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
in this Citie of Bourdeaux Two Virgins daughters of an honourable Citizen of the Romish religion withdrew themselues from the obedience of their father and mother to follow a Religion of a new stampe and edition called Of the Vrselines This fact being found strange of many learned men and others of the said Religion Cardinall Sourdis took vpon him to defend it by writing and I was requested to vndertake the refutation thereof which I not being able to refuse to those that requested of mee this piece of seruice I tooke in hand this worke some fourteene monethes agoe But I perceiued by the prosecution and sequell of this worke that I should labour in vaine if I refuted not in order all the principall arguments which the Church of Rome doth alleage in fauour and defence of the Monkish life which I haue done according to the method I haue here summarily and briefly set downe beginning first with the holy Scriptures because the author of the Pastorall letter begins with that point My discourse shall bee truth the fountaine thereof shall be charity the end thereof shall be the glory of God the edificatioÌ„ of his Church the conuersion of those that walke in darknesse and in the shadow of death to the true light and the discharge of my conscience before God and my Church to the which I would giue an account of my studies if she receiue any edification thereby I shall remaine fully satisfied THE SVMME OF THIS FIRST VOLUME THE FIRST BOOKE Of thâ— holy Scripture Chap. 1. Of the necessity and sufficiencie of the Scriptures Chap. 2. All men ought to reade the Scriptures Chap. 3. The Scriptures are perspicuous and plaine to bee read of all men Chap. 4. They are to be read with the same spirit wherewith they were written Chap. 5. 6. 7. What is the authority of the Fathers in the interpreting of the Scriptures Chap. 8. Of the Iudge of the sense and meaning of the Scriptures THE SECOND BOOKE Of Euangelicall Counsels Chap. 1. The holy Scripture makes no mention of Counsels which they terme Euangelicall Chap. 2. They are neither of the Law nor of the Gospell The difference betweene the Law and the Gospell Chap. 3. They are falsly termed Counsels of Perfection There is no other perfection then charity which is commanded to all men Chap. 4. The Monkes and Friers doe speake in vaine of keeping Counsels seeing there is no man liuing can keepe the Commandements Not the vnregenerate man that wants all the conditions required to the doing of a good worke Chap. 5. Nor the regenerate man who is imperfect and defectiue in his most holy actions Chap. 6. Which is proued by the examples of the holy men of the old Testament Chap. 7. And by them of the new Testament Chap. 8. Whence all their sinnes are mortall in their nature though veniall by grace Chap. 9. An answere to the two first obiections concerning that God doth promise to circumcise our hearts that wee should loue him with all our heart and the testimony giuen to many that they haue kept the Law and loued God with all their heart Chap. 10. An answere to the third obiection touching those that are called perfect Chap. 11. An answere to the fourth obiection accusing God of crueltie if he haue giuen an impossible Law How and to whom the Law is possible and impossible Chap. 12. Answere to the fifth obiection that Gods commandements are not grieuous Answere to the sixth obiection whosoeuer is borne of God sinneth not Chap. 13. An answere to the 7. obiectioÌ„ that all Gods workes are perfect An answere to the 8. obiection that we must not do good works if they be sins we must doe good workes and for what cause Chap. 14. Foure reasons why God doth not perfect our regeneration in this life Chap. 15. An answere to the 56. chapter of Isaias and to the 3. chapter of the booke of Wisdome where mention is made of Eunuches Chap. 16. An answere to an obiection drawne from the parable of the sower and the seede bringing forth an hundreth threescore thirtie fold and to that which the Lord saith of those which haue made themselues Eunuches for the kingdome of heauens sake Chap. 17. An exposition of Christs words Goe and sell all that thou hast Chap. 18. An answere to the obiection taken out of 1. Cor. 7. Chap. 19. An answere to that which the Apostle saith He hath preached freely 1. Cor. 9. Also to that which is in the Reuelation chap. 14. concerning the 144000 Virgins Chap. 20. Answere to the example of those that haue liued in the state of Virginitie The end of the Contents AD MONACHOS Admonitio HIc discipatis nubibus Sol enitet Non iste lucem corpori qui sufficit Sed qui tenebras mentis illico fugat Hic scena fraudum tota hic mysteria Reclusa fictae sanctimoniae patent Deuota turba belluae teterrimae Quae vaticani montis incubat iugo Exosa coelo orbigranis grata inferis Procul hinc facesse Nam tibi certissima Mors hic paratur Ista si perlegeris Dâ—lâ—re victa non potes non emori IACOBS VOW OPPOSED TO THE VOWES OF MONKES AND FRIERS THE FIRST BOOKE CHAP. I. Of the holy Scriptures I. We cannot learne what seruice is acceptable vnto God but of God himselfe II. God teacheth it vs within by his holy Spirit and without by his holy Word III. The whole Word of God necessarie and sufficient vnto saluation is comprehended in the holy Scriptures WHat a Iob 36.22 teacher is like God said Elihu in his conference with Iob the same say we here where the question is betweene vs of Gods seruice of that seruice which he approues and to the which hee hath annexed a gratious promise of ample remuneration who then can better tell vs what he is then he himselfe Both we and they seeke for eternall life and desire to finde the way that leades vs vnto it it is God that hath giuen it vs who then shal shew vs the way of life but God Our b Col. 3.3.4 life is hid with Christ in God yea Christ is our life and c John 14.6 10 7. as hee is our life so is he the way of life the doore by the which the sheepe doe enter and there is none other then he d Heb. 10.20 that hath consecrated for vs a new and liuing way through the vaile that is to say his flesh As he hath consecrated it so hath he shewed it vnto vs by his truth e Iohn 17.17 His word is his truth and he himselfe is that truth f Iohn 14.6 I am saith he the way the truth and the life no man commeth vnto the Father but by me * August in Joan tract 22. Ambulare vis ego sum via falli non vis ego sum veritas mori non vis ego sum vita hoc dicit saluator tuus non est quò cas nisi
ad me non est quâ— eas nisi per me Saint Austin to this purpose brings in Christ speaking after this manner Wilt thou walke I am the Way Wilt thou not be deceiued I am the Truth Wilt thou not die I am the Life thy Sauiour tells thee this thou hast no other where to goe then vnto me nor by no other then by me II. Now that we may the better goe vnto him who is the Life and by him who is the way and that going by him vnto him we stray not from him hee himselfe takes vs by the hand and leades vs with his two hands by the hand of his Spirit within and the hand of his holy Word without For euen as we must haue light without for the chasing away and dispelling of darkenesse and also light in our eyes and a cleere sight if we meane to trauell and soiourne in this valley of miserie and manage the â—hings of this life it being impossible that the most quicke eyed yea though he had the eyes of an Eagle can see in the dark vnlesse he be outwardly enlightned or that he that is blind and bereaued of his sight can see the fairest Sun-shine day euen so if we vndergo the way of life and mannage holy and celestiall things holily and to our saluation wee must bee enlightned without with the Lampe of Gods words as Dauid saith g Psal 119.105 Thy word is a lampe vnto my feete and a light vnto my path and enlightned within by the illumination of the holy Spirit of the which Saint Paul saith h Rom. 8.9 If any man haue not the Spirit of Christ he is none of his that is to say hee is not a Christian For to be a Christian is to be anointed of the holy Ghost in some measure as to be Christ is to be annointed of the holy Ghost without measure as it is written i Psalm 45.7 O God thy God hath anointed thee with the oyle of gladnes aboue thy fellowes And so the Apostle praies for the Ephesians and in their persons for vs all that k Eph. 1.17.18 The God of our Lord Iesus Christ the Father of glorie would giue vs the spirit of wisdom and reuelation in the knowledge of him to wit The eyes of our vnderstanding being