Dei iustitia est beminis iustitia iudulgentia Dei Iâ— sufficeth me in liâ—â— of all righteousnesse that I haue him alone propâ—â—ious against whom alone I haue sinned All that which he hath ordained not to impute vnto â—â—e is as if it had neuer â—eâ—ne Not to sinne 〈◊〉 the righteousnesse of God the righteousnesse of 〈◊〉 iâ— the 〈◊〉 and gentlâ—â—â—sse of God In a word Saint Ambrose writes that k Ambros de bono mortis c. 2. vita aeterna peâ— catorum remissio est life eternall is the remission of sinnes They are as many blowes of a battle-axe vpon all the satisfactions righteousnesse and merits of men for if he whose sinne is pardoned is not punished with the penaltie of sinne which is eternall death consisting in a totall and euerlasting priuation of the fauour grace and blessing of God he must of necessitie for euer enioy the presence of God wherein life eternall consists To be deliuered from Gods curse is to be saued because to be damned is to be hated reiected and for euer forsaken of God wherefore who is not damned is not hated of God and hee which is not hated of God is beloued of him Now he whom God loues hath alwaies God on his right hand enioyes alwaies his presence and therein eternall happinesse as it is written l Psal 16.11 In thy presence is fulnesse of ioy at thy right hand there are pleasures for euermore And therefore is it that Dauid declares that the happinesse the whole felicitie of man life eternall depends vpon the remission of sinnes so much say the Fathers also to this ende that all they may be ashamed who confessing that Iesus Christ hath deliuered them from eternall death by his death deuise that we must do good works to merit life eternall For as S. Bernard saith m Bernard ad milites Templi c. 11. Sic namque mortua morte reuertitur vita quemadmodum ablato peccato redit iustitia Salomon So death being dead life returnes againe as sinne being taken away righteousnesse returneth againe that none say that he is happie because he is no sinner but that they onely esteeme themselues happy which haue obtained the remission of their sinnes VII I should be too long if I should make a catalogue of all the other Saints of the old Testament I will not speake of o 1. King 11.4.5.6 Hieron aduers Iouian lib. 2. Ezechias Salomon the beloued of the Lord who for that he loued many strange women hee turned his heart from the loue of the Lord his heart was not perfect with the Lord his God but went after Ashtareth the goddesse of the Sidoniaâ—s and after Milcom the abomination of the Amâ—rites and did euill in the sight of the Lord. I will not speake of Ezechias who being sicke prayed vnto God and said p Jsai 38 3. Remember now O Lord I beseech thee how I haue walked before thee in truth and with a perfect heart and haue done that which is good in thy sight when hee giues God thanks for the recouery of his health he confesseth himselfe a sinner and saith q Isai 38.17 Thou hast in loue to my soule deliuered it from the pit of corruption for thou hast cast all my sinnes behind thy backe I will omit also that the Spirit of God blames him r 2. Chron. 32.25 that he rendered not againe according to the benefite done vnto him for his heart was lifted vp therefore there was wrath vpon him Josias I will not recite that Iosias who in the whole course of his life Å¿ 2. Chron. 34.2 did that which was right in the sight of the Lord toward the ende thereof puffed vp with his prosperitie t 2. Chron. 35.22 Hieron ad Stesiphont in sâ—â—e Daniel hearkned not vnto the words of Neco proceeding from the mouth of God I see Daniel to whom God reuealed all that which should happen to his Church vntill the last destruction of Ierusalem of whom God himselfe testifieth and witnesseth of his singular u Ezech. 14.14 righteousnesse and x Ezech. 28.3 wisedome I see him condemning himselfe and the whole people of sinne and iustifying God in his iust vengeance which he had taken of them y Dan. 9.10.11 We haue not obeyed the voyce of the Lord our God to walke in his Lawes and all Israel haue transgressed thy Law euen by departing that they might not obey thy voyce Esdras I see Esdras the Priest and Scribe making a semblable and like confession to his God and saying z Esdr 9.6.7 O my God I am ashamed and blush to lift vp my face to thee my God for our iniquities are increased ouer our â—eads and our trespasse is growne vp vnto the heauens The whole ancient Church since the dayes of our fathers haue we been in a great trespasse vnto this day VIII Lastly I see the whole ancient Church presenting her selfe before God like a poore malefactor and guilty offendor with this confession a Isai 64.6 But we are all as an vncleane thing and all our righteousnesse are as filthy raggs and we all doe fade as a leafe and our iniquities like the winde A Confession which the ancient Doctors doe iudge appertaines also to the Christian Church Origen Austin Macarius c. b Bernard in festiuit Omnium Sanctor Serm. 1. Iniustitia inuenietur omnis iustitia nostea minus habens and after them Saint Bernard What might be all our righteousnesse before God shall it not be reputed as filthie raggs according to the Prophetâ— and if we iudge according to rigour all our righteousnesse will bee found to be vniust and not currant what then will it be of sinnes seeing that righteousnesse cannot answere for her selfe and therfore crying aloud with the Prophet Enter not into iudgemeÌ„t with thy seruant good Lord let vs haue recourse in al humblenes vnto that mercy which alone can saue our soules c Adrian de Traiecto de Eucharistia fol. 20. Iugiter super pannuâ— vitae quem iustitiae operibus teximus stictamus saniem diuersorum criminum Adrian of Vtrecht saith That our merits are a staffe of reede which breakes and pierces the hand of him that leanes on it they are at an vncleane thing as filthie raggs on this cloth of good life that we thinke to weaue and worke vpon by our workes of righteousnesse we distill continually the corrupt filthy and putrified matter of diuers crimes What confidence then can man haue before God who loues none that is not conuerted to him with all his heart Thus spake hee who since hath been Pope named Adrian the VI. CHAP. VII I. Although that the Spirit hath beene more plentifully giuen vnder the Gospell then vnder the Law yet none hath perfectly kept the Law vnder the Gospell II. Not Zacharie and Elizabeth III. Not Iohn Baptist IIII. Nor the Virgin Marie V. The Fathers haue taught that the Virgin Marie
and filled with violence then when m Genes 6.2 the sonnes of God saw the daughters of men and tooke them wiues of all which they chose To proue this we neede but enter into great Cities and may iustly cry against them as in old time the Prophet cried against Ierusalem n 〈◊〉 3.1 Wee to her that is gluttenous fi lt his and polluted to the oppressing Citie The strong are within her roaring Lions they are night-wolues which leaue no bones to gnaw vpon in the morning of whom the Prophet Micah prophesied o Mica 2.1.2 Wee to them that deuise iniquitie and worke euill vpon their beds when the morning is light they practise it because it is in the power of their hand and they couet fieldes and take them by vilence and houses and take them away so they oppresse a man and his house euen a man and his heritage The women and maides do paint their faces and tire their heads like p 2. King 9.30 Iezabel They dance as the daughter q Mat. 14.6 of Herodias did They go abroad with a Mercers shop on their shoulders of whom it is written as otherwhiles of the daughters of Sion r Isai 3.16.17 Because the daughters of Sion are haughtie and walke with stretched forth necks and wanton eyes walking and mincing as they goe and making a tinckling with their feete The Lord will smite with a scabbe the crowne of the head of the daughters of Zion and the Lord will discouer their secret parts There are but few that can say with this young Lord that they haue not committed adulterie that they haue kept the Commandement in regard of the outward righteousnesse of the Law yea few that know the Commandements yea that will heare speake of them few therefore whom our Lord Iesus Christ loueth as he loued this young man although he loued him not with that speciall loue wherof S. Iohn witnesseth that hauing ſ John 13.1 loued his owne which were in the world he loued them vnto the ende Hee loued him because he saw in him a desire to profit but he loued him not as hauing profited much He loued him to conuince him of sin but he loued him not to conuert him from his sinne He loued him to warne and admonish him of that which he should doe but he loued him not to make him to doe it He loued him to instruct him he loued him not to saue him He loued him with that measure of loue wherewith he loued the Doctor of Law who although he asked him which is the great Commandement in the Law in tempting him t Mat. 22.35 hee omitted not to approue the good he found in him and to say vnto him u Mark 12.34 Thou art not farre from the kingdome of heauen But he loued him not with that loue wherewith he loued his disciples x Iohn 15.9.13 As my Father hath loued me so haue I loued you greater loue hath no man then this that a man lay downe his life for his friends In a word he loued him with a common loue of a Doctor teaching with mildnesse those which came to him but he loued him not with that speciall loue of a Sauiour wherewith he hath loued none but his Church as it is written y Ephes 5.25.26.27 He loued the Church and gaue himselfe for it that hee might sanctifie and cleanse it with the washing of water by the word that he might present it to himselfe a glorious Church not hauing spot or wrinkle or any such thing but that it should be holy and without blemish Louing him therefore with that common loue of a Doctor and Teacher he proceedes to instruct him and saith vnto him X. a Mat. 19.21 If thou wilt be perfect goe and sell that thou hast and giue to the poore and thou shalt haue treasure in heauen and come and follow me What is that to say If thou wilt be perfect It is as much as to say saith Bellarmine b Bellar. de monach c. 9. §. 18. Si nones contentus vita aeterna sed aspiras ad excellentem gradum in ipsa vita aeterna as if thou art not content with eternall life but doest aspire vnto an excellent degree in eternall life O man wherewith can he content himselfe that is not contented with eternall life which is the gaine of the death of the Sonne of God and of all that which God promiseth which God giueth vnto those he loues all that the Saints sigh after the Abstract and epitome of all that which they beleeue all which they desire and indeuour to apprehend all that which they obtaine apprehēd Where hath Christ Iesus taught any not to content himselfe with eternall life Where is it written that to be perfect is as much as not to be content with eternall life as much as to aspire vnto a more excellent degree in eternall life How can such a glosse agree with the Text For let them tell me if this young man had already merited eternall life or no If hee had merited it then it would follow that hee that is no Christian that is not iustified in the bloud of Christ that is not sanctified by the Spirit of Christ that hath not acknowledged Christ but a good Master and Doctor and not for his good Sauiour that neuer followed Christ that refused to follow Christ can merit eternall life Now if eternall life can be gotten without Christ Christ came into the world in vaine in vaine is he dead and hath fully finished the worke of our redemption in vaine If he had merited it how went hee away sorrowfull when Christ counselled him to sell all that he◠had and to follow him How came it to passe that he went not rather away altogether ioyfull and content For hee enquired onely of eternall life and Christ gaue him this testimonie if we beleeue Bellarmine that hee had already merited eternall life there was then great occasion of great ioy And as touching the words Goe and sell that thou hast it was saith Bellarmine but a Counsell which Christ left to his choice either to doe it or to leaue it vndone without danger There was then no subiect no cause of sorrow except they will affirme that the Saints which neuer wore a Monkes Cowle nor euer haunted a Cloister shall haue wherewith to bee sorrowfull in heauen seeing themselues depriued of that more excellent degree of glory which is nothing else but the Aureola in that part there to the end the holy Ghost may be condemned of falsehood in the description of the eternall happinesse which hee setteth downe saying that there shall be no more sorrow nor crying neither shall there be any more paine And if he hath not fulfilled the Law he hath not deserued eternall life as his owne conscience witnessed against him when he went away sorrowfull as our Sauiour Christ declared after he was gone saying d Mark
IACOBS VOVV OPPOSED TO THE VOWES OF MONKES AND FRIERS The first Volume in two Bookes Of the Holy Sripture And Euangelicall Counsels WRITTEN IN FRENCH BY Mr. GILBERT PRIMEROSE MINISTER of the Word of God in the Reformed Church of Burdeaux And TRANSLATED INTO ENGLISH by IOHN BVLTEEL Minister of the Gospell of Iesus Christ August de Trinit lib. 4. c. 6. Contra Rationem Scripturas Ecclesiam Nemo Sobrius Christianus Pacificus Senserit 2. COR. 13.8 We can doe nothing against the truth but for the truth LONDON Printed by Felix Kyngston for Nathaniel Newbery and are to be sold at his shop vnder Saint Peters Church in Corne-hill and in Popes-head Alley 1617. TO HIS DEARE AND LOVING BRETHREN Mr. IAMES BVLTEEL AND Mr. PETER BVLTEEL Merchants I. B. wisheth increase of externall prosperitie and internall peace and comfort in this life and eternall felicitie in the life to come through our Lord Iesus Christ ALL Scripture is giuen by inspiration of God deare and louing Brethren and is profitable for doctrine a 2. Tim. 3.16.17 for reproofe for correction for instruction in righteousnesse that the man of God may be perfect throughly furnished vnto all good workes And therefore the same Scripture is called b Heb 6.5 the good Word of God c Psal 119.103 the sweete Word d Heb. 4.12 the quicke and powerfull Word e Colos 1.5 the Word of truth f Heb. 5.13 the Word of righteousnes g Act. 14.3 the Word of grace h Act. 13.26 the Word of saluatioÌ„ i Psal 19.7 making wise the simple yea k 2. Tim. 3.15 wise vnto saluation through faith which is in Christ Iesus l Psal 19 â— conuerting the soule reioycing the heart enlightning the eyes m Rom. 15.4 instructing vs and n Deut. 31.13 making vs to feare God â—â—endring in vs o Iob. 20.31 faith p Rom. 15.4 consolation hope patience q Joh. 5.39 hauing 〈◊〉 eternall life r Joh. 20.31 Gregor 1. Origen Isider Fulgent Athanas Greenam Tilen Molin for by it wee beleeue in Christ Iesus and beleeuing we haue life through his name Hence it commeth to passe that the holy Scripture is for diuers considerations diuersly termed of the Fathers both ancient and moderne A long Epistle which the Creator sends to the creature The Testament of God the Sonne The Librarie of God the holy Ghost The booke of true loue wherein God vnfoldeth his loue vnto man The mirror of Diuine grace and mans misery The rich Treasury of the King of glory wherein is the spiritual Manna the Bread of life common to the perfect ones and to the young ones where is Iacobs Well out of the which the learned and the simple may drinke where are meates for all ages the sincere and wholesome milke of the Word the two Testaments being the two brests of the Church of God for the new borne babes and strong meates for them that are of full age where are remedies for all euils preseruatiues to keepe vs from diseases plasters to heale our wounds weapons against tentations heresies a sword to kill hereticks a touchstone of truth to display error an exact rule of all things the Mistris of faith and of vertue a lanterne to direct our steppes an anker in time of tempest Yea the Scripture is called Paradise God sometimes Å¿ Ambros ep 41 Deambulabat Deus in Paradiso nunc deambulat in Paradise Deus quando scripturas lego Paradisus Genesis in quo virtutâ—s pullulant Patriarcharum Paradisus Deuteronomium in quâ— germinant legis praecepta