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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	humane_a	law_n	positive_a	2,470	5	10.9031	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20517	A reply to M. Nicholas Smith, his discussion, of some pointes of M. Doctour Kellison his treatise of the hierarchie. By a divine	Divine.; Lechmere, Edmund, d. 1640?; Kellison, Matthew.	1630 (1630)	STC 6929; ESTC S109712	163,687	351

delineated in these thinges vvhich pertaine to meate drinke cloath habitation and manner of life pouertie obedience chastitie So that neither doth Azorius hold it as certaine that the Apostles or first Christians were religious S. Th. 2.2 q. 88. ar 8. ad 3. though before he had cited S. Thomas who sayth they vovved the thinges that pertaine to perfection yea and S. Austine who sayth that the Apostles vowed pouertie Aug. li. 17. de Ciuit. Dei c. 4. Sarm supra p. 1. defes pag. 887. To which place Franciscus Sarmiento answereth that S. Austine by vowe in that place vnderstandeth a full purpose of keeping pouertie which purpose sayth hee the Apostles left when they were noe more disciples but Maisters and Pastours 78. Caietane a Regular principal Thomist and Cardinall in his commentarie vpon the 19. Chapter of S. Matthevv explicating these words Vade vende omnia c. vent sequere me goe sell all c. and come and follow me Hath these words Attende lector quod nullum indicitur à IESV votum volenti perfectionem vitae assequi quia non in vinculis votorum sed in operibus consistit perfectionis assecutio Laudabilia sunt vota Religionis sed non in illorum professione sed operibus quibus imitamur IESVM CHRISTVM acquiritur perfectio Infinitus est hodie numerus eorum qui acquirunt perfectionis statum profit endo religionis vota sed rari sunt qui volunt esse perfecti imitando IESVM factis humilitatis patientiae mansuetudinis charitatis c. Marke Reader that noe vovve is denounced or commaunded from IESVS-CHRISTE to him that vvill attaine to perfection of life because the attaining of perfection consisteth not in the bonds of vovves but in vvorkes by vvhich vvee imitate IESVS CHRISTE Laudable the vovves of Religion yet not in their profession but in vvorkes by vvhich vve imitate IESVS CHRIST perfection is gotten There is at this day an infinite number of those vvho get a state of perfection by professing the vovves of Religion but rare they are vvho vvilbe perfect by imitatim IESVS in vvorkes of humilitie patience mildenes charitie c. So that Caietan is of opinion that in the place of Scripture alleaged there is noe mention of vowes and yet they who hold that the Apostles were religious out of this place especiallie proue the three vowes of Religion And seing that without vowes a man cannot be religious if out of this place it can not as Caietan thinketh be proued that the Apostles vowed it can not out of this place be proued that the Apostles were religious vowes being necessarie to make a man religious 79. Suarez to 3. de Relig. l. 2. c. 15. n 13.14 15.16 Vasqu to 2. in 1.2 disp 164. c. 4. 5. But suppose the Apostles and first Christians vowed yet doth it not follow that they were religious For that as Suarez and Vasquez doe confesse the three vowes are not sufficient to make one a relig ous man But the order and Institute must be approued ether by the Bishop in his Diocese as ancienthe it was or by the Pope as afterwards was decreed And the religious his vowe must be accepted of the Superiour who hath Iurisdiction ouer him and authoritie to receiue his vowes And what certaintie is there that the Apostles and first Christians liued in an order approued by Christe or S. Peter or that their vowes were accepted by Christe or S. Peter as sufficient to make them religious seing that h●ly Scripture sayth nothing of any such acceptation 80. Suarez to 3. l. 3 de auttore orig antiqu status relig c. 2. ● 9. I confesse that the learned Suarez defendeth that the Apostles vowed pouertie chastitie obedien●e and were religious that Christ not only instituted a religious state in generall in regard of the three Counselles but also made a religion in particular to which he called the Apostles eis proprium particularem modum vitae religiosae tribuendo giuing to them a proper and particular manner of liuing Nu. 10. And this particuler manner of liuing he saith consisted in a life mixte partly contemplatiue partlie actiue in endeauouring the conuersion of soules But yet his proofes out of Scripture doe only proue that Chariste instituted the Counsels and commended them what he alleageth out of some Authours prooueth only that the Apostles vowed the Counsels which yet is not sufficient to make them religious as we haue seene what he bringeth out of other Authours only proueth that the Apostles gaue examples of religious l●f● by liuing at first in common and by observing pouertie chastitie and obedience but not that they were religious though I d●ny not but that some Authours doe affirme that the Apostles were religious which yet might be vnderstood not that they were properl●e and compleatelie religious but only for that they obserued or vowed the three Euangelicall Counsels 81. To. 2. in 1. 