enlightned that we may know what is the hope of his calling and what are the riches of the glory of his Inheritance in his Saints III. Now as touching the word which teacheth vs how God will bee serued of vs and how hee will reward saue and glorifie vs we hold that that word of God is comprehended in the holy writings of the Prophets Apostles and Euangelists For eueÌ„ as God in the beginning created the light which gaue light to the world some certaine dayes without Sun Moone or Starres l Gen. 1.3.14 and afterwards created the lights in the Firmament of heauen into the which he did infuse and shut vp that light which hath not since beene imparted vnto the world but by those two great Lights Euen so God in the beginning gouerned the celestiall world which is his Church and did enlighten it by his holy word one and simple without any Scripture but since he hath clothed and adorned her with the Scriptures hath lodgd and harboured her as it were in a faire Pauillion and Tabernacle in the diuine holy books which he himself hath composed by the hands of Moses the Prophets and Apostles m August de consens Euangelist li. 2. cap. vlt. who when they haue writteÌ„ the things that God hath shewed them related we must not say that he himself hath not written them for he hath commanded them to write as it were with his owne hands all that he would haue vs to reade both in his words and workes which they haue so faithfully and perfectly performed that wee may confidently affirme n Idem de doctrina Christi li. 2. ca. 9. In ijs quae apertè in scripturis posita sunt inueniuntur illa omnia quae continent fidem morésque viuendi that all things appertaining to faith and the rule of life are plainely expressed in the Scriptures Art thou an ideot and simple let not the depth and height of them affright thee o Psalm 19.7 The testimonie of the Lord is sure making wise the simple Art thou wise doe not despise them for p Prou. 1.5 A wise man will heare and will increase learning and a man of vnderstanding shall attaine vnto wise counsels Art thou pensiue and grieued with the feeling of thy sinnes and by the apprehension of Gods anger q Psal 19.8.9 The Law of God is perfect conuerting the soule the Statutes of the Lord are right reioycing the heart r Rom. 15.4 For whatsoeuer things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might haue hope Art thou blind in Gods matters Å¿ Psal 19.8 The Commandement of the Lord is pure inlightning the eyes Art thou young and desirest thou to know the direct and ready way to vertue and godlinesse Doest thou aske the Lord with Dauid t Psal 119 9. Wherewithall shall a young man cleanse his way Dauid will answere thee in the name of thy God t Psal 119 9. by taking heed thereto according to thy word and will prooue vnto thee his answere by his owne example saying u Psalm 119.99.100 I haue more vnderstanding then all my Teachers for thy Testimonies are my meditation I vnderstand more then the Ancients because I keepe thy precepts Art thou desirous of the true wisdome which is to saluation and of the true profession which makes the Man of God the Euangelist the Preacher of Gods word and so with good reason euery Christian to abound in all spirituall gifts necessarie for thee in thy vocation in thy conuersation to leade and bring thee vnto faith in Christ and to instruct thee to liue according to Christ x 2. Tim. 3.15.16.17 The holy Scriptures are able to make thee wise vnto saluation through faith which is in Christ Iesus All Scripture is giuen by inspiration of God and is profitable for doctrine for reproofe for correction for instruction in righteousnesse that the man of God may be perfect throughly furnished vnto all good workes y 2. Cor. 5.2 Doest thou sigh and grone earnestly desiring to bee clothed vpon with thy house which is from heauen according to the example of the Saints z Iohn 5.39 Search the Scriptures saith he that is the Prince of life for in them ye thinke ye haue eternall life It is not an estimation of an humane opinion but a firme perswasion of diuine certaintie and true knowledge if the Spirit of truth that cannot lie do not deceiue vs when he saith that a Iohn 20.31 These things are written that ye might beleeue that Iesus is the Christ the son of God that beleeuing
opinion that it is not expedient that all reade the Scriptures Innocentius 3. did forbid the reading of the Scriptures vnto Lay or Secular men saying g Extra de Haereticis cap. Cum ex coniuncto ex Antonij Contij restitutione Rectè fuit in lege diuina statutum vt bestia quae montem tetigerit lapidetur vt videlicet simplex aliquis indoctus praesumat ad subtilitatem sacrae Scripturae pertingere It hath been well enacted and decreed in the Diuine Law that the beast which touched the Mount Sinai should be stoned to death to the ende the simple and vnlearned presume not to attaine vnto the subtiltie of the holy Scripture So hee compares ignorant Christians to beasts and although hee was not ignorant h Thomas in Beet de Trinit that arguments may not bee drawne from allegories hee transformes beasts into men and the i Exod. 19.24 mountaine of Sinai into the holy Scriptures which were not then and considers not that there the Priests also were forbidden to approch or touch the mount which were notwithstanding the guarders and keepers of the Scriptures and that Ioshua himself durst not approach the mount l Joshua 1.8 vnto whom notwithstanding the reading and meditation of the holy Scriptures was expressely commanded But why is it not expedient to reade the Scriptures III. m Bellar. de verbo dei lib. 2. cap. 15. §. 5. They were neuer read say they indifferently of all persons but we find faithful witnes euidence yea of as qualified and great men who conformably to the holy Scriptures say the contrarie and do shew euidently that the Iewes did apply put their children n Claud. Espensaeus in 2. ad Tim. cap. 3. in illa verba quia ab infantia sacras literas nosti to the Bible at the age of fiue yeeres and in the teaching of their children they gaue the first place to the sacred letters beginning with that the which the Iewes did obserue ex prisca consuetudine according to their ancient custom saith Eusebius vntil his time If we do reade the history of the Iewes we shall find there that God commanding them to write his Law commanded thē also to reade the same vnto all without exception of sexe of age of condition saying by Moses to the Priests o Deut. 31.11.12.13 Thou shalt reade this Law before all Israel in their hearing gather the people together men women and children and thy stranger that is within thy gates that they may heare that they may learne and feare the Lord your God and obserue to doe all the words of this Law and that their children which haue not knowne any thing may heare and learne to feare the Lord your God And lest they should reply that this commandement is giuen to the Priests and Leuits to reade and to the people to heare onely and to learne it we finde there ouer and besides that the same commandement is giuen to all for thus saith the Lord by his seruant Moses p Deut. 6.6.7.8.9 These words which I command thee this day shall be in thy heart and thou shalt teach them diligently vnto thy children and shalt talke of them when thou fittest in thine house and when thou walkest abroad by the way and when thou liest downe and when thou risest vp and thou shalt bind them for a signe vpon thine hand and they shall be as frontlets betweene thine eyes and thou shalt write them vpon the posts of thy house and on thy gates q Deut. 4.6 Keepe therefore and doe them for this is your wisedome and vnderstanding in the sight of the nations which shall heare all these Statutes The like may wee see in Deut. 15.18.19.20 He that said r Numb 11.29 Would God that all the Lords people were Prophets and that the Lord would put his spirit vpon them did not enuie nor grudge at the peoples reading and vnderstanding of the Scripture which is the rule of prophesie and the powerfull instrument by the which God giues his Spirit to his people In Christs time they read the Scriptures indifferently for Christ saith to them ſ Iohn 5.39 Search the Scriptures In Saint Pauls time they read the Scriptures for the Iewes of Berea t Act. 17.11 searched the Scriptures daily and are commended for that they did examine the Apostles doctrine by the Scriptures And Timothie euen from u 2. Tim. 3.15 a childe knew the holy Scriptures Aquila and his wife Priscilla though by their occupation poore