will bee plaine Saint Peter said that it was not good for a man to marrie Christ refutes his saying by this syllogisme whosoeuer is such a one as that he is no Eunuch neither by nature nor by necessity nor by the gift of God that he be able to abstaine frō mariage with quietunes and with peace of conscience it is not good for such a one for the saluation of his soule to be without a wise but contrariwise it is expedient for him to marrie for there are but these three sorts of men that can commodiously liue out of the state of marriage but it is not giuen to all to be wiuelesse Now if it bee not expedient for them not to marry it is expedient for them to marrie and they ought and must marrie if they desire to bee saued Saint Paul who had in him Gods Spirit expounds the Lord◠words after this manner y 1. Cor. 7.8 I say to the vnmarried and widdowes It is good for them if they abide euen as I. This is that which our Sauiour saith He that is able to receiue it let him receiue it and that which our Apostle said in the verse going before z 1. Cor. 7.7.9 Euery man hath his proper gift of God one after this manner and another after that He adds But if they cannot containe let them marry for it is better to marrie then to burne This is that which our Sauiour saith All men cannot receiue this saying It is expedient and good for them that are such to marrie VI. This therefore is a precept and no counsell but because there are two sorts of precepts the one common to all as to loue God practise righteousnesse c. the other particular to some onely according to the gift and particular calling of God as to sell all that we haue and to giue it to the poore to follow Christ The ancient Doctors doe call a precept a commandement giuen to all and a Counsell a particular Commandement made particularly vnto some according to Gods gift and calling which also they call sometimes Precept So the ordinary glosse calls this our Lords exhortation a Glossa in Mat. 19. vers 10. Non omnes capiunt id est non omnes implere possunt praeceptum continentiae A precept of continenci◠So Saint Austin calls a Commandement the words of our Lord to the rich man Goe and sell that thou hast c. b August epist 89. quaest 4 cui dominus haec praecepit to whom saith he hath the Lord commanded these things and he repeates the same thing often in 89. Epistle the fourth question In like manner Saint Ierome c Hieron aduers Pelag. lib. 1. In qua praecipitur we must seeke the Euangelical perfection wherein this is commanded If thou wilt be perfect goe sell that thou hast c. It is an easie matter then to vnderstand Saint Austins words He distinguisheth betweene a precept and a counsell that is to say betweene precepts giuen to all and precepts giuen to some all they which will not keepe those shal be punished because they are directed and giuen vnto all but all they that do not these shall not be punished because they are not giuen to all but as concerning those to whō they are giuen how can they escape the iudgement of God if they doe not that which he commands which he counsels and requires them to doe and whereunto he exhorts them Let them call it what they wil that man which doth not the counsell of his God cannot be innocent nor guiltlesse as wee haue seene heretofore Moreouer Saint Austin puts among Counsels the abstinence from flesh and wine Chap. 11. §. 12. and how few are there among the orders of Friers that doe abstaine from flesh the Iesuites that are the most exact sect of them all doe they abstaine from it and is there any of them all that valew so much that greater glory that aureola in illâ parte that for it they would forgoe their wine d Psal 104.15 that maketh glad the heart of man let them tell me therefore if Christ hauing giuen this counsell with many others according to Saint Austin a counsell easier to be obserued then the rest they shall obtaine the greatest reward in doing the others and not intending to do this Lastly it appeares by this place that S. Augustine held that a Counsell is of things indifferent that is to say which are neither good nor bad but in as much as they are vsed well or ill to eate flesh and drink wine being a thing in it selfe wholly indifferent But Counsels saith c Bellar. de monach c. 8. §. vlt. Bellarmine are not things indifferent but acceptable to God and recommended by him which abstinence from flesh and wine is not because f Rom. 14.17 that the Kingdome of God is not meate and drinke but righteousnesse and peace and ioy in the holy Ghost It is therfore little to the purpose that they produce and alleage this place of Saint