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
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
kept it perfectly or else he accuseth the most Iust of great malice That cannot he doe for he which keepes perfectly that which God commands him in this life is without sinne sinne being no other thing then the transgression of Gods commandements all which doe meete at one ende and abut vpon charitie b Hieron ad Rusticum epist 44. c. 4. Now there is none that is pure from sinne though his life had been but for a day saith Saint Ierome The Apostle himselfe doth openly confesse that he and all the Saints are tied to this vnauoidable necessitie of c Aug. de tempore serm 47. sinne saith Saint Austin and that doth hee confesse in the seuenth Chapter of the Epistle to the Romans as wee shall see in the fourth argument There is none then that keepes perfectly that which God commands him yea that can keepe himselfe all being tied to this necessitie of sinning by the flesh lusting against the Spirit and by the Law of their members warring incessantly against the Law of their minde and bringing them into captiuitie to the Law of sinne which is in their members d Rom. 7.23 Gal. 5.17 as the Apostle speaks This is more perspicuously set before our eyes by death which is saith the Scriptures e Ioshua 23.14 the way of all the earth f Heb. 9.27 it being appointed vnto men once to die It is therefore a manifest conclusion that all are sinners and by consequent all transgressours of the Commandements of God g Rom. 6.23 for the wages of sinne is death and the effect of death in the faithfull is the death of sinne h Rom. 6.7 for he that is dead is freed from sinne which made the holy Apostle to sigh and call after death i Rom. 7.24 O wretched man that I am who shall deliuer me from the body of this death Now Bellarmine not being able to name any one Saint who hath been in his life pure from sinne and saying notwithstanding that they can perfectly keepe Gods Commandements hee accuseth and chargeth them with a notorious malice for what is the cause that they haue not kept the Commandements was it ignorance that was in them Noe for they knew the Commandements was it impotencie that was in them No for Bellarmine saith that they could keepe the Commandements The salt was then only in their will for three things concurre together in the reasonable creature to the producing and bringing forth of a good worke knowledge will power Now to know and to be able to doe good and not to will the doing of it is the propertie of a malicious and peruerse spirit it is a malice altogether condemned as it is written k Iames 4.17 To him that knoweth to doe good and doth it not to him it is sinne Let this be farre from Saints And therefore we will correct the saying of Bellarmine and say that the Saints and faithfull haue the wil to keepe perfectly the Commandements of God but they haue not the power and strength to doe them and that will we verifie by Saint Paul saying of himselfe l Rom. 7.18 To will is present with me but how to performe that which is good I finde not And of vs all m Gal. 5.17 The flesh lusteth against the Spirit and the Spirit against the flesh and these are contrarie the one to the other so that ye cannot doe the things that ye would Lastly because that all which Bellarmine writes touching the diuers degrees of perfection commanded in the Law is maintained by him for the cause and defence of the Monkish state and life which he termes n Bellar. de monach c. 2. the state of perfection I would willingly aske Bellarmine himselfe or the most holiest Monke or Frier if seeing he thinkes he can keepe the Commandements of God he hath euer kept them If he saies that he hath kept them he is a lyar For hee that keepes the Commandements hath no sinne o 1. Iohn 1. â— Now if we say that we haue no sinne we deceiue our selues and the truth is not in vs. If he confesseth that he hath not kept them he confesseth himselfe to be a wicked and malicious man in that hee would not doe that which he could and by his owne confession is doubly the childe of hell p Luk. 12.47 For that seruant which knew his Lords will and prepared not himselfe neither did according to his will shall be beaten with many stripes VII The third argument is this If a man could keepe the Law he should haue no neede of a Mediatour q Gal. 2.21 For if righteousnesse come by the Law then Christ is dead in vaine They answere that Christ indeede should haue died in vaine if man could keepe the Law by his naturall strength and power but it is by grace that Christians keepe it and this grace hath been giuen them through the merit of the obedience and death of Christ which for this cause is not frustrate nor in vaine An answere iniurious to Christ and altogether false For if it were so our righteousnesse and saluation should be immediately of the Law and not of Christ and Christ should not be our Sauiour