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
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
marriage doth well but he that giueth her not in marriage doth better Item the widdow is happier if she so abide IF therefore these Counsels are giuen by God 7 7. Obiection Pag. 10. who will make difficultie to ioyne his Counsell with that of the eternall wisdome saith the Pastorall Letter grounding a false conclusion vpon a false exposition of Christs words a Mat. 19.12 There hee Eunuches which haue made themselues Eunuches for the kingdome of heauens sake He that is able to receiue it let him receiue it b Mat. 19.21 Goe and sell all that thou hast and giue to the poore We will therefore correct this conclusion and say If these Counsels are not giuen by God as it appeares sufficiently by the exposition of the foresaid places A Bishop one that esteemes himselfe Gods Ambassadour who therefore should counsell nothing say nothing but that which he hath heard of God should haue made difficultie yea should haue abstained from giuing Counsell in a matter that is not of his Commission Moses being asked touching things that God had not reuealed vnto him c Leuit. 24.11 as the punishment of the blasphemer d Numb 27.5 the succession of daughters in their fathers goods and possession where no male children are and such like things would neuer giue his iudgement and aduice much lesse giue any Counsell yea and much lesse ordaine any thing before he had asked Counsell of the Lord. The Prophets lesson is e Ezech. 3.17 Heare the Word at my mouth f Ierem. 1.7 whatsoeuer I command that thou shalt speake and their prophecying was nothing else but a repetition of the lesson of their God word by word to the people The Apostles lesson was g Mat. 28.19.20 Goe and teach all Nations teaching them to obserue all things whatsoeuer I haue commanded you Their practice was h 1. Cor. 11.23 I haue receiued of the Lord that which also I deliuered vnto you Their instruction to others was i 1. Pet. 4.11 If any man speake let him speake as the Oracles of God and these words say wee are wholly contained in the holy Scripture wherein there is no mention at al of Monkish Counsels and notwithstanding they that are not Prophets nor Apostles vsurping more then hath been permitted euen to the Prophets Apostles and Euangelists doe counsell vs to follow their Counsels doe exhort vs yea vrge vs to the obseruation thereof without God without Christ without Scripture pretending therein notwithstanding the Scripture and the name of eternall wisedome surely not without infolding themselues in impietie in cloaking with the name and title of eternall wisedome a doctrine which is altogether sensuall and earthly and calling the Counsell of God an intollerable yoke wherewith men haue charged the consciences of Saints set at liberty by our Lord Iesus Christ A Counsell notwithstanding that our Cardinal ioyneth with that of God and that if we beleeue him after the imitation of Saint Paul who speaking of virginitie saith II. 1 1. Cor. 7.25 Consilium autem do Pag. 10. tanquam misericordiam consecutus Yet giue I counsell as one that hath obtained mercy of the Lord. But Saint Paul confesseth that he hath not ioyned his Counsell vnto any counsell comming from the Lord writing these words which goe immediatly before Now concerning virgins I haue no commandement of the Lord. Wherefore hee ioyneth not his Counsell to Gods Counsell according to Saint Pauls imitation Hee will say that it sufficeth that he imitates Saint Paul and that Saint Paul saith I giue Counsell c. But I answere him that Saint Paul hath written in Greeke and saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say I giue my iudgement and not I giue Counsell His iudgement which he authorizeth by his fidelitie in the seruice of God by the mercy he hath obtained of the Lord to be faithfull by the Maiestie of the holy Ghost by whose inspiration he giues it l 1. Cor. 7.25 I giue my iudgement saith he as one that hath obtained mercy of the Lord to be faithfull III. An aduice therefore that he giues not as a priuat man neither also as one of the troupe of Pastors but as he that hath obtained mercy of God to be an Apostle and very faithfull in his charge as he who was according to the Lords promise guided by the holy Ghost into all truth to bee not able to erre in his aduice and iudgement m 1. Cor. 7.40 Now saith he I thinke also that I haue the Spirit of God n Arist ethic ad Nicomach lib. 6. c. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristotle saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aduice is a right iudgement of that which is seemely and right is that which is of a true man Among men who more true and vpright then an Apostle guided and inspired by the holy Ghost which is the Spirit of truth yea the truth it selfe Let them now shew me if a good and vpright aduice and iudgement giuen by an Apostle faithfull in his charge and office hauing authoritie of the Lord Iesus to bee heard without replying as guided by the holy Ghost into all truth can be reiected without punishment I argue therefore after this manner That which can not be reiected with impunitie is no Euangelicall Counsell according to that we haue heard heretofore that A Counsell not obserued hath no punishment Now the iudgement of the holy Ghost giuen by the mouth of a faithfull Apostle is such a one as that it cannot bee refused without punishment therefore such a iudgement is no Euangelicall Counsell But let it bee a Counsell it is a good Counsell giuen by the good Spirit of God to man to his creature to the work of his hands by the heauenly Father to his childe that is earthly IIII. A Counsell properly