Paradisus Euangelium in quâ— arbor vitae bâ—nos fructus facit walked in Paradise saith Saint Ambrose and now God walketh in Paradice when I reade the Scripture Genesis is a Paradise wherein the vertues of the Patriarkes doe branch forth Deuteronomie is a Paradise wherein the Law doth spront forth The Gospell is a Paradise wherein the tree of life doth bring forth good fruits And truly well may it be called a Paradise for the godly person can in no place finde a sweeter and pleasanter refreshing then in the Paradise of the holy Scriptures where the tree of knowledge is not of that that was forbidden but of that which is appointed of God for the elect where standeth in the middes the tree of life which is Chris t. The dore whereunto is not kept close by Cherubins and the fierie sword but it is opened by the instinct of the holy Spirit and the light of the Gospell to all that be hungrie where the riuers be of liuely waters whereof the Church of the faithfull is ouerflowne and cherished and where the mindes of the godly are enriched with most fine gold and precious stones that is with the riches of heauenly graces t Muscul loc Com. cap. 20. de S Script where bee trees of all sortes faire to the eye and sweete to the taste trees planted by God handsome and fruitfull that is the Patriarkes Prophets and Apostles where the aire passeth very smooth and calme I meane the breathing of the holy Spirit most sweetly cherishing the hearts of the dwellers in this Garden where the voice of God is walking and seeking the saluation of the seduced man not crying this onely Adam where art thou but calling all men also vnto him instructing and teaching the ignorant correcting and prouoking to amendment them that do sinne shewing vnto them that bee deceiued the tree of true knowledge leading them that bee subiect vnto death and destruction vnto the tree of life raising vp them that are fallen comforting the carefull and refreshing them that bee wearie The Garden of Eden out of the which Adam was thrust for his disobedience had scarsely the shadow of the true pleasure which the Elect doe enioy in this garden of holy Scripture wherein they heare the voice of God they see the appearings of Angels they bee conuersant with the holy Patriarkes and Prophets with Christ himselfe and the Apostles and do feede on the tree of life not onely taking no hurt but exceeding profit being made partakers of it for euer But as the old Serpent indeuoured to banish our first parents out of the corporall and terrestriall Paradise so hath he laboured to banish his posteritie out of the spiritual and heauenly Paradise of the holy Scripture depriuing them of the vse profit and consolation thereof Witnesse the u August contra Petil. lib. 1. c. 27. Circumcellians who seduced by this old SerpeÌ„t and brought into a distast dislike therof contemptuously refused and contumeliously reiected yea defaced and burnt the Scripture If x Ioseph Antiq. lib. 20. cap. 4. a wicked Souldier and an Heathen was beheaded by the Commandement of Cumanus an Heathen gouernor of Iudaea for tearing a copie of the booke of the Law of Moses at the sack of a Towne What were these wicked hereticks not heathen but Christians though vnder that name worse then
that a certaine man called by Saint Luke q Luk. 18.18 a Ruler comming vnto our Lord said r Mat. 19.16 Good Master what good thing shall I doe that I may haue eternall life He desires to obtaine eternall life and perswades himselfe that the onely meritorious cause thereof is to doe a good thing he asketh not what he must beleeue but what he must doe to be saued This was the arrogant and ouer-weeâ—ing perswasion of al the Iewes of whom the Apostle writeth Å¿ Rom. 9 3â—.32 that Israel which followed after the Law of righteousnesse hath not attained to the Law of righteousnesse wherefore because they sought it not by faith but at it were by the works of the Law for they stumbled at that stumbling stone And therefore answering his demaund and according to the hypothesis position thereof saith vnto him If thou wilt enter into life keepe the Commandements For when the question is made of workes the Morall Law is the rule of good workes Hee commaunds him therefore to keepe the Commandements t Ferus in Mat. vt sciret se nunquam implêsse Quis enim de hoc gloriabitur c. to the ende saith Ferus he might know that he had neuer kept them for who caâ— beast of that If we say saith Saint u 1. John 1.8 Iohn that we haue no sin we deceiue our selues If none can beast that he is free from sinne none also can glory nor vaunt that bee hath kept the Law seeing that sinne it no other thing then the transgression of the Law He goes on and asketh againe Which Not that he was ignorant of the Commandements but because hee expected that the Lord should haue prescribed to him others more perfect Notwithstanding the Lord to instruct him that the Morall Law is the vnchangeable rule of the will of God to him that seekes saluation by his workes and to shew x Ferus ibid. that he is not come to destroy the Law but to fulfill rehearseth some of the Commandements Thou shalt doe no murder c. Then shalt loue thy neighbour as thy selfe And that to the ende saith the same Ferus y Ibid. Vt arrâ—gans ille iuuenis vitam suam ad illa conferens discat quà m ne micam quidem verae pietatis haberet c. that the arrogant young man comparing his life with the Commandements might learne that hee had not so much as 〈◊〉 crumme of true godlinesse For there is nothing that stoppes 〈◊〉 wâ—ll the mouth of the arrogant and proud men then when they art warned of Gods Commandements and thou seest not so clearâ—ly in a looking glasse the blemishes of thy body as thou seest thy sinâ— in the Law Furthermore he rehearseth specially the Commandements of the second Table For he which is conuicted that he hath not kept the things that concerne his neighbour is a great deals more conuinced that he bath not kept the things that are of God For if a man say I loue God and hateth his brother he is a lyar saith Saint z 1. Iohn 4.20 Iohn VI. Therefore our Sauiour answering this young man according to his demand remaunds him to the Law that being conuicted in his conscience how hee was very farre from the perfection of the righteousnesse required in the same he might hee humbled disposed and prepared to heare and receiue by faith the Gospell of the remission of sinnes whereby to be saued but the wretched young man young in yeeres but younger in the knowledge of himselfe and of the spiritual vse of the Law puffed vp with a presumptuous opinion of his vprightnesse dared to open his mouth and say All these things haue I kept from my youth vp It was saith Saint Ambrose a Ambros in Luc. c. 18. inaniâ— iactantia a vaine boasting Saint Ierome saith plainely b Hieron in Mat. c. 19. mentitur adolescens c. the young man lied for if he had fulfilled in word and deede that which is contained in the Law Thou shalt loue thy neighbour as thy selfe how comes it afterwards that he hauing heard say go and sell that thou hast and giue to the poore he went away sorrowfull for hee had great possessions Saint Hilarie writes c Hilar. in Mat. c. 19. Neque superiora illa egerat ad quae remittitur that hee hath not kept the things he is sent back vnto And Saint Austin arguing vpon that he went away sorrowfull d August Epist 89. quaest 4. Qui. viderit quemadmodum illa legis mandata seruauerat puto enim quòd se arrogantiùs quà m veriùs seruâsse responderit Let him consider how he hath kept those Commandements for I thinke that he answered more arrogantly then truly that he had kept them Ferus among the Modernes a great Preacher in his time and of great reputation among his owne proues that he lied e Ferus in Mat. c. 19. I will not say saith he that be hath perfectly fulfilled the Commandements of God vnlesse I should say that hee was pure from sinne whereunto the Scripture gaine-saies euidently For who can boast that he hath no sinne seeing Salomon saith f 1. King 8.46 that there is no man that sinneth not and Saint Iohn g 1. Iohn 1.8 If we say that we haue no sinne we deceiue our selues and the truth is not in vs. And the Psalmist h Psal 130.3 If thou shouldest marke iniquities O Lord who shall stand and Saint Iames i Iam. 3.2 In many things we offend all and the Wise man k Prou. 24.16 A iust man falleth seuen times the day For which cause Christ commaunds all to pray and say l Mat. 6.12 Forgiue vs our trespasses Who is he then that seeth not that this young man spake very presumptuously All these things haue I kept and that with this addition euen from my youth vp seeing that Christ vpbraides euidently and manifestly reprocheth the Iewes m John 7.19 Did not Moses giue you the Law and yet none of you keepeth the Law These reasons are irrefragable and without any reply VII How then saith this young man that hee hath kept the Law Surely because he vnderstood not the true vse of the Law He had laied no violent and bloudy hands vpon any to kill him He had not defiled his neighbours bed He had not stollen another mans goods He had not borne false witnesse against his neighbour before the Magistrate He had done no wrong to his neighbour Hee was taught that to liue blamelesse before men was to fulfill the righteousnesse of the Law For the false Doctors had restrained the vse of the Law to the outward obseruation thereof euen to say n Mat. 5.43 Thou shalt loue thy neighbour and hate thine enemie as if an enemie were not a mans neighbour and this false doctrine was propounded by them as deriued from the Elders So Saint Paul saith that o Phil. 3.7.8
not answere They would none of my Counsell therefore shall they eate of the fruit of their owne way r Psal 107.11 Because they contemned the Counsell of the most High therefore he brought downe their hears with labour they fell downe * Bernard super Cant. serm 65. Euangelium appellasti ad Euangelium ibis and there was none to helpe Counsels therefore not obserued haue punishment Lastly they appeale vnto the Scripture for their pretended Euangelicall Counsels vnto the Scripture they shall goe which is not for them but against them for that of Saint Paul 1. Cor 7. is not Counsell but his aduice and iudgement and his iudgement is a Commandement yea admit it were a Counsell it is a Counsell of the holy Ghost and therefore a Commandement and it is maruell that they alleage Saint Paul as a Counseller of Euangelicall Counsels seeing that Antonius makes him but a Teacher of Faith and of the Law as wee haue seene And Christs Counsels to the young man Matth. 19. and to the Church of Laodicea Reuel 3. were no Euangelicall Counsels for beâ—ides that that of Saint Matthew is called a Precept by Å¿ August in epist 89. quaest 4. Saint Austin and many moe yea a generall precept by Guilielâ—â—s de S. Amore and that a man may obserue that Counsel of giuing all to the poore and yet haue no reward and so no Counsell for t 1. Cor. 13.3 if a â—â—â—gine all to the poore and 〈◊〉 no lour iâ— proâ—ireth him nothing both of them are the Counsels of Christ God and Man and therefore Commandements both of them necessarie and not arbitiary both of them not obserued threaten punishment for the one was excluded out of the King dome of heaueÌ„ the others were spued out of Christs mouth for not obseruing his Counsell euen by the Papists confession We say therefore that these places will not serue their tuâ—â—e for their pretended Counsels and the distinction betweene the Precept of God and the Counsell of God is friuolous and improper according to their sense and meaning Indeede there may bee a verball and nominall distinction of the Counsels and precepts of God but there can be no reall distinction of them Precepts are Counsels and Counsels are Precepts at least particular precepts giuen to some in particular for some time and some circumstance for so Saint Austin with some of the Fathers yea and Schoolmen and Papists too call Counsels particular Precepts and therefore Pope Nicolas the sixth confesseth u Decret lib. 5. tit 12. cap. 3. Nonnulla Consilia Euangelica sub verbo prohibitione praecepti that there are some Euangelicall Counsels expressed vnder the terme and prohibition of Precepts But this point of Euangelicall Counsels with that of the Scripture is more largely handled in this first Volume of Iacobs Vow the basis and ground of the ensuing volumes the second beginning with the Treatise of Vowes which shal come forth God willing as soone as time and leisure will permit which first Volume I haue translated because I found the matter and subiect thereof learnedly handled and very necessarie not onely for those that are without but also for those that are among vs who may see in this Treatise as in a glasse the errors of the Church of Rome in the points of the Scripture and Euangelicall Counsels with the refutation thereof I alwaies liked that sentence of an ancient Father It is saith he an act of modesty not to aduance your owne inuentions but to declare that which you haue receiued of those that haue gone before you therefore I neuer made vow that I would not put my hand to any Translation or Paraphrase as Du Bartas did which he did not long obserue for he translated that roiall and diuine x The Lepanto Poâ—m of our dread Soueraigne as he himself confesseth in the Preface thereof but haue had a desire to translate this booke following therein the president and example of great men Diuines Knights Lords Ladies yea and Princes too that haue done the like The reason which hath moued mee deare Brethren to shroud this translation of mine vnder your names is because yee are both vnto mee brethren of race of place and of grace which containes more then can bee expressed and is enough yea more then enough to moue me to dedicate this booke vnto you and therefore as God hath ioyned you both together in one of the neerest societies that can be so haue I ioyned you both together in this Dedication For as y Hieron ad Chromat Non debet charta diuidere quos amor mutuns copulauit Hierome saith this paper must not separate you whom mutuall loue yea brotherhood hath combined together whose life loue and affection as Saint Ambrose speakes z Ambros in obit Fratris sui satyri indiuiduus spiritus indiuiduus affectus are vnseparated and vnseparable so that as you enioy a certaine communion among your selues so here you shall not haue a diuision Accept then this small present which though it bee but small proceedes from no small affection as a pledge of my vnfained and brotherly loue and giue to this stranger thus homely apparrelled in this English habit and speaking his English tongue yet somewhat fearefull to set foote in forren ground giue him your hand at his first entrance in token of welcome intertaine him courteously and conuerse with him familiarly so shall you finde in him both profit and pleasure Thus commending and recommending him to your kind acceptance and you in my prayers to God I beseech him to performe and finish that good work which he hath begun in you that so you may proceede on in faith and godlinesse making not your gaine godlinesse but godlinesse your gaine and laying vp for your selues treasures in heauen and that as you are here combined together in brotherhood by consanguinitie and in grace in faith and in loue vnfained one to another by one spirit so heires together of one promise here on earth so ye may at last as heires of God and ioynt heires with Christ possesse that spirituall and euerlasting inheritance in the Kingdome of heauen whose King is the Trinitie whose Law is charitie whose Measure is eternitie Amen London April 30. 1617. Your brother in all Christian duties to be commanded IOHN BVLTEEL THE AVTHOR TO THE READER WHen I first intended this worke I had no other purpose then to refute a certaine small Treatise of Cardinall Sourdis Archbishop of Bourdeaux which he intituled THE PASTORALL LETTER and directed it to all those of his Diocesse of Bourdeaux pretending to shew that parents haue no authority to hinder their children from following Euangelicall Counsels and children are not bound to aske their parents leaue therein that is to say that children may steale themselues away from their parents and may become Monkes not onely without their parents consent and will but also against it Whereof there was a notable example