but onely an instrument by the which we are ayded and enabled to keepe the Law and by the obseruation of the same made our owne sauiours What blasphemie against the Sonne of God r 1. Cor. 1.30 Who of God is made vnto vs wisedome and righteousnesse and sanctification and redemption In as much as Å¿ 2. Cor. 5.21 God hath made him to be sinne for vs who knew no sin that we might be made the righteousnesse of God in him We are then righteousnesse as he is sinne he is sinne t August Encherid cap. 41. not his owne but ours not in himselfe but in vs euen so are wee righteousnesse not our owne but that of God not in our selues but in him And marke he hath beene made vnto vs righteousnesse by God it is not written that we are made righteousnesse by him Againe we are the righteousnesse of God in him it is not said that we are the righteousnesse of God by him as by an instrument So doth the same Apostle write that u Col. 2.10 we are complete in him and not complete in our selues by him he felt it so when being as then renewed hauing been alreadie yea a long time an Apostle and neere vnto death when hauing fought a good fight kept the faith and finished his course he writes from prison vnto his Philippians that x Phil. 3.8.9 he counted all things but lesse and dung that he might winne Christ and be found in him not hauing his owne righteousnesse which is of the Law but that which is through the faith of Christ to wit the righteousnesse which is of God by faith He would haue vs to thinke and feele it so when he wrote to vs in the person of the
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
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
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
complaines of those that reade and speake of them Let them defend them and forbid them with threatnings I will not feare what man can doe to me but knowing that the word of God is of such vertue n Psal 119.130 that the entrance of his words giueth light and giueth vnderstanding vnto the simple I will loue it I will put it close to my heart I will take in it all my delight and pastime his words shall be folkes of my counsell I will alwaies adhere and sticke fast vnto them that I may say in good conscience vnto my God with Dauid o Psal 119.97 O how loue I thy Law it is my meditation all the day CHAP. IIII. I. The Scripture is to be read with the same Spirit wherewith it was written II. The proofes which the Pastorall Letter alleageth are nothing to the purpose III. The Philosophers iustly blamed by Saint Hierome for that they did frame and apply the places of Scripture vnto their sense and opinions IIII. This blame pertaines and belongs vnto the Author of the Pastorall Letter V. Two true reasons why the Scriptures cannot be vnderstood but by the same Spirit they haue been indicted with VI. The Spirit of God is in the Church in generall and in euery member of the same according to the measure of the gift and grace of Christ. SAint Peter speaking of the writings of the Prophets saith that the a 2. Pet. 1.21 prophesie came not in old time by the will of man but holy 〈◊〉 of God spake as they were moued by the holy Ghost Out of these words of Saint Peter the Author of the Pastorall Letter inferres that we must reade the Scriptures with the same spirit that they were written by which is the Spirit of charitie a pure Spirit a cleane Spirit we adde to this that b Iohn 15.16 he is the Spirit of truth and so we say Amen to this doctrine II. But not to the proofes thereof that are allegoricall or false or corrupted and peruerted That which is said of the commandement giuen vnto him that preacheth the Gospell that he should gâ—â— vp to the mountaine of vertue is allegoricall and repugning to the sense of the Scriptures In like manner that which is added that no beast way approch vnto this mountaine that is to say no carnall sense or meaning and that haue we seene in the Chapter going before The second proofe taken from c Genes 6.3 that of Genesis is false God saith there My Spirit shall not alwaies striue with man for that he is also flesh and the meaning is that God will no longer beare with the malice of men because they are nothing but flesh that is to say finne and corruption but hee will destroy them from the face of the earth if they repent not in the space of an hundred and twentie yeeres Here is therefore no question of the abode of Gods Spirit in men but of the strife that God hath with men obstinatly hardned and not harkning vnto his admonitions but taking occasion by his blessings to liue according to the flesh The third proofe is mained and defectiue Saint Paul saith that d Rom. 15.4 Whatsoeuer things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might haue hope In the Pastorall Letter these words are thus changed Pag. 6. cut off and falsified The whole Scripture is giuen of God for our instruction that so by the example that we imbrace