is of the inferiour to his superiour or of a man to his equall the superiour armed with power and authoritie counselleth not but commandeth that which hee iudgeth to bee right and good and if he vseth words of Counsell his meaning is that they take and keepe them as Commandements yea all the world knoweth that the prayers and intreaties of great men are commandements to all them that are vnder their power and authoritie Now God is the great of great ones the Lord of Lords and the King of Kings o Isa 40.22.23 It is he that sitteth vpon the circle of the earth and the inhabitants thereof are as grashoppers that bringeth the Princes to nothing and maketh the Iudges of the earth as vanitie It is he that is our Father and we are his children p Jsa 64.8 wee are the clay and thou our potter saith the Church vnto him and we all are the worke of thine hand He is our Lord and we his seruants our Shepheard and wee his sheepe our Redeemer and wee are q 1. Pe. 1.18.19 those whom he hath redeemed from our vaine conuersation receiued
as it is written r Rom. 3.4 Let God bee true but euery man a lyer We see therefore that the word father is taken ambiguously by the Author of the Pastorall Letter and that from this ambiguitie a thousand impertinent false blasphemous conclusions might be inferred Moreouer the proposition is false if it bee not limited for can we be God like Christ Can we be Prophets Priests and Kings of the Church as Christ is In a word can wee bee mediatour betweene God and man as Christ is what are not these things proper to Christ and vncommunicable to all creatures IIII. The resemblance likenes which we must haue with Christ is in the holinesse of his life in that which concernes his godlinesse towards god and his charitie towards men according to the Law Å¿ Ephes 4.24 Col. 3.10 The new man which is renewed in knowledge righteousnesse and true holinesse after the image of him that created him The argument then will be good in this sort if we say that euen as Christ hath been so conscientious so scrupulous and holy in his vocation that hee hath not taught any thing but that which he hath heard of God his Father so our Pastors and Doctors ought not to teach any thing but that which they haue heard of God their Father that is to say that which is contained in the holy Scriptures And againe as Christ although authorised in his doctrine by that heauenly voice t Matth. 17.5 Heare him submits his doctrine to the touch-stone of the Scriptures and exhorts the people to examine it by the Scripture saying u Iohn 5.39 Search the Scriptures they are they which testifie of me Our Teachers and Doctors which haue not such an authoritie and should resemble Christ in humilitie and reuerence towards the Scripture ought and must submit their doctrine to the like examination and exhort the people to search the Scriptures to see and examine if it be so And if the people ought not to heare any other doctrine then that of their Father contained in Scripture remembring that notable sentence of Saint Augustine x August contra lit Petilia lib. 3. c. 6. Si angelus de caelo vobis annunciauerit preteâ—quâ—â— quod in Sâ—xipturiâ— legalibus Euangelicis accepisti anathema sit If an Angell from heauen preach vnto you otherwise then that which you haue receiued in the Scriptures Legal or Euangelicall let him be accursed V. Let vs now retort and returne the argument against the Author of the same and say VVe may not speake of the Scripture otherwise then we haue heard of our Fathers we haue no other Father then God therefore we may not speake of the Scripture then as we haue heard it of God the Maior is his as we haue seene the Minor is his also For by this argument hee proues that children desirous to dwell in a cloyster ought not to obey their carnall parents which thwart their desires saying to the fathers Know yee not Pag. 20. that God forbids in Saint Matthew y Matth. 23 9. Nolite vobis vocare patrem super terram vnus enim pater est vester qui est in caelis Call no man your Father vpon the earth for one is your father which is in heauen The conclusion therefore is good according to his arguing and according to truth and therefore we wil heare none but God speaking to vs in the Scripture and will not heare the Fathers be they neuer so holy if they preach not to vs the word of God contained in the Scriptures VI. For so hath God expressely commanded vs in his word saying z Ezech. 20.18.19 Walke ye not in the statutes of your fathers neither obserue their iudgements nor defile your selues with their Idols I am the Lord your God walke in my Statutes and keepe my Iudgements and doe them Conformably to this an ancient Father saith a Hier. in Ier. cap. 7. nec parentum nec maiâ—rum error sequendus est sed authoritas scripturarum c. We must not follow the errors of our fathers nor of our ancestors but we must follow the authoritie of the Scriptures And another b Bernard ad Abbat epist 91. Auant and farre from me and you let them be which say we will not be better then our forefathers The former saith againe of himselfe c Hier. contra Iouini As often as I do not interpret the Scriptures but that I speake freely of mine owne sense and reason let who will reprehend and reproue me Saint Austin said as much of Saint Hierome of all Catholike authors and particularly of himselfe as we haue seene in the Preface he tells vs ouer and besides of himselfe d August de Trinit lib. 3. in proaem Doe not thou subiect and submit thy selfe to my letters as to the Canonicall Scripture Of Saint Cyprian e Idem contra Crescou lib. 2. cap. 32. I account not the letters of Cyprian as Canonicall but I examine them by the Canonicall Scripture That