tent-makers were so skilfull in the Scriptures that x Act. 18.24.26 Apollos an eloquent man and mighty in the Scriptures did not disdaine to goe to their schoole and to learne of them who expounded vnto him the way of God more perfectly What is the condition of Christians impared and made worse by Christ that hee hath forbidden that which was not onely permitted but also commanded to the Iewes God forbid for the promises of the new Couenant appertaines to vs y Jer. 31.34 They shal all know me from the least of them vnto the greatest of them saith the Lord. All of vs then must reade the Scriptures without which Scripture were cannot attaine vnto any knowledge of God neither can we beleeue in Christ z Iohn 20.31 For these things are written that ye might beleeue that Iesus is the Christ the Sonne of God nor resist the diuell for to resist him we must take a Ephes 6.17 the sword of the Spirit which is the word God neither can wee bee comforted in our afflictions b Rom. 15.4 for whatsoeuer things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might haue hope nor saued c Iohn 5.39 for in them and by them we haue eternall life In asmuch as the ende of the Scriptures is to bring and leade vs to faith in Christ that d Iohn 20.31 by beleeuing we may haue life through his name for this cause Saint Paul directs and sends his Epistles to the Churches composed of persons of all sexes ages and conditions that they might bee read of all of them euen as all reade those letters that are directed and addressed vnto them as hauing interest to know the cōtents of thē This is that that Saint Gregory did aduise the Phisitian Theoderus who did neglect contemn the daily reading of the words of his Redeemer e Greg. 1. Theodorice medico indict 13. lib. 4. cap. 84. Quid est autem scriptura sacra nisi quadam 〈◊〉 omnipotentis Dei ad creaturam suam c. What is the holy Scripture but a certaine letter and epistle of the Almight is God to his creature surely saith he if you were any where and receiued the writings of an earthly Prince you would not cease you would not rest you would not steepe before that you knew what this earthly Emperour writes vnto you
maiestie i 1. Cor. 2.6 7 8 9. They containe the wisedome not of this world nor of the Princes of this world that come to nought but the wisedome of God which none of the Princes of this world knew but as it is written eye hath not seene nor eare heard neither haue entered into the heart of man the things which God hath prepared for them that loue him They being of God k Matth. 11.27 none can know them but God and vnto whom God will reueale them For as amongst men none knowes the things of man saue the spirit of man which is in him l 1. Cor. 2.11 Euen so the things of God knowes no man but the Spirit of God For this first reason God must reueale them vnto vs by his Spirit m 1. Cor. 2.10 For the Spirit teacheth all things yea the deepe things of God The second reason is our incapacitie and insufficiencie for not onely haue we our eyes obscured and darkned with some certaine cloudes of ignorance but we haue them also so blinde that the Scripture calles vs n Ephes 5.8 darkenesse and plainely saith of vs and of the fairest and best things we haue by nature that o 1. Cor. 2.14 The naturall man receiueth not the things of the Spirit of God for they are foolishnesse vnto him neither can he know them because they are spiritually discerned VVhere the Spirit of God chargeth vs with two things o 1. Cor. 2.14 the priuation and want of all facultie aptnesse and abilitie to vnderstand and comprehend the things that are of God Secondly an euill and peruerse disposition and inclination for wee cannot only not comprehend the things of God but also we esteeme them foolishnes according to that which the Apostle saith p Rom. 8.7 The carnall minde is enmitie against God and therefore hee addes that q 1. Cor. 2.14 15 these things are spiritually discerned and that he which is spirituall iudgeth all things Dauid wrote that it was so when he prayed vnto God saying r Psal 119.18 Open thou mine eies that I may behold the wondrous things out of thy Law when Saint Peter confessed the Lord to Å¿ Matth. 16.16 be Christ the sonne of the liuing God The Lord presently taught him that it was so saying t Matth. 16.17 Blessed art thou Simon Bar-Iona for flesh and blood hath not reuealed it vnto thee but my Father which is in heauen The Apostle hath confirmed the same where he prayes God in his Epistles to giue his Spirit vnto them vnto whom hee writes that they may comprehend these things and assuring vs that u 1. Cor. 12.3 no man can say that Iesus is the Lord but by the holy Ghost VI. But here is the question for they demaund Where is the Spirit In whom is the Spirit A question easie to bee resolued for as if one aske where the soule and life of man is a child would answere that it is in mans body and in euery part of the body though more sensibly and with more efficacy in one part of the body then in the other euen so when they demaund Where is the Spirit of Christ The childe of God will presently answere that it is in the body of Christ which is the Church vnited to Christ his head and in euery member of this body x Iohn 3.34 In Christ who is the head without measure in the other members with measure in some extraordinarily as in the Prophets and now ordinarie in all those that are come since in these a greater measure in those a lesser measure in some more in some lesse y Rom. 12.3 according as God hath dealt to euery man the measure of faith To doubt therefore if any one hath the Spirit of Christ in him is to doubt if he be a member of the body of Christ that is to say if he be a Christian for no man is a Christian but by the holy Spirit vniting him to Christ and inspiring him and quickning him that he liue to Christ CHAP. V. I. The words of Micah vnfitly and to no purpose alleaged cannot bee vnderstood by allegorie but of the Church in generall whose children are directed by the holy Spirit in the vnderstanding of the Scriptures II. Hee is an Heretick who obstinately defends a sense contrary to the Scriptures III. The argument whereby the Letter binds vs to depend and relie on the interpretation of the Fathers because Christ hath said nothing but that he hath heard of God his Father is impertinent and ridiculous IIII. In what consisteth our conformitie with Christ V. The argument retorted against the Author thereof VI. It is proued by the Scriptures and Fathers that wee are not to relie on the exposition of the Fathers WHen as therefore the Author saith in his Pastorall Letter that wee must not stand to our owne sense to know the sense of the Scripture Pag. 7. but follow the counsell of the Prophet Micah saying a Mica 4.2 Come and let vs go vp to the mountaine of the Lord and to the house of the God of Iacob and hee will teach vs of his waies and we will walke in his pathes Although that these words of Micah are to bee vnderstood literally of Sion and of the Citie of Ierusalem as it appeares by the words following For the Law shall goe forth of Zion and the word of the Lord from Ierusalem If by the mountaine of the Lord and the house of the God of Iacob hee vnderstands the Church of Christ Iesus it is most certaine that we ought to go and retire there to haue the sense meaning of the Scripture For there is the Scripture and there is the Spirit inspiring the whole Church in generall and euery true member of the same in particular according to the gift and wil of euery one When therfore the Scripture is read by a true member of Christ or is preached vnto him he hath the holy Spirit on his right hand and in his heart inspiring the true sense and meaning thereof and this inspiration is no other thing but that which S. Paul names b Ephes 1.18 the eyes of our vnderstanding enlightned to see comprehend the mysteries propounded in the Scriptures as it happened vnto Lydia c Acts 16.14 whose heart the Lord opened that she attended vnto the things which were spoken of Paul And it happens vnto all the Saints according to that which the Apostle saith d 1 Cor. 2.12 We haue receiued not the spirit of the world but the Spirit which is of God that we might know the things that are freely giuen to vs of God And S. Iohn writing to young babes young children young men and fathers e 1. John 2.20 Ye haue an vnction from the holy One and ye know all things The one and the other after their Maâ—â—er who hath decided this controuersie with this notable sentence No f Ioh.