in seeing the recompence of the verâ—â—ous and the punishment of the wicked we comfort our selues in hope to attaine vnto the inestimable goods that are promised there So that whole comfort of the Scriptures is falsely referred and applied to the example that we take of the recompence of the good and the punishment of the wicked whereas it doth altogether consist in the death and passion of Christ Iesus in whose blood al those good men e Reuel 7.14 haue washed their long robes hauing all of them been iustified and graciously saued by the blood of him on the crosse and not by the merit of any vertue that was in them Whence the Lord is called f Luke 25. the Consolation of Israel namely of all the Saints the peace comfort and ioy of whom is wholy limited and stinted in him and to the witnesse that Gods Spirit beareth to their spirit and consciences by the holy Scriptures that God hath reconciled them to himselfe in him not imputing to them their sins where with ioy they crie out with the Prophet Dauid a man according to Gods heart g Psalm 32.1.2 Blessed is hee whose transgression is forgiuen whose sinne is couered Blessed is the man vnto whom the Lord imputeth not iniquitie But not being of a subiect and matter to examine this place any more I doe approue the conclusion that is drawne from hence for seeing the Scripture hath been giuen vs for our instruction and consolation we ought not alter it or diuert it to our destruction III. Neither ought we to imitate those of whom Saint Ierome complaines h Hieron that comming to the holy Scriptures after the studie of the Sciences of this world doe imagine that all that they say is the Word and Law of God and take not the paines to search and examine diligently what the Prophets and Apostles haue said but doe frame vnto their sense the places of Scriptures which haue no resemblance agreement or relation vnto it being like the Israelites in this who made a golden Calfe of the treasures they brought out of Egypt whereas they that vse holily humane Sciences making them serue and attend on Diuinitie are like those that did imploy the iewels and riches of the Egyptians towards the building of the Tabernacle and entertainement of Gods seruice IIII. But when they say Pag. 7. that parents which binde their children to the obedience of the commandement they giue them to stay with them to serue them and not to enter into such or such a cloister are like those first that they doe subuert all order imagine they ought to preferre their commandement before Gods commandement their wills before the Euangelicall Counsels against the expresse Texts of the Gospell the example of Saints the interpretations of all the Fathers and the decisions of the holy Canons They charge them with a false blasphemie wherewith the Author of the Pastorall Letter shall finde himselfe touched and tainted who takes violently by the haires as we say the places of Scripture and the interpretations of the Fathers and frames them after his owne imagination wherewith they haue no resemblance or relation as we shall see in the Chapters following V. Notwithstanding this remaines as true that the same Spirit which hath indicted the Scriptures and giuen it to bee written ought and doth vnfold and giue vs the sense and meaning thereof The reason is in them or in vs In them their
20.3 Till the thousand yeeres should be fulfilled Who would now suffer himselfe to be swaied and caried away with this error should with good reason bee held and condemned for an heretick Doth not Stapleton tell vs y Staplet lib. â— de authorit Scripturae c. 2. §. 5. that Clement the Roman Tertullian Origen Irenaeus Chrysostome Theodoret Oecumenius Theophylact Ambrose Bernard were of opinion that the soules doe not enioy the vision of God before the day of iudgement Another adds to these z Senens lib. 6. annot 345. Iustine Martyr Lactance Victorinus Prudentius Arethas Iohn Pope of Rome Is not this an horrible errour VI. a Canus locorum Theolog. lib. 7. c. 1. num 1. §. Sancti namque Canus expounding S. Pauls words b Rom. 5.12 In whom all haue sinned saith that from these words All the Saints doe affirme with one consent that the Virgin Marie was conceiued in sinne Chrysostome Eusebius Remigius Ambrose Austin Bernard Bede Anselme Erardus Martyr Saint Antonie Doctor Bonaâ—enture Thomas of Aquin Vincentius Hugo de Sancto Victor why then doth not he himselfe follow this consent and opinion Let he himselfe say why Although no author hath contradicted it Infirmumest tamen ex omnium patrum consersu argumentum The argument notwithstanding taken from the consent of all the Fathers is weake and the contrarie opinion is more probably and holily held and maintained Of late then and newly haue they left and forsaken the vniuersall beleefe of all the Saints the space of 1400 yeeres and c Salmeron Iesuit in Rom. c. 5. disp si §. Deinde Salmeron the Iesuite tells vs that we must