which in them is conformable to the authoritie of the holy Scripture I receiue it with his praise and commendation that which is not conformable to it I reiect it with his good liking Of S. Ambrose and of the rest of the Doctors that were before him f Idem Epi. 112 Doe not thinke that wee must follow the sense and opinion of any man as the truth of the Canonicall Scripture Of all them which haue written from the Apostles time to his time g Idem contra Faustum Mani lib. 11. c. 5. In the small bookes or short Treatises of them which are come since the Hearer or Reader hath his free iudgement to approoue that which is pleasing and good or to reprooue that which is vnpleasant and offensiue Cardinall Caietan the most learned of all the Cardinals and Bishops of his time hath the like speech in his preface on Genesis for hauing said h Caiet praefat in 5. lib. Mos That this authoritie is reserued only to the sole authors of the holy Scripture that we beleeue the thing to be so because they haue so written it layes downe this principle and maxime i Deus non alligauit expositionem scripturaruÌ„ sacrarum priscorum doctorum sensibus that God hath not tied the exposition of the holy Scripture to the sense of the ancient Doctors k Si quando occurrerit nouus sensus textui conformis quanquam à torrente doctorum alienus aequos se praebeant censores And therefore he intreates them which shall find in his Commentaries a new sense or meaning conformable and agreeable to the text to iudge iustly and vprightly although it bee against the torrent and streame of the Fathers l Andrad defens Synod Trident. lib. 2. Andradius maintaines the selfe same principle and improues the allegoricall expositions of the Fathers reprehends many expositions that they giue of the literall sense pronounces that they
20.3 Till the thousand yeeres should be fulfilled Who would now suffer himselfe to be swaied and caried away with this error should with good reason bee held and condemned for an heretick Doth not Stapleton tell vs y Staplet lib. â— de authorit Scripturae c. 2. §. 5. that Clement the Roman Tertullian Origen Irenaeus Chrysostome Theodoret Oecumenius Theophylact Ambrose Bernard were of opinion that the soules doe not enioy the vision of God before the day of iudgement Another adds to these z Senens lib. 6. annot 345. Iustine Martyr Lactance Victorinus Prudentius Arethas Iohn Pope of Rome Is not this an horrible errour VI. a Canus locorum Theolog. lib. 7. c. 1. num 1. §. Sancti namque Canus expounding S. Pauls words b Rom. 5.12 In whom all haue sinned saith that from these words All the Saints doe affirme with one consent that the Virgin Marie was conceiued in sinne Chrysostome Eusebius Remigius Ambrose Austin Bernard Bede Anselme Erardus Martyr Saint Antonie Doctor Bonaâ—enture Thomas of Aquin Vincentius Hugo de Sancto Victor why then doth not he himselfe follow this consent and opinion Let he himselfe say why Although no author hath contradicted it Infirmumest tamen ex omnium patrum consersu argumentum The argument notwithstanding taken from the consent of all the Fathers is weake and the contrarie opinion is more probably and holily held and maintained Of late then and newly haue they left and forsaken the vniuersall beleefe of all the Saints the space of 1400 yeeres and c Salmeron Iesuit in Rom. c. 5. disp si §. Deinde Salmeron the Iesuite tells vs that we must answere to this whole multitude that which one alleages and obiects that which is written of Gods word d Exod. 23.2 Exod. 23. Thou shalt not follow a multitude to doe euill neither shalt thou speake in a cause to decline after many to wrest iudgement Let this suffice for an answere to those that say we may not speake of the Scripture but onely as the holy Fathers expound it for if it were so we ought and should be Millinaries with many of the holy Fathers we should beleeue against all Scripture that the soules of the faithfull departed see not God vntill the vniuersall resurrection with the Fathers wee should race out of the catalogue of festiuall dayes that of the conception of the Virgin Marie the mother of Christ and hold with the Scripture that she was conceiued in sinne for so all the holy Fathers haue held VII The Romish Church should giue vnto the people the Eucharist vnder both kindes for so haue they beene instituted and giuen by the Master receiued and recommended by the Apostles celebrated by all the Fathers and of the whole Christian Church the space of 1400 yeeres wee ought to detest the new Fathers of Constance who haue presumed against Christs institution the doctrine of the Apostles the practice of the whole Church for so many ages to take away the cup to bereaue and depriue the Christians of the Sacrament of the bloud which the Sonne of God hath shed for them in the remission of their sinnes VIII To crie out alwaies the Fathers the Fathers to make great shew of the Fathers to relie on them to shelter themselues vnder the exposition of the Fathers and yet not follow the Fathers is to doe like e Matth. 