6.44.45 man can come to me except the Father which hath sent me draw him It is written in the Prophets And they shall be all taught of God euery one therefore that hath heard and hath learned of the Father commeth vnto me They that thus heare and learne thus of the Father doe not stand to their owne sense nor are not wedded to their owne humours but are directed by the holy Spirit to the sense and meaning of the Scripture as much as is necessarie for them that they suffer themselues not to be distracted and with-drawne from the saluation which is in our Lord Iesus by the deceit of men II. The Pastoral Letter vnderstands not so the words of Micah and acknowledgeth none to be the mountaine of Sion Pag. 7. but the ancient Fathers and those of these times Pastors and Doctors there is difference saith he betweene one heretick and another which interprets the Scripture according to his sense the one with more the other with lesse obstinacie and wilfulnesse but both of them are alike in error To be like an hereticke is to make himselfe like the diuell and to beare his image This is his argument they are hereticks which do interpret the Scripture according to their owne sense wee ought not to resemble hereticks wee ought not therefore and must not interpret the Scripture according to our senses The Canon Law defineth an heretick thus g 24. q. 3. Can. 27. Haeresis quicunque aliter scripturam intelligit quà m sensus spirituâ— sancti flâ—gitat quo scripta est licet de ecclesia non recesserit tamen haereticus appellari potest Whosoeuer vnderstandeth the Scripture otherwise then the sense of the holy Spirit by the which it hath been written requireth although he hath not with-drawne himselfe from the Church he may be cald an hereticke is to be vnderstood if he be obstinate and being conuicted of error by the truth will not leaue his error to embrace the truth h 24 q. 3. can dixit For they which maintain and defend their false and peruerse opinion without any stubbornes and obstinacy being ready willing to be corrected are not to be reckoned amongst hereticks but i 24. q. 3. can 31. Qui in ecclesia they which being in the Church of Christ haue any contagious and peruerse opinion if being reproued of it that they may knâ—w and acknowledge that which is sound and right they resist with stubbornnesse and contumacie and will not reforme and correct their pâ—stilent and mortall opinions and doctrines but persist to defend and maintaine them they become heretickes And if we will know who are they which haue a bad and peruerse opinion and doctrine Leo the first will tell vs that k 〈◊〉 epist 10. ad FlauianuÌ„ est 24. q. 3. can 30. quid autem those fall into this furie and madnesse who being hindred by some obscurenes and darkenes to know the truth haue not their recourse to the voice of the Prophets to the Epistles of the Apostles and to the authorities of the Gospell but to themselues and therefore are masters of errors not hauing been disciples of truth All these conditions being put and laid together hee is an hereticke who despising all admonitions doth maintaine obstinatly an error contrary to the doctrine of the Prophets and Apostles contained in the holy Scriptures Of such a one the Apostle faith l Tit. 3.10.11 A man that it an herericke after the first and second admonition reiect knowing that he that is such is subuerted and sinneth being condemned of himselfe I desire the Reader to marke and remember this definition to the ende he may iudge by the same of the truth and false-hood of the matters debated in our writings and finde and hold for an hereticke the one of vs who being an Idolater of his owne sense and opinion defends with obstinacie a sense contrary to the holy Scripture For as Tertullian saith m Tert. de praes aduers haeret cap. 38. Inde scripturarum expositionum adâ—lteratio deputanda est vbi diuersitas inuenitur doctrinae There is the corruption of the Scriptures and of Expositions where the diuersitie of doctrine is found and else where The n Ibidem ca. â—2 Hereticorum doctrina cum Apostolica comparant ex diuersitate contrarietate sua pronunciabit neque Apostoli alicuius authoris esse neque Apostolici doctrine of heretickes compared with that of the Apostles will pronounce by her difference and contrarietie that she hath not for her author any Apostle or any Apostolick person The Pastorall Letter will not haue nor permit vs to make this comparison of the writings of men with those of the Apostles but binds vs to depend altogether on that which the holy Fathers and our spirituall Fathers which haue lawfull succession will tell vs and reach vs. III. Pag. 7. The Christian saith the Letter ought per omnia assimilari Christo in all things be made like vnto Christ who for our example said in Saint Iohn o Iohn 7.16 Mea doctrina non est mea sed eius qui misit me My doctrine is not mine but his that sent me In another place p Iohn 15.15 Omnia quaecunque audiui à patre nota feci vobis Al things that I haue heard of my Father I haue made knowne vnto you euen so you ought not to speake of the Scriptures but sicut audiui à patre as the holy Fathers doe expound This reason may be reduced to this forme The Christians ought to be like vnto Christ in all things but Christ hath said nothing but that which he hath heard of his Father therfore we ought not to say any thing of the Scripture but that we haue heard of our fathers or as they expound it Who seeth not that here are foure termes as Schoolemen speake and that the conclusion sayes more then the premise doe afforde let vs make a new this Syllogisme All Christians ought to be like vnto Christ in all things but Christ hath said nothing hath done nothing but that which his Father hath told him and commaunded him the maiden daughters therefore of whom the question is ought to say nothing to doe nothing but that which their father hath told them and commanded and consequently they ought not nor may not enter into the new religion and religious House or Cloister of Saint Vrsula the Virgin because their father hath told them and commaunded them not to doe it Let vs make it of another fashion All Christians must be like vnto Christ in all things but Christ hath spoken of all those things which he hath heard of his Father who is God the true One and holy One Therefore we must hold all that we haue heard of our Fathers of whom he most holy is but man and not God is a sinner q 1. King 8.46 for there is no man that sinneth not and a lyer
the Elders of the people assemble together against Iesus Christ and caused him to die by the hand of the wicked Saint Paul admonisheth the Pastors of Milet and of Ephesus y Acts 20.30 that from among themselues shall men arise speaking peruerse things to draw disciples after them Photinus Samosatenus Arrius Macedonius Nestorius Eutyches Marcelin the Pope who sacrificed to Idols Iohn 22. Pope who denied that the soules see God before the resurrection Pope Zepherinus a Montanist Pope Liberius an Arrian Pope Anastasius a Nestorian Pope Honorius a Monothelite Pope Siluester who gaue himselfe to the diuell to be made Pope Gregorie the seuenth a great Necromancer Iohn the 23 who denied life eternall and the resurrection All these had a vocation and succession as lawfull as any Pope or Bishop of that time and notwithstanding they were not to be heard of any because they al were hereticks VI. Yea but God hath said in Malachi z Malach. 2.7 The Priests lipps shall keepe knowledge and they shall seeke the Law at his mouth Hee hath said it indeede and hath said it either by promise to the Priests of the Law that it shall be alwaies so or by commandement to the Priests to obserue and keepe it so alwaies not by promise for he hath not alwaies determined nor done so 〈◊〉 that the same God and Lord adds vers 8. But ye are departed out of the way ye haue caused many to stumble at 〈◊〉 Law ye haue corrupted the 〈◊〉 of Leui saith the Lord of Hosts therefore haue I also made you contemptible and base before all the people And elsewhere God complaines of them a Esay 28.7 They 〈◊〉 in vision they stumble in iudgement b Ezech. 