answere to this whole multitude that which one alleages and obiects that which is written of Gods word d Exod. 23.2 Exod. 23. Thou shalt not follow a multitude to doe euill neither shalt thou speake in a cause to decline after many to wrest iudgement Let this suffice for an answere to those that say we may not speake of the Scripture but onely as the holy Fathers expound it for if it were so we ought and should be Millinaries with many of the holy Fathers we should beleeue against all Scripture that the soules of the faithfull departed see not God vntill the vniuersall resurrection with the Fathers wee should race out of the catalogue of festiuall dayes that of the conception of the Virgin Marie the mother of Christ and hold with the Scripture that she was conceiued in sinne for so all the holy Fathers haue held VII The Romish Church should giue vnto the people the Eucharist vnder both kindes for so haue they beene instituted and giuen by the Master receiued and recommended by the Apostles celebrated by all the Fathers and of the whole Christian Church the space of 1400 yeeres wee ought to detest the new Fathers of Constance who haue presumed against Christs institution the doctrine of the Apostles the practice of the whole Church for so many ages to take away the cup to bereaue and depriue the Christians of the Sacrament of the bloud which the Sonne of God hath shed for them in the remission of their sinnes VIII To crie out alwaies the Fathers the Fathers to make great shew of the Fathers to relie on them to shelter themselues vnder the exposition of the Fathers and yet not follow the Fathers is to doe like e Matth. 26.49 Iudas which betraied Christ in speaking to him with great reuerence and kissing him or like the souldiers f Mat. 27.18.30 who hauing clothed our King and Sauiour Christ with a scarlet Robe and giuen him in his hand a Reede in stead of a Scepter they bowed their knees before him made a shew to adore him but forthwith did spit vpon him tooke the Reede and smote him on the head with it CHAP. VII I. What opinion wee are to haue and what iudgement to make of the Fathers in what and how farre they are to be beleeued II. The Author of the Pastorall Letter tyes and bindes the exposition of the Scriptures vnto the Pastors and Doctors hauing lawfull succession III. What is their authoritie charge and dutie IIII. They are not to bee heard vnlesse they speake according to the Scriptures V. Many vnder the Law and vnder the Gospell High-Priests Bishops and Popes hauing succession haue been Idolaters Hereticks Sorcerers VI. The obiection taken from the words of Malachie is contrary to the opponent I Doe not pretend to abate or diminish in any wise the authoritie of the Fathers I say that they haue been great men of God that they haue serued God and his Church in their time with great profit that their writings are of great vse and that by the reading of them a man may become wiser and holier And I hold for certaine that they are bound in the bundle of life and doe raigne in heauen with Christ Iesus their King for whose sake God hath been mercifull vnto them But when men make a buckler of their errors and when men say that we may not speake of the Scripture but as they are interpreted by them we are inforced to say the truth that first they all were men and not God secondly they were all disciples of the truth and not Author of the same all Interpreters of the law not Law-giuers all our fellow-Brethren and fellow-Seruants and not our Masters Thirdly that we ought to beleeue them in matters of fact or of things done in their time and that which they assuredly know when they speake of things not by heare-say but which themselues haue seene and knowne these certain things Fourthly that in matters of faith they are not to bee beleeued if they proue not their doctrine by the bookes of faith because as a Canus cent 3. sequent c. 4. Canus saith All the Saints those onely excepted who haue digested and committed vnto writing the Canonicall bookes haue spoken by human spirit and haue sometimes erred in things which appertaine to faith The reason is b 1. Cor. 13.9 They knew onely in part and prophesied in part c Gal. 5.17 The flesh lusteth against the Spirit and the Spirit against the flesh in in them as well as in vs. The Apostles onely were priuiledged with an extraordinarie measure of the holy Ghost to leade them without any imperfection d Iohn 16.13 in all truth Fifthly that the Spirit of Christ Iesus is not dead with them but is as yet in his Church enlightning it in the truth and sanctifying her by the truth in so much as although there were no writings of the Fathers the people of God for all that should not leaue to know vnderstand the Scriptures to know the voyce of Christ and follow it Sixthly that the writings of the Fathers are as much or more obscure then the holy Scriptures if it might bee said without blasphemy that there were obscurenesse in those bookes which were dictated by him e Iohn 1.9 Who is the light
