and picke out the words of the Lord and apply them vnto those things which the Lord neuer spake Let vs see wherein and wherewithall III. The Lord saith concerning Eunuches g Isa 56.3.4.5 Let not the Eunuch say Behold I am a drie tree for thus saith the Lord vnto the Eunuches that keepe my Sabbaths and choose the things that please me and take hold of my Couenant Euen vnto them will I giue in mine house and within my walles a place and a name better then of sonnes and of daughtes I will giue them an euerlasting name that shall not bee cut off h Bellar. de Monach c. 9. §. 3. seqq Bellarmine maintaines that this place is to be vnderstood of voluntarie continent or chast men and hee proues it first by the authoritie of Saint Ierome Cyrill Austin Basil Gregorie Secondly by the words which choose the things that please me for they are said to choose which are not compelled by any precept Thirdly because the Lord saith vnto them I will giue vnto them a name better then of sonnes and of daughters for they that are not Eunuches are not excluded from the Kingdome of heauen yea they are also called sonnes and daughters Now that continency and chastitie is truly meritorious and worthie of a singular and peerelesse glory he proues it by these words I will giue them an euerlasting name that shall not be cut off IIII. I may with right and reason imploy and apply in this place Elihu's words which hee spake to Iobs friends I said i Iob 32.7.8.9.10 Daies should speake and multitude of yeeres should teach wisedome but there is a spirit in man and the inspiration of the Almightie giueth them vnderstanding Great men are not alwaies wise neither doe the aged vnderstand iudgement therefore I said Hearken to me I also will shew mine opinion The Ancients haue seene much but they haue not seene all they were wise but wisedome died not with them The spirit which bloweth where it listeth was not onely in them but yet inspires them whom he will and manifesteth vnto many that whereof they were ignorant They haue reaped but they haue left somwhat to gleane after them they haue finished their vintage but not without leauing vs some grape-gleaning The exposition of this place amongst many others confirmes this Some of them but not all of them haue expounded this allegorically and we haue learnt and seene heretofore k Thomas summa 1. q. â— art 10. ex Augustino by one of them that we may draw an argument from the literall sense alone and not from things that are spoken by allegorie The allegorie can haue here no place for the Eunuches which lamented because they were drie trees are comforted there the voluntary chaste men are not drie trees they are if wee beleeue them trees planted by the riuers of water that brings forth their fruite in their season whose leaues shall not wither yea which bring forth fruite in such superabundance that they haue them plentifully both for themselues and for others and a reward is promised to them not because they are Eunuches but because they keepe the Sabbath choose the things that please God and take hold of his Couenant That which was taken literally is of the Law and not of Counsels Our Eunuches hope to receiue a reward because they are continent and chaste in keeping the Counsels and not for keeping the Sabbath and taking hold of the Couenant according to the Commandement The reward which is promised to them is that God will giue them a place in his house a reward not necessary to the voluntarie continent which were not excluded from Gods house but had their place as other men As for the reward which God promiseth to giue them it is not said that they haue merited it vnlesse that they will falsely say men merit that l Act. 14.17 God giues them raine from heauen and fruitfull seasons When they begge their bread of God and crie Giue vs this day our daily bread they merit that God giue them this bread and Saint Paul saith not well that it is not m Rom. 9.16 of him that willeth nor of him that runneth but of God that sheweth mercy and therefore it is not God that giues to man and man ought to aske no more with Dauid n Psal 116.12 What shall I render vnto the Lord for all his benefits towards me that wee ought no more to beleeue that o Rom. 6.23 the gift of God is eternall life through Iesus Christ our Lord and p Ephes 2.8.9 that we are saued marke the word Saued by grace through faith and that not of our selues it is the gift of God not of workes lest any man should boast but it is man that giues to God that merits of God and it is Gods part to aske What shall I render vnto man And againe the Scripture is faultie when it demaunds q Rom. 11.35 Who hath first giuen to him and it shall be recompe sed vnto him againe And proues that man can giue nothing to God merit nothing of God because r Rom. 11.36 that for him and through him and to him are all things to whom be glory for euer Amen V. In this Text therefore no mention is made of any keeping the pretended Counsels for being such they should bee such either of the Law which lasted and continued then or else of the Gospell which came since They could not bee of the Law because Counsels are not of the Law but of the Gospell I speake now according to the hypothesis and position of those which cal them Euangelicall Counsels and place them in the highest degree of the perfection of the new Testament No more are they of the Gospell for the reward is not promised vnto them but vnder this condition that they shal keepe the Sabbaths and the Sabbaths vnderstood literally are not of the Gospell but of the Law for it is expressely said to vs that are of the new Testament Å¿ Col. 2.16 Let no man iudge you in meate or in drinke or in respect of an Holy day or of the new Moone or of the Sabbath dayes VI. Notwithstanding Bellarmine vrgeth the words t Bellar. de monach lib. 2. c. 9. §. 5. that choose the things that please me And expounds them as if God had said which transcending and surpassing the things which I haue commanded framing my selfe vnto mans frailtie shall willingly choose the most perfect things that I desire and would haue A false and wretched exposition First because hee makes God say that in giuing the Commandements hee hath framed himselfe vnto human frailtie as if the Commandements were possible and easie to man in his infirmitie whereas we haue proued that God regards not in his Law what man can doe now in his infirmitie but to that which man who hath heretofore been â—ound and whole owes him u Bernar. in Cantic
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