22.26 Sâ—phâ— 3.4 they haue violated my Law and haue prophâ—â—ed mine holy things they haue put no difference betweene the holy and prophant and because they did then as they doe now adaies crying to euery purpose c Ierem. 18.18 The Law shall not perish from the Priest nor counsell from the wise nor the Word from the Prophet God threatens them d Ezech. 7.26 that the Law shall perish from the Priests and Counsell from the Ancients It was therefore a commandement of that which the Priests should do and did not as nowadaies when and where God may say as anciently he said of the People and Priests of Israel e Ose 4.6 9. My people are destroyed for lack of knowledge because thou hast 〈◊〉 knowledge I will also reiect thou thou shalt bee 〈◊〉 Priest to me seeing thou hast forgotten the Law of thy God I will also forgot thy children c. There shall be like People like Priest CHAP. VIII I. The Iudge of the sense and meaning of the Scripture is publick or priuat II. The publick and soueraigne Iudge is God alone III. His iudgement is perfectly giuen in the holy Scriptures IIII. It is not necessariâ— that the Iudge be present and visible V. The publike ministeriall Iudges are the Pastors VI. The priuate Iudges are all Christians VII They that forbid Christians to iudge of their writings are nor led by the Spirit of Christ TO conclude this point and to 〈◊〉 no scruple concerning this whole matter in the conscience of the Reader We say that the Iudge of the sense and meaning of the Scripture is either publick or priuate The publike Iudge is he who iudgeth publikely with a publike authoritie and declares what is true what is false good or bad what one ought to follow or eschew doe or not doe in matter of religion The publike Iudge is either Soueraigne or Ministeriall II. The Soueraigne Iudge is hee whose authoritie is in himselfe and towards vs sufficient irrefragable and so absolute that necessitie is laid vpon vs to yeeld and agree vnto without any doubting contradiction or appeale There is no such Iudge in heauen or in earth but one to wit God speaking to his Church in Christ Iesus by his holy Spirit There is but he alone which hath publike and absolute authoritie who gouernes swaies and commands ouer the consciences who can perswade binde and conuince them He hath giuen his iudgement and sentence and hath enregistred it in the sacred Scripture according to which he gouernes the consciences bowing bending them to the obedience of the same by his holy Spirit And indeed what other could be the Soueraigne Iudge of the sense of the Scripture but he who is the author of the scripture who can better interpret a mans words meaning then he which hath spoken them And who can better interpret the sense and meaning of the Law then the Law-giuer which hath made it who is so fit and apt for it as hee who being all wise and all holy cannot and being all good will not deceiue or beguile vs III. There is nothing more apparent then that his iudgement is contained in the holy Scriptures a 2. Tim. 3.16 All Scripture is giuen by inspiration of God it containes then the iudgement of the holy Ghost b 2. Tim. 3.15 They are able to make vs wise vnto saluation through faith which is in Christ Iesus And for this cause are we commanded to heare them c Luke 16.29 They haue saith Abraham touching the brethren of the rich man Moses and the Prophets let them heare them As they e Acts 17.29 of Berea are commended for that they sought in the same the iudgement of the holy Spirit concerning Saint Pauls doctrine the cause of all errors being that men doe not stick fast to it as Iesus Christ reprocheth and chargeth the Sadduces with telling them f Mark 12.24 Doe ye not therefore erre because ye know not the Scriptures nor the power of God And it being impossible that any can learne and bee perswaded or moued else-where to beleeue in Christ and amend his life Abraham hath so testified borne record to the naughtie rich man who required that Lazarus should be sent to his brethren g Luke 16.31 If saith hee they heare not Moses and the Prophets neither will they be perswaded though one rose from the dead Iesus Christ hath more euidently testified it vnto the Iewes speaking of the Scriptures and of himselfe If h Iob. 5.46.47 yee had beleeued Moses ye would haue beleeued me for he wrote of me but if ye beleeue not his writings how shall ye beleeue my words This hath been acknowledged and granted of all the Fathers i Ignat. epist ad Philadelph who refused to accept and admit of any records or euidences then those of Christ k Cyp. epist 63. who will heare none other but Christ l Ambr. de fide lib. 1. c. 4. Hieron in Psal 86. Optat. August Chrysost c. who in all their disputations against hereticks doe appeale vnto the iudgement of Christ speaking in the Scriptures except they had to doe with such as denied the Scriptures IIII. But if they obiect that the
Iudge must bee present and visible we answere that that is not necessarie How often doe Emperours decide controuersies new sprung in their Prouinces by the authoritie and Iurisdiction of the Soueraigne Court without budging from their place How often haue the Popes remaining in Rome or in Auignon ended the differences of Christians a great distance from them by their Decreâ—all Epistles and doe as yet make knowne their will vnto al the world by their Bulls without stirring from their seate The King whom God preserue and blesse with all temporall and spirituall blessings for his glory is the supreme and Soueraigne Iudge of all this Kingdome although he be visibly and corporally but in one place of the same at one time from the place where hee is hee signifies by his Proclamation what his pleasure is vnto the which all his subiects must yeeld and agree A King who is but a man hath such a power and shall not the King of Kings haue it a mortall man absent in body shall bee acknowledged of all his good subiects for supreme Iudge and his will declared in writing shall bee a Law vnto them and shall not the Lord Iesus God-Man and Man-God be accepted of for Soueraine Iudge nor his writings for lawes vnlesse he make and shew himselfe visible and present What impietie But God be thanked our Iudge conteined indeede in heauen in regard of his bodie Acts 3.21 is alwaies euery where with his Church in regard of his Deitie and God-head alwaies present in the same in common and generall and in euery member of the same in particular by his holy Spirit by his grace by his vertue by his counsell by his helpe and assistance by his conduct and guiding and by his holy and wholesome word so farre forth that hee saith m Matth. 28.20 Lâ—e I am with you alwaies euen vnto the end of the world for * Matth. 18.20 faith he where two or three are gathered together in my name there am I in the midst of them It is he then that iudgeth vs by his word which is his voice which all they that are his sheepe heare which they know and follow n Iohn 10.27 My sheepe heare my voice saith Christ and I know them and they follow me And doe not thinke that he speakes there onely of his sheepe of then or that time when he fed them with the foode and refection of his mouth he speakes of all those that shall be gathered together vnder his Sheepe-hooke vntill the ende of the world according to that he said before vers 16 Other sheepe haue I which are not of this fold them also I must bring and they shall heare my voice and there shall be one fold and one shepheard They that are not contented with this voice and heare it not they would not onely not heare our Lord Iesus although he should returne here in the flesh but also they would crucifie him againe as the Priests Scribes Pharisees and the Elders of the people did for if that so he should returne here on earth hee would say no other thing then that which he hath said alreadie and would not speake more plainely and perspicuously then he hath spoken in the holy Scriptures Therefore according as he hath commanded vs to call none our Doctor o Matth. 