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
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
of the imperfect worke on Saint Matthew o Chrysost in Matth. c. 3. hom 4. To be made righteous and worthy of heauen and therefore to bee washt in his bloud to be renewed and sanctified by his spirit which are the two significations of Baptisme IIII. If any among the liuing should haue beene cleane and pure from sinne The Virgin Marie the holy Virgin the mother of our Lord Iesus Christ ought to haue been of whom the holie Ghost witnesseth that p Luke 1.42 she is blessed among women and whom vntill the worlds ende q Luke 1 48. all generations shall call blessed Blessed certaine for hauing receiued that grace to be the mother of our Sauiour and not for being without sinne and exempted from the number of those which haue neede of a Sauiour for shee was conceiued in sinne according to the Lords sentence r John 3.6 That which is borne of flesh is flesh To be borne of flesh is to bee borne by generation according to the ordinarie course of nature whosoeuer is so borne is flesh Å¿ August de fide ad Pet. Diâ—conum c. 26. Account surely saith Saint Austin that he is borne in originall sinne subiect to impietie subiect vnto death and therefore the childe of wrath The reason is rendred by Saint Paul t Rom. 5.12 where he saith By one 〈◊〉 sinne entred into the world and death by sinne so death passed vpon all men for that all haue sinned And there is none exempted from this number but Iesus Christ u Chrysost de quinta feriâ— passionis hom 6. who alone knoweth not what is sinne alone doth not participat with our fault and did one nothing to sinne and death saith S. Chrysostome following Saint Paul the Apostle who attributes vnto Christ alone the prerogatiue to haue been x Heb. 7.26 holy harmelesse vndefiled separate from sinners because indeed he alone y Pet. diaconus ad Fulgentium is borne after a new manner of generation borne I say of man of the substance of a chosen virgin but not by man not by naturall generation but by the supernaturall operation of the Holy Ghost who of the substance of the virgin formerly sanctified by him did appropriate and fit a body to our Sauiour and inspired in the same a most pure and a most holy soule This new manner of generation and conception without spot hath caused that our Lord hath not felt the contagion of earthly corruption being hee alone a Dan. 2.45 who hath beene cut out of the mountaine without hands being the immediate worke of the hand of God which not appertaining to the holy Virgin conceiued and borne after the manner and common order of other men she hath had neede of Gods grace and mercie as other men haue she hath prayed forgiue vs our debts as well as other men and as a member of the Church shee hath beleeued for her selfe all the Articles of the beliefe and this Article among the rest I beleeue the remission of sinnes To be short seeing that she died as other men doe she was a sinner as other men are b 1. Cor. 15.56 for the sting of death that which giueth life and strength to death is sinne take away the sting from death and it is dead whosoeuer is without sinne as all of vs shall bee in the Kingdome of heauen may boldly defie death and vpbraide it with the Apostle c 1. Cor. 15.55 O death where is thy sting O graue where is thy victorie That is the reason why Christ could not haue died if God d 2. Cor. 5.21 had not made him to be sinne for vs that is to say if he had not imputed vnto him our sinne as to him who had constituted himselfe the pledge and suretie for sinners and their prayer vnto the very last farthing or mite I beleeue religiously that the Virgin hath been a lesse sinner then other men but I also beleeue that a woman-sinner she hath beene as well as other men because she her selfe hath taught me to beleeue it so I read her Song and I see her publishing with a loud voyce e Luke 1.47 that her spirit hath reioyced in God her Sauiour In God therefore who hath forgiuen her her sinnes for Christ is not otherwise a Sauiour f Mat. 1.21 Thou shalt call his name Iesus saith the Angell to Ioseph for he shall saue his people from their sinnes and shall not saue them otherwise as he himselfe protesteth saying g Mat. 9.13 I am not come to call the righteous but the sinners to repentance h Mat. 15.24 I am not sent but vnto the lost sheepe of the house of Israel i Mat. 18.11 The Sonne of man is come to saue that which was lost for them alone hath he beene sent k Isai 61.1.2.3 Luke 4.18.19 to preach good tidings vnto the meeke and vnto the poore to bind vp the broken-hearted to proclaime libertie to the captiues and the opening of the prison to them that are bound to comfort all that mourne c. To them onely came he and them alone he calles vnto him l Mat. 11.28 Come vnto me all ye that labour and