The Emperour of heauen the Lord of Men and of Angels hath sent his Patent to saue thy life and notwithstanding honoured sonne thou makest no account to reade it with diligence studie therefore I pray thee and meditate daily the words of thy Creator learne to know Gods heart by Gods words that you may the more earnestly sigh after heauenly and eternal things that your vnderstanding may be inflamed with a greater desire of the heauenly Kingdome c. This is according to that that the Apostle exhorts the Colossians vnto f Col. 3.16 Let the word of Christ dwell in you richly in all wisedome and that said he g Espencaeus comment in Tit. ca. 2. to all the faithfull vnto whom he wrote exhorting them to ' haue h Hieron in Col. 3.16 not onely sufficiently but also plentifully the knowledge of the Scriptures and to this ende i Chrysost in Col. 3.16 Occum ibidem to reade them not sleightly and negligently but with great diligence Hence we conclude that the Scriptures were indifferently read of all before Christs time in Christs time and in the dayes of the Apostles wee could proue the same in the time of the ancient and Primitiue Church many ages after the Apostles by the proofes and euidences of the sentences of the Fathers who did exhort the Secular the Lay-people as they cal them al men and women to buy the Bible to reade the holy Scriptures and complaine of them and blame them for that they did not reade them And surely with good reason for it is not of holy writers as of a Plato or an Aristotle these haue written but to a few persons those haue k Espencaeus commint in 2. Tim. cap. 3. Non scripser unt pane is sed vninersâ— populâ— written to the whole multitude to all ages l 1. Iohn 2.1 12 13 14. to young babes to little children to young men to fathers vnto all whom Saint Iohn writes VVhat are wee not men like them Christians like them Gods children like them guided and gouerned by the holy Ghost that is to say true Christians as well as they why therfore may not we reade the Scriptures as well as they IIII. For feare say they m Bellar. deverbo Dei lib. 2. cap. 15. § 28. Quid. lest in stead of profiting wee receiue hurt and dammage for we should easily take occasion of erring both in regard of the doctrine of faith as also in regard of the rule of life and manners all heresies being sprung vp from the Scripture not wel vnderstood for if the rude ignorant people should reade or heare read in the vulgar tongue of Dauids adultery Thamars incest Iudiths lie either he would contemne and despise the holy Patriarchs or els he would imitate their vices O blasphemy God hath said that n Iohn 20.31 faith is conceiued and engendred by the Scriptures and men say that heresies are engendred by them God hath said that o Iohn 5.39 in them and by them we haue life eternall and men say that by them wee haue eternall death God saith that p Rom. 15.4 they haue been giuen vs to teach vs and to comfort vs and men say that they serue to peruert and destroy vs God saith that q Deut. 31.13 by them we may learne to feare him and men say that by them wee learne to offend him God saith r Psalm 119.9 a young man shall cleanse his way by taking heede thereto according to Gods word and men say that if hee take heede to the Scriptures they will misleade and peruert him and make him to become incestuous an adulterer a drunkard yea that he is danger to beleeue nothing and to become an Atheist God saith that Å¿ 1. Cor. 15.33 euill communications and speeches corrupt good manners and men say that good words the words of God the words of the euerlasting God t Psalm 12.6 that are pure words as siluer tried in a furnace of earth purified seuen times withdrawes men from godlinesse and drawes them to vice And that is the reason why they instruct their children in the knowledge of euill discourses of men reade vnto them a Martial a Catullus the incests fornications contentions and all the fables of the false Gods of whom God hath said u Exod. 23.13 You shall make no mention of the names of other Gods neither let it be heard out of thy mouth And Dauid accordingly to that x Psal 16.4 I will not take vp their names into my lipps On the other side they forbid them to reade the words of God vnto the which God himselfe hath giuen this testimonie and witnesse declaring that y Psal 1.2 Blessed is that man whose delight is in the Law of the Lord and meditates in his Law day and night And concerning that part of the Scripture which is the most obscurest he saith z Reuel 1.3 Blessed is he that readeth and they that heare the words of this prophecie and keepe those things that are written therein It is not the Scripture but the ignorance of the Scripture that breedes heresies a Hieron in Mat. 22.29 as Christ saith to the Saddâ—ces great hereticks yee doe erre not knowing the Scriptures nor the power of God And Saint Chrysostome b Chrysost in praesat ad epist ad Rom. conformably to this truth of God saith Innumerable mischiefes are sprung vp from the ignorance of Scriptures thence commeth the great plague of heresies thence the dissolute life thence vnprofitable toyle and labour for euen as those that are depriued of this light cannot goe aright so they that haue no regard vnto the reasons of diuine Scriptures are compelled to fall immedâ—atly many waies like them that walke in palpable darkenesse There the ignorant shall finde what to learne the man of little faith wherewith to stirre vp himselfe to vertue the sinner wherewith to call him to repentance the theeues shall finde there the examples of Gods iudgements executed against Achan the fornicators affrighted by the example of the Israelites they which couer bad things will learne there to mortifie their flesh they see there the sinnes of holy men that they may know that all haue sinned and that they haue been saued by the mercies of God in Christ Iesus and therefore doe not trust in and to their owne merits by pride but humbly seeke their whole saluation through the all perfect merit of Christ Iesus In a word the greatest sinners shall see there Dauid a murtherer and an adulterer repenting of his sin and entreating pardon of the same the sinful woman weeping and obtaining mercy the thiefe on the crosse crying to Christ for grace Christ answering him c â—â—ke 23.43 Verily I say vnto thee today shalt thou be with me in Paradise that so they being instructed and taught by these examples that the d Ezeâ—h 33 1â— Lord takes no pleasure in the death of a