in this Citie of Bourdeaux Two Virgins daughters of an honourable Citizen of the Romish religion withdrew themselues from the obedience of their father and mother to follow a Religion of a new stampe and edition called Of the Vrselines This fact being found strange of many learned men and others of the said Religion Cardinall Sourdis took vpon him to defend it by writing and I was requested to vndertake the refutation thereof which I not being able to refuse to those that requested of mee this piece of seruice I tooke in hand this worke some fourteene monethes agoe But I perceiued by the prosecution and sequell of this worke that I should labour in vaine if I refuted not in order all the principall arguments which the Church of Rome doth alleage in fauour and defence of the Monkish life which I haue done according to the method I haue here summarily and briefly set downe beginning first with the holy Scriptures because the author of the Pastorall letter begins with that point My discourse shall bee truth the fountaine thereof shall be charity the end thereof shall be the glory of God the edificatioÌ„ of his Church the conuersion of those that walke in darknesse and in the shadow of death to the true light and the discharge of my conscience before God and my Church to the which I would giue an account of my studies if she receiue any edification thereby I shall remaine fully satisfied THE SVMME OF THIS FIRST VOLUME THE FIRST BOOKE Of thâ— holy Scripture Chap. 1. Of the necessity and sufficiencie of the Scriptures Chap. 2. All men ought to reade the Scriptures Chap. 3. The Scriptures are perspicuous and plaine to bee read of all men Chap. 4. They are to be read with the same spirit wherewith they were written Chap. 5. 6. 7. What is the authority of the Fathers in the interpreting of the Scriptures Chap. 8. Of the Iudge of the sense and meaning of the Scriptures THE SECOND BOOKE Of Euangelicall Counsels Chap. 1. The holy Scripture makes no mention of Counsels which they terme Euangelicall Chap. 2. They are neither of the Law nor of the Gospell The difference betweene the Law and the Gospell Chap. 3. They are falsly termed Counsels of Perfection There is no other perfection then charity which is commanded to all men Chap. 4. The Monkes and Friers doe speake in vaine of keeping Counsels seeing there is no man liuing can keepe the Commandements Not the vnregenerate man that wants all the conditions required to the doing of a good worke Chap. 5. Nor the regenerate man who is imperfect and defectiue in his most holy actions Chap. 6. Which is proued by the examples of the holy men of the old Testament Chap. 7. And by them of the new Testament Chap. 8. Whence all their sinnes are mortall in their nature though veniall by grace Chap. 9. An answere to the two first obiections concerning that God doth promise to circumcise our hearts that wee should loue him with all our heart and the testimony giuen to many that they haue kept the Law and loued God with all their heart Chap. 10. An answere to the third obiection touching those that are called perfect Chap. 11. An answere to the fourth obiection accusing God of crueltie if he haue giuen an impossible Law How and to whom the Law is possible and impossible Chap. 12. Answere to the fifth obiection that Gods commandements are not grieuous Answere to the sixth obiection whosoeuer is borne of God sinneth not Chap. 13. An answere to the 7. obiectioÌ„ that all Gods workes are perfect An answere to the 8. obiection that we must not do good works if they be sins we must doe good workes and for what cause Chap. 14. Foure reasons why God doth not perfect our regeneration in this life Chap. 15. An answere to the 56. chapter of Isaias and to the 3. chapter of the booke of Wisdome where mention is made of Eunuches Chap. 16. An answere to an obiection drawne from the parable of the sower and the seede bringing forth an hundreth threescore thirtie fold and to that which the Lord saith of those which haue made themselues Eunuches for the kingdome of heauens sake Chap. 17. An exposition of Christs words Goe and sell all that thou hast Chap. 18. An answere to the obiection taken out of 1. Cor. 7. Chap. 19. An answere to that which the Apostle saith He hath preached freely 1. Cor. 9. Also to that which is in the Reuelation chap. 14. concerning the 144000 Virgins Chap. 20. Answere to the example of those that haue liued in the state of Virginitie The end of the Contents AD MONACHOS Admonitio HIc discipatis nubibus Sol enitet Non iste lucem corpori qui sufficit Sed qui tenebras mentis illico fugat Hic scena fraudum tota hic mysteria Reclusa fictae sanctimoniae patent Deuota turba belluae teterrimae Quae vaticani montis incubat iugo Exosa coelo orbigranis grata inferis Procul hinc facesse Nam tibi certissima Mors hic paratur Ista si perlegeris Dâ—lâ—re victa non potes non emori IACOBS VOW OPPOSED TO THE VOWES OF MONKES AND FRIERS THE FIRST BOOKE CHAP. I. Of the holy Scriptures I. We cannot learne what seruice is acceptable vnto God but of God himselfe II. God teacheth it vs within by his holy Spirit and without by his holy Word III. The whole Word of God necessarie and sufficient vnto saluation is comprehended in the holy Scriptures WHat a Iob 36.22 teacher is like God said Elihu in his conference with Iob the same say we here where the question is betweene vs of Gods seruice of that seruice which he approues and to the which hee hath annexed a gratious promise of ample remuneration who then can better tell vs what he is then he himselfe Both we and they seeke for eternall life and desire to finde the way that leades vs vnto it it is God that hath giuen it vs who then shal shew vs the way of life but God Our b Col. 3.3.4 life is hid with Christ in God yea Christ is our life and c John 14.6 10 7. as hee is our life so is he the way of life the doore by the which the sheepe doe enter and there is none other then he d Heb. 10.20 that hath consecrated for vs a new and liuing way through the vaile that is to say his flesh As he hath consecrated it so hath he shewed it vnto vs by his truth e Iohn 17.17 His word is his truth and he himselfe is that truth f Iohn 14.6 I am saith he the way the truth and the life no man commeth vnto the Father but by me * August in Joan tract 22. Ambulare vis ego sum via falli non vis ego sum veritas mori non vis ego sum vita hoc dicit saluator tuus non est quò cas nisi
ad me non est quâ— eas nisi per me Saint Austin to this purpose brings in Christ speaking after this manner Wilt thou walke I am the Way Wilt thou not be deceiued I am the Truth Wilt thou not die I am the Life thy Sauiour tells thee this thou hast no other where to goe then vnto me nor by no other then by me II. Now that we may the better goe vnto him who is the Life and by him who is the way and that going by him vnto him we stray not from him hee himselfe takes vs by the hand and leades vs with his two hands by the hand of his Spirit within and the hand of his holy Word without For euen as we must haue light without for the chasing away and dispelling of darkenesse and also light in our eyes and a cleere sight if we meane to trauell and soiourne in this valley of miserie and manage the â—hings of this life it being impossible that the most quicke eyed yea though he had the eyes of an Eagle can see in the dark vnlesse he be outwardly enlightned or that he that is blind and bereaued of his sight can see the fairest Sun-shine day euen so if we vndergo the way of life and mannage holy and celestiall things holily and to our saluation wee must bee enlightned without with the Lampe of Gods words as Dauid saith g Psal 119.105 Thy word is a lampe vnto my feete and a light vnto my path and enlightned within by the illumination of the holy Spirit of the which Saint Paul saith h Rom. 8.9 If any man haue not the Spirit of Christ he is none of his that is to say hee is not a Christian For to be a Christian is to be anointed of the holy Ghost in some measure as to be Christ is to be annointed of the holy Ghost without measure as it is written i Psalm 45.7 O God thy God hath anointed thee with the oyle of gladnes aboue thy fellowes And so the Apostle praies for the Ephesians and in their persons for vs all that k Eph. 1.17.18 The God of our Lord Iesus Christ the Father of glorie would giue vs the spirit of wisdom and reuelation in the knowledge of him to wit The eyes of our vnderstanding being enlightned that we may know what is the hope of his calling and what are the riches of the glory of his Inheritance in his Saints III. Now as touching the word which teacheth vs how God will bee serued of vs and how hee will reward saue and glorifie vs we hold that that word of God is comprehended in the holy writings of the Prophets Apostles and Euangelists For eueÌ„ as God in the beginning created the light which gaue light to the world some certaine dayes without Sun Moone or Starres l Gen. 1.3.14 and afterwards created the lights in the Firmament of heauen into the which he did infuse and shut vp that light which hath not since beene imparted vnto the world but by those two great Lights Euen so God in the beginning gouerned the celestiall world which is his Church and did enlighten it by his holy word one and simple without any Scripture but since he hath clothed and adorned her with the Scriptures hath lodgd and harboured her as it were in a faire Pauillion and Tabernacle in the diuine holy books which he himself hath composed by the hands of Moses the Prophets and Apostles m August de consens Euangelist li. 2. cap. vlt. who when they haue writteÌ„ the things that God hath shewed them related we must not say that he himself hath not written them for he hath commanded them to write as it were with his owne hands all that he would haue vs to reade both in his words and workes which they haue so faithfully and perfectly performed that wee may confidently affirme n Idem de doctrina Christi li. 2. ca. 9. In ijs quae apertè in scripturis posita sunt inueniuntur illa omnia quae continent fidem morésque viuendi that all things appertaining to faith and the rule of life are plainely expressed in the Scriptures Art thou an ideot and simple let not the depth and height of them affright thee o Psalm 19.7 The testimonie of the Lord is sure making wise the simple Art thou wise doe not despise them for p Prou. 1.5 A wise man will heare and will increase learning and a man of vnderstanding shall attaine vnto wise counsels Art thou pensiue and grieued with the feeling of thy sinnes and by the apprehension of Gods anger q Psal 19.8.9 The Law of God is perfect conuerting the soule the Statutes of the Lord are right reioycing the heart r Rom. 15.4 For whatsoeuer things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might haue hope Art thou blind in Gods matters Å¿ Psal 19.8 The Commandement of the Lord is pure inlightning the eyes Art thou young and desirest thou to know the direct and ready way to vertue and godlinesse Doest thou aske the Lord with Dauid t Psal 119 9. Wherewithall shall a young man cleanse his way Dauid will answere thee in the name of thy God t Psal 119 9. by taking heed thereto according to thy word and will prooue vnto thee his answere by his owne example saying u Psalm 119.99.100 I haue more vnderstanding then all my Teachers for thy Testimonies are my meditation I vnderstand more then the Ancients because I keepe thy precepts Art thou desirous of the true wisdome which is to saluation and of the true profession which makes the Man of God the Euangelist the Preacher of Gods word and so with good reason euery Christian to abound in all spirituall gifts necessarie for thee in thy vocation in thy conuersation to leade and bring thee vnto faith in Christ and to instruct thee to liue according to Christ x 2. Tim. 3.15.16.17 The holy Scriptures are able to make thee wise vnto saluation through faith which is in Christ Iesus All Scripture is giuen by inspiration of God and is profitable for doctrine for reproofe for correction for instruction in righteousnesse that the man of God may be perfect throughly furnished vnto all good workes y 2. Cor. 5.2 Doest thou sigh and grone earnestly desiring to bee clothed vpon with thy house which is from heauen according to the example of the Saints z Iohn 5.39 Search the Scriptures saith he that is the Prince of life for in them ye thinke ye haue eternall life It is not an estimation of an humane opinion but a firme perswasion of diuine certaintie and true knowledge if the Spirit of truth that cannot lie do not deceiue vs when he saith that a Iohn 20.31 These things are written that ye might beleeue that Iesus is the Christ the son of God that beleeuing
that of God reuealed in the Scripture so the priuate iudgment is inferior to the ministerial for it comes not out in publike with a publike calling and authoritie but keepes and containes it selfe in the conscience for her rest and peace and doth not extend or spread her selfe further then the calling of him which hath receiued this gift of God This is common to all true Christians who being all spirituall man haue receiued and had of God the eyes eares taste heart and iudgement of the spirituall man to see heare taste know iudge loue and affect the things of God z 1. Cor. 2.15 The spirituall man faith the Apostle discerneth and iudgeth all things euery Christian is spirituall he which is not spirituall is no Christian for to be a Christian is nothing else then to be spirituall euery Christian therefore knoweth and discerneth the things of his saluation Christians are the sheepe of our Lord Iesus As therefore a naturall sheepe can by the principle of nature make choise of that herbe which is the most wholesome to her and in feeding passe by that which is contrary to her nature so the spirituall sheepe by the principle of grace can iudge betweene the true passages and places vnto the which she is brought and led by her true shepheard and the bad pasture wherewith the stronger would infect and poyson her This doctrine is of Christ Iesus and of his Apostles Christ hath said that a Iohn 10.4.5 the good shepheard putteth forth his owne sheepe and goeth before them and the sheepe follow him for they know his voice and a stranger will they not follow but will flee from him for they know not the voyce of strangers The Apostle requires of all men that b Heb. 5.14 they haue their senses exercised to discerne both good and euill he exhorts them saying c 1. Cor. 14.20 Brethren be not children in vnderstanding howbeit in malice be ye children but in vnderstanding be men d 1. Thess 5.20 Proue all things hold fast that which is good Saint Iohn tells them that it is their dutie e 1. Iohn 4.1 Beloued beleeue not euerie spirit but trie the spirits whether they are of God because many false prophets are gone out into the world They will not place the particulars in the pulpit to preach but they place them at the chaires foote to heare with iudgement and discerne between the true Doctor and the false seducer to follow that man and to take heed of this man according to Christs admonition f Matth. 