Austin which is not to the purpose VII But it is worse to the purpose that they tell vs that for a man to make himselfe an Eunuch for the kingdome of heauens sake is to abstaine from marriage thereby to merit a reward in heauen These good men would not bee debtors to God for God must needes remaine their debtor and must giue them alwaies some returne as hauing paid to God more then was due for the which hee is beholding to them Hirelings that would doe no seruice to God if they did not hope for a reward that keepe not the Commandements but to merit the reward of eternall life that keepe not the Counsels but to merit a greater glory in the life to come hirelings indeed who in doing seruice to God haue no other aime then themselues and if God giue them not the reward which they beleeue is due to them they will repent that they haue serued him and will blaspheme him before his face as vniust Not children who in seruing God haue no other scope nor ende then the glory of God who would bee contented to bee blotted out of his booke of life to be accursed and separated from Christ their deare Sauiour if it could bee possible if that could aduance his glory Hirelings worthy to be expelled out of the house of God as enemies of his grace who will reckon with God and binde him to giue them as a reward iustly due to them that which hee declares to be a free gift of his grace vnworthie that Christ should aduow and take them for his owne seeing that they depriue him of his glorie and attribute to themselues the reward which is not due which is not giuen but to his merit Let them not cry out The ancient Fathers The ancient Fathers The Ancient of dayes hath told me by Saint Paul more ancient then them all g Rom. 6.23 that the gift of God
ye might haue life through his name In a word art thou desirous willing to to know al the Counsell of God touching thy saluation b Acts 20.27 I haue not shunned to declare vnto you all the Counsell of God saith Saint Paul to the Pastors of Ephesus and of Miletus but we haue not heard Saint Paul wilt thou say as they haue heard him but a little patience and heare him making this solemne protestation c Acts 26.22 witnessing both to small and great saying none other things then those which the Prophets and Moses did say should come and confessing himselfe to haue been d Rom. 1.1.2 put apart to preach the Gospell of God which he had promised afore by his Prophets in the holy Scriptures Thinke now with thy selfe and vpon these two true reasons and arguments of Saint Paul inferre and make this true conclusion All that which Saint Paul hath preached touching saluation hath been written by Moses and the Prophets Now that which Saint Paul hath preached is the Gospell yea all the Counsell of God therefore all the Gospell all the Counsell of God hath been written by Moses and by the Prophets and if by them how much more by the Euangelists and by the Apostles who haue written downe the accomplishment and fulfilling of all those things that the Prophets had foretold and prophesied of and that with more perspicuitie and plainenes Let vs therefore conclude that the holy Scripture is all true all necessarie all perfect in all her parts both essentiall and integrall all sufficient for him that liues in this world concerning those things that hee must beleeue that hee must hope for and that he must doe and in a word in and for all things that are requisite to attaine to saluation And therefore in all matters of faith and of manners wee must alwaies aske counsell at the mouth of the Lord speaking to vs at this time in the holy Scriptures by his Sonne which Scripture saith c Athan. de interpr Psal Diuina scriptura est magistra vitae verae fidei Athanasius is the Schoole-mistres of vertue and of true faith f Idem cont Idol Sufficiunt per se sacrae diuinitùs inspiratae scripturae ad veritatis indicationem and so sufficient of it selfe for the demonstration of the truth it being holy and diuinely inspired g Idem ad Seraph solum ex sacris literis condiscas that we neede studie no other thing then that The Author of the Pastorall letter hath seene it and being conuicted in his soule and conscience is constrained to vnderprop and sustaine his pretended counsels on certaine places of the holy Scripture in the producing and alleaging whereof is happened vnto him that which wrongfully he chargeth those withall who grounded on the Law of God and of Nature doe cancell and annull the vowes made by their children without their knowledge and approbation and that which Saint Peter condemnes in those that depraue the Epistles of