26.49 Iudas which betraied Christ in speaking to him with great reuerence and kissing him or like the souldiers f Mat. 27.18.30 who hauing clothed our King and Sauiour Christ with a scarlet Robe and giuen him in his hand a Reede in stead of a Scepter they bowed their knees before him made a shew to adore him but forthwith did spit vpon him tooke the Reede and smote him on the head with it CHAP. VII I. What opinion wee are to haue and what iudgement to make of the Fathers in what and how farre they are to be beleeued II. The Author of the Pastorall Letter tyes and bindes the exposition of the Scriptures vnto the Pastors and Doctors hauing lawfull succession III. What is their authoritie charge and dutie IIII. They are not to bee heard vnlesse they speake according to the Scriptures V. Many vnder the Law and vnder the Gospell High-Priests Bishops and Popes hauing succession haue been Idolaters Hereticks Sorcerers VI. The obiection taken from the words of Malachie is contrary to the opponent I Doe not pretend to abate or diminish in any wise the authoritie of the Fathers I say that they haue been great men of God that they haue serued God and his Church in their time with great profit that their writings are of great vse and that by the reading of them a man may become wiser and holier And I hold for certaine that they are bound in the bundle of life and doe raigne in heauen with Christ Iesus their King for whose sake God hath been mercifull vnto them But when men make a buckler of their errors and when men say that we may not speake of the Scripture but as they are interpreted by them we are inforced to say the truth that first they all were men and not God secondly they were all disciples of the truth and not Author of the same all Interpreters of the law not Law-giuers all our fellow-Brethren and fellow-Seruants and not our Masters Thirdly that we ought to beleeue them in matters of fact or of things done in their time and that which they assuredly know when they speake of things not by heare-say but which themselues haue seene and knowne these certain things Fourthly that in matters of faith they are not to bee beleeued if they proue not their doctrine by the bookes of faith because as a Canus cent 3. sequent c. 4. Canus saith All the Saints those onely excepted who haue digested and committed vnto writing the Canonicall bookes haue spoken by human spirit and haue sometimes erred in things which appertaine to faith The reason is b 1. Cor. 13.9 They knew onely in part and prophesied in part c Gal. 5.17 The flesh lusteth against the Spirit and the Spirit against the flesh in in them as well as in vs. The Apostles onely were priuiledged with an extraordinarie measure of the holy Ghost to leade them without any imperfection d Iohn 16.13 in all truth Fifthly that the Spirit of Christ Iesus is not dead with them but is as yet in his Church enlightning it in the truth and sanctifying her by the truth in so much as although there were no writings of the Fathers the people of God for all that should not leaue to know vnderstand the Scriptures to know the voyce of Christ and follow it Sixthly that the writings of the Fathers are as much or more obscure then the holy Scriptures if it might bee said without blasphemy that there were obscurenesse in those bookes which were dictated by him e Iohn 1.9 Who is the light
with that exception and reseruation which is added in the next Chapter p 1. King 15.5 Saue onely in the matter of Vriah the Hittite A vile and villanous matter an inhumane and barbarous act a cruell deede he put his feete in the bed of his intire friend he tooke away the onely lambe of his poore neighbor he imbrued his bloudy hands in the bloud of the iust who watched who fought for him and in this sin he committed so many sinnes and all of them so great that to blot them out and wipe them away he craues for not one compassion but many not one washing and clensing but a washing and a washing againe ouer and ouer crying vnto his God with a broken heart and contrite spirit q Psal 51.1.2 Haue mercy vpon me O God according to thy louing kindnes according vnto the multitude of thy tender mercies blot out my transgressions wash me throughly from mine iniquitie and clense me from my sinne He desires that a great sinne bee blotted out by a great mercie r Hier. aduers Iulian. lib. 2. Magnum peccatum magnâ deleri vult misericordiâ Furthermore that onely must bee vnderstood in regard of crimes whereof Dauid that acte of his in the matter of Vriah onely excepted hath been cleare not in regard of his sinnes of infirmities of his faults committed by error for after that crime committed and perpetrated in the person of Vriah Å¿ 2. Sam. 24.1.2 Chron. 21.1 Sataâ— kindling in his heart the fier of pride which was not as yet altogether extinguished prouoked Dauid to number Israel so that the anger of the Lord was kindled against him and against his people and it is of him of whom we haue these praiers and confessions t Psal 19.12 Who can vnderstand his errours clense thou mee from secret faults u Psal 25.7 Remember not the sinnes of my youth nor my transgressions according to thy merci remember thou mee for thy goodnesse sake O Lord x Psal 40.11.12 With-hold not thou thy tender mercies from me O Lord let thy louing kindnesse and thy truth continually preserue me for innumerable euils haue compassed me about mine iniquities haue taken hold vpon me so that I am not able to looke vp they are more then the haires of mine head therfore my heart faileth me y Psal 130.3.4 If thou Lord shouldest marke iniquities O Lord who shall stand But there is forgiuenesse with thee that thou mayest be feared z Psal 143.1.2 Heare my prayer O Lord giue eare to my supplications in thy faithfulnesse answere me and in thy righteousnesse And enter not into iudgement with thy sernant for in thy sight shall no man liuing be iustified Hee which so often recommended the righteousnes of hi cause to God when his enemies did pursue him and persecute him wrongfully and then cried * Psal 7.8 Iudge me O Lord according to thy righteousnes according to mine integrity that is in MEE When he presents himselfe before God as a creature before his Creator the seruant before his Lord the childe before his father to giue him an account of his demeanor and seruice towards him he renounces his owne