7.15 Beware of false prophets which come to you in sheepes clothing but inwardly they are rauening wâ—lues yee shall know them by their fruits He presupposeth therefore that they shall haue iudgement to know them but this iudgement being a gift of God a gift grace not of nature a gift proper vnto the spirituall man vnknowne to the naturall the Apostle prayes to God to giue it vs g Phil. 1.9.10 I pray that your loâ—â— may abound yet more and more in knowledge and in all iudgement that yee may approue things that are excellent that ye may be sincere and without offence till the day of Christ VII Iudge we then of what spirit are they which of spirituall sheepe would deforme vs and transforme vs into brutish sheepe and destituted of reason doe prohibit vs to speake of the things of our God Creator Father and Sauiour but as they list Let vs compare their spirit with that of Christ and of the Apostles Christ would that we should iudge of him by the Scriptures and not simply by his saying said vnto the people h Iohn 5.39 Search the Scriptures And these would haue vs to iudge of them by their bare saying and not by the Scriptures do blame and condemne vs for the diligent search of the Scriptures The Apostle said to the Corinthians i 1. Cor. 10.15 I speake as to wise men iudge yee what I say These feare nothing so much as vnderstanding men to keepe and deteine the world in ignorance they crie out it is not for you to iudge of what we say If the spirit wherewith Christ and the Apostles were guided â—â—d led was the holy Ghost what manner of spirit can this be which leader these men A spirit which would make vs like to painted clouds in a Church or like vnto those little court-cupbord gods of whom it is written k Ps â—15 5 â— They haue months but speake not eyes haue they but they see not they haue eares but they heare not noses haue they but they smell not they haue hands but they handle not feete haue they but they walke not neither speake thâ—y through their throat they that make them are like vnto them so is euery one that trusteth in them And therefore the spirit of darkenesse who detaines the Christians in darkenesse to the ende he may draw and bring them to the gulfe of outward darknesse with himselfe as it is written l Io. 3.19 20. 21 This is the condemnation that light is come into the world and men loued darkenesse rather then light because their deeds were euill for euery one that doth euill hateth the light neither commeth to the light lest his deeds should be reproued but he that doth truth commeth to the light that his deeds may be made manifest that they are wrought in God Let him therefore that will walke in darknesse As for vs that m Ephes 5.8.11 were sometimes darknesse but now we are light in the Lord we will walke as children of light and will haue no fellowship with the vnfruitfull workes of darkenesse but rather reproue them reioycing and taking pleasure in the light of the Scriptures without and in the direction and conduct of the holy Spirit within vs vntill n Iames 1.17 the father of lights who by his grace o Col. 1.13 hath deliuered vs from the power of darknesse and hath translated vs into the kingdome of his deare sonne p Phil. 1.6 finishing that good worke which he hath begun in vs q Col. 1.12 make vs meete to be partakers of the inheritance of the Saints in light r 1. Iohn 3.2 where wee shall bee like to him and shall see him as he is Amen The ende of the first Booke OF EVANGELICALL COVNSELS The second Booke CHAP. I. I. The Iewish Church hath been of old troubled by false prophets who pretended the name of the word of God and laid claime to it in their false lies II. Saint Peter prophesied that the like should happen vnto the Christian Church by false doctors III. Of this number are they which exalt with puffing words the Monasticall life IIII. Making the people beleeue that it is grounded vpon Euangelicall Counsels whereas there is no such Counsell in the whole Scripture THe Church of the Iewes was very much troubled abused and seduced in her time by the false prophets They saith God
words and pronounces the curse against those that keepe them not for as Saint Iames saith i Iames 2.10 Whosoeuer shall keepe the whole Law and yet offend in one point he is guiltie of all Now he that obserues not Counsels is not guiltie of the transgression of the Law is not vnder the curse according to that which Bellarmine tells vs that k Bellar. de monach c. 7. §. 6. Consilium si non seruetur nullam habet poenam the Counsell if it be not kept hath no penaltie Whereupon it followeth necessarily that the Counsels are not of the Law and haue nothing in common with it V. As little are they of the Gospell it might suffise mee to produce the confession euen of our aduersaries reducing them to the Law for if they are of the Law they appertaine not to the Gospell for the reasons heretofore alleaged VVe may adde that they cannot be of the Gospell for they recommend no other thing but workes and all workes are of the Law which commands vs to doe them as faith is of the Gospell which exhorts vs to beleeue Christ Iesus being demanded of a Scribe which is the first Commandement of all answered that it is to loue God with all our heart with all our soule with all our minde with all our strength and that the second is like namely this Thou shalt loue thy neighbour as thy selfe that said hee pronounceth l Mark 12.31 that there is no other Commandement greater then these And the Scribe agreeth vnto and consenteth with him saying that m Mark 12.33 It is more then all burnt offerings and sacrifices VVhat can the Counsels commaund or recommend any worke which hath no relation to the loue of God or of our neighbour Can they recommend any worke greater more excellent more difficult then to loue God with all his heart with all his minde with all his strength If the most excellent and exquisit of these pretended counsels cannot mount and ascend higher and cannot counsel any other thing either the Counsels are of the Law Now if they were of the Law they should bee Precepts not Counsels or they are neither of the Law nor of the Gospell which is true for workes appertaine not to the Gospell It is true that there is frequent mention of workes in the Gospell as there is often mention of Iesus Christ and of faith in Christ in the Law That which is said in the Law touching faith in Christ is of the Gospell Aâ—d reciprocally that which is said concerning the workes of sanctification in the Gospell is of the Law the Law speaketh of Christ and of faith in Christ because Christ alone hath fulfilled the righteousnesse of the Law and alone doth giue to his owne that is to the Elect vertue and strength by his Spirit to keepe it here on earth in our way and in our iourney but in part aboue in our heauenly Countrie perfectly The Gospell speakes of the workes of the Law because the Spirit of Christ brings forth in vs no other workes then those which the Law commaunds according to the promise of the new Couenant n Iâ—rent 31.31 33. 34. Behold the daies come saith the Lord that I will make a new Couenant with the house of Israel and with the house of Iudah c. For this shall bee the Couenant that I will make with the house of Israel After those daies saith the Lord I will put my Law in their inward parts and write it in their hearts and will be their God and they shall be my people they shall all know me from the least of them vnto the greatest of them saith the Lord for I will forgiue their iniquitie and I will remember their sinne no more A promise which hath two heads the first that God viewing and looking on vs in the face of his Christ who hath satisfied his iustice for vs will forgiue vs our sinnes without any reseruation of the fault or of the punishment because he will remember our sinnes no more The second that he will put his Spirit within vs that he will take away our stonie heart and wil giue vs a heart of flesh and will cause vs to walke in his statutes to keepe his iudgements and doe them o Ezech. 36.26 27. as the Prophet Ezechiel saith Now that this promise appertaineth vnto the new Testament it is manifest by the exposition which is giuen vs in the p Heb. 8.8 cap. 10.16 Epistle to the Hebrewes wherefore seeing that the holy Spirit which is giuen vs by the Gospel worketh in vs no other works but those which are commanded in the law The Counsels which they propound to vs vnder the title of workes of perfection being in no part commanded in the Law cannot be recommended in the Gospell then if they bee not neither of the Law nor of the Gospell they are but the inuentions and phantasies of superstitious men whom the sword of God hath strucken with and by this sentence q Esay 1.12 Who hath required this at your hand r Esay 29.13 Their feare towards me is taught by the precepts of men CHAP. III. I. The Scriptures makes no mention of Counsels of perfection II. How they are defined III. There is no greater perfection then that which makes vs like vnto God commanded to all men IIII. The whole perfection of man consists in charitie which is of the Commandement V. Charitie consists in that we should loue God with all our heart and with all our strength c. and leaues no part of vs free for the practising of Counsels VI. The reason by the which Bellarmine would delude this reason is refuted VII If the Counsels of perfection as they terme them were of God all should be bound to follow them which is absurd VIII If they leade and bring one to perfection all should aspire vnto it and aime at it by the dutie of necessitie IX Counsels are not workes are no good workes X. The first distinction betweene Counsell and precept refuted XI The second refuted XII The third and fourth refuted IF a 1. Pet. 4.11 any was speake let him speake as the Oracles of God This Precept and lesson of the Apostle Saint Peter either is not well learned or not well practised of those which speake of Counsels and doe tricke and adorne them with the title and name of b Bellar. de Monach. â— 7 §. 1.2 Perfection to cast a mist before the cies of those thâ—â— swallow without chowing all that is set before them for there is no place either in the old or new Testament that tearmes and names the Counsels of Perfection It is a new name inuented of late to aduance and giue credit vnto a doctrine as new as the name and as imaginary or chimerical as falsehood and vntruth hath publisht it and set it forth for reall true and emphaticall II. c Ibid. 11. Consilium perfectionis vocamus opus
bonum à Christâ— nobis non imperatum sed demonstratum non mandatum sed commendâ—tum c. Bellarmine tells vs that The Counsell of perfection is a good worke not inioyned but demonstrated and shâ—wed not commanded but recommended by Christ different from a Precept in respect of the matter or subiect in the forme and in the end In the matter two waies first because the matter of a Precept is easier that of a Counsell more difficult Secondly because the matter of the Precept is good that of Counsels better and perfecter In the subiect because the precept is common to all the Counsell is not In the forme The precept bindes by his owne vertue and power but the Counsels depend on the free iudgement and free will of man In the end because the precept promiseth reward to the obseruer of it threatneth penalty and punishment against the transgressor but the Counsels not obserued hath no penaltie and obserued haue a greater reward The like in substance is written and set downe by the Author of the Pastorall Letter though more obscurely and confusedly III. They forge and inuent lyes and afterwards they define distinguish and amplifie them as truth They define them Counsels of perfection and not onely the name but the thing also is vnknowne in the Scripture That is certaine this may be easily proued by concluding arguments necessarie and indissoluble The greatest perfection that men yea the elect Angels can attaine vnto is that whereby man is made like vnto God and that is commanded to all by our Lord Iesus saying d Matth. 5.48 Be perfect euen as your Father which is in heauen is perfect Let them remaund and send packing their Sophistrie to them which seeke by their disputations the glorie of the world in their victorie not the glorie of God in the victorie of the truth let them not abuse the world with the distinction e Bellar. de Monach c. 13 §. 5. of a necessarie perfection which Christ commaunds to all and of a profitable perfection which hee recommended vnto the rich man counselling him to sell all that hee had to giue it to the poore and to follow him for there is no such beneficiall and profitable perfection as that which make vs perfect as God is perfect there is no perfection so great so to be followed as that which is commanded Christ say they counselled the rich man to sell all that hee had and giue it to the poore that was something but Christ commaunds all f Matth. 5.44 to loue their enemies blesse them that curse you doe good to them that hate you and pray for them which despitefully vse you and persecute you This is a great deale more for a man may bestow all his goods to feede the poore and not haue charitie g 1. Cor. 13.3 according to the testimonie of Saint Paul but none can loue their enemie and not haue charitie IIII. Now charitie h Col. 3.14 is the bond of perfectnesse a bond which doth keepe vs perfectly to God as it is written i 1. Iohn 4.16 God iâ— loue and hee that dwelleth in loue dwelleth in God and God in him A bond which in God vnites vs one with another makes vs one and the same body in Christ imparts and communicate to euery one that which is in all and makes common to all that which is in euery one It makes thy gift mine and my gift thine and so by the communication of gifts and of all the graues which God hath imparted to euery one it perfecteth the bodie of the Church This is the intention of the Apostle saying k 1. Cor. 3.22 Whether Paul or Apollo or Cophas or the world or life or death or things present or things to come all are yours and yet are Christs and Christ is Gods This is so manifest a truth that Bellarmine himselfe confesseth it faying l Bellar. de Monach c. 2. §. 2. that the true perfection confisteth in charitie we know that it hath many degrees but her highest degree is no other thing then that which shee is namely charitie There is also none but knoweth that without any exception of degrees charitie is commanded and recommended commended to all men as being m Rom. 13.10 1. Tim. 1.5 the endâ— and fulfilling of the Law to the fulfilling of the which we are bound Therefore charitie being the best perfection and charity being the excellentest and greatest perfection and no worke being acceptable vnto God but that which springeth from faith which worketh by charitie he that seekes for a better and greater perfection by I know not what Counsels is but ill counselled and aduised and hee that perswades himselfe that he may attaine vnto it is ignorant of two things of the excellent perfection of charitie and of the great imperfection of his owne nature an enemie to charitie for n Rom. 8.7 the carnall minde is enmitie against God for it is not subiect to the Law of God neither indeed can bee V. The whole Law is comprised in charitie and this charitie consists in two points o Mark 12.30 31. The first and the greatest is Thou shalt loue the Lord thy God with all thy heart with all thy soule and with all thy strength and with all thy minde The second like vnto this is Thou shalt loue thy neighbour as thy selfe This is that which euery man must doe this is all which the holiest and perfectest man can doe p Eccles 12.13 Feare God and keepe his Commandements for this is the whole dutie of man saith Salomon Wherefore there remaines nothing else to be done God hauing commanded that all the parts of man and all his strength powers and faculties be incessantly and for euer exercised in charity towards him and in charitie towards his neighbour according to him To what purpose then is this cauilling so much To what ende O Bellarmine so great a cloud of expositions diuisions corollaries to darken the Sunne Tell me if man can do more then loue God with all his heart with all his soule with all his minde with all his strength The Angels the Saints that are with God can they doe more then that If no creature heauenly nor earthly If Iesus Christ Man in as much as man though holy without measure could do no more to what purpose then these Counsels After that the whole soule the whole boast the whole minde all the powers and faculties haue been and are imploied and occupied in the loue due to God doth there remaine in vs any part any facultie that may be spared to be imploied and busied in Counsels not commanded not due VI. He thinks to shift off this and saith q Bell. de Monach c. 13. §. 11. that to loue God with all his heart and with all his soule is nothing else but to loue him truely sincerely without faining without dissimulation and that to loue him with all his