Saint Paul saying h 2. Pet. 3.16 that the vnlearned and vnstable wrest them as they doe also the other Scriptures vnto their owne destruction CHAP. II. I. The Preface of the Pastorall letter forbids the Vulgar the reading of the Scriptures II. By the words of the Preface it is proued that all ought to reade the Scriptures III. The same is verified and iustified by the Scriptures IIII. A refutation of the blasphemie of those that maintaine the reading of the Scriptures to bee dammageable and dangerous BVt before he comes to the point he makes a preface in the which he handleth three points first to whom it appertaines to reade the Scriptures Secondly with what spirit they must be read Thirdly vnto whom the expounding and interpreting of the Scriptures appertaine And all to this end that hauing giuen them to vnderstand beleeue that it is not for all men to reade the Scriptures and that they must receiue the interpretation and sense of the Scriptures of those whom hee calles Our spirituall Fathers Pastors and Doctors wee beware to imitate the couragious men of Berea who hauing heard the preaching of Saint Paul a Acts 17.11 receiued the VVord with all readinesse of minde and searched the Scriptures daily whether those things were so and that so wee may liue on the faith of our Curats as the prouerb is and ground all our beliefe on the speculations of men whereas Saint Paul writes that b Hab. 2.4 Rom. 1.17 Gal. 3.12 Heb. 10.38 the iust shall liue by his faith and the same is said to bee grounded and c 1. Cor. 2.5 to stand not in the wisedome of men but in the power of God Notwithstanding let vs examine his words and if they are accompanied with reason let vs follow them if not let vs shun them and follow reason II. Concerning the first point Pag 4. he writes that the Scriptures may be compared to a wedding banquet they that will come vnto it and enter in must bee called and those that haue not the wedding garment who throng and thrust in themselues too impudently are to be thrust out and reiected That which he saith touching the wedding garment sheweth that he makes allusion to the banquet of the marriage of the Lambe whereof S. d Matth. 22.2 Luke 14.16 Matthew and Saint Luke make mention but all were inuited and bidden to this feast the poore and the maimed and the halt and the blind good and bad Now if we apply this similitude and comparison it will follow that euen as all were inuited to that feast Iewes and Gentiles poore and rich the learned and the ignorant men and women great and small in a word all are inuited and bidden to the reading of the Scripture without any exception of qualitie condition name calling sexe or age And againe euen as the great King published that they that would not come vnto his supper were not worthie pronounced that none of those men should taste of his supper and destroyed those murderers of his Seruants euen so they that refuse to reade the Scriptures and vse spitefully those that do inuite them to the reading of them shall neuer taste of the conlations contained in them but shall miserably perish hee that was cast into vtter darkenesse was not reiected and thrust out for his entring and comming in for he was inuited and called with the rest but he was reiected because he brought not with him a wedding garment according to the Kings words c Mat. 22.12.13 Friend how camest thou in hither not hauing a wedding garment bind him hand and foote take him away and cast him into vtter darkenesse Loe how that which Eliphas said to Iob is happened and befallen vnto Cardinall Sourdis Arch-Bishop of Bourdeaux f Iob 15.6 Thine owne mouth condemneth thee and not I yea thine owne lippes testifie against thee He did not thinke so his intention was to maintaine their common
way of exclusion by that which hee comprehends not and positiuely by that which he comprehends he retaines not the things of the Spirit of God the mysterie of the Crosse of Christ the great things which God hath done to vs the things which God will haue vs to doe i Mat. 16.17 Flesh and bloud reueale not these things but the Father which is in heauen k 2. Cor. 3.5 And we are not sufficient of our selues to thinke any thing as of our selues but our sufficiencie is of God He comprehends the things of God as things which are not of God l 1. Cor. 1.23 We preach saith the Apostle Christ crucified vnto the Iewes a stumbling blocke and vnto the Greekes foolishnesse Behold the distribution and diuision of a man that hath no excellencie in himselfe but his soule either he is a Iew and Christ is a stumbling block vnto him or elsen Greeke and Christ is foolishnesse vnto him He vnderstands the things which are displeasing vnto God vnderstands not those things which are pleasing vnto him God said of his people m Ierem. 