righteousnesse and flies to that of his God distinguishing as hee ought betweene the iustice and righteousnesse of his cause and his actions towards men and betweene the iustice and righteousnesse of his person before God For touching that he doth protest that he is iust and innocent and takes God to witnesse as his defender and a reuenger of wrongs Touching this hee yeelds and confesseth his vnrighteousness he declines by all manner of deprecation the angâ— furie iust vengeance of his Iudge crying a Psal 6.1 O lord rebuke me not in thine anger neither chasten me in thy hote displeasure Implores by all manner of supplication the mercy peace and grace of his God and hauing obtained it he preacheth and publisheth it to all b Rom. 4.6 describeth and declareth the blessednesse of the man vnto whom God imputeth righteousnesse without workes saying yea crying with a loud voice to the ende all men may heare all may inâ—ouour to feele it c Psal 32.1.2 Blessed is he whose transgression is forgiuen whose sinne is couered Blessed is the man vnto whom the Lord imputeth not iniquitie This is that text on the which the ancient Fathers haue spoke very excellent things d Hieron in Psal 32. Quod â—egitur non videtur quod non videtur non imputatur quod non imputatur nec punietur Saint Ierome That which is hid is not seene and that which is not seene is not imputed and that which is not imputed is noâ— punished If you obiect that Dauid addes and in whose mouth or according to the Hebrew in whose spirit there is no guile hee expounds that of the mouth of him which confesseth himselfe a sinner e Aug prâ—â—fat in Psal 31. Saint Austin Who are the blessed Not thâ—se in whom God findes no sinne for he findes it in all men f Rom. 3.23 for all haue sinned and come short of the glory of God If then sinnes are found in all it remaines that there are none blessed but those whose sinnes are remitted Thou hast done no good thing and the remission of thy sinnes is giuen thee man lookes vpâ—n thy workes Et omnia inueniuntur malâ— and all of them are found bad and euill If God should giue to those workes that which is their due without doubs he would condemne them g Rom. 6.23 Non tibi deus reddit debitam poenaÌ„ sed donat indebitam gratiam For the wages of sinne is death what is due to bad workes but damnation what is due to good workes the Kingdome of Heauen Now art thou found with bad works of thou shouldest haue what thou â—ast deserued thou shouldest be punished But how goeth the matter God giues thâ—â—â—ot the punishment due to thee but hee giues thee grace not due to thâ—â— Debebat vindinctam dat indulgentiam He owed vengeance he giues indulgence and mercie Item h Ibid. Conc. 2. Noluit aduertere noluit animadnertere noluit agnoscere maluit ignoscere Blessed are not they in whâ—m no sinnes are found but they whose sinnes are couered Are they couered they are abolisht and blotted out If God hath couered sinnes hee hath not had the will to marke or note them if hee hath not had the desire to marke them he would not take any knowledge of them he hath not had the desire to punish them hee hath not minded to ordeine of them he had rather pardon them Saint Bernard i Bernard in Cantica ser 23. O hee alone truly happie vnto whom the Lord hath not imputed his sinne for there is no man but hath bad sâ—â—â— sinne for all haue â—inned and all haue neede of the glorie of God Notwithstanding who shall lay any thing to the charge of Gods Elect Non peccare
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
then as the seede of God remaines in him that is borne of God hee commits not sinne but in as much as there are tares and darnell in him he sinneth In like manner Saint Austin We are saith he the children of God and the children of this world n August de Peccator merit lib. 2. c. 8. Per quod filij dei sumus per hoc peccare omnino non possumus per quod adhuc filij saeculi sumus per hoc peccare adbuc possumus By that whereby wee are the children of God wee cannot sinne after a sort c. By what wee are the children of the world we can yet sinne In another place hee expounds this sentence by another where the same Apostle saith o 1. Iohn 4.7 Loue is of God and euery one that loueth is borne of God and knoweth God p August de gratia Christi contra pro lib 1. Cor. 2.1 According to this loue saith hee this sentence may bee better vnderstood He that is borne of God doth not commit sinne and thinkes not on euill Therefore when a man sinnes he sinnes not according to charitie and loue but according to lust according to which he is not borne of God Their resolution and answere is that man as he is regenerate cannot sinne and sinnes not as he is not regenerate he sinnes VI. We adde a second answere He sinnes not malitiously and with a full and whole consent of the will he makes not a trade of sinne q Psal 1.1 He walkes not in the counsell of the vngodly nor standeth in the way of sinners nor sitteth in the seate of the scornefull The Scripture termes such as spend their dayes in wickednesse r Mat. 7.23 workers of iniquitie Å¿ Prou. 4.16.17 They sleepe not except they haue done mischiefe and their sleepe is taken away vnlesse they cause some to fall for they eate the breade of wickednesse and drink the wine of violence The man that is borne of God is no such man for the seede of God the gift of regeneration that is in him preserueth him from sinnes committed by insolency and arrogancie that he neuer withdrawes himselfe from Gods loue and from faith His sinnes are sins of infirmitie and he commits them vnwillingly ouercome by some sudden passion of the flesh as it happened to Dauid and Saint Peter when the one committed adulterie and murder the