they Counsels of perfection If there bee any they are of God or of men If from God all men must follow the for if the requests and desires of Kings are commandements as an Heathen man saith how much more then are the Counsels of the King of Kings and the Lord of Lords who looketh vnto none but such e Esay 66.7 as tremble at his word Christ Iesus said to the Church of Laodicea f Reuel 3.18 I counsell thee to buy of me goldâ—â—ied in the fire that thou maiest bee rich and white â—â—â—ent that thou maiest bee clothed and that the shame of thy unkednesse doe not appeare and anoint thine eyes with eye-salue that thou maiest see This is the onely place of the whole Scripture in the old and new Testament where God giueth counsell vnto man the Creator to his creature the Lord to his seruant the King of heauen to his subiects dwelling on earth And this Counsell is such an expresse commandement that the Lord hath spewed that Church out of his mouth for not following of the same for he that giues counsell to another desires and wishes that hee would conforme himselfe to it and is sorry yea angry and much offended when it is reiected when especially it is a good and wholesom counsell giuen by the superiour to his inferiour by the father to the son the King to his subiect to hasten to end and to vrge this we say al men are bound g Rom. 12.2 Ephes 5.17 to know and proone what is that good that acceptable and perfect will of God to doe the fame according to the prayer which euery one makes vnto God Thy will be done on earth as it is in heauen All the Counsels of God are the will of God wherefore all men are bound to vnderstand them to proue and doe them All that which wee are bound vnto to doe is a commandement the Counsels of God are things that wee are bound to doe therefore the Counsels of God are commandements Againe God wills and requires that all men practise his Counsels God wills not and requires not that all men should shut vp and mew themselues in a cloister abstaine from marriage carrie a wallet or scrip and go like vagabonds from dore to dore from towne to towne to begge and craue almes for such a life would bee the ruine and destruction of the Commonweale and of the Church Therefore to abstaine from mariage liue in pouertie nourish and sustaine himselfe with the labour and sweat of other men to mew himselfe vp in a Monastery separated from the company of men is not a Counsell of God VIII There are Counsels of perfection If there bee all must aspire vnto them euery man is inclined to it by nature euery one tends and inclines vnto perfection by a naturall principle and instinct euery Christian tends and makes towards the Christian perfection by a spirituall instinct by a principle of grace euery Christian is bound to it by commandement is drawne to it by promise is incited and incouraged by the example of all the Saints h Phil. 4.8 9. Brethren saith the Apostle whatsoeuer things are true whatsoeuer things are honest whatsoeuer things are iust whatsoeuer things are pure whatsoeuer things are louely whatsoeuer things are of good report of there bee any vertue and if there bee any praise thinke on these things Those things which yee haue both learned and receiued and heard and seene in me doe and the God of peace shall be with you If the Counsels are of this ranck and number the Apostle commaunds all men and women to doe them to them that doth them hee makes a promise from God that the God of peace shall be with them If they are not of this number they are neither true nor venerable nor iust nor pure nor louely nor of good report there is no vertue nor praise in them And therefore they are not to bee done but to be eschewed and auoided This is the expresse commandement of our Master Doctor and Sauiour Iesus Christ i Matth. 5.48 Be perfect euen as your Father which is in heauen is perfect this is also the expresse commaundement of Saint Paul k 2. Cor. 13.11 Bee perfect l Heb. 6.1 Let vs goe on vnto perfection To this ende the Scripture hath beene giuen vs m 2. Tim. 3.17 That the man of God may be perfect throughly furnished vnto all good workes For this ende the Lord hath giuen vs Pastors and Doctors n Ephes 4.13 till wee 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 God S. Paul made towards this perfection and laboured to come to it by o Phil. 3.13 14. forgetting those things which are behind and reaching forth vnto those things which are before he pressed towards the marke for the price of the high calling of God in Christ Iesus Noah Iob Abraham all the Saints of the old and the new Testament haue done the like for which cause the Scripture termes them perfect God who accepts in his children the will and willingnesse the pronenes of their mindes and forwardnesse for the deede honouring their holy indeuor and affection with the name of perfection which they did aspire vnto and now enioy and possesse Wee â—ake now if the perfection of Counsels bring to the Monkes and Friers any greater perfection then the measure of the stature of the fulnesse of Christ vnto which all Christians shall attaine and come vnto a perfect man If that cannot bee what vse haue Counsels If it can be there will be some perfection out of Christ and without Christ and some greater perfection then the perfect stature of Christ which is impossible We aske againe if a man in this life can attaine vnto a greater perfection then that which was in Noah Iob Abraham Moses in the Patriarches the Prophets and Apostles If any man shall bee aduanced and exalted in glorie aboue them in the life to come If this be absurd and false to what end and purpose is this warbling and pratling of Counsels which brings to no man any greater excellencie aduantage then that which infinite Saints haue attained vnto which haue neuer bin Monks neuer made vow of continencie neuer carried the bag and wallet neuer followed the Monasticall deuotions Abraham Isaac Iacob Noah Moses c. were great men and rich and liued in the state of matrimony The holy Apostles haue neuer followed any other rule then that which is common to all Christians Pouertie and the forsaking of their goods was neuer imposed to them by Christ and they neuer bound themselues to it by vow as the whole history of the Gospell teacheth vs and p Extrâ—â— Iob. 22. Tit. 14. c. 5. Quia quorundam neque Christum exprepriationem praedictam â—mnis iuris cuinâ—cunque rei proprietatem eius vsuÌ„
in se sernasse noe eam imposuisse Apostolis noque sub voto ab ipsis fuisse inceptam Euâ—â—gelica seu Apostolica docet historia sed contrarium euidentius Manifestat Pope Iohn the 22 who according to the opinion that they haue conceiued of Popes could not erre q Ibid. c. 4. Cum â—â—ter assertioâ—â—â— huiusmâ—di pertinacem cum scripturae sacrae contradicaÌ„t expressè deinceps erroneam fore censendam baereticam de fratrum nostrorum consilio hoc perpetuo declaâ—amus edicto affirmes the same so farre forth that he pronounceth that the contrarie opinion is contrarie to the Scriptures erronious and heretical and makes a perpetuall Edict and Decree for it IX These Counsels saith Beâ—armine are workes but a Counsell is not a worke It is that which perswades or disswades the worke the one goeth and mâ—rcheth before as the cause the other commeth after as the effect Iethro gaue good counsell to Moses concerning the gouernement of the people his cousell was one thing that which Moses did according to his counsell was another thing sometime the counsell is giuen and there followes no worke Christ gaue a good counfell to the Church of Laodicea who made no account of it Reuel 3.18 r 2 Sam. 17.23 Achitopel hangd himselfe seeing that the counsell of Chusai was preferred before his owne These examples doe shew plainely enough that Counsell is not a worke He adds that the Counsell of perfection is a good worke If that were so the Law of God which is the perfect rule of euery good worke would make mention thereof X. He distinguisheth betweene Counsell and Precept saying that Counsels are better and more difficult to bee kept then Precepts are Falsely and fondly for there is no one Counsell but is easie to be obserued And there is no Precept the perfect keeping whereof is not impossible There are now adâ—ies some Monkes and Friers which eate no flesh Å¿ Hieron aduers Jouian lib. 2. The Pythâ—goreans did not cate any thing that did moue or liue The Priests of Egypt seruing their false gods did abstaine from flesh and wine did eate bread rarely did not eate eggs and millâ—e saying that eggs were liquid flesh and milke was blood of another colour The Gymnosophists did nourish and sustaine themselue with apples and rice In Crete the prophets of Iupiter did abstaine from flesh and all sodden meates t Philo Iudaeus The Essens amongst the Iewes did taste of nothing before Sun-set some of them fasted three daies other some sixe daies without taking of any refection when they did eate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bread and salt was their onely meate and cleare water their onely drinke Their table was pure of al beasts hauing bloud What order amongst all the Monkes leades so austere a life The Monkes and Friers of these daies doe abstaine from marriage The Priests of Egypt neuer had to doe with women The Essens also did abstaine from them Many Fiers liue poorely beg their bread and possesse nothing What doe they which the Cynick Philosophers haue not done before them u Hieron aduers Iouian lib. 2. Antisthenes sold all that he had distributed it vnto the poore reseruing nothing for himselfe but his cloake to couer him His Disciple Diogenes did we are two cloakes against the cold had his bag and wallet for his granarie his bottomlesse tubbe for his house his bread for his trencher the palme of his hand for his cuppe hee had nothing but that which he got by begging and did reserue nothing till the morrow whence he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A carelesse man who is onely for the present day that cares not for the morrow We haue found among the Heathen not in Cloysters men keeping and obseruing Counsels exactly Let them but name vs one man liuing in Monasteries which hath exactly kept the Commandements It is a Counsell to enter into a Monastery and become Monke The great number of them which become Monkes and the multitude of Priests which liue without lawfull wiues is an apparent demonstration that there is nothing more easie to be done then that It is a Commandement x Matth. 5.48 to loue our enemies Now experience shewes that there is nothing more hard then this it being the highest degree of the loue of Christ y Rom. 5.8 10. which died for his enemies Therefore we may easily see that the Commandements of God are better and more difficult then all â—â—eir Counsels XI The second difference betweene Precepts and Counsels is that a Precept is generall prescribed and giuen vnto all a Counsell is particular giuen and belonging onely to some Thomas Aquinas in his small Treatise of this subiect and set downe in the ende of the Pastorall Letter is of a contrary opinion and iudgement and striues with might and maine to proue by the Scriptures and Fathers Pag. 10. ve 11.12 that it is a generall doctrine propounded to the whole world and therefore we must take the Counsell giuen vnto the young man as if God himselfe had propounded to all according to that which our Sauiour saith vnto his disciples z Mark 13.37 What I say vnto you I say vnto all c. What saith Thomas Aquinas Is it not the doctrine of the Church of Rome that single life is a Counsell as the Apostle saith I giue Counsell concerning virgins 1. Cor. 7.25 but the Apostle giueth this Counsell vnto all if it be a Counsell a 1. Cor. 7.7 I would that all men were euen as I my self To marrie to auoide fornication say they is an indulgence or Counsell and to this end doe they apply the Apostles words b 1. Cor. 7.6 I speake this by permission or Counsell not of commandement This Counsell also is generall for hee ordaines e 1. Cor. 7.2 that to auoide fornication let euery â—â—n haue hit owne wife and let euery woman haue her owne husband Therefore this second difference is vaine and of no moment XII In like manner the third and fourth differences are of no moment For though the Counsels of men are arbitrable and put to the choice and freewil of him to whom they are giuen to doe them deferre them or leaue them The Counsels of God are not left to mans discretion and wil but carrie with them a necessitie and binde vnto punishment those which reiect them as much as Precepts doe For when God speakes the seruant must hearken if he doe it he shall receiue a reward of free grace if he do it not he shall be iustly punished being a thing most iust that the creature which hath not vouchsafed to follow the Counsell of his Creator the childe that of his father the seruant that of his master man who is but a worme the Counsell of his God all mightie all wise wholly good should be disdained and contemned of him driuen and thrust out of his house and cast into vtter darkenesse where
shall bee weeping and gnashing of teeth CHAP. IIII. I. A Christian ought not to propose and prescribe to himselfe a greater perfection then that of the Law vntill he hath kept the Law II. It is in vaine for men to aspire vnto a greater perfection then is that of the Law seeing that no man liuing can keepe and obserue the Law III. The vnregenerate man can in no manner of waies keepe the Law being vnfurnished and destitute of all those things requisite to the doing of a good worke IIII. The first condition is that he be good iust and a true member of Christ but he is a wicked one and without Christ V. The second that his worke be conformable to the word of God VI. And be done in faith and charitie which he hath not VII The third that hee doe them to the glory of God whereat he aimes not at all VIII His best workes are nothing but sinnes OVr Lord Christ Iesus asked those of his time a Luk. 14.28 29. 30. Which of you intending to build a Towre sitteth not downe first and counteth the cost whether he haue sufficient to finish it lest happily after he hath laid the foundation and is not able to finish it all thut behold him begin to mocke him saying This man began to build and was not able to finish And that question did he propound vnto them after that he had said b Luk. 14.20 If any man come vnto me and hate not his father and mother and wife and children and brethren and sisters yea and his owne life also he caâ—â— at hee my disciple Setting before their eyes that hee which hath determined in himselfe to be his disciple and confesse his name ought before all things to enter into himselfe search into his affections weigh and ponder exactly what hee doth aske his conscience whether he feele himselfe disposde and readie to be harried and vexed and less of his 〈…〉 friends and to leaue them to be bared and persecuted by strangers to passe by and passe ouer all manner of reproches to suffer and endure the rauâ—shing of all his goods to die and lose his life for the truth of the Gospell for the glory of his Sauiour lest that hauing rashly vndertaken a work and taske accompanied with so many difficulties he faint in his businesse shrinke and giue ouer and withdraw himselfe from it to his exceeding shame For it is better not to begin then after haâ—ing â—â—id the foundation of godlinesse not to will o◠〈◊〉 or not be able to build thereon vntill that the building be reared and raised vp to be a holy Temple to the Lord c Eccles 7.8 Better is the ende of a thing then the beginning thereof d Mat. 24.13 for he that shall endure vnto the end the same shall be saued As for others which like doggs returne to their owne vomit againe e 2. Pet. 2.21 It had beene better for them not to haue knowne the way of righteousnesse then after they haue knowne it to turne from the holy commandement deliuered vnto them Because that by the iust iudgement of God f Luk. 11 2â— the last state of those man is worse then the first It is saith a Frier a wise and good deuice most necessarie for them which trauell g Stella in Luâ— cap. 14. that they vndertake not things hard and difficult about their reach but measure themselues in themselues according to their power and abilitie VVhence he takes occasion to blame those which choose with small discretion and wearinesse an austere and rigorous life and afterwards are at a stand and faint by the way not hauing strength enough to beare and endure it In Thomas Aquinas time there were certaine men who seeing the world abused with an opinion of the monasticall perfection propounded that no men entring into religion ought to imbrace the obseruation of Counsels before they be exercised in the obseruation and keeping of the Commandements h Thomas in his Treatise added to the Pastorall Letter pag. 4. Thomas reproues and reiects this proposition but Iesus Christ commadning vs to count the cost before one build approues it and reason confirmes it for i Bellar. de Monach c. 2. §. 