23.10 For one is our Doctor and Master euen Christ we will adhere and sticke fast vnto him alone and will say vnto him with Saint Peter and the other disciples Iohn 6.68 Lord to whom shall wee goâ— thou hast the words of eternall life and wee beleeue and are sure that thou art that Christ the Sonne of the liuing God V. The publike ministeriall Iudge is he which hath a publike and lawfull calling and authoritie from God to iudge not of the Scripture nor of the sense thereof for being immediatly from God the Law of the supreme Iudge and the most perfect rule of all godlinesse whereby all men are iudged and ruled it cannot be iudged of men by any meanes but of the doctrines of men the which he examines by the touchstone of the Scriptures and by them markes and considers if they are of God or no such are Pastors and Doctors considered apart in their Schooles and Churches and together in the Presbyterie Synods Councels Nationall and Occumenicall whose whole authoritie is limited by the holy Scriptures against and besides which they may not ordaine any thing Gal. 1.8 being to speake properly and fitly Clerks Truch-men Heralds Messengers and Ambassadours of God towards their brethren and not Iudges their iudgement being of seruice not of soueraigntie of direction not of authoritie compelling p Ephes 2.20 For we are built vpon the foundation of the Apostles and Prophets and not vpon the hand of humane opinions Wherefore if Christ Iesus himselfe hath confirmed his doctrine by the Scriptures q Luk. 24.27 beginning at Moses and all the Prophets r Act. 15.16.17 If the Apostles assembled together in Ierusalem refuted by the Scripture the heresie of those which mingled the Law with the Gospell If Saint Paul Å¿ Act. 17.2.3 Act. 26.22 Act. 28.23 proued his Gospell by the writings of Moses and of the Prophets surely they that are not furnished with such authoritie are bound to iustifie their doctrine by the Scriptures without the which t Orig. in Hierem â—om 1. our sense meanings and interpretation are not faith In regard of which the Apostle saith that the Spirit of Prophets are subiect to the Prophets 1. Cor. 14.32 And u Gerson de exam doctri Consid 5. num 17. Gersâ—â— saith That we must giue more credit and beleeue soeuer a simple man not authorized excellently skilled in the Scriptures then the declaration of the Pope for it is certaine that we must soâ—â—er beleeue and rather giue credit vnto the Gospell then vnto the Pope x Panerm in cap. significat extra de electiâ— Panâ—rmus saith In matters which concerne our faith the saying of a prâ—â—ate man is to be preferred before the Popes saying if it be confirmed with the best reasons of the old and new Testament Another most excellently and euidently y Picus Mirand de fide â—rd cred Theâ—re 6. A simple peasant or swaine a childe an old woman are more credible and 〈◊〉 to her beleeued thou the grand Prelate or Pope and a thousand Bishops of these speake contrary and against the Gospell those for and according to the Gospell The reason is verie good the Gospell is of the Master and ought to bee receiued with all obedience of faith by whomsoeuer it is preached the Pope and the Bishops are but seruants in the Masters house where they haue no other charge then to serue the children of the house according to the will of the heauenly Father comprehended in the Scriptures otherwise they are no Pastors but Impostors VI. As the publike ministerial iudgement is without proportion and measure inferior to
a â— Ier. 23.30.31 steale my word euery one from his neighbour that vse their tongues and say He saith They borrowed of the true Prophets the words of God which they abused to giue luster and sway vnto their impostures b Ier. 2.3 17. They say still vnto them that despise me The Lord hath said ye shall haue peace and they say vnto euery one that walketh after the imagination of his owne hart no euill shall come vpon you To them that hearkned vnto them they cried c Ezech. 13.10 Peace peace and there was no peace but prophesied disasters curses and death against those that would not giue eare vnto their lies d Ezech 13.18.19 Will ye hunt the soules of my people saith the Lord vnto them and will ye saue the soules aliue that comes vnto you and will ye pollute me among my people for handfuls of Barley and for pieces of Bread to slay the soules that should not die and to saue the soules aliue that should not liue by your lying to my people that heare your lyes Who would haue beleeued them now the greatest part of the people beleeued them they saw the Visions of God they were Gods Messengers they prophesied the words of God the beginning and conclusion of all their lyes was The Lord hath said who beleeues God and but few beleeued him e Jer. 23.21 He hath not sent these prophets yet they came he spake not to them yet they prophesied f Ezech. 13.2 They were prophets that prophesied out of their owne hearts foolish prophets that follow their owne spirit and haue seene nothing They haue seene vanitie and lying diuination saying The Lord saith and the Lord hath not sent them and they haue made others to hope that they would confirme the Word They haue spoken vanities and seene lies and haue seduced Gods people hunting their soules and all for filthie lukers sake for handfuls of Barley and for pieces of Bread all of them being like foxes in the desarts which being hunger-starued hunt on all sides after their prey and doe cast themselues on it hastily and rauenously II. Saint Peter prophesied g 2. Pet. 2.1.3 that as there were false prophets among the people so there shall bee false teachers amongst vs who priuily shall bring in damnable heresies and through couetousnesse shall with fained words make merchandise of vs. And notwithstanding the world shall become so brutish h Vers 2. that many shall follow their pernitious waies by reason of whom the way of Truth shall be euill spoken of Saint Iude saith of them i Jude 16. that their mouth speaketh great swelling words hauing mens persons in admiration because of aduantage he saw in his daies the fulfilling of Saint Peters prophecie We see the like also in our daies abounding as much in this kind of people as any other that hath been since the beginning of the world wee neede no other witnesses then the Patrons and fautors of the Monasticall life in these our daies who with great swelling words doe display lay open and expose vnto the view of the whole world this Monkish life k Bellar. praefat in lib. de monach §. 