4.22 My people is foolish they haue not knowne me they are sottish children and they haue none vnderstanding they are wise to doe euill but to doe good they haue no knowledge VVhat would he then say or what would not he say of them which are not his people Before the Floud n Gen. 6.5 God saw that the wickednesse of man was great in the earth and that euerie imagination of the thoughts of his heart was onely euill continually After the Floud he said * Gen. 8.21 The imagination of mans heart is euill from his youth Heere is no place for cauilling hee saith not some imagination of the thoughts but euery imagination of the thoughts hee sayes not that this imagination of the thoughts is for the most part euill but that it is altogether euil yea more plainely that it is onely euill and that not by respits and pauses but continually The reason is the naturall man is onely flesh the Scripture saies that he is flesh that he is in the flesh that is to say that he is corrupted yea drowned in corruption euen vnto the very highest part of his soule which is his vnderstanding as the Apostle speaketh of Infidels that o Tit. 1.15 their minde and conscience is defiled p Col. 2.18 and vainely puft vp by their fleshly mindes This is all that their good wit and spirit serues vnto to make them swel and puffe vp with presumption as Toades do with venome for as for God q Rom. 8.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The carnall minde is enmitie against God for it is not subiect to the Law of God neither indeede can be Christ Iesus speaking of these things saith r Mat. 6.22.23 The light of the body is the eye if therefore thine eye be single thy whole body shall be full of light but if thine eye be euill thy whole body shall be full of darkenesse If therfore the light that is in thee be darkenes how great is that darknesse The Lord teaching vs by these words that if the minde and vnderstanding which is the light of the soule be darkenes man cannot thinke will say doe any thing which is good and iust for the will to will well must be ruled by the minde vnderstanding well and the bodie to doe well must bee gouerned by the will willing well that which is good Now the Scripture saith of the vnregenerated man that ſ Esay 48.4 his neck is as an iron sinew and his brow brasse VVhat is harder then iron or brasse such is the will of man but the iron is tractable and plyant to the hammer the fire can mollifie it and make it pliant it can bee framed and fashioned in diuers formes by the hammer It is not so with mans will it cannot bee softned wherefore the Scripture compares it vnto a stone and by such a comparison declares that it is inflexible vnto good as a stone that breakes but neuer bowes t Ezech. 36.26 A new heart will I giue you and a new Spirit will I put within you and I will take away the stonie heart out of your flesh and I will giue you an heart of flesh Our heart is naturally so inflexible to godlinesse that God promiseth not to correct it or strengthen it but to take it away and to giue vs in stead of that an heart of flesh a pliable heart a heart framed and fashioned to the obedience of his commandments He promises to change the whole nature not in regard of the substance of it but in respec of the euill qualities thereof which are ours and make vs saplesse and without life when question is of the things of God in stead of which he will put in vs holy qualities by the which hee will fashion vs and transforme vs to his will After this sort our will is described priuatiuely and exclusiuely God hath described it also positiuely saying u Ier. 17.9 The heart is deceitfull aboue all things and desperately wicked In a word all they that are out of Christ Iesus are termed by the holy Ghost x Ephes 2.1 dead in trespasses and sinnes and by consequent destitute of all principle of mouing and of spirituall life what knowledge soeuer they haue of this life and what dexterity industrie and addresse soeuer they shew in the things of this world and therefore wee must not thinke it strange if the Apostle calls all of vs y Ephes 2.3 children of wrath Let a man iudge now if those that are such naturally vnapt vnto all good inclined naturally vnto all euill they that are the obiect of Gods anger can bee called good to begin nay to think any good thing To be good trees we must be taken away from our stock and stemme plucked out from the old Adam transported and transplanted