2. Bellarmine grants vs that true perfection consists in charitie Now charitie is the fulfilling of the Law we must then begin by that k Thomas 2. vers 2. q. 184. art 3. Thomas himselfe tells vs likewise l Extraua Ioan. 22. tit 14. c. 3. ad conditorem Perfectio vitae Christianae principaliter essentialiter in charitate consistit a Pope that perfection consists principally and essentially in precepts and charitie but * Secundariò dispesitiuè in consilijys secondarily and dispositiuely in Counsels It is therefore more then iust and reasonable that all be exercised in that which is the most principall and essentiall before they trouble themselues about things which are but accidentall and accessarie as our Sauiour Christ said vnto Mariha who left the principall for the accessaries m Luk. 13.41.42 Martha Martha thou art carefull and troubled about many things but one thing is needefull and Mary hath chosen that good part which shall not be taken away from her That good part of Mary was that she did attend and apply her selfe first of all vnto the hearing of the word of God and did learne from the mouth of Christ Iesus the things which appertaine vnto the Kingdome of God n Mat. 6.33 Seeke ye first the kingdome of God and his righteousnesse The same saith Thomas that o 2.2 q. 146. art 5. the perfection of religion consists principally in the imitation of Christ. Therefore the Religious Monks and Friers ought first and principally to be exercised and busied in this before they goe further and proceede on If they doe it there shall not remaine vnto them a poore minute of life though it were of nine hundred thereescore and nine yeeres as that of Methusela to be at leasure and apply themselues to the imitation of the Authors of Cloisters we learne of Bellarmine p Bellar. de Monach c. 7. § 3. that Counsels include Precepts and comprehends them and d ee adde something ouer and aboue the precept And we haue heard of him q Ibidem § 2. 3. that the matter of a precept is good and easier that of a Counsell better and more difficult A man ought therefore afore all things to exercise himselfe in that which is good and more easie and so mount by degrees to that which is added and by reason of this addition is better perfecter and more difficult it being impossble to attaine vnto the highest step or degree of a thing without passing by the inferiour degrees thereof Lastly r Jbid. § 6. A Precept being obserued hath a reward not being obserued a punishment but a Counsell not obserued hath no punishment and being obserued hath a greater reward These are
Bellarmines words whence it followeth that we ought first to exercise our selues in the obseruation of the Commandements to obtaine the reward and auoide the punishment and that done and not sooner to proceede on to the keeping of Counsels seeing that the not keeping of them is not dammageable and hurtfull to vs by the inflicting and imposing of any punishment and the obseruing of them is not profitable to vs but by the impression of that which they terme Aureola in illa parte II. Now if wee make all them see that haue eyes in their heads that there is no man liuing in this world neuer was any but Iesus Christ the iust neuer shall bee any without some would of conscience hauing a pure heart and without spot thoughts without vice affections without passion and a life in all points innocent none by consequent that euer hath kept or that euer can during his soiourning in this flesh of sinne keepe the Commandements of God Wee will sufficiently proue against Thomas and him which hath translated his little booke that men do toile and labour in vaine after a diligent seeking and inquisition of a greater glorie in the obseruation of Counsels not being able to attaine vnto the first degree of glory by the keeping of precepts that most vainely they seeke perfection in that which is arbitrarie not being able to performe and perfect that which is necessarie for them In a word they abuse themselues in the expectation hope of an vncertain reward for hauing done more then they ought not being able to auoide the certaine punishment for not hauing done that which they ought to haue done And that will we proue not to make men carelesse and negligent but to make them humble not to prouoke them to euill but to make them see and know their disease and miserie to the ende they may seeke their cure in Christ Iesus who Å¿ Isa 61.1 came to binde vp the broken-hearted III. Man is to be considered in this life two waies out of Christ and altogether such a one as he is by nature not called effectually not iustified in the blood of Christ not sanctified by by the Spirit of God In Christ called iustified sanctified liuing in Christ and hauing Christ liuing in him We need not bring in here the ancient Heathen wee neede not take the paines to goe to the Turkes or search and ransack the Synagogue of the Iewes or transport our selues ouer to those other Nations which haue neuer heard of Christ or which hate Christ and scoffe at his Gospell to finde there men of the first kinde Christendome is full of them the Monasteries are filled with them the priuate houses doe swarme with them As our Sauiour Christ speaking of his Church said t Mat. 20.16 Many be called but few chosen Euen so it is There is an infinite number of Christians u 2. Tim. 3.5 hauing a forme of godlines but denying the power thereof x Tit. 1.16 they professe that they know God but in workes they deuie him being abominable and disobedient and vnto euery good worke reprobate They that are such not hauing the Spirit of Christ Iesus are not his although they are called by his name for such doth he hold them and as to such will he say to them in the last day y Luke 13.27 Matth. 7.23 I tell you I know not whence you are I neuer knew you All they which are of this kinde and stampe in the Church of God as all they also which are out of the Church and know not Christ wee say they cannot doe nor make any good worke yea though they were in the Church Pastors Doctors Bishops Monkes and out of the Church had all the vertues of Soloâ— Platâ— Aristides Epaminâ—ndas Phociâ—n Fabriciâ—â— Camilla and if there were any other among the Heather commendable and praise-worthie for his prudence continencie iustice temperance modestie and other vertues which make men to be admirable among their fellow-companions and to be admired of them In a good worke three things are necessarily required of which the man not regenerate bee hee Christian or Heathen is vnfurnished and destitute A good Author a good course manner and forme a good ende If any of these conditions be wanting he which worketh makes not a good worke hee transgresseth the Law hee taints himselfe with preuarication he binds himselfe to the curse and makes himselfe the childe of hell IIII. The first condition is that hee which doth a good worke be good himselfe Christ our Master hath taught it so when he said z Mat. 12.33 Either make the tree good and his fruit good or else make the tree corrupt and his fruit corrupt for the tree is knowne by his fruit a Mat. 7.18 for a good tree cannot bring forth euil fruit nor a corrupt tree bring forth good fruit Hee compares men vnto trees and saith that they must be first good trees before they can bring any good fruit To be a good tree is to be pleasing and acceptable vnto God that man which thinks and desires to doe a thing that God accepts of and is pleasing vnto him must be first assured that he himselfe is pleasing and acceptable vnto God for it is not the worke that makes the person acceptable vnto God but it is the person which obtaines of God mercie and fauour towards his worke as we reade of Abel and Caine b Gen. 4.4.5 that the Lord had respect vnto Abel and to his offering but vnto Caine and to his offering hee had no respect hee had respect first vnto his person and in the second place to the worke of his person Now man is not a good tree by nature he is by nature c Rom. 11.24 a wilde oliue tree God said of all men considered in their owne nature d Deu. 32.32.33 Their vine is of the vine of Sodom of the fields of Gomorrah their grapes are grapes of gall their clusters are bitter their wine is the poison of Dragons and the cruell venome of Aspes Hee describes them as being nothing worth as starke naught and willing no good thing being able to do nothing as being not onely insufficient and vncapable of good but also most capable of euill vnable and vncapable to thinke say doe the things according vnto God inclined and addicted to things which are displeasing and offensiue to him It is saith he e Isai 9.2 a people malking in darkenesse f Ephes 4.18 hauing the vnderstanding darkened yea a people that is nothing else but darkenesse g Ephes 5.8 ye were sometimes darkenesse saith the Apostle Is there any light in darkenesse which is a ‡ riuation of the light nothing lesse h 1. Cor. 2.14 The naturall man receiueth not the things of the Spirit of God for they are foolishnesse vnto him neither can he know them because they are spiritually discerned This is to describe it both priuatiuely or by
b Rom. 8.14 for as many as are led by the Spirit of God they are the sonnes of God but c Rom. 8. â— if any man haue not the Spirit of God he is none of his Therefore the infidels the hypocrites and all vnregenerated Christians of what religion soeuer they be being destitute of the first qualitie and condition required in a good worke wee may say of them that which our Sauiour Christ said of the Pharisees their companions d Mat. 12.34 O generation of Vipers how can yee being euill speake good things for out of the abundance of the heart the mouth speaketh V. The second condition of a good worke is that it be wel done whereunto is required first that it be conformable vnto the word of God in all things so that he which hath done it may protest with Dauid e Psal 119.105 Thy word is a lampe vnto my feet and a light vnto my path If it declines or swarues neuer so little the workeman of the same is accursed by this sentence and decree f Deut. 27.26 Gal. â— 10 Cursed bee hee that confirmeth not all the words of this Law to doe them Now as God is a Spirit g Rom. 7.14 so the Law is spirituall and is giuen first and principally to the Spirit and is the rule not onely of outward actions but also of the most hidden and secret thoughts of the heart It is not enough that a man lay not violent and bloudy hands on his brother h Mat. 5.22 If he be angrâ—e with his brother without a cause i 1. Ioh. 3.15 if he hate his brother the Scripture sayes he is a murtherer Hee that hath not actually coÌ„mitted adulterie with his brothers wife if he looks on her to lust after her Christ Iesus sayth k Mat. 5.28 he hath committed adulterie with her already in his heart Which of the Heathen knowes that the Law hath beene written in his heart to the ende it might rule his thoughts which of them hath thought that hidden lust was a vice which of them hath emptied and purged his heart of it what doe wee speake of Infidels How great is the number of our Christians that know not the ten Commandements although there are but ten how few are there of them that know them which thinke on them to conforme their liues according to them To tell them of lust or concupiscence and to condemne it as a sinne is so strange a paâ—â—doxe vnto them that if God himselfe should come downe from heauen to tell them of it they would not beleeue it so ignorant are they in the knowledge of the true and lawful vses of the Law how then can they order and square their actions by the same This is also the priuiledge of the regenerate to make a benefit of the Law for the direction of his life because God hath ingrauen it in his heart by his holy Spirit which the vnregenerate man knoweth not l Ier. 31.33 I will saith the Lord put my Law in their inward parts and write it in their hearts m Ezech. 36.27 I will put my Spirit within you and cause you to walke in my Statutes and yee shall keepe my Indgements and doe them This hath made Lombard to write after Saint Austin Prosper and other Fathers that n Lombard lib. 2. dist 41. â—t A. where the knowledge of the eternall truth is wanting there vertue is false although the manners and fashions are very good VI. In the next place A worke to bee a good worke well done must be done in faith o Rom. 14.23 for whatsoeuer is not of faith is sinne They which are not renued in the spirit of their mind may be enlightned so farre that they may know the truth and make profession of it and take pleasure in it for a time as Simon Magus and Iudas who beleeued by a temporarie faith but they haue not the iustifying faith p Ephes 3.17 by the which Christ dwelleth in their hearts q Joh. 1.12 Iohn 3.16 which receiue the Lord Iesus r Gal. 3.14 and all the blossing of Abraham through Christ and the promise of the Spirit through faith applying and appropriating it vnto themselues as Thomas which said vnto him Å¿ Ioh. 20.28.29 My Lord and my God That this is the true faith without equiuocation it appeareth for that the Lord answereth him Thomas because thou hast seene me thou hast beleeued blessed are they that haue not seene and yet haue beleeued And by the words of the Aposile t Gal. 2.20 I liue yet not I but Christ liueth in mee and the life which I now liue in the flesh I liue by the faith of the Sonne of God who LOVED ME and gaue himselfe for ME. A man shall know by her effects if hee haue this faith u Acts 15.9 Faith purifies the heart x Gal. 5.20 workes by loue y 1. Tim. 1.5 for charitie proceedes out of a pure heart and from a good conscience and of faith vnfained They that are not renewed can seele that they haue not this faith for they feele z Tit. 1.15 that their minde and conscience is defiled and therefore they may resolue and conclude with themselues that God detests and abhorrs them and all that they doe because a Heb. 11.6 it is impossible to please him without faith Witnesse among others Cain who offered sacrifice vnto God and was reiected not because the sacrifice was naught but because hee offered it without faith as it is written b Heb. 11.4 By faith Abel offered vnto God a more excellent sacrifice then Cain The Fathers haue acknowledged the same when they said that c Prosper in lib. Epigram epigrammate 81. Lombard lib. 2. dist 41. lit A. The whole life of Infidels is sinne For that also though a man d 1. Co. 13.1.2.3 could speake with the tongues of Angels and had the gift of prophecie and vnderstood all mysteries and all knowledge and though he had all faith so that he could remoue mountaines and though he bestowed all his goods to feede the poore and though he gaue his body to bee burned and hath not charitie he is as sounding brasse or a tinckling cimball he is nothing and all that profiteth him nothing VII The last condition of a good work is that it be done for a good ende e Aug cont Iulian lib. 2. c. 3. The vertues are discerned from the vices non officijs sed finibus not by the outward duties but by their ends saith Saint Austin The ende of euery worke must bee the glory of God who hath giuen vs vertue wifedome and direction for to doe it It ought to be the end of naturall works also f 1. Cor. 10.31 Whether saith the Apostle ye eate or drinke or whatsoeuer ye doe doe all to the glory of God How much more ought it to bee the ende of our