with the same spirit they haue been written with all which is the spirit of charitie a pure spirit a cleane spirit but it supposeth that which is false that this spirit is in none but in those that preach the Gospell that is Pastors and Ministers But let vs see his proofes It is written in the Scripture Ascende in montem in qui Euangelizas that is to say Get thee vp into the mountaine of vertue thou that preachest Scripture The Text Å¿ Esai 40.9 in Isaiah is thus word for word O Zion that bringest good tidings get thee vp into the holy mountaine O Ierusalem that bringest good tidings lift vp thy voice with strength lift it vp bee not afraide say vnto the Cities of Iudah behold your God The Apostles were to receiue power from aboue in the Citie of Ierusalem and from thence were to publish and spread the Gospell in all Iudea and Samaria and vnto the vttermost parts of the earth And this is that which the Prophet hath prophecied of and foretold by this Apostrophe not to the preachers of the Gospell but to Sion and Ierusalem who was to be honoured with this priuiledge according as the same Prophet had more plainely and perspicuously described saying t Esay 2.2.3 It shall come to passe in the last daies that the mountaine of the Lords house shall be established in the top of the mountaines and shall be exalted aboue the hills and all nations shall flow vnto it for out of Zion shall goe forth the Law and the word of the Lord from Ierusalem The question is not here then of any mountaine of vertue but of the Citie of Ierusalem builded on mountaines and of the mountaine of Sion which God should lift vp on high and exalt it aboue the hills on that day The Author of the Pastorall Letter saw this and therefore left at the tip of his pen the word Sion and left it out the Text bearing Ascende in montem in qui Euangelizas Sion But suppose the Allegorie were good and that the mountaine of Sion were the mountaine of vertue What shall it not bee permitted to any to get vp into the mountaine of vertue but to those that preach the Gospell shall all the rest remaine in the vallies of vices But the Prophet saith of all Christians x Esay 2.3 Many people shall goe and say come ye and let vs goe vp to the mountaine of the Lord and Dauid demaunds y Psal 15.1.2 Lord who shall dwell in thy holy Hill he is answered He that walketh vprightly and worketh righteousnes c. And there is no exception all are called to it It was said vnto all the Iewes by the Prophet Haggai z Haggai 1.8 Goe vp to the mountaine and bring wood and build the house This mountaine if wee receiue the allegorie of Saint Hierome is that of the Scripture all of vs therefore must go vp to it according to the exhortation saying a Hier. in Agg. cap. 1. Let vs goe vp to this reasonable mountaine and to euery probleme seeking fit wood in the testimonies of the Scriptures let vs cut it and build therewith the house of God within vs. V. The second Allegory is taken from the Mount Sinai Pag. 5. vnto the which saith he no beast may approch that is to say no carnall sense and meaning the people also was not permitted to approch the mountaine onely Moses Behold their faire and well pregnant speculations the mountaine that Isaiah speakes of is that of Sion that on the which Moses mounted is that of Sinai this in Arabia that in Canaan distant the one from the other in situation and different in spirituall signification b Heb. 12.18.22 Yee are not come vnto the mount that might bee touched and that burned with fire nor vnto blacknesse and darkenesse c. but yee are come vnto mount Sion And our Author of the Pastorall Letter makes one of these two and speakes of these two as if they were but one that is his first slippe and error he makes the one and the other the mountaine of vertues and both together the mountaine of Scriptures as if vertues and Scriptures were one and the selfe same thing The Scriptures doe giue precepts of vertue and one must bring the vertues of a pure spirit and of charity in the reading of the Scriptures The Scriptures are in the diuine bookes the vertues are in our hearts therefore the mountaine of vertues is not the mountaine of Scriptures that is his second slip His third error is in that he considers not that the Scripture was giuen in the mountaine and brought by Moses to all the people who did commaund him to reade it and therfore the mountaine was not the Scripture for the people was forbid to come neere the mountaine and was commanded to approch the Scripture and to reade it He did not consider that the mountaine of Sinai was at that present time the throne of the Iustice of God terrifying the consciences of men by his Law and therefore forbidding the people to approch it vnder paine of death And that the Christians freed and deliuered from the terrours of the mountaine of Sinai are come vnto the mountaine of Sion which is the throne of Gods mercie comforting the consciences of men by his Gospell Then speakes hee but little to the purpose yea nothing at all of the mountaine Sinai seeing now wee Christians know no other then that of Sion that is his fourth error followed with a fifth grosse fault that he did not marke that Moses alone went vp to the mountaine when God did dictate his Law because God had ordained him c Gal. 3.19 a Mediator betweene him and the people and would giue authoritie vnto his Ministery in admitting him by a special priuiledge to come to the mountaine which the people might not look at afarre off without great â—eare and trembling The words of God are manifest to this purpose Lâ—â— saith hee d Exod. 19.9 I come vnto thee in a thicke cloude that the people may heare when I speake to thee and beleeue thee for euer Finally all his slipps and errors are ful of absurdities and inconueniences for if they only and alone ought to reade the Scriptures which doe approch the mountaine Moses alone should reade them because hee went vp alone The e Exod. 19.24 Priests ought not then to haue reade them for they went not vp to the mountaine and none might reade them now adaies because Moses had not an ordinarie Priesthood to the which any can succeed f Bella. de verbâ— Dei lib. 3. cap. 4. §. 2. as Cardinall Bellarmine confesseth but an extraordinarie ordained specially by God for the constitution of a new Common-weale and Church of Israel Why doth Moses therefore g Deut. 31.9 10 11. command the Priests to keepe the Scripture and to reade it And why do the Popes the Cardinals and Bishops with the rest
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.