other denied his Master and Sauiour for the spirituall man warring against the flesh it oftentimes borne downe but the blowes he receiues makes his courage to swell so that he riseth vp incontinently and returnes to the combat armed with flame and fire hee buckleth and grapleth with his enemie and angrie with himselfe to haue been thus foiled he beates his brest and cries Haue mercy vpon me miserable sinner as Dauid did he goes speedily out of Caiphas house and weepes bitterly and returnes with the Saints as Saint Peter did he is like vnto that braue Romane Captaine Marcellus who though often beaten did alwaies returne to the combat could not endure to be ouercome neuer gaue ouer neuer left his enemie in rest till he had ouercome him The seede of God that is in him giues him alwaies courage and strength After this manner saith Saint Iohn t 1. Iohn 5.18 We know that whosoeuer is borne of God sinneth not but hee that is begotten of God keepeth himselfe and that wicked one toucheth him not CHAP. XIII I. The seuenth Obiection All God workes are perfect II. The first Answere That which God doth perfectly man comprehends it imperfectly III. The second Answere God perfectth not our regeration but successiuely and by degrees IIII. The third Answere All the workes which God makes alone are perfect but he makes good workes in vs and by vs. V. The last Obiection If good workes are sinnes we must not doe good workes VI. We must doe good workes and for what cause VII Good workes are not sinnes VIII Notwithstanding are not perfectly good because they are tainted and soiled by the flesh XI God forgiuing the regenerate man the imperfection of them accepts of them for Iesus Christ his sake X. According to his mercie and not for our merit THis should content the most contentious but because they seeke themselues and not the truth of God in their disputations nothing can content and satisfie them Obiection 7 And therfore they obiect againe that all Gods workes are perfect as it is written a Deut. 32.4 He is the rocke his worke is perfect Regeneration and the good workes that flow from thence are workes of God they are therefore perfect and if perfect then they which doe them keepe perfectly the Law II. I answere to this obiection three manner of waies First that which God doth perfectly is imperfectly comprehended of vs we are alwaies children alwaies disciples and do learne imperfectly and with great difficultie the perfect lesson of our Master The documents and precepts of Iesus Christ were perfect b Iohn 15.15 All things saith he that I haue heard of my Father I haue made knowne vnto you but the Apostles could not conceiue and vnderstand them but successiuely by little and little one after another and had neede after their regeneration that the c Luk. 24.45 Lord should open their vnderstanding a new that they might vnderstand the Scriptures and that yet after all he should send the comforter which saith he is the holy Ghost d Iohn 14.26 he shall teach you all things and bring all things to your remembrance whatsoeuer I haue said vnto you e Iohn 16.13 and will guide you into all truth III. Secondly although that which God doth is perfect in his degree ranke and that our regeneration is perfect in regard of the perfection of parts he works but successiuely by degrees in vs because that being a free agent he doth al things in all men according vnto the counsell of his good will To be borne deformed blind crump-shouldred a cripple c. is a defect an imperfection in comparison of Moses that was f Acts 7.20 borne exceeding faire yet notwithstanding he which is so borne is the worke of Gods hands and a perfect worke in that perfection which the eternall wisedome of God hath intended to conferre and giue him God who created our first father created him a perfect man in the full measure of age and stature but he hath determined that all they which descend from him should be borne babes and should grow from age to age vntill they came to mans estate the first age being imperfect in comparison of the second and so consequently vnto the declining age g Eccles 12.3 When the euill daies come and the yeeres draw nigh when thou shalt say I haue no pleasure in them Notwithstanding euerie age is perfect in his degree Euen so it fareth with vs in regard of our spirituall new birth h 1. Pet. 2.2 First
we are as new borne babes hauing neede of the milke of the word that we may grow thereby and then we grow i Rom. 1.17 from faith to faith we aduance and go on from age to age k Ephes 4.13 Till we all come in the vnitie of the faith and of the knowledge of the Sonne of God vnto a perfect man vnto the measure of the stature of the fulnesse of Christ IIII. Thirdly all the workes that God makes alone and without the co-working of the creature are perfect in their kinde but in our regeneration our will workes together with God the flesh that is in vs by nature resists the Spirit which he puts in vs by grace whence it is impossible but that the good workes which we doe haue a smacke of the corruption that is in vs. An expert Scriuener handling alone his pen will write neately and perfectly but if he holdes his young Schollers hand and guides his pen in his hand the writing will not be so neate and will manifest it selfe by her imperfection that it is not the Masters hand alone as it will appeare also by reason of the straightnesse measure and neatnesse that it is not the Schollers hand alone Euen so is it with vs all the good workes we doe doe issue and proceede from two contrarie principles in vs from Gods Spirit and from our flesh God doth them in vs and by vs as by young ignorant prentises and nouices which cannot follow the perfect direction of the Spirit by reason of our flesh vnprofitable and vnseruiceable to good and strong vnto euill whence it followeth that as they are defectiue and vicious they belong to vs as our owne so as they are good and holy God claimes and challenges them himselfe as his owne V. Now followeth the answere to the last obiection Obiection 8 Bellar. de iustif lib. 4. §. 