in a new soile grafted into the free Oliue tree in corporated in Christ Iesus who hath pronounced this sentence z John 15.5 I am the Vine ye are the branches he that abideth in me and I in him the same bringeth forth much fruit for without me ye can doe nothing They that are not regenerated are not grafted into Christ the meanes of the vnion of the Elect with Christ is his Spirit and these are a Iude 19. sensuall hauing not the Spirit Some of them may haue and haue the Spirit bridling and restraining them staying and repressing the boyling and surging of their flesh as it is happened vnto many Heathen which haue been esteemed vertuous men because God willing to preserue the states and families of this world by good order and ciuill gouernement gaue them the gift to hide their vices but none of them euer had the sanctifying spirit to mortifie their flesh It is the priuiledge of the members of Christ Iesus of those that in him are made by grace the childrē of God
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
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
we are as new borne babes hauing neede of the milke of the word that we may grow thereby and then we grow i Rom. 1.17 from faith to faith we aduance and go on from age to age k Ephes 4.13 Till we all come in the vnitie of the faith and of the knowledge of the Sonne of God vnto a perfect man vnto the measure of the stature of the fulnesse of Christ IIII. Thirdly all the workes that God makes alone and without the co-working of the creature are perfect in their kinde but in our regeneration our will workes together with God the flesh that is in vs by nature resists the Spirit which he puts in vs by grace whence it is impossible but that the good workes which we doe haue a smacke of the corruption that is in vs. An expert Scriuener handling alone his pen will write neately and perfectly but if he holdes his young Schollers hand and guides his pen in his hand the writing will not be so neate and will manifest it selfe by her imperfection that it is not the Masters hand alone as it will appeare also by reason of the straightnesse measure and neatnesse that it is not the Schollers hand alone Euen so is it with vs all the good workes we doe doe issue and proceede from two contrarie principles in vs from Gods Spirit and from our flesh God doth them in vs and by vs as by young ignorant prentises and nouices which cannot follow the perfect direction of the Spirit by reason of our flesh vnprofitable and vnseruiceable to good and strong vnto euill whence it followeth that as they are defectiue and vicious they belong to vs as our owne so as they are good and holy God claimes and challenges them himselfe as his owne V. Now followeth the answere to the last obiection Obiection 8 Bellar. de iustif lib. 4. §. 5. seq If our good works are thus vicious and corrupt then are they sinnes and if sinnes then worthie of death and therefore are not to be done but are to be left vndone yea auoided It would also follow that God should bee the author of sinne for hee is the author of euery good worke in vs l Phil. 2.13 working in vs both to will and to doe of his good pleasure VI. This is a subtill cauill to shift of the truth and to cast a miste before the eyes of the ignorant we ought we ought and must doe good workes m 1. Sam. 15.22 to obey God n Mat. 6.33 to seeke and aeduance the Kingdome of God o Mat. 5.16 1. Pet. 3.1 to winne by our holy conuersation those which obey not the Word p 1. Pet. 2.12 3.16 to stoppe the mouthes of the enemies of the Gospel when they speake against vs as euil doors q Ephes 4.1 to walke worthy of the vocation wherewith we are called and r Phil. 1 27. Col. 1.10 as it becommeth the Gospel of Christ Å¿ 1. Thes 2.12 who hath called vs vnto his Kingdom and glory by grace who gaue t Tit. 2.14 himselfe for vs that he might bee our head to whom the Father hath giuen vs to be members of his bodie and a peculiar people zealous of good workes u Iames 2.18 1. Pet. 3.15 to testifie of our life and the truth of our faith before the Church to testifie it to our selues and to x 2. Pet. 1.10 make our calling and election sure that wee may y Rom. 8.5 Gal. 5 16.22.2â— learne and know by the works of the Spirit if we walke after the Spirit and that we may z Mat. 6.16 know the tree by his fruit VII He which doth good workes to these endes sinnes not and tho workes which hee doth in this manner are not sinnes They are good in their principle for they proceede from God they are good in their manner of doing them for they are done in faith in obedience in charitie they