being past feeling haue giuen themselues ouer vnto lasciuiousnesse to worke all vncleannesse with greedinesse This is the description of a man not regenerated and renewed of the Iew as well as of the Gentill of him that is vnder the Law as well as of him which is without the Law of the Christian who is in the Church as of the Infidell which is out of the Church II. g Isai 64.6 New we are all as an vncleane thing and all our righteousnesse are as filthie raggs This is the description of the regenerate and renewed the confession of the greatest Saints which say h Dan. 9.5 c. we haue sinned and committed iniquitie and haue done wickedly and haue rebelled 〈◊〉 by departing from thy precepts and front thy iudgements neither haue we hearkened vnto thy seruants the Prophets which spake in thy name O Lord righteousnesse belongeth vnto thee but vnto vs confusion of faâ—et to our Kings our Princet and our Fathers because wee haue trespassed against thee As the prayer of euery one is Forgiue wâ—â—â—â— trespasseâ— Those can doe no good they haue neither the will nor the power These say with Saint Paul i Rom. 7.18 To will is present with me but how to performe that which is good I findâ—â—â—t Therefore these also cannot keepe the Law in that perfection which it requires of men in this life they aime and make towards the perfection and doe aduance and draw neere vnto it more and more but they shall not attaine vnot it vntill that being vnclothed of this body of sinne which doth beset them they bee clothed vpon with their house which is from heauen and that will we proue by fiue arguments III. First the most regenerate and holy are not more renewed more holy then the holy Apostle who said of himselfe and of all the Saints k Rom. 8.23 We haue the first fruits of the Spirit The first fruites are as it were an handfull taken from the whole heape our sanctification therefore in this life is little in comparison of the full haruest which wee shall rape in the life to come for we are regenerated and renewed but in part successiuely and by degrees much of the old infirmitie remaining in vs and drawing vs to sinne with such vigor and force that the Apostle himselfe complaines saying l Rom. 7.21 I finde a law that when I would doe good euill is with me He had that from the originall malice which remained as yet in him and m August in Ioan trac 41. Minuitur in vita proficientium quod in vita consumitur perfectorum which diminisheth onely in the life of those which profit and goe on as it is fully consumed in the life of those which haue attained vnto perfection whence else-where he saith of himselfe n 2. Cor. 4.16 Though our outward man perish yet the inward man is renewed day by day Which words Saint Austin hath well peised and pondered and from whence he bath drawne this doctrine o Aug. de peccat merit lib. 2. c. 7. Prefectâ— qui de die in diem â—dbuc renouatur nondum totus est renouatus in quantum nondum est renouatus in tantum adbuc in ve tustate est He which is renewed day by day is not as yet wholly renewed and in as much as he is not altogether renewed so much is hee in his old nature And by consequent a child of this world euen as in so much as he is renewed he is the childe of God and such are all the regenerate of whom the Apostle saith that in them p Gal. 5.17 The flesh Insteth against the Spirit and the Spirit against the flesh and these are contrary the one to the other so that yee cannot do the things that ye would The flesh is that which is not as yet renewed in the minde in the will in the affections as it appeares by this that the Apostle attributes to the flesh a certaine q Rom. 8.7 wisedome r Col. 2.18 reason and vnderstanding and placeth among the works of the flesh Å¿ Gal. 5.20.21 Idolatrie and the heresies that are conceiued and borne in the minde and exhorts vs t Ephes 4.23 to be renewed in the Spirit of our minde In which respect he saies of himself * Rom. 7.18 I know that in me that is in my flesh dwelleth no good thing vnderstanding by his flesh not his body for if he said vnto the Corinthians u 1. Cor. 6.19 Know ye not that your body is the Temple of the holy Ghost did hee not know that his was but this infirmitie or rather peruersitie which did as yet dwel in al the parts of his soule although it did not rule there was indeede mortified but not as yet dead The Spirit therefore is that which is renewed in the minde in the will in the affections and in all the parts of the soule and of the body The flesh is the old man the Spirit is the new man these two men are in euery true Christian they are both together at one time in one and the same subiect of the minde of the will of the affections in the minde and vnderstanding knowledge and ignorance of the same thing faith and vnbeleefe in the will confidence and distrust in the affections loue and hate c witnesse the father of the lunatick who confessed saying x Mark 9.24 I beleeue and thereupon presently prayde to Christ saying helpe thou mine vnbeliefe It is with the regenerate man Similitude 1 who is flesh and spirit as with a man raised vp from a long and grieuous maladie who makes a few turnes in his chamber but trailing his leggs after him and will stand vpright but it will be in leaning on his staffe hauing in him as yet by reason of the reliques of his sicknesse an vniuersall indisposition in all the parts of his body Or else it fareth with such a man Similitude 2 as with the aire in the dawning or breake of day which is not altogether cleare and light as it is at noone it is not partly light partly darke as the Moone is in the increase and waine but is in all her parts cleare and blacke obscure and enlightned Wee may also compare it vnto luke-warme water Similitude 3 which in all her parts is mixed with heate and cold Similitude 4 or vnto a liquor mingled with water and wine wherein is neither pure wine nor pure water but the whole is wine and water together euen vnto her most insensible parts although such a liquor will sauour somtimes more of water then of the wine and again somtimes more of wine then of water as the regenerate man in the beginning of his regeneration is more carnall then spirituall and in the progresse of the same is more spirituall then carnall These two men therefore doe fight in vs in lusting the one against the other the flesh lusteth two waies First it