morall and spirituall workes g Mat. 5.16 Let your light sosh â—e before men saith Iesus Christ that they may see your good workes and glorifie your Father which is in heauen It is a thing out of all doubt that the Infidels haue neuer done any thing for this end what could they haue done for the glory of God which was vnknowne to them What haue they euer done but for themselues but h Chrys in opere imperfecto in Mat. hom 33. to aduance themselues in honour reputation and credit It was ambition to lade himselfe with thicke clay as the Prophet saith that is great store of riches to ioyne house to house and lay field to field till there be no place It was brokage and couetousnesse To what other ende doe now adaies the best and honestest of our politicians aime at They haue no other ende of their prudence and other vertues or rather images of vertues then themselues If we consider the religious as they terme them they giue almes they pray in publick they vse many repetitions they march with a sad countenance they disfigure their faces and destroy the bodie with much fasting some of them that they may appeare vnto men that they are charitable deuout mortified so did the Pharisees and other hypocrites in Christs time i Mat. 6.2 Verily saith Christ I say vnto you they haue their reward The world hath them in great estimation they haue that which they sought for It is their reward they serue God with hope of reward condigne as they say and well worthie of their meries were it not for this hope they would not bee so feruent and zealous towards God that they would be blotted out of his booke k Exod. 32.32 as Moses or l Rom. 9.3 separated and accursed from Christ for his glorie as Saint Paul To bee short wee are in a time whereof wee may iustly and truely say as Saint Paul said of his time m Phil. 2.21 All seeke their owne not the things which are Iesus Christs Wee are in the last daies and the perillous and trouble some times are come whereof the same Apostle hath prophesied n 2. Tim. 3.1 2 3 4 5. that men shall be louers of their owne selues couetous boasters proud blasphemers disobedient to parents vnthankefull vnholy without naturall affection truce breakers false accusers incontinent fierce despisers of those that are good traitours headie high minded louers of pleasures more then louers of God hauing a forme of godlinesse but denying the power thereof Of which kinde of men God in his great mercy deliuer quickly the world VIII All these keepe not the Law and cannot doe any good worke Some of them will haue many faire and goodly parts as we say the which being examined will be found to be nothing else then o Ambros de vo cat gentium lib. 2. c. 3. splendida peccata glistering and beautifull sinnes by the which they haue barrenly adorned the life of this age saith Saint Ambrose Wee doe not condemne them for that they are ciuilly sober iust moderate and doe leade an outward life without reproch But the Scripture condemnes them for that they liue without faith without charity and propound vnto themselues no other scope of their actions then themselues and so doe ill and doe good things to a bad ende Christ Iesus condemnes them p Iohn 5.44 How can ye beleeue which receiue honour one of another and seeke not the honour that commeth from God onely We doe not condemne them in that they fast austerely pray feruently giue almes largely and doe as they say many pious workes but because doing nothing but that which a Turke and a Iew doth we bewaile them because they runne so fast out of the way seeing they runne not by Christ who is the way to God who is the end of the race and so they labour and toile much yet aduance and goe forward but little As hee that makes haste and runneth a stray out of the Kings high way takes more paines and toiles more then if he were in the right way and notwithstanding he neuer comes where he would I exhort them to turne backe and returne the same way they came towards the Commandements of God to doe according vnto God and for God that which they doe vnder him for themselues and to the ende they may doe it to pray vnto God with Dauid q Psal 143.10 Teach me to doe thy will for thou art my God thy Spirit is good leade me into the land of vprightnes For as Saint Austin saith It is better to goe softly or to halt in the right way then to march streightly and runne out of the way CHAP. V. I. The vnregenerate man is altogether wicked II. The regenerate man is imperfect and defectiue in his most holy actions and cannot keepe the Law which is proued by foure arguments III. The first argument He hath in him the flesh lusting against the Spirit IIII. The second argument Our imperfect knowledge brings forth imperfect workes V. Bellarmines opinion concerning a double perfection commaunded in the Law confuted VI. That perfection which Bellarmine saith is possible to man in this life hath neuer been found in any man VII The third argument If the regenerate man could keepe the Law he should not neede a Mediatour THe a Psal 14.2 3. Lord looked downe from heauen vpon the children of men to see if there were any that did vnderstand and seeke God They are all gone aside they are altogether become filthie there is none that doth good no not one b Ro. 3.13 c. Their throate is an open sepulcher with their tongues they haue vsed deceit the poison of Aspes is vnder their lipps whose mouth is full of cursing and bitternesse their feete are swift to shed blood destruction and misery are in their waies and the way of peace haue they not knowne The reason of all this is There is no feare of God before their eyes He that feares God feares to doe that which displeaseth God as Ioseph that would not defile his masters bed with held and kept-in with the feare of God c Genes 39.9 How can I doe this great wickednesse and sinne against God In like manner comforting and assuring his brethren that he would doe them no hurt he tells them d Genes 42.18 I feare God On the other side he which feares not God giues himselfe libertie vnto all wickednesse whensoeuer any occasion is offered That made Abraham say of Gerar e Genes 20.11 Surely the feare of God is not in this place and they will slay me for my wines sake They which haue not the feare of God in their hearts are ordinarie adulterers lyars f Ephes 4.17.18.19 walking in the vanitie of their minde hauing the vnderstanding darkened being alienated from the life of God through the ignorance that is in them because of the blindnesse of their hearts who
ingenders and begets in vs all manner of euill thoughts and desires of which Saint Iames faith x 〈◊〉 1.14 Euery man is tempted when hee is drawne away of his owne lust and enticed Secondly withdrawes vs from good and doth what he can to smother the good and holy motions of the Spirit in vs as Saint Paul saith y Rom. 7.22.23 I delight in the Law of God after the inward man but I see another law in my members warring against the law of my minde and bringing me into captiuitie of the law of sin which is in my members The Spirit also â—usteth against the flesh two manner of waies First hee creates in vs all sorts of good thoughts motions and desires Dauid felt it thus when he said z Psal 16.7 I will blesse the Lord who hath giuen me counfell my reines also instruct me in the night-season a Psal 27.8 When thou saidest Seeke ye my face my hart said vnto thee Thy face O Lord will I seeke Secondly he stops and stayes the bad motions of the flesh to the ende they take not effect or at the least blunts their point that they doe not sinne excessiuely in which fense Saint Iohn saith b 1. Ioh. 3.9 Whosoever is borne of God doth not commit sinne for his seede remaineth in him To commit sinne is to make a trade and occupation of sinning and to giue himself ouer to euil with an entire and whole consent of the will the which a man renewed cannot doe because with the feede of sinne which is his naturall corruption he hath in him the feede of God which is the gift of sanctification and is mixed in all the qualities of his soule and in all the workes that flow thence The supernaturall knowledge wherein the minde is enlightned is mingled with ignorance and naturall blindnesse which remaines in him so that he hath neede to aske euery day new enlightning of God as Dauid did who said c Psal 119.18 Open thou mine eyes that I may behold the wondrous things out of thy Law His faith is mingled with vnbeleefe his confidence with diffidence his hope with despaire witnesse the lunaticks father as wee haue seene before witnesse Iob who complaining of God said vnto him d Iob 13.24 Wherefore hidest thou thy face and holdest me for thine enemie And at the same time he cried our e Iob 13.15 Though he slay me yet will I trust in him His will purified and corrected is incessantly crossed by a contrary wil which hinders him to doe the good he would doe For as our Sauiour said f Mat. 26.41 The Spirit is willing but the fleshes weak The will in as much as it is sanctified hath a maruellous affection and desire to obey God but the flesh with the which she is chained weakens it and makes her slacke and remisse to doe that shee would doe The affections are neuer so well squared and ordered but there is disorder they can neuer shake off so wel this dust and durt but as g 1. King 18.21 the Israelites did halt on both sides following at one time God and Baal so do they halt betweene heauen and earth betwixt the heauenly goods which cannot bee defiled nor wither and the perishing goods of this world whhose figure passeth away as swift as a weauers shittle I write nothing but that which all the children of God feele in themselues otherwise they should not appertaine vnto the Church Militant Which hath no enemies so cruel vigilaÌ„t pressing hard and difficult to ouercome as those which euery member of the same nourisheth within himselfe and carrieth continually in his bosome as namely lust which saith Saint Iames h Iam. 1.14.15 draweth enticeth conceiueth and bringeth forth sinne and therefore is a sinne like a Serpent that engenders conceiues and brings forth a Viper is a Viper as all that which is conceiued is of the nature of that whereof it is conceiued as the tree that bringeth forth bad and rotten fruit is corrupt and rotten according to Christs saying k Matth. 7.18 A good tree cannot bring forth euill fruit neither can a corrupt tree bring forth good fruite This naturall contagion doth infect all the good workes of the regenerate with so great a blemish that the Church it selfe confesseth l Isai 64.6 All our righteousnesse are as filthie rags what can we then say yea what ought we to say we I say who as Bernard saith m Bernard de verb. Esaiae serm 5. are not better then our forefathers which haue no lesse truly them humbly spoken so This is the first argument grounded on the great and general deprauation of our nature wherby the workes of the most holiest are so blemished and distained that they can in no wise answere vnto the righteousnesse holinesse and perfection of the Law IIII. The second argument is taken from our knowledge for such as is our knowledge such is our obedience such are all our workes that proceede from it Now our knowledge is verie imperfect n 1. Cor. 13.9.12 For as the Apostle saith of himselfe and of all we know in part and we prophesie in part we see now through a glasse darkely the perfect knowledge being reserued for the Kingdome of heauen which our Lord hath represented by giuing to the blinde man his sight o Mark 8.22 of whom Saint Marke saith that Christ Iesus hauing put his hands vpon him the first time he saw men walking but not as men but as trees but hauing put his hands vpon his eies the second time he saw euery man clearely euen so fareth it with vs we receiue here but the first imposition of hands we often take one thing for another and see the things of God but by halues whence wee must not find it strange if we do them but by halfe and do remaine and stand a farre off from the perfection and righteousnesse of the Law whose first and last Commandement cannot be fulfilled by any man liuing here on earth Thou shalt loue the Lord thy God with all thy hart with all thy soule and with all thy mind and with all thy strength It will haue the soule and the whole soule the heart and the whole heart the thoughts and all the thoughts the strength of the hart of the soule of the thoughts and the whole strength of the same p Aug. lib. 1. de doct Christ c. 22. It leaues no part of our life that may be voide of charitie It commaunds all the degrees of charitie for he that saith All excepts nothing If thou canst adde any thing thereunto there is not all If thou takest away any thing there will not bee all More charitie can bee added day by day vnto our charitie otherwise Saint Iude would not haue praied q Iude 2. Mercie vnto you and peace and loue be multiplied Let Saint Austin speake for vs r Aug. epist 29. Charitie is a
kept it perfectly or else he accuseth the most Iust of great malice That cannot he doe for he which keepes perfectly that which God commands him in this life is without sinne sinne being no other thing then the transgression of Gods commandements all which doe meete at one ende and abut vpon charitie b Hieron ad Rusticum epist 44. c. 4. Now there is none that is pure from sinne though his life had been but for a day saith Saint Ierome The Apostle himselfe doth openly confesse that he and all the Saints are tied to this vnauoidable necessitie of c Aug. de tempore serm 47. sinne saith Saint Austin and that doth hee confesse in the seuenth Chapter of the Epistle to the Romans as wee shall see in the fourth argument There is none then that keepes perfectly that which God commands him yea that can keepe himselfe all being tied to this necessitie of sinning by the flesh lusting against the Spirit and by the Law of their members warring incessantly against the Law of their minde and bringing them into captiuitie to the Law of sinne which is in their members d Rom. 7.23 Gal. 5.17 as the Apostle speaks This is more perspicuously set before our eyes by death which is saith the Scriptures e Ioshua 23.14 the way of all the earth f Heb. 9.27 it being appointed vnto men once to die It is therefore a manifest conclusion that all are sinners and by consequent all transgressours of the Commandements of God g Rom. 6.23 for the wages of sinne is death and the effect of death in the faithfull is the death of sinne h Rom. 6.7 for he that is dead is freed from sinne which made the holy Apostle to sigh and call after death i Rom. 7.24 O wretched man that I am who shall deliuer me from the body of this death Now Bellarmine not being able to name any one Saint who hath been in his life pure from sinne and saying notwithstanding that they can perfectly keepe Gods Commandements hee accuseth and chargeth them with a notorious malice for what is the cause that they haue not kept the Commandements was it ignorance that was in them Noe for they knew the Commandements was it impotencie that was in them No for Bellarmine saith that they could keepe the Commandements The salt was then only in their will for three things concurre together in the reasonable creature to the producing and bringing forth of a good worke knowledge will power Now to know and to be able to doe good and not to will the doing of it is the propertie of a malicious and peruerse spirit it is a malice altogether condemned as it is written k Iames 4.17 To him that knoweth to doe good and doth it not to him it is sinne Let this be farre from Saints And therefore we will correct the saying of Bellarmine and say that the Saints and faithfull haue the wil to keepe perfectly the Commandements of God but they haue not the power and strength to doe them and that will we verifie by Saint Paul saying of himselfe l Rom. 7.18 To will is present with me but how to performe that which is good I finde not And of vs all m Gal. 5.17 The flesh lusteth against the Spirit and the Spirit against the flesh and these are contrarie the one to the other so that ye cannot doe the things that ye would Lastly because that all which Bellarmine writes touching the diuers degrees of perfection commanded in the Law is maintained by him for the cause and defence of the Monkish state and life which he termes n Bellar. de monach c. 2. the state of perfection I would willingly aske Bellarmine himselfe or the most holiest Monke or Frier if seeing he thinkes