1. That it is a kinde of life more strict more sublime and eminent then the diuine or humane Law prescribes which the infirmitie also and weakenesse of many men cannot beare l Ibid. §. vnto the which God hath promised a hundred for one in this world an honourable seate in the day of iudgement a place and name in the kingdom of heauen greater and more noble then is that of sonnes and daughters yea a marke whereby they shall be knowne amongst all the rest of the blessed a marke which our good Doctors terme aureola which is say they m In lexico Theologico quaedam decentia pulchritudo singulariâ— repraesentatiua aureolae praedicatorim ore virginibus in illâ— parte martyribus in cicatricibus vel alijs partibuâ— corporis secundum geniâ— martyrij vt statim ex aspectâ— corporis sciatur qualis quisque fuit virgo martyr aut Doctor words that I am ashamed to expound and expresse what more The rule and order of Cordeliers or Gray-Friers of Saint Francis order n Librâ— confor is the book of life the hope of saluation the marrow of the Gospell the key of Paradise the state of perfection the contract of the euerlasting Couenant All they which being of this Rule and Order dye are saued In a word o Bernardin in Rosario Thomas in lib. 4. sentent distinct 4. the same grace descends on him that takes an Habit or Garment of Religion which descends on him that is baâ—tised the taking and wearing of a Monkes Cowle conferrs a full remission of sinnes both in regard of the fault as also of the punishment That is good for him but that is a small matter he is borne for others he merits for others he doth more then the Law of God or man doth prescribe And by his ouerplus by his Masses Orisons Preachings Fastings Contemplations by his Watching and Waking Abstinency Cloisterlie and Monasticall Discipline Deuotion Songs lessons Labour and other good-deeds he redeemes the liues of those that desire to be made partakers of the merits of his order and societie That is that which they terme Workes of Supererogation properly seeing it is more then the diuine or humane Law prescribes and God approues and allowes of saying p Deut. 4.2 Ye shall not adde vnto the word which I command you neither shall ye diminish ought from it and notwithstanding prudently according to the world for these good Fathers that are not of this world barter and exchange their superstitions for the goods of this world and make good traffick and trade of them according to Saint Peters prophecie giuing their spirituall goods for corporall eternall for temporall the fruit of their contemplations and monasticall occupations for the fruit and profit that the poore abused and gulled worldling hath got with the sweate of his brow and labour of his hands the fruite of their merits which these goodly meÌ„ know in their coÌ„sciences are nothing but chymeracs and idle conceits for gold siluer houses rents possessions and other reall substantiall and perdurable things And that wee may know how wise and prouident they are in their generation they neuer giue any thing but of what they superabound and exceede in purueying and prouiding first for themselues their brethren and companions of their Order and Society of so great and good store of merits as they haue need of for to carrie l' Aureola in illa parte when they shall be in the Kingdome of heauen if this be the meanes to attaine vnto it and then making largesse of that which shuld be to them euery way superfluous and vnprofitable both here and there wise in comparison of Lucullus who offered all his tapistrie to him that had neede of it q Horat. epis 6.
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
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
of the holy Ghost Vers 6. Vers 7. which he shed on vs abundantly through Iesus Christ our Sauior That being iustified by his grace we should be made heires according to the hope of eternall life And that we acknowledging for euer with Saint Peter that g Act. 4.12 there is no saluation in any other there is none other name vnder heauen giuen among men whereby we must be saued we may referre and attribute to him the whole glory of our saluation in her beginning in her middle and in her ende as to him h Bernaâ— de byrat libero arbitrio Domini est salus imo ipse salus ipse via ad salutem of whom and from whom is the saluation who is the way to saluation yea who is the saluation it selfe i. Iohn 14.6 the way the truth and the life CHAP. XIIII I. A curious question Why doth not God perfect our regeneration here on earth II. The first answere He doth not perfect it that we acknowledging our infirmitie may be humble III. The second answere He doth it not that wee may feele that we haue alwaies neede of Christ to whom we may haue our recourse and refuge IIII. The third answere He doth it not that hauing sought the good fight in this world we may triumph in the other V. The fourth answere He doth it not for the manifestation of his glorie VI. According as these things are handled and declared by Saint Bernard THere remaines yet a question to the which wee will answer and so will we shut vp and finish this Treatise of the Law They that feele not God in themselues doe alwaies seeke some exception some accusation against God and doe aske in manner of expostulation and complaint wherefore doth not God perfect our regeneration in this life Whereunto I could answere with the Apostle a Rom. 9.20 O man who art thou that repliest against God Shall the thing formed say to him that firmed it Why hast thou made me thus But that it may serue both for our instruction and consolation I say that God hath willed it so for our good and saluation and for his glory II. For our good surely as experience teacheth vs that it is expedient for vs to be thus exercised and enured in the combat of the spirit and the flesh Adam crowned by God with glory and honour tooke occasion from the excellencie and dignitie wherein he was created to waxe proud so that mounting and raising himselfe higher then hee should hee was cast downe lower then he would We reade Saint Pauls words writing of himselfe b 2. Cor. 12.7 Least I should be exalted aboue measure through the abundance of the reuelations there was giuen to me a thorne in the flesh the messenger of Satan to buffet me lest I should be exalted aboue measure What Is that happened vnto Adam Hath Saint Paul also been in danger that the like had happened to him What should we bee I pray you that are not so much priuiledged as the Apostle In what danger should wee be to puffe vp to cast away our selues by presumption if wee were perfect considering our inclination to magnifie out selues too much in this so small and so imperfect a measure of Gods gifts in vs. Wherefore as c Exod. 23.29 Deut. 7.22 God draue not out the Canaanites from before his people in one yeere nor in two but by little and little lost the Land become desolate and the beasts of the field multipâ—â—e against thee as also d Judg. 2.22 3.4 that through them I may proue Israel whether they will keepe the way of the Lord to walke therein In like manner God takes not from vs the remainders of sinne that wee being incessantly exercised and troubled by them wee may acknowledge our infirmitie and become humble we may exercise our selues in this combat against our enemies and that we may plow and till the good seede that is in vs with so much the more care hindring it from being choked and smothered by ill weedes seeing we cannot hinder them from growing vp with them This is our first benefit a perfect state in this life would make vs proud carelesse and negligent this carelesnesse would make the vices increase and grow vp anew in vs and pride would make the vertues to decrease in vs. III. Furthermore God will haue vs feele the neede and want we haue of his grace and mercie in all and euery part of our life that we can doe nothing we can begin continue and end nothing without him we cannot be saued but by him we cannot ascend vp to heauen but by Iacobs Ladder we cannot goe to the Father but by Christ And therefore that wee goe to Christ to discharge and vnloade our burdens on him as he himselfe inuites vs al to come vnto him with so sweete so gentle and kinde a voyce e Mat. 11.28 Come vnto me all ye that labour and are heauie laden and I will giue you rest that being disburdened eased and comforted by him we may confesse f Rom. 6.23 that the gift of God is eternall life through Iesus Christ our Lord. IIII. Moreouer God hath appointed this world to be the campe place of battell where his Church is exercised in a continual fight as hath appointed heauen to be the place where it shall triumph eternally ouer all her enemies If that part of the Church which is now glorious and without wrinkle in heauen had not been thus Militant in this world it should not be now triumphant in heauen For if there be no enemy there is no victorie