are heauie laden m Iohn 7.37 If any man thirst let him come vnto me n Mat. 9.12 that are sicke declaring that they that are whole and holy haue no neede of him wherefore either the Mother of our Sauiour was a sinner or our Lord and Sauiour was not her Sauiour and Redeemer and shee should haue sung for others and not for her selfe that the Lord o Luke 1.53.54 hath filled the hungry with good things and hath remembred his mercie which mercie she should neuer haue felt she should neuer haue thirsted after seeing shee should neuer haue felt the miserie of sinne nor the wrath of God the iust wages of sinne This is so cleare and apparent that it needeth not any longer and ampler proofe V. Notwithstanding if the consent of the Church can bee of some weight to make it the more credible it is the common and ordinarie voyce of the Church that p August cont Iulianum All humane flesh Christs flesh onely excepted is flâ—sh of sinne because that q Idem contra Pelagium lib. 2. c. 40. ex Ambrosio of man and of the woman that is to say of the coniunction of their bodies none is without sinne and he that is without sinne is ingendred and borne without this conception And so all the rest Origen Chrysostome Anselme Fulgentius Bernard and Peter Lombard the Master of the Schoolemen all which write that the holy Virgin was conceiued in sinne and borne in iniquitie as all other men are And from thence Saint Bernard drawes an argument to condemne the feast of the conception of the Virgin Marie then newly instituted and ordained saying that r Bernard ad Canonicos Lugdun epist 174. Quum ritus ecclesiae
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
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
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
darkenesse the doctrine of the will is infected by the naturall peruersitie remaining yet in it the holinesse of the affections is soiled and troubled with euill villanous and disordered motions and the limmes of the body are often applied vnto filthinesse and wickednesse In like manner in regard of the Law he which is led and guided by the Spirit of Iesus is sanctified in regard of all the Commandements of the Law He findes them equally iust he affects them all hee applies himselfe to the obseruation of all of them without omitting any one and notwithstanding by reason of his frailty he cannot keepe so much as one perfectly namely with all his heart with all his soule with all his thought with all his strength for God onely without mingling therein the consideration of his owne interest which is the perfection which the Law commaunds and demaunds vnder paine of damnation IV. Because this imperfect perfection resides and remaines in all the parts of the soule and of the body as in his subiect and extendeth it selfe vnto all the parts of the Law as to his obiect it is termed The perfection of parts and is a sure marke whereby a man shall know whether he be renewed or no and whether he haue a heart without hypocrisie For the whole religion of an hypocrite is vpon the tippe of his tongue and at his fingers endes it consists wholly in words and outward shew his heart is farre from God as it is written i Mat. 15.8 This people draweth nigh vnto me with their mouth and honoureth me with their lipps but their heart is farre from me His vnderstanding may be enlightened to know God but his heart is neuer sanctified to know God he will striue to keepe some Commandements of the Law but there will be alwaies some one or other of them that will goe against his stomack as k Mark 6.20 Herod feared Iohn knowing that he was a iust man and an holy and obserued him and when he heard him he did many things and heard him gladly but he could not forgoe his brothers wife for all Saint Iohns warning and admonition telling him * Vers 18. that it was not lawfull for him to haue his brothers wife shewing in this one thing that he hated in his heart Gods Commandements and that he was destitute of the sanctifying Spirit which crucifies the whole man and makes him affected to all the commandements Of this perfection speakes Saint Paul when he speakes of himselfe as also of others l 1. Cor. 13.9 We know in part and 〈◊〉 prophesie in part And in this sort were Noah Abraham Aza Iob c. perfect V. But the other perfection whereof the Apostle speaketh in the next verse The Perfection of degrees * Vers 10. that when that which is perfect is come then that which is in part shall be done away is the priuiledge of the Kingdome of heauen and is named the Perfection of degrees because then the Image of God shall be restored in man in the highest degree he shall haue perfection of holinesse according vnto his capacitie in euery part of his soule and body and shal perfectly keepe all the Commandements and euery one thereof In this sense m August in Ioan. tract vers Ex parte libertas ex parte seruitus nondum tota nondum pura nondum plena quia