he can keepe the Commandements of God he hath euer kept them If he saies that he hath kept them he is a lyar For hee that keepes the Commandements hath no sinne o 1. Iohn 1. â— Now if we say that we haue no sinne we deceiue our selues and the truth is not in vs. If he confesseth that he hath not kept them he confesseth himselfe to be a wicked and malicious man in that hee would not doe that which he could and by his owne confession is doubly the childe of hell p Luk. 12.47 For that seruant which knew his Lords will and prepared not himselfe neither did according to his will shall be beaten with many stripes VII The third argument is this If a man could keepe the Law he should haue no neede of a Mediatour q Gal. 2.21 For if righteousnesse come by the Law then Christ is dead in vaine They answere that Christ indeede should haue died in vaine if man could keepe the Law by his naturall strength and power but it is by grace that Christians keepe it and this grace hath been giuen them through the merit of the obedience and death of Christ which for this cause is not frustrate nor in vaine An answere iniurious to Christ and altogether false For if it were so our righteousnesse and saluation should be immediately of the Law and not of Christ and Christ should not be our Sauiour but onely an instrument by the which we are ayded and enabled to keepe the Law and by the obseruation of the same made our owne sauiours What blasphemie against the Sonne of God r 1. Cor. 1.30 Who of God is made vnto vs wisedome and righteousnesse and sanctification and redemption In as much as Å¿ 2. Cor. 5.21 God hath made him to be sinne for vs who knew no sin that we might be made the righteousnesse of God in him We are then righteousnesse as he is sinne he is sinne t August Encherid cap. 41. not his owne but ours not in himselfe but in vs euen so are wee righteousnesse not our owne but that of God not in our selues but in him And marke he hath beene made vnto vs righteousnesse by God it is not written that we are made righteousnesse by him Againe we are the righteousnesse of God in him it is not said that we are the righteousnesse of God by him as by an instrument So doth the same Apostle write that u Col. 2.10 we are complete in him and not complete in our selues by him he felt it so when being as then renewed hauing been alreadie yea a long time an Apostle and neere vnto death when hauing fought a good fight kept the faith and finished his course he writes from prison vnto his Philippians that x Phil. 3.8.9 he counted all things but lesse and dung that he might winne Christ and be found in him not hauing his owne righteousnesse which is of the Law but that which is through the faith of Christ to wit the righteousnesse which is of God by faith He would haue vs to thinke and feele it so when he wrote to vs in the person of the
Ephesians y Ephes 2.8.9 By grace are yee saued through faith and that not of your selues it is the gift of God not of workes lest any man should boast referring not our iustification only but also our saluation it selfe vnto the grace of God which we imbrace by faith and excluding from the causes of our saluation our workes without exception yea them which the faithfull doe otherwise hee would not say least any man should boast although hee intendes not to esteeme them or make them vnprofitable and of no vse For saith he z Ephes 2.10 we are his worke-manship created in Christ Iesus vnto good workes which God hath before or deined that we should walke in them A sentence that Saint Bernard vnderstood well when he termed the workes of Saints a Bernard de gratta libéro arâ—itrio sub finem viam regni non causam regnandi The way to the Kingdome not the cause of the Kingdome Auant then and farre from vs let all those be that wil diuide and share out the saluation betweene the grace of God and our good workes that say vnto him with the Pharisee b Luk. 18.11 God I thanke thee that I am not as other men are extortioners vniust adulterers we will be humble and referre vnto him all the glory of our saluation in his beginning in his middle in his ende and sing vnto him with Dauid c Psal 115.1 Not vnto vs O Lord not vnto vs but vnto thy name giue glory for thy mercie and for thy Truths sake CHAP. VI. I. The fourth Argument None of the Saints hath euer kept perfectly the Law II. Because they are renewed but in part as it appeares III. By the example of those which were before the Law as of Abel Noah Abraham Isaac Iacob IIII. And by the example of Iob V. By the examples also of them that were vnder the Law as of Moses Aaron their Sister Marie and of all the Priests VI. Item by the example of Dauid VII Of Salomon Ezechias Iosias Daniel and of Esdras VIII And by the Confession of the whole ancient Church BE a 1. Cor. 11.1 ye followers of me euen as I also am of Christ Hee will haue vs to imitate him but with an Euen as not absolutely but conditionally euen as hee imitated Christ and not otherwise for in him there was in the most holiest that haue beene from the beginning of the world there hath been in those that are there is in those that shall come hereafter there wil be things that are not to be imitated but to be abhord not to doe but to eschew and auoide their sinnes b Rom. 11.32 Hieron ad Châ—esiphontem for God hath concluded theÌ„ al in vnbeliefe that he might haue mercy vpon all Wherefore to shew that in him alone there is no darkenesse and that in the most holiest there are many cloudes of error which darken their vnderstanding that he is the alone holy onely iust onely good and that all the holy and iust men haue their noblest parts altered by the corruptioÌ„ of sin he hath permitted the most approued amongst them the most cherished and beloued of him to slip and fall into the pit of sinne and would that they themselues were his Heralds his Clerkes to publish to write downe their owne sins and the sinnes of their forefathers c Rom. 3.19 That euery mouth may be stopped and all the world may become guiltie before God and that God alone d Rom. 3.26 might be found iust and the iustifier of him which beleeueth in Christ Iesus who alone e Isai 53.9.1 Pet. 2.22 did no sinne neither was guile found in his mouth who alone hath beene able to protest in truth that f Iohn 14 30. The Prince of this world commeth and hath nothing in me being g Basil in Psal 5. much for a man if hee can say hee hath but little and but few things in mee This is our fourth argument whereby we will clearely proue that there hath neuer been any Saint in whom all his old infirmitie hath beene in such wise consumed but that during the dayes of this his perishing life he hath fought an intestine and inward battaile with the same in the which he hath sometimes fainted and fallen downe and hath neuer preuailed in such sorte that he hath beene able to free and exempt himself wholly from sinne h Basil in homil de poenitent I accuse not therefore the righteous but I glorifie God who alone hath been able to prouoke his enemies with this defiance i Iohn 8.46 which of you conuinceth me of sinne Wee reprehend the errour we beate and throw downe the tower and turrers of pride which our Monkes haue built and reared vp thinking to skale Paradise by their workes not commanded not due it being euident and well knowne by the examples of the Saints of old in comparison of whom the most holiest of these times the most retired of our Monkes and Friers are but dung that they are farre from that perfection of those workes that are due II. If Adam had not violated the commandement of his Lord and God and had remained obedient vnto the heauenly mandate he had reserued vnto his owne heires the prerogatiue of a naturall innocencie saith Saint k Ambrosaed Iren. epist 71. Ambrose but affecting to attribute vnto himselfe that which he had not receiued to be like him that had created him he was stript and depriued of that which he had receiued he lost his drachme or piece of siluer and departing from his Fathers table to eate husks the bread of swine he fel vnder and came within the power of the Prince of darkenesse from being able not to sinne to not being able but to sinne hauing lost altogether the libertie of his counsell after he had sold deliuered and inthrald himselfe to him that had guld and cousoned him In this state hath he begotten men in his owne likenesse after his image all which are borne tainted with his pollution and stained with the bands of his death-bringing slauerie and bondage from which seruitude the elect children of God are released and deliuered by him which hath said l Iohn 8.36 If the Sonne shall make you free yet shall be free indeede In this life not to consent vnto sinne and not to walke after their lusts in the life to come not to sinne not to couet at all It is the glorie of Heauen of the heauenly Ierusalem m Reuel 21.27 that there shall in no wise enter any thing that defileth It is the vanitie and shame of the earth that she cannot beare in her bosome any Saint that is not harried and troubled with the fierce and sauage law of sin that hee may say n Prou. 20.9 I haue made my heart cleane I am pure from my sinne For o Gregor Nyss de beatitudin Orat. 6. sin is conceiued borne increaseth and endeth
with the life of man p Idem de oratione Abel And the Scriptures doe teach vs that there cannot be found any man whatsoeuer that liues a day without spot III. Witnesse Abel q Heb. 11.4 who by faith offered vnto God a more excellent sacrifice then Kaine by which he obtained witnesse that he was righteous God testifying of his gifts If by faith surely not by his workes not by the merite of his sacrifice but by the merit of the Lambe without blemish and spot the onely and perfect obiect of faith represented and exhibited by and in the first sacrifice in the offering of the which the holy man did affirme earnestly and auouch openly and solemnely his death-worthy demerits did sigh and groane after the merits of his Sauiour did imbrace his sacrifice by saith to haue life by it If as yet man doubts let him consider that he is dead that by his death we iudge and deeme of his sinne as of the cause by the effect r Rom. 5.12 Noah For by one man sinne entred into the world and death by sinne and so death passed vpon all men for that all haue sinned Witnesse Noah who hath testimonie Å¿ Genes 6.9 that he was a iust man and perfect in his generation and walked with God but not that hee was without sinne for after hee had found grace in the eyes of the Lord in the ruine of the world by the Flood the Scripture discouers his infirmitie and accuseth him t Genes 9.21 for that he dranke of the wine of his vineyard was drunken and was vncouered within his tent He was then iust according to that righteousnesse whereof it is said u Prou. 24.16 The iust man falleth seuen times and riseth vp againe According to the which it is also said x Ezech. 18.22 33.19 that the transgressions of the wicked shall not be mentioned vnto him shall not hurt him at what hower soeuer he returnes from his waies vnto the Lord y Hieron ad Rusticum epist 44. saith Saint Hierome Iust therefore and righteous in and by acknowledging himselfe to be vniust and vnrighteous prosecuting this acknowledgement addicting and applying himselfe to righteousnesse and not as hauing attained vnto the perfection thereof witnesse z Abraham Abraham of whom alreadie iustified by faith renewed already abounding as then in good workes The Apostle writeth a Rom. 4.2 If Abraham were iustified by workes he hath whereof to glory but not before God He iustified himselfe that is to say hee approued and shewed himselfe iust by his workes towards men when he offered his sonne Isaac as Saint b Iam. 2.21 Iames obserues And that thirtie yeeres after that the Scripture witnesseth of him that he had beene iustified by faith before God For this sentence of holy Dauid wholly giuen to the obseruation of the Law repeated and confirmed by Saint Paul shall for euer remaine firme c Psal 143.2 Rom. 3.20 Faith iustifies man before God Workes iustifie man before men By the deeds of the Law there shall no flesh bee instified in the sight of God Faith imbracing Christs righteousnes for the remission of sinnes iustifies the person before God good workes which proceede alwaies from man which is iustified and which did neuer precede or goe before to iustifie him iustifies the person before men The proofes are manifest for Abraham after he was d Chrys de penitent hom 6. tom 5. infidelitate Sancti peccauit Abraham iustified by faith sinned through vnbeliefe and therefore did not escape Gods punishment so that his seede did serue foure hundred yeeres saith Saint Chrysostome e Genes 16.2.3 and that also when he tooke Agar to wife to giue by hereffect to the promise of God touching the blessed seede not perswading himselfe as then that God would raise and giue him it by his barren and old wife of fourescore yeeres Then also when distrusting of Gods prouidence and protection he concealed a part of the truth calling her onely his sister and causing her to say so for the which he was iustly reproued by Alimelech Furthermore after that he was iustified God gaue circumcision g Rom. 4.11 to bee a seale of the righteousnesse of the faith vnto him which he had yet being vncircumcised a seale I say on Gods part for the remission of his sinnes in the bloud of Iesus Christ the which hee did apprehend by faith in the effusion of his owne and of all his wherefore Christ saith of him h John 8.56 Abraham reioyced to see my day and he saw it and was glad A Sacrament also to bee to him on his side a signe of his dutâ—e towards his God to circumcise daily the foreskinne of his heart i Col. 2.11 in putting off the body of â—he sinnes of the flesh by the Circumcision of Christ If Abraham the Father of all those which belieue being in vncircumcision and Father of the Circumcision was a finner before and after his iustification and had neede of the grace and mercie of his God to be saued shall we beleeue that his children haue been more holy more righteous and iust and lesse sinners then he witnesse his sonne Isaac Isaac who by a like distrust told a lie concerning his wife to the inhabitants of Gerar saying k Gen. 26.7 she is my sister fearing that the inhabitants and men of the place should kill him for her sake because she was faire to looke vpon Which diffidence and lye was so much the greater because God commanded him to remaine and stay there with promise of his protection telling him l Gen. 26.3 Iacob Soiourne in this land and I will bee with thee and will blesse thee Witnesse Iacob who vpon his death-bed renounced all his workes asking and crauing mercy and grace cried vnto his God m Gen. 49.18 I haue waited for thy saluation O Lord to wit the Lord Iesus who was to come n Mat. 18 11. to saue that which was lost and by reason of this charge and office is named o Luke 3.6 the saluation of God Witnesse all the Patriarkes all whom the Scripture incloseth and concludeth vnder sinne that their children presume not to be without sinne but that feeling themselues attainted with the corruption dwelling in them of necessity they must confesse and say we are no better then our fore-fathers and that so p Chrysost de poenit hom 6. tom 5. Quò solus ipse in hominis corpore sine peccato inueniatur Iob. Christ be found alone in the body of man without sinne IIII. Witnesse among an infinite number of others the holy man Iob whom God himselfe commends to haue beene perfect beyond comparison and without his like in the world * Iob 2.8 There is none like him in the earth saith God a perfect and an vpright man one that feareth God and escheweth euill A great commendation and incident to few persons Now if
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
not as a principall debtor Thus Saint Paul writes r Gal. 3.24 The law was our Schoole-master to bring vs to Christ that we might be iustified by faith The ancient Fathers haue acknowledged these vses of the Law saying that the Law doth profit vs in as much as it makes vs confesse that which wee denie acknowledge our sinne and couer no more our vnrighteousnesse in as much also that it shewes to vs ſ Ambros de Iacob vita beata lib. 1. c. 6