5. seq If our good works are thus vicious and corrupt then are they sinnes and if sinnes then worthie of death and therefore are not to be done but are to be left vndone yea auoided It would also follow that God should bee the author of sinne for hee is the author of euery good worke in vs l Phil. 2.13 working in vs both to will and to doe of his good pleasure VI. This is a subtill cauill to shift of the truth and to cast a miste before the eyes of the ignorant we ought we ought and must doe good workes m 1. Sam. 15.22 to obey God n Mat. 6.33 to seeke and aeduance the Kingdome of God o Mat. 5.16 1. Pet. 3.1 to winne by our holy conuersation those which obey not the Word p 1. Pet. 2.12 3.16 to stoppe the mouthes of the enemies of the Gospel when they speake against vs as euil doors q Ephes 4.1 to walke worthy of the vocation wherewith we are called and r Phil. 1 27. Col. 1.10 as it becommeth the Gospel of Christ Å¿ 1. Thes 2.12 who hath called vs vnto his Kingdom and glory by grace who gaue t Tit. 2.14 himselfe for vs that he might bee our head to whom the Father hath giuen vs to be members of his bodie and a peculiar people zealous of good workes u Iames 2.18 1. Pet. 3.15 to testifie of our life and the truth of our faith before the Church to testifie it to our selues and to x 2. Pet. 1.10 make our calling and election sure that wee may y Rom. 8.5 Gal. 5 16.22.2â— learne and know by the works of the Spirit if we walke after the Spirit and that we may z Mat. 6.16 know the tree by his fruit VII He which doth good workes to these endes sinnes not and tho workes which hee doth in this manner are not sinnes They are good in their principle for they proceede from God they are good in their manner of doing them for they are done in faith in obedience in charitie they are good in their matter and substance for they are conformable to the Law they are good also in their ende for they tend and extend to the glory of God to our neighbours good to our strengthening and setting in the feare of God in the assurance of the grace of God towards vs. Sinne is no such matter it proceedes from the stinking sinke of the flesh it is contrarie to the Law contrarie to faith and charitie sinne is committed in vnbelieâ—â— and disobedience and hath for his faith and beliefe the world and the things that are in the world so that it is as vnpleasant and displeasing vnto God as the good works are pleasing and acceptable vnto him VIII But man being composed of flesh and spirit it falleth out that when the spirit makes his good workes the flesh steps in vnlooked for and taints them with the stench of his corruption to the great griefe and displeasure of the spirit of the new man who â—urceaseth not to proceede and goe on to doe the best he can being assured that God who hath already accepted of his person in Iesus Christ will also accept approue and receiue in good part the little good he doth forgiuing him for Christ Iesus sake the euill that the flesh hath foisted in and accepting for the loue of Christ that good which remains as being the worke of his Spirit IX Euen so hath he promised it saying a Mal. 3.17 I will spare them at a man spareth his owne sonne that serueth him so doth God b Psal 103.13.14 like as a father pitieth his children so the Lord pitieth them that feare him for he knoweth our frame he remembreth that we are dust He accepts first our persons he adopts vs to himselfe and makes vs his children in Iesus Christ and afterwards he accepts our workes because of our persons If once we are his children and heires in Christ he handles and intertaines vs as father and no more as a Iudge he accepts the holy endeuour which our new man brings and yeeldes to his seruice and supports the opposition and impugning of our old man against him In a word when he viewes and beholds in our good workes the euill which is ours he forgiues vs it for Christ his sake c Jsai 53.5 who was wounded for our transgressions and bruised for our iniquities and when he beholds and considers the good which is his he crownes it for the same Christ Iesus sake d Ephes 1.6 in whom hee hath made vs accepted X. Not therefore for our merits but according to his mercie whereof he saith e Exod. 20.6 I will shew mercie vnto thousands of them that loue me and keepe my Commandements that his sentence remaine for euer f Tit. 3.4 Vers 5. After that the kindnesse and loue of God our Sauiour toward man appeared not by workes of righteousnesse which we haue done but according to his mercy he saued vs by the washing of regeneration and renewing