is no great matter it is but a veniall sinne God will not regard it By sinne the great God the infinite immortall immense God is offended and men dare say that it is a small sinne O sinne not veniall but mortall not small but great but worthie of an infinite and immortall punishment of all those which dare teach that man can sinne against the infinite Maiestie of the Almightie and yet not sinne infinitely nor be guiltie of an infinite punishment IIII. Let sinne be measured by the Law e 1. Iohn 3.4 for sinne is the transgression of the Law Now the Law-spares not him which transgresseth the least iâ—t or tittle of the same but pronounceth this sentence and decree f Gal. 3.10 Cursed is euery one that continueth not in all things which are written in the booke of the Law to doe them What is there any sinne so small which is not committed against some word or other of the Law of God which by consequent drawes not the curse vpon the head of him which transgresseth it This cannot bee denied me that hee which is guiltie of the transgression of all the Commandements of the Law is worthie of death g Iames 2.10 But whosoeuer shall keepe the whole Law and yet offend in one point is guiltie of all saith S. Iames for as much as the Law generally vnderstood requires nothing but obedience which is not rendred by him which transgresseth the least word thereof Wherefore such a one is worthie of death although he had spoken but an idle word seeing that Christ declares that h Mat. 12.36 Euery idle word that men shall speake they shall giue account thereof in the day of iudgement or had vttered i Ephes 5.4.6 but foolish talking or iesting seeing that the Apostle saith because of these things commeth the wrath of God vpon the children of disobedience The Saints which haue prayed with such seruencie for the remission of sinnes which haue confessed that they could not subsist before God if he would proceede against them in rigour and extremitie who renouncing vnto their owne iustice and righteousnesse haue called vpon him for grace and mercy to their vnrighteousnesse haue knowne this haue â—elt it thus haue acknowledged and confessed it V. All they that will compasse and measure their sinnes by the satisfaction which our pledge hath made vnto the iustice of God will know and finde it so will confesse this and feele it so What termest thou that a sinne veniall not to be punished by death for the which the God of glorie died Wilt thou say that to be veniall and pardonable for a little asperges a little Holy-water sprinckle for the which the onely and best beloued Sonne of God hath spilt his bloud Wilt thou blesse thy selfe in thine heart in committing a fault a sinne for the which k 2. Cor. 5.21 God hath made him to be sinne for vs who knew no sinne yea l Gal. 3.13 a curse for vs to redeeme vs from the curse of the Law Of that Law which accurseth all them which keepe not euery word thereof Now such are the sinnes which they terme veniall m 1. Iohn 1.7 for the bloud of Iesus Christ clenseth vs from all sinne And as Saint Iohn saith speaking as well of himselfe as of others n 1. Iohn 2.1.2 If any man sinne we haue an Aduocate with the Father Iesus Christ the righteous and hee is the propitiation for our sinnes Sinne thus examined and measured to God against whom it is committed to the Law of God by the which it is condemned to Iesus Christ who hath spilt his bloud to blot it out cannot seeme veniall to none but to him who insensible of his owne corruption mockes at God despiseth the Law and sets naught by it and counts the bloud of the Couenant the death of our Immanuel God-Man and Man-God an vnholy thing All sinnes therefore are mortall in their nature and are alwaies mortall to them which liue not by the Spirit of Christ VI. o Rom. 8.1 But there is no condemnation to them which are in Christ Iesus to them which haue Christ liuing in their hearts by faith and are true members of his body To these all sinnes are veniall and in effect are pardoned and forgiuen them by the merit and indulgence of God VII All this hinders not that some sinnes are greater then othersome and more or lesse rigorously punishable with death eternall as our Sauiour Christ himself declareth when he saith that p Ma. 10.14.15 11.24 it shall be more tolerable for the land of Sodom and Gomâ—rra in the day of iudgement then for them which heare not nor receiue his word Euen so among men capitall crimes are vnequall and different and punished with a more sharpe and cruel death in some then in othersome VIII I haue sufficiently proued that not one of those which are recommended in the Scripture for their holinesse hath kept the Law I haue brought in a great number of Fathers Bishops Priests Monks which subscribe vnto this whelsome and holy doctrine haue yeelded vnto it condemned themselues and confessed themselues to bee sinners as other men I would faine see now if these righteous men these boâ—sters these sellers of merits could make any one come forth out of their Monasteries whom the Cowle the Sackcloth and Monasticall discipline haue so sanctified and renewed that hee hath obserued and kept all the Commandements hath no need to say Forgiue vs our trespasses nor to confesse himselfe a sinner to his brethren in life and death Let them not iuggle and dodge with the truth as the Pelagians did for when Saint q Hieron ad Câ—esiphontem Egregij Doctores dicunt esse posse quod nunquam fuisse demonstrant Ierome asked them who those were whom they esteemed to be without sinne they shifted of his demaund by a new tricke affirming that they spake not of those that are so or haue beene so but that may be so They that would auoide it with such a â—est and wile I will oppose to them as a wall of iron S. Ieromâ— answere Goodly Doctors which say that that may be which they cannot shew that it hath euer been seeing the Scripture saith r Eccles 1.9 The thing that hath been it is that which shall be and that which shall be done is that which hath been done Let then these holy Fathers these mortified men display and lay open their righteousnesse before God and giue God thankes with the Pharisee Å¿ Luk. 18.11.12 God I thanke thee that I am not as other men are extortioners vniust adulterers or euen as this Publican I fast twice in the weeke I giue tithes of all that I possesse As for mee acknowledging my selfe with Saint Paul t 1. Tim. 1.15 the chiefest sinner I will goe vnto the throne of grace to obtaine mercie and will crie and call vpon my Iudge with the Publican u