are good in their matter and substance for they are conformable to the Law they are good also in their ende for they tend and extend to the glory of God to our neighbours good to our strengthening and setting in the feare of God in the assurance of the grace of God towards vs. Sinne is no such matter it proceedes from the stinking sinke of the flesh it is contrarie to the Law contrarie to faith and charitie sinne is committed in vnbelieâ—â— and disobedience and hath for his faith and beliefe the world and the things that are in the world so that it is as vnpleasant and displeasing vnto God as the good works are pleasing and acceptable vnto him VIII But man being composed of flesh and spirit it falleth out that when the spirit makes his good workes the flesh steps in vnlooked for and taints them with the stench of his corruption to the great griefe and displeasure of the spirit of the new man who â—urceaseth not to proceede and goe on to doe the best he can being assured that God who hath already accepted of his person in Iesus Christ will also accept approue and receiue in good part the little good he doth forgiuing him for Christ Iesus sake the euill that the flesh hath foisted in and accepting for the loue of Christ that good which remains as being the worke of his Spirit IX Euen so hath he promised it saying a Mal. 3.17 I will spare them at a man spareth his owne sonne that serueth him so doth God b Psal 103.13.14 like as a father pitieth his children so the Lord pitieth them that feare him for he knoweth our frame he remembreth that we are dust He accepts first our persons he adopts vs to himselfe and makes vs his children in Iesus Christ and afterwards he accepts our workes because of our persons If once we are his children and heires in Christ he handles and intertaines vs as father and no more as a Iudge he accepts the holy endeuour which our new man brings and yeeldes to his seruice and supports the opposition and impugning of our old man against him In a word when he viewes and beholds in our good workes the euill which is ours he forgiues vs it for Christ his sake c Jsai 53.5 who was wounded for our transgressions and bruised for our iniquities and when he beholds and considers the good which is his he crownes it for the same Christ Iesus sake d Ephes 1.6 in whom hee hath made vs accepted X. Not therefore for our merits but according to his mercie whereof he saith e Exod. 20.6 I will shew mercie vnto thousands of them that loue me and keepe my Commandements that his sentence remaine for euer f Tit. 3.4 Vers 5. After that the kindnesse and loue of God our Sauiour toward man appeared not by workes of righteousnesse which we haue done but according to his mercy he saued vs by the washing of regeneration and renewing
by tradition from our fathers not with corruptible things as siluer and gold but with the precious bloud of Christ as of a Lambe without blemish and without spot As many titles and names of God so many arguments for God against vs. r Isai 66.2 To whom will I look to him that trembleth at my word His Counsell is his word He is our Lord and Father ſ Mal. 1.6 A sonne honoureth his father and a seruant his master If then I bee a Father where is mine honor and if I be a Master where is my feare This honor and feare consists principally in that we obey his voice that we say vnto him with Samuel t 1. Sam. 3.10 Speake Lord for thy seruant heareth He is our shepheard and we are his sheepe and this is the marke of his sheepe u John 10.27 My sheepe heare my voice and I know them and they follow me Hee that heareth him not is none of his x Iohn 8.47 He that is of God heareth Gods words yee therefore heare them not because ye are not of God said Christ vnto the Iewes y 1. Pet. 2.9 We are a chosen generation a peculiar people saith Saint Peter and Saint Paul z 1. Cor. 6.19.20 Yee are not your owne for yee are bought with a price And therefore we ought not to haue any will but his whose wee are to follow it in all things If these Counsels depended on our wil we should be our owne against the Apostle and against the right whereby the slaue is subiect in all things to him that hath purchased him and is despoiled of all libertie and disposing of his owne will I appeale now vnto the conscience of the Author of the Pastorall Letter that he tell me vpon his soule if he thinke that God can Counsell a thing vnto man whereunto man is not bound to yeelde and render quicke and speedie obedience which hee may reiect without putting his soule in danger The clause of his conclusion sheweth euidently that he thinketh so For if