nondum plena aeternitas habemus enim ex parte infirmitatem ex parte accepimus libertatem Saint Austin saith that There is not yet a perfect libertie because the flesh lusts against the Spirit c. but libertie in part in part bondage not as yet an entire and whole libertie not yet a pure freedome nor yet full because not as yet a full eternitie For partly we haue infirmitie and feeblenesse and wee haue partly receiued liberty And he proues this by those places of Scriptures which we haue in the Episile to the Romans particularly because the Apostle saith n Rom. 7.18 To will is present with mee but how to performe that which is good I finde not When then shall bee the perfect libertie and freedome When saith hee there shall be no more enmitie and hostilitie o 1. Co. 15.26.53 54 55 when the last enemie shall be destroyed which is death for this corruptible must put on incorruption and this mortall must put on immortalitie then shall be brought to passe the saying that is written Death is swallowed vp in victorie O Death where is thy sting O Graue where is thy victorie What is that to say O Death where is thy sting the flesh lusteth against the spirit c. that is to say The sâ—ing of death is sinne as the Apostle speakes and sinne is alwaies in vs vntill death and wee consequently are alwaies imperfectly perfect Saint Ierome saith to this purpose that p Hieron ad â—tesiph Haec hominibus sola perfectio si se imperfectos esse nouerint this is the onely perfection of men if they know themselues to bee imperfect VI. Secondly there are two sorts of faithfull in the Church the one lesse the other more aduanced in knowledge q Heb. 5.13.14 some are babes and haue neede of milke others are of full age perfect men and haue need of strong meate euen those who by reason of vse haue their senses exercised to discerne both good and euill These in comparison of those are called perfect And it is in this sense that Saint Paul saith r 1. Cor. 2.6 We speake wisedome among them that are perfect And in another place Let vs therfore Å¿ Phil. 3.15 as many as be perfect be thus minded He meanes VS that are more forwards and aduanced let vs be thus minded let vs haue this feeling And what feeling Surely that we are not as yet perfect as it is manifest by the words going before for he had said Not as though I had alreadie attained t Vers 12.13.14 either were already perfect but I follow after if that I may apprehend that for which also I am apprehended of Christ Iesus Brethren I count not my selfe to haue apprehended but this one thing I doe forgetting those things which are behind and reaching forth vnto those which are before I presse towards the marke for the price of the high calling of God in Christ Iesus Then he adds Let vs therefore as many as be perfect be thus minded to wit saith Saint Ierome u Hieron aduers Pelag. lib. 1. Imperfectos nos esse conâ—iteri nec dum comprehendisse nec dum accepisse haec est hominis vera sapientia imperfectum esse se nosse atque vt ita loquar cunctorum in carne iustorum imperfecta perfectio est to confesse that we are imperfect that we haue not as yet apprehended not yet receiued This is the true wisdome of 〈◊〉 to know and acknowledge himselfe to be imperfect and that I may so say The perfection of all the
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
then as the seede of God remaines in him that is borne of God hee commits not sinne but in as much as there are tares and darnell in him he sinneth In like manner Saint Austin We are saith he the children of God and the children of this world n August de Peccator merit lib. 2. c. 8. Per quod filij dei sumus per hoc peccare omnino non possumus per quod adhuc filij saeculi sumus per hoc peccare adbuc possumus By that whereby wee are the children of God wee cannot sinne after a sort c. By what wee are the children of the world we can yet sinne In another place hee expounds this sentence by another where the same Apostle saith o 1. Iohn 4.7 Loue is of God and euery one that loueth is borne of God and knoweth God p August de gratia Christi contra pro lib 1. Cor. 2.1 According to this loue saith hee this sentence may bee better vnderstood He that is borne of God doth not commit sinne and thinkes not on euill Therefore when a man sinnes he sinnes not according to charitie and loue but according to lust according to which he is not borne of God Their resolution and answere is that man as he is regenerate cannot sinne and sinnes not as he is not regenerate he sinnes VI. We adde a second answere He sinnes not malitiously and with a full and whole consent of the will he makes not a trade of sinne q Psal 1.1 He walkes not in the counsell of the vngodly nor standeth in the way of sinners nor sitteth in the seate of the scornefull The Scripture termes such as spend their dayes in wickednesse r Mat. 7.23 workers of iniquitie Å¿ Prou. 4.16.17 They sleepe not except they haue done