perfect heart to Hebron to make Dauid King ouer all Israel Euen so whosoeuer warring against his infirmities addicts himselfe to seeke the Lord with a simple and sincere heart and indeuours the best he can according to the measure of the grace of Iesus Christ in him to loue God with all his heart God accepting of so holy an indeuour for the effect and pardoning him all that is wanting for Iesus Christs sake whose member he is he holds him reputes him names him as if hee had done whatsoeuer the Law requires and it is in this regard that hee is called Righteous For euen as he which meditates proiects designes the euill takes pleasure in it is called p Mat. 9.11 a sinner in the highest degree and is said q 5. Iob. 3.8.9 to commit sinne although God either foreslowes or hinders or dissipates his most wicked and wretched plots and proiects because it is not long of himselfe that he puts not in execution the pernicious designes of his hart God who r Iob 10.4 hath not the eyes of flesh nor seeth as man seeth Å¿ 1. Sam. 16.7 For man looketh on the outward appearance but the Lord looketh on the heart holdeth and accounteth for done that which hee would haue done termes him a sinner and committing sinne as if he did alwaies sinne in effect as well as he sinnes in affection According to this the Lord saith to Iudas who had resolued in himselfe to betray him t Iohn 13.27 That thou doest doe quickly In like manner hee which according to the ordinarie course of his life walkes in the feare of the Lord in his Law doth meditate day and night and all his delight is in the same is called u 1. Iohn 3.7 righteous and doing righteousnesse although the Diuell the World and his Flesh doe hinder him often to doe the good hee would and doe alwaies hinder him to perfect it and to doe it so holily as hee would God x Psal 7.9 who trieth the hearts and reines accepteth his good affection and as his Father in Christ Iesus and now no more his Iudge giues the title and name of righteousnesse to his sanctified his holy and religious will holding and reputing as done the good which he would haue done VI. So Dauid protests often that he hath kept the Law as we may reade in the 119. y Psal 119. Psalme because he had determined in himselfe to keepe it because he indeuoured and stroue with might and maine to keepe it and applied himselfe vnto it with great zeale and deuotion as hee declares it in the same Psalme z Vers 8. c. I will keepe thy statutes vers 8. I haue chosen the way of truth thy iudgements haue I laid before me vers 30. I haue said O Lord that I would keepe thy words vers 57. I haue sworne and I will performe it that I will keepe thy righteous iudgements vers 106. This is his resolution grounded vpon the loue of the Law I haue reioyced in the way of thy Testimonies as much as in all riches vers 14. I will delight my selfe in thy Statutes I delight in thy word Vers 16. My soule breaketh for the longing that it hath vnto thy iudgements at all times Vers 20. O how loue I thy Law it is my meditation all the day vers 97. c. This affection bred this resolution to keepe it and this resolution was followed with the effect he saith Thy testimonies are my delight and my counsellers vers 24. I remembred thy iudgements of old O Lord and haue comforted my selfe vers 52. I made haste and delaied not to keepe thy Commandements vers 60. The Law of thy mouth is better vnto me then thousands of gold and siluer vers 72. It is my meditation all the day vers 97. I haue not departed from thy Iudgements for thou hast taught me vers 102. Thy Word is a Lampe vnto my feete and a light vnto my path 105. Thy Testimonies haue I taken as an heritage for euer for they are the reioycing of my heart vers 111. My soule hath kept thy Testimonies vers 169. c. But this effect and worke is not perfect for there was as yet darkenesse in his vnderstanding and therefore hee prayes Open thou mine eyes that I may behold the wondrous things of thy Law vers 18. Giue me vnderstanding and I shall keepe thy Law yea I shall obserue it with my whole heart vers 34. Teach me good Iudgement and knowledge vers 66. Deale with thy seruant according vnto thy mercy and teach me thy statutes vers 124. There was some opposition in his heart therefore he prayes to God to encline his heart vnto his Testimonies and not to couetousnesse vers 36. He that prayeth so hath not attained vnto perfection notwithstanding he saith that he hath kept the Law that he hath done the Commandements as he himselfe expounds it saying I haue inclined mine heart to performe thy Statutes alway euen vnto the ende vers 112. VII The ancient Fathers haue thus expounded these places of Scripture as indeede they cannot be otherwise expounded then so considering the sinnes of the holiest which haue often tript and stumbled in the Law Saint Bernard shewes in what sense the Scripture termeth Christians Saints a Bernar. serm 3. Ad fratres in quo verbo non te terreat sanctitatis nomen quando non secundum meritum sed propositum non secundum affectionem sed secundum intentionem sanctos vocat Let not the name of holinesse amaze thee for God calls not his Saints according to their merit but according to his purpose not according to their affection but according to his intention Which he proues by the examples of Dauid and of Saint Paul who had not as yet apprehended that holines which men iudge it to be he adds afterwards And thou also if thou hast resolued in thy selfe to decline from euill and do that which is good hold fast that which thou hast receiued and continually profit better and better and then if thou doest something lesse vprightly according to humane frailtie not to persist in it but to repent and amend thy selfe according to thy power b Ibid. Eris sine dubio sanctus tâ— doubtlesse thou shalt also bee holy Prosper Aquitanus rendring a reason why the righteous which haue alwaies in them things from the which they desire to be freed and released are not called sinners but righteous but Saints sayes c Prosper in Psal 105. Scriptura peccatores non leuium culparum homines sed multorum facinorum profunde iniquitatis hoc nomine appellare consueuit That although the righteous and they which liue praise-worthy are not without sin the Scripture termeth commonly sinners not those which commit slight faults but those which commit many crimes and hainous sinnes and are profoundly wicked S. Austin declaring why being sinners they are named Saints saith