no triumph and consequently no crowne no price g 1. Cor. 9.24 Reuel 2.10 for the price the garland the crowne of life is not giuen but vnto conquerors V. And as for God his power and efficacie is better and more knowne when man feeles himselfe supported and vpholden therewith against the assaults which are giuen him by his flesh and the glory of his grace is so much the greater and more sensible that he saues vs notwithstanding our infirmities and great imperfections T' is that which he said vnto S. Paul h 2. Cor. 12.9 My grace is sufficient for thee for my strength is made perfect in weakenesse And therefore saith the Apostle Most gladly will I rather glory in my infirmities that the power of Christ may rest vpon me So much say I so much say all the Saints after him VI. Saint Bernard hath obserued these reasons and hath written them downe i Bernard de scala claustrali siâ—e de modo orandi c. 7. Feare not O Spouse saith he despaire not thinke not that thou art despised if thy Spouse hides his face from thee for a while all these things worke together for thy good and k De accessu recessu lucrum acquiris tibi venit tibi recedit venit ad consolationem recedit ad cautelam ne magnitudo
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
long as life doth last and doe contract a couenant betweene them called in the Scripture p Prou. 2.17 The Couenant of God which they cannot violate without disloialtie and periurie against God and against men With what conscience then hath Saint Ambrose desired that he could haue perswaded the maried folkes to forsake their nuptiall vaile was he more then a man and he saith vnto man q Mat. 19.6 What God hath ioyned together let no man put asunder And notwithstanding this his sentence whereby he complaines that none did dissuade nor diuert the Vestall virgines from their prophane ceremonies and that some vndertooke to banish virginitie out of the Church though this sentence could wel conclude yet it concludes nothing to the purpose and intention of the Author of the Pastorall Letter The question was not if a father might compell his daughters virgines to marry but if he may oppose himselfe for good considerations that they leaue him not nor affect and giue their persons their goods and their seruice to the Colledge of the Vrselines Now seeing that they haue alleaged the Vestall virgines with a sentence of Saint Ambrose I will also set downe in counterchange the commendation which Saint Ambrose giues them that the Monkes and Friers may view themselues in their single life V. r Ambros de virgin lib. 1. Itaque nec casta est quae metu cogitur nec honesta quae mercede conducitur c. Conferuntur immunitates offeruntur pretia quasi non hoc maximum petulantiae sit indicium castitatem vendere quod precio promittitur precio soluitur precio addicitur precio adnumeratur nescit castitatem redimere quae vendere solet Pag. 35. She is not chaste who is compelled by feare nor honest which doth it for reward c. freedome and priuiledges are giuen to them some offer them wages as if it were not a very great signe of impudencie and vncleannesse to sell chastitie That which is promised for a price is paide with a price is sold with a price is reckoned by a price She that is wont to sell her chastitie cannot redeeme it If this accusation be true as it is to whom belongs it better then to the Popes Cardinals Bishops Priests Abbots Priours Commaunders Munkes Nunnes c. whereof some are compelled by a fatherly feare others are allured by faire promises and rich rewards to abstaine from mariage that liue not in the state of single life but for to liue idely richly luxuriously and in honour for otherwise they would not abstaine from honourable mariage seeing they abstaine not from fornication filthy and preiudiciall VI. The second example is that of Iesus Christ that was a virgin and the sonne of a virgin Therefore Saint Ierome against â—ouâ—an saith that though he had not giuen vs any Counsell of virginitie his birth his life his affections during the time he liued and conuersed in this world teacheth vs it enough For this cause Saint Cyprian calles virginitie the image and resemblance of Iesus Christ These are the words of the Author of the Pastorall Letter VII Deriued originally from hereticks more ancient then Saint Cyprian Basil or Ierome Å¿ Clemens Alexand strom lib. 3. Dicunt autem gloriosi isti iactatores se imitari dominum qui neque vxorem duxit neque in mundo aliquid possedit There are that say openly saith Clemens Alexandrinus that marriage is fornication and maintaine that it hath been instituted by the diuell Now these glorious boasters say that they imitate our Lord who neuer was married nor possessed any thing in this world boasting that they vnderstand a great deale better the Gospell then others doe This is the language euen of our Monkes sauing that they dare not openly condemne marriage although they are compelled to condemne it in effect if they thinke that Christ hath taught vs single life by his example For Christ is to be imitated of vs all in all that wherein he hath proposed himselfe for an example If then he hath giuen an example of single life in his person all ought to abstaine from marriage For the life of Christ is the rule of ours But saith Clement t Jbid. Deinde causam nesciunt cur dominus vxorem non duxerit primum quidem propriam sponsam habuit ecclesiam Deinde verâ— nec home erat communis vt opus haberet etiam adiutâ—re aliquo secundum carnem Neque erat ei necesse procreare filios qui manet in aeternum natus est solus Dei filius these fellowes know not the cause why our Sauiour Christ did not marry for first hee had the Church for his Spouse Secondly hee was not a common man as hauing neede of a helpe according to the flesh neither was it necessarie that he should beget children who dureth for euer and is borne the onely Sonne of God He will say in substance that the Sonne of God became man by a speciall dispensation of God and came into the world by a particular calling to make children not by ingendring after the flesh those that were not but by renewing after the Spirit those that were The generation is of the first Adam the regeneration is of the second Adam They that are borne of the first are borne of flesh and and bloud and are called the sonnes of men They that are renewed by this second are borne againe of his Spirit and of his word u 1. Pet. 1.23 Being borne againe not of corruptible seede but of incorruptible namely by the word of God which liueth and abideth for euer and are called the Sonnes of God The first begat in his life and being dead ceased to beget The second begat in his death and since his death ceaseth not to ingender as Isaiah prophesied saying x Isai 53.10 When thou shalt make his soule an offering for sinne hee shall see his seede Therefore carnall marriage was not so consonant to his calling If he had begot children after the flesh like the first Adam he could not haue beene our second Adam ingendring children to God after the Spirit As he was not borne of carnall mariage so hath he not willed that any should be borne of him by carnall marriage It is Adams right to be the Father of the naturall man it is his right to bee the Father of the spirituall man and notwithstanding to shew that he gaue no example to any to abstaine from marriage he chose married men for his Apostles he honored y Iohn 2.2 the marriage feast with his presence and by his first miracle hee declared that marriage is an institution z Mat. 19.4 of God and that the bond thereof is indissoluble and inseparable VIII The ancient Father haue exceeded and haue spoken be it spoken by their leaue and with their fauour against all truth for as marriage makes not the faithfull which vseth it holily vnlike to God so doth not virginitie make a Basil
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