2. disp 4. 5. Wherefore Vasquez resolueth the matter thus His praemissis quod attinet ad station religionis distinguendum est c. These thinges premised vvee must distinguish concerning the state of Religion For ether to haue instituted the state of religiō is all one as to haue inuented excogitated it and to haue proposed it to others to be follovved and in this sense vve must say that the state of religion vvas instituted by Christe our Lord that is proposed and preached as is gathered by the thinges vvee haue said or to institute a state of religion is all one as indeeed to erect it vnder the povver and Iurisdiction of one Heade and so it is not to bee sayd that the institution of this state is of the deume or naturall lavve For seing that to constitute a state of religion it is necessarilie require● that he vvho vovveth should make the three vovves vnder the Iurisdiction of a Superiour praepositi as aboue is explicated and seing that it is in the vvill of the legislatour to accept of the three vovves of him that vovveth them that so he may haue him for his subiect it follovvet that the erection of a religious state doth pertaine to the positiue lavve or to the vvill of the humane legislatour for that the three vovves made haue not this by the lavve of nature or by the diuine lavve to constitute him that vovveth vnder the Iurisdiction peculiarlie required to religion of an head or superiour but this agreeth to them by the constitution of the Church or Cheefe Bishop Thus he And seing it can not be shewed out of Scripture or coūcells or anciēt Auctours that the Apostles made their vowes of the three counselles vnder the iurisdiction of an Heade who accepted their vowes it can not so clearely be showed that they were properly cōpleatelie religious though they had vowed the three Counselles which are the substance of all religious It is true that Christe was head to the Apostles and

so to induce them to peace And therfore novv I addresse my speache vnto you the Reuerend and venerable Priests of our afflicted Church desiring you that seing I haue sette before your eyes vvhich othervvise you knevve the perfection of the states both of Bishops Pastours and Regulars you vvould honour one another Rom. 12. yea in honour prenent one another and lay a side all contentions that as the Apostle vvisheth you may be of one meaning hauing the same charitie Philip. 2. of one mynde agreeuig in one nothing by contētiō neither by vaine glorie but in humilitie eahe counting other better then them selues euerie one not considering the thinges that are their ovvne but those that are other mens And trulie if one order had not too greate an ouervveening of its ovvne perfections but rather vvould cast an eye vpon the perfectiōs of another vvhich vvilbe fovvnd to excelle in one thing or other this consideration vvould cause humilitie and humilitie charitie and charitie peace and amitie So our blessed sauiour Christe Iesus God and man though euen as man he vvas greater in dignitie and sanctitie then all the men that euer vvere though neuer so holy of vvhich also he vvas not ignorant yet he as man considering not so much the perfection he had by vnion vvith the diuinitie as vvhat he vvas according to his humane nature takē barelie and nakedlie in it selfe and comparing him selfe vvith the grace and sanctitie he savve in others humiliated him selfe in conceite vnder others vvho in state and dignitie vvas aboue all others So the Blessed virgine Mother and Mother of God so all the Sainctes of God considering not vvhat they vvere by grace though they knevv it full vvell but vvhat of them selues they vvere and casting an eye of that vvhich others vvere by the diuine grace cast them selues in conceite at the feete of all men euen those that vvere farre inferiour vnto them If all orders vvould practise this none vvould contend vvith another fer perfection or state of perfection Let the Clergieman sayth Thomas Waldensis looke into the state of the religions Th. VVald de Clericis Regularibus Tit. 9. cap. 2. and hee shall find something vvherin he is inferiour to the Religions and let the Religious man behold the order of the Clergieman and he shall fynd vvherin the Clergieman excelleth him If this they doe Philip. 