ser 50. Nec latuit praeceptorem praecepti pondus hominum excedere vires sed iudicauit vtile ex hoc ipso suo illes insufficieâ—tiae admoneri vt scirent sanè ad quem iustitiae finem niti pro viribus oporteret Ergo mandando impossibilia non praeuaricatores homines fecit sed humiles c. The Master was not ignorant saith Saint Bernard that the burden of the Commandement did surpasse the strength of man but hee thought it good and necessarie that by the very same they should be warned of their insufficiencie that they might know to what ende and marke of righteousnesse they ought to make towards with all their strength and power commanding therefore things impossible he hath not made men preuaricators but humble that euery mouth may be stopped and all the world may become subiect to the iudgement of God because that by the workes of the Law there shall be no flesh iustified in his sight for receiuing the CoÌ„mandements and feeling our defect and want wee will crie vp to heauen and God will haue mercy vpon vs and wee shall know in that day that hee hath saued vs not by the workes of righteousnesse that wee haue done but according to his mercie Secondly because he vnderstands not the language of the Scripture hee restraines the choice to voluntarie and free things to the obseruation of the which man is not bound and compelled by any Law Hee might haue read the words of the Prophet Moses saying to the people of Israel touching the Law x Deut. 30.19 I call heauen and earth to record this day against you that I haue set before you life and death blessing and cursing therefore chuse life that both then and thy seede may liue As also Ioshuahs words to the same people y Ioshua 24.15 If it seeme euill vnto you to serue the Lord chuse you this day whom ye will serue Conformably to this Dauid saith z Psal 119.30 I haue chosen the way of truth thy iudgements haue I laid before me And Saint Cyrill expounds the Prophets words of them which chuse and retaine Christs Testament as Lyrinensis of those that liue righteously and vprightly with their neighbour VII He expounds as falsely these words I will giue vnto them a name better then of sons and of daughters a Bellar. de monach c. 9. parag 3. 9. maintaining that by sons and daughters God meanes those good and godly persons that are married which are Gods sons and daughters and that God promiseth to those which are virgins a greater good and a greater glory then to these What could he say more impertinently then this For to be a sonne and a daughter of God is the common name of all the faithfull and their highest and most excellent title and degree of honour from whence depends all their prerogatiue glory ioy and consolation both in life and death and it is not a name of an inferiour qualitie appertaining onely to some lesse priuiledge Witnesse our Sauiour Christ when he saith To as many as receiued him to them b Iohn 1.12 gaue he power to become the sonnes of God euen to them that beleeue in his name Witnesse God himselfe saying by his Prophets and by his Apostle c Isa 52.11 Ierem. 31.1.9 2. Cor. 6.17.18 Come out from among them and be ye separate saith the Lord and touch not the vncleane thing and I will receiue you and will be a Father vnto you and ye shall be my sonnes and daughters saith the Lord Almightie d Rom. 8.17 And if children then heires heires of God and ioynt-heires with Christ saith the Apostle What may we What can we hope desire wish more It is that which is giuen to honest and good men married persons by Bellarmines confession what remaines then to the Monkes what haue the Friers else a name saith he more excellent then of sonnes of God why then they are not sonnes of God And to maiden Virgins a name better then of daughters of God why then they are not Gods daughters what other name shall we giue them for he which is not the childe and sonne of God is the sonne of rebellion the childe of wrath whose father is the Deuill a name saith he better then of sonnes What greater or better name I pray you can wee haue on earth then to bee sonnes and heires of a King except we were Kings And what better or greater name in heauen then to bee Gods sonne and heire without being God The Angels are called e Iob 1.6 2.1 the sonnes of God The Saints are called the sonnes of God he which is the Sonne of God by nature was manifest in the flesh that we might be made the sonnes of God by grace The holy Ghost is sent into our hearts to assure vs that wee are the sonnes of God f Rom. 8.15.16 Ye haue receiued the Spirit of adoption whereby wee cry Abba Father The Spirit it selfe bearâ—th witnesse with our spirit that we are the children of God And there is no name in the Scripture so expresse so significatiue and of so large extent for it comprehends in it all the good that God bestowes on his elect and chosen people vnto whom he giues all his blessings in the name title and state of children and out of this state and condition he giue them no spirituall wholesome and sauing blessing VIII Now we shall finde the true sense and meaning of this place if wee adde thereunto that which goes before and that which followes after which hath been industriously and wittingly omitted by Bellarmine lest it should haue hindred hiâ— bad cause The words going before are Let not the sonne of the stranger that hath ioyned himselfe to the Lord speake saying The Lord hath vtterly separated me from his people neither let the Eunuch say Behold I am a drie tree Here then the stranger and the Eunuch fearing God are ioyned together both of them bewailing their miserie The one because he was separated from Gods people The other because he was a drie tree The Eunuch is first comforted by the wordes of this place whereupon Bellarmine grounds his Counsels The stranger is comforted in the verses following in these words Also the sonnes of the stranger that ioyne themselues to the Lord to serue him and to loue the name of the Lord c. euen them will I bring to my holy mountaine and make them ioyfull in my house of prayer c. The Gentils called by the Prophet the sonnes of the stranger g Ephes 2.12 were at that time without Christ being aliens from the Common-weale of Israel and strangers from the couenants of promise hauing no hope and without God in the world As for the Iewes God made a promise to Abraham their father saying h Gens 22.17 In blessing I will blesse thee and in multiplying I will multiply thy seede as the starres of the heauen and as the sand