mischiefe and their sleepe is taken away vnlesse they cause some to fall for they eate the breade of wickednesse and drink the wine of violence The man that is borne of God is no such man for the seede of God the gift of regeneration that is in him preserueth him from sinnes committed by insolency and arrogancie that he neuer withdrawes himselfe from Gods loue and from faith His sinnes are sins of infirmitie and he commits them vnwillingly ouercome by some sudden passion of the flesh as it happened to Dauid and Saint Peter when the one committed adulterie and murder the other denied his Master and Sauiour for the spirituall man warring against the flesh it oftentimes borne downe but the blowes he receiues makes his courage to swell so that he riseth vp incontinently and returnes to the combat armed with flame and fire hee buckleth and grapleth with his enemie and angrie with himselfe to haue been thus foiled he beates his brest and cries Haue mercy vpon me miserable sinner as Dauid did he goes speedily out of Caiphas house and weepes bitterly and returnes with the Saints as Saint Peter did he is like vnto that braue Romane Captaine Marcellus who though often beaten did alwaies returne to the combat could not endure to be ouercome neuer gaue ouer neuer left his enemie in rest till he had ouercome him The seede of God that is in him giues him alwaies courage and strength After this manner saith Saint Iohn t 1. Iohn 5.18 We know that whosoeuer is borne of God sinneth not but hee that is begotten of God keepeth himselfe and that wicked one toucheth him not CHAP. XIII I. The seuenth Obiection All God workes are perfect II. The first Answere That which God doth perfectly man comprehends it imperfectly III. The second Answere God perfectth not our regeration but successiuely and by degrees IIII. The third Answere All the workes which God makes alone are perfect but he makes good workes in vs and by vs. V. The last Obiection If good workes are sinnes we must not doe good workes VI. We must doe good workes and for what cause VII Good workes are not sinnes VIII Notwithstanding are not perfectly good because they are tainted and soiled by the flesh XI God forgiuing the regenerate man the imperfection of them accepts of them for Iesus Christ his sake X. According to his mercie and not for our merit THis should content the most contentious but because they seeke themselues and not the truth of God in their disputations nothing can content and satisfie them Obiection 7 And therfore they obiect againe that all Gods workes are perfect as it is written a Deut. 32.4 He is the rocke his worke is perfect Regeneration and the good workes that flow from thence are workes of God they are therefore perfect and if perfect then they which doe them keepe perfectly the Law II. I answere to this obiection three manner of waies First that which God doth perfectly is imperfectly comprehended of vs we are alwaies children alwaies disciples and do learne imperfectly and with great difficultie the perfect lesson of our Master The documents and precepts of Iesus Christ were perfect b Iohn 15.15 All things saith he that I haue heard of my Father I haue made knowne vnto you but the Apostles could not conceiue and vnderstand them but successiuely by little and little one after another and had neede after their regeneration that the c Luk. 24.45 Lord should open their vnderstanding a new that they might vnderstand the Scriptures and that yet after all he should send the comforter which saith he is the holy Ghost d Iohn 14.26 he shall teach you all things and bring all things to your remembrance whatsoeuer I haue said vnto you e Iohn 16.13 and will guide you into all truth III. Secondly although that which God doth is perfect in his degree ranke and that our regeneration is perfect in regard of the perfection of parts he works but successiuely by degrees in vs because that being a free agent he doth al things in all men according vnto the counsell of his good will To be borne deformed blind crump-shouldred a cripple c. is a defect an imperfection in comparison of Moses that was f Acts 7.20 borne exceeding faire yet notwithstanding he which is so borne is the worke of Gods hands and a perfect worke in that perfection which the eternall wisedome of God hath intended to conferre and giue him God who created our first father created him a perfect man in the full measure of age and stature but he hath determined that all they which descend from him should be borne babes and should grow from age to age vntill they came to mans estate the first age being imperfect in comparison of the second and so consequently vnto the declining age g Eccles 12.3 When the euill daies come and the yeeres draw nigh when thou shalt say I haue no pleasure in them Notwithstanding euerie age is perfect in his degree Euen so it fareth with vs in regard of our spirituall new birth h 1. Pet. 2.2 First