that wee haue to our neighbour and keepe nothing for our selues but wee keepe this Commandement if we giue partly and retaine in part But Bellarmine dissembleth to say that in the Commandement Thou shalt loue thy neighbour as thy selfe the word As doth not signifie the quantitie measure and rule of our charitie but onely the qualitie thereof for we loue our selues without measure and limit and God will not haue vs to loue our neighbour in this manner Furthermore if the loue we beare to our selues were the rule of our charitie towards our neighbour the common prouerb would be true that charitie begins at her selfe But reason and experience sheweth that to be false for we are bound to loue Father Mother our King our Country the Church of God more then our selues The Scripture saith that Å¿ 1. Cor. 13.5 Charitie seeketh not her owne and according to that giues vs this expresse Commandement t Phil. 2.4 looke not euery man on his owne things but euery man on the things of others wherefore this As is not a marke of equalitie but of similitude and signifies the truth and sinceritie that ought to be in our charitie for as wee loue our selues in truth and without dissimulation or reseruation so ought we to loue our neighbour u 1. Iohn 3.18 not in word neither in tongue but in deede and in truth saith Saint Iohn The rule and measure of our loue towards our neighbour is the loue of Christ towards vs x John 13.34 A new Commandement I giue vnto you that ye loue one another as I haue loued you that yee also loue one another Now his loue consists in this that he died for vs therefore ours also towards our neighbours ought to consist in this if God call vs therevnto y 1. Iohn 3.16 Hereby perceiue we the loue of God because he laid downe his life for vs and we ought to lay downe our liues for the brethren If our liues how much more all our goods that are not so much as our life is Secondly Iesus Christ commanding this rich man to sell all that hee had did not bid him giue all to the poore to become a beggar a vagabond and a wallet bearer for in the Text there is but and giue to the poore Now he could haue giue of his all without giuing all But because Christ would haue made him a Disciple and one of his attendants and followers during the dayes of his flesh and afterwards a Preacher of his Gospell in those places where it would haue pleased him to haue sent him he commands him to ridde himselfe speedily of his possessions that they might not with-hold nor hinder him to follow Gods calling and to giue liberally to the poore but hee commaunds him not to giue them to the poore without reseruing any thing for his need and there is nothing in the Text from whence they can gather any such either Commandement or Counsell Thirdly it is true in generall that charitie requires not of vs that wee giue all we haue to the poore without any reseruation for our selues neither also that wee sell all that we haue for ordinarily this sentence of the Apostle takes place a 2. Cor. 8.13 I meane not that other men be eased and you burthened but by an equalitie But such a time may happen that a man shall be called of God to lay downe not all his goods onely but his life also for his brethren then such a one receiueth of God a true Commandement to doe so if he doth not so he transgresseth the Commandement of God and becomes guiltie before God It is not a generall Commandement to euery man to goe out of his Countrie to serue God and to offer vp to God his children to obey God Notwithstanding this was a particular Commandement giuen to b Genes 12.1.4 Genes 22.2.3 Abraham which Abraham could not haue refused to doe without shewing himselfe an hypocrite without offending God Thus although it be not a generall Commandement of charitie to sell all that wee haue and to giue it all to the poore yet was it a Commandement of charitie particularly giuen and in expresse termes from Christs owne mouth to this young Ruler who for not obeying thereunto is by the Lord declared to be excluded out of the Kingdome of heauen This I say presupposing with the most part that it was inioyned him as well to giue all as to sell all XIIII The other Commandement is And come and follow me expresly added to the first c August epist 89. quaesâ— 4 Deinde addidit veni sequere me ne cuiquam quando haec feâ—â—rit aliquid prodesse existimetur si non sequitur Christum to the end saith S. Austin we think not that it can profit any body when he shall haue done these things when he shall haue sold all that he hath and shall haue giuen it to the poore if he follow not Christ This commandement is tearmed by Bellarmine d Bellar. de Monach c. 9. §. 41.6 Obiection A Counsell of obedience A Counsell saith he and no Commandement because it is giuen but to him to whom it hath been said Goe and sell all that thou hast And this is his sixth obiection whereby hee pretends to proue the obedience which the Monks yeeld and giue to their Abbot Prior Generall or other Superiour Nothing can bee more ridiculous as if an Abbot were Iesus Christ and to follow an Abbot were to follow Christ Iesus said And follow me and did not command this yong man to become a Monke and to ranke himselfe vnder the obedience of an Abbot in a Monasterie Friers Abbots Cloisters and Monasteries were things vnknowne in those times and a long time after To follow Christ is taken diuersly in Scripture Sometimes it is referred to the time onely wherein our Sauiour Christ was in the flesh and to the attendance of his person in which sense he said vnto one of his Disciples that asked him leaue e Mat. 8.22 to goe and buriâ— his father Follow me and let the dead bury their dead and vnto Matthew sitting at the receit of custome f Mat. 9.9 Follow me and he arose and followed him As much said g Iohn 1.43 he vnto Philip. To follow him was to accompany Christ froÌ„ place to place to become his disciple for to be after imployed by him in the ministerie of the holy Gospell Thus all the Apostles except Paul haue followed Christ not by counsell but by expresse commandement Thus would Christ haue had this yong man to haue followed him corporally and accompanie him wheresoeuer hee went And in this manner hee commanded him to follow him not by a commandement common to all men but by a personall commandement directed and giuen but to a few persons For our Sauiour Christ refused to take to his corporall attendance some men that would haue ranked themselues thereunto h Mat. 8.19 A