degree in eternall life How can such a glosse agree with the Text For let them tell me if this young man had already merited eternall life or no If hee had merited it then it would follow that hee that is no Christian that is not iustified in the bloud of Christ that is not sanctified by the Spirit of Christ that hath not acknowledged Christ but a good Master and Doctor and not for his good Sauiour that neuer followed Christ that refused to follow Christ can merit eternall life Now if eternall life can be gotten without Christ Christ came into the world in vaine in vaine is he dead and hath fully finished the worke of our redemption in vaine If he had merited it how went hee away sorrowfull when Christ counselled him to sell all that he◠had and to follow him How came it to passe that he went not rather away altogether ioyfull and content For hee enquired onely of eternall life and Christ gaue him this testimonie if we beleeue Bellarmine that hee had already merited eternall life there was then great occasion of great ioy And as touching the words Goe and sell that thou hast it was saith Bellarmine but a Counsell which Christ left to his choice either to doe it or to leaue it vndone without danger There was then no subiect no cause of sorrow except they will affirme that the Saints which neuer wore a Monkes Cowle nor euer haunted a Cloister shall haue wherewith to bee sorrowfull in heauen seeing themselues depriued of that more excellent degree of glory which is nothing else but the Aureola in that part there to the end the holy Ghost may be condemned of falsehood in the description of the eternall happinesse which hee setteth downe saying that there shall be no more sorrow nor crying neither shall there be any more paine And if he hath not fulfilled the Law he hath not deserued eternall life as his owne conscience witnessed against him when he went away sorrowfull as our Sauiour Christ declared after he was gone saying d Mark