consequently neither perfect sound man nor Eunuch but they are all one in Christ Iesus b Act. 10.35 And that in euery Nation hee that feareth him and worketh righteousnesse is accepted with him as Saint Peter saith IX As this is the onely true and sole exposition conformable to the Text so is it of the ancient Doctors c Clemens Alexand stromat lib. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clement Alexandrinus saith that the Eunuch is not he that is gelded nor he that is not married but he which ingenders not the truth Such a one was heretofore drie wood but if he obey the word and keepe the Sabbaths by abstinence from sinne and doth the Commandements he shall be more honourable then those which without an vpright conuersation are instructed by the Word alone c. and therefore the Eunuch shall not enter in Gods Church namely he which is barren and beares no fruit neither in conuersation nor in word But they that geld themselues from all sinne for the kingdome of heauen they are those happy ones which fast and doe abstaine from the world that is to say from worldly desires This exposition is allegoricall and comes neere the true one d Cyrill in Isai lib. 5. tom 3. Bellarmine belies Saint Cyrill who hauing shewed that the Iewes did glorifie in their children and boasted of them thus expounds the Prophets words Id est carens liberis sobole Id est ne molest è ferat orbitatem Although a man bee an Eunuch that is to say destituted of children and of-spring let him not say in himselfe I am a drie tree that is to say let him not beare impatiently the want of children for that is nothing towards God and God will not cast him off for that for what vertue is it what great exploit the luster â—nd glistering whereof is to haue a linnage and succession of children For these things are the worke of the flesh and deserue neither reproofe nor commendation For although that hath been giuen to some in lieu of blessing God calling them vnto it it shal be no discommodity to them that haue none at all At nibil erit non habentibus incommodi He adds that these words of God may be appropriated to them which haue made theÌ„selues Eunuches for the kingdom of heauens sake And in that he giues vs to vnderstand that the naturall sense and meaning of the Text agrees consents with the true Eunuches only and cannot be referred to those which make themselues Eunuches for the kingdom of God but by application Now to make himselfe an Eunuch for the Kingdome of heauen is not to enter into a cloister as it shal be shewed in his place He goes on and expounds the words of comfort giuen vnto the stranger These words saith he are to bee annexed vnto the words going before that the meaning of that which hath been said be The Lord saith these things vnto the Eunuches and vnto strangers which is worthie to be obserued for in that the Eunuch is placed in the same ranke the Gentile is and is comforted alike it followes that as it was a vice and defect to be a Gentile in like manner it was a defect to be an Eunuch a defect of the one and of the other which had neede of comfort whereas to be a voluntarie Eunuch and to abstaine from marriage for the Kingdome of heauens sake is not a vice but a vertue not a defect that wants consolation but the highest degree of perfection yea a worke of supererogation worthy of recompence stipend and reward say our Monkes and Friers Saint Ierom expounding the same place e Hieronim in Esai c. 56. Qai â—uâ—mliâ—er hunc 〈◊〉 intelligunt ad proselytoâ— ex gentibus verè Eunuchos referunt quae dicuntuâ— c. They which expound this Text humbly doe referre the things which are said vnto the Proselites among the Gentiles and vnto right Eunuches that the strangers if they keepe the Law and are circumcised and the Eunuches such as was the Aethiopian Eunuch of Candace are not strangers from the saluation of God Therefore he shewes that in his time some vnderstood this place as wee expound it although he preferre before it his allegoricall exposition contrary to the Text wherein God vnder the name of the persons and seruice of that time did declare what grace and fauour he would doe vnto all persons without exception vnder the Gospell Now in that time there was no Counsell of chastitie but it was the glory of the Iewes to haue wiues and children Saint f Chrysost in Mat. homil 56. in fine Prophetae quidem omnes vxores domos habebant â—icut Esaâ—as Ezecâ—iel eximius ille Moses nihil hinc virtuti illorum fuit impedimento Chrysostome tell vs that all the Prophets had wiues and children as Isaiah Ezechiel and that great man Moses and that it hath not been any hinderance to their vertues If all the Prophets which were the holiest and perfectest were maried surely the rest of the people haue not sought perfection in abstaining from marriage g Lyrienesin Esai c. 6. Jd est impotens ad generandum non faciens prolis fructum Lyriensis expounds word for word as we doe The Eunuch that is to say he which is impotent to ingender let him not say I am a drie tree and haue not linnage For thus saith the Lord c. Here the contrary truth is affirmed namely that the Eunuch and the Gentile hauing faith shall obtaine as much good grace in this life and glory in the world to come the other things being alike as the Iew by nation and he which is inriched and endowed with many children shall receiue and it appeares that this hath been fulfilled in the new Law Act. 10.44 Where it is said that the holy Ghost fell on Cornelius and the other Gentiles which heard the Word with him as it fell on the Apostles and other Saints which were Iewes wherefore the Apostle Paul saith Rom. 10.12 There is no difference betweene the Iew and the Greeke for the same Lord ouer all is rich vnto all that call vpon him c. The second obiection Bellar. de Monach c 9. § 11. X. The second Argument of Bellarmine is taken out of the booke of Wisedome which booke was neuer in Hebrew and therefore hath neuer been in the Canon of the Hebrewes a booke which h Athanas in Synops Cypr. in symbol Hieron in prologo galeato in praefatione in libros Salâ—monis Epiphan lib. de mensur ponderib Hugo de S. victore sacram lib. 1. c 7. Lyran. in Esai c. 1. in praefat in Tobiam Caietan in lib. Hest c. 10. Athanasius Cyprian or Ruffinus in the exposition of the Creede Ierome Epiphanius Hugo de S. Victore Lyrinensis Caietan c. doe acknowledge is not Canonicall and hath neuer been put in Aaron neither in the Arke of the