he esteemes not his pretended Counsels to be Commandements If he beleeues that they may bee reiected without offending God with what equitie conscience hath he stormed and thundered against those yea made a seisure of the possessions of those that haue reiected them V. But whatsoeuer hee thinkes the truth shall bee alwaies one and the same and if hee will denie it shee will defend her selfe and will get her selfe credit against his credit Hee saith that Saint Pauls aduice and iudgement is a Counsell She saith euen by the mouth of Saint Paul that it is a Commandement for the Apostle hauing said both touching marriage and single life a 1. Cor. 7.17 As God hath distributed to euery man as the Lord hath called euery one so let him walke Which is an expresse Commandement and altogether necessarie in a Common-wealth and in the Church b 1. Cor. 7.25 he addes and so ordaine I in all Churches where he vseth a Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to ordaine and commaund precisely as it appeares by the 25 verse where he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concerning virgins I haue no Commandement of the Lord. This will more euidently appeare by a like manner of speech which the Apostle vseth in this very same Chapter vers 12. where being asked if the partie that beleeueth ought to remaine with the party that beleeueth not who is ioyned to him by mariage he saith but to the rest speake I not the Lord. For God had set downe nothing thereof in the old Testament and the Lord had not giuen any Commandement thereof to his Disciples because the religion was yet limited within the borders of Iudea there was not then any diuersitie nor difference of religion betweene the husband and the wife But the Gospell hauing been carried vnto the Gentiles it happened that one while the husband did imbrace it another while the wife the one or the other remaining an Infidell Now the aduice that the Apostle giues them is a formall and flat Commandement * 1. Cor. 7.12 If saith he any brother hath a wife that beleeueth not and shee bee pleased to dwell with him let him not put her away c. They are words of command the reasons which hee addes to his aduice doe witnesse it First The vnbeleeuing husband is sanctified by the wife Vers 14. and the vnbeleeleeuing wife is sanctified by the husband So that their mutuall coniunction and conuersation cannot defile the partie which beleeueth Vers 15. Secondly But if the vnbeleeuing depart let him depart a brother or a sister is not vnder bondage in such a case And then if the vnbeleeuing remaine and consents to dwell with the beleeuing the beleeuing is bound in such a case Thirdly God hath called vs to peace wherefore he that beleeueth ought not to disturbe the peace of the house Fourthly For what knowest thou Vers 16. O wife whether thou shalt saue thy husband Or how knowest thou O man whether thou shalt saue thy wife Now all are bound by Gods Commandement to doe all that which can saue a soule from death Vers 17. But as God hath distributed to euery man as the Lord hath called euery one so let him walke And who can denie but that euery one is bound to follow the gift and calling of God Behold how impertinent it is to conclude that the Apostles iudgement is a Counsell left to a mans deuotion and will and not a Commandement because it is he that hath giuen it first and that the Lord had said nothing thereof before him VI. Notwithstanding let vs see what this pretended Counsell is The Apostle saith d 1. Cor. 7.39.40 Cui vult nubat Beatior autem si sic permanserit secundum meum consilium puto autem quod ego spiritum Deihabeam The virgin is a◠liberty to be maried to whom she will but she is happier if she so abide after my counsell I thinke also that I haue the Spirit of God This translation is the Authors of the Pastorall Letters translation wherein there is a notable falsehood for the Apostle speaketh here of a widdow The wife is bound by the Law as long as her husband liueth but if her husband be dead she is at liberty to be maried to whom she wil c. And the Author of the pastoral letter expoūds these words of a virgin that hath not the right and power to marrie her selfe to whom she will being vnder the fathers authoritie and power vnto whom alone the liberty of giuing her in marriage appertaineth as the Apostle declareth e 1. Cor. 7.38 Qui iungit virginem suam benè facit qui non iungit melius facit He that giueth her in marriage namely his virgin doth well but he that giueth her not in marriage doth better A Text alleaged by the Author of the Pastorall Letter against himselfe for