2. eahe vvill count other better then them selues because euerie one as S. Paules counselleth them considereth not the thinges and perfections that are his ovvne but those that are other mens If this they doe noe order vvill preferre it selfe before another but rather thinck more lovvlie of it selfe then of another and so contention vvilbe auoided If this they doe none vvill bragge of their ovvne state and perfection but all vvill studie and endeuour to get perfection knovving that it is not the state or office but the holy life and merit vvhich God especiallie respecteth and that if one liue not according to his state the higher his state is the greater is his damnation for that from the highest place is the lovvest fall The state of S. Paule and S. Peter is high but as S. Hierome sayth Hieron Ep. ad Heliod Non est facile stare loco Pauli tenere gradum Petri It is not an easie thing to stand in the high place of Paule or to hold and to stand stedfast in the high degree of Peter S. Augustine looking into both states so commendeth in both the good that he discommēdeth in both the badde that so if they think to vvell of them selues for the good Ep. 147. 2d Valer. they may humble them selues in consideration of the bad for speaking of the Bishop and the Clergie he vseth these vvords to Valerius Ante omnia peto vt cogitet religiosa prudentia tua c. before all I desire that thy religions prudence vvould think that there is no thing in this life more easie gratefull and acceptable to men especiallie in this tyme then the office of à Bishop Priest or Deacon if carelesselie it be performed but nothing before God more miserable and damnable likevvise that nothing in this life especiallie at this tyme is more difficile more laborious more dangerous then the office of a Bishop Priest or Deacon but before God nothing more happie and blessed if so they vvarre as our Emperour commaundeth Which S. Augustine considering vvept bitterlie vvhen he vvas consecrated Bishop as he him selfe in the same epistle confesseth And in another epistle speaking of Religions he maketh this protestation Simpliciter autem fateor charitati vestrae coram Domino Deo nostro c. I confesse simplie to your charitie befere our Lord God vvho is vvitnes vpon my soule from such tyme as I began to serue God as I haue hardelie experienced or found better then such as haue profited in religion so I haue not found vvorse then such as in monasteries haue fallen Epist 1 37. But as gold is not to be refused for its drosse nor vvine for the lees nor the good corne for the Chaffe so neither are stares and orders of the Church to be lesse conceited because some mens liues are not sutable to their order and profession All orders are holy yet none so holye but that the superiour order vvanteth some thing of the inferiour The state of the Regular is inferiour to the state of the Bishop and Pastour in dignitie and Hierarchiall functions but it is lesse subiect to danger and so exceedeth in securitie The state of the Bishop and Pastour hath annexed vnto it greate honour but this honos is onus this honour is a greater charge and burdē then is the Regulars state because it is harder to saue ones selfe and others vvhich is the Pastours office then to saue ones selfe only vvhich is the care of the Religions Let then the Pastours behold in the Regular merit and mortificatiō let the Regular admire in the Bishop and Pastour great dignitie and no lesse charitie in engaging his ovvne life yea soule for others and the one vvill not despise the other but they vvill both loue and honour one another S. Greg hom 10. super Ezech. c. 3. Gregorie expounding that place of Ezechiel Vocem alarum animalium percutientium alteram ad alteram the voice of the vvings of liuing creatures stricking one against another hath these vvordes Omnes Sancti se inuicem suis virtutibus tangunt sese ad profectum excitant ex consideratione virtutis alienae Non vnidantur omnia c. The Sanctes touche one another by their vertues and stirre vp them selues to profit by the consideration of anothers vertues To one all are not giuen least eleuated by pride he take a fall but to this man is giuen vvhat to thee is not giuē and to thee is giuē vvhich to him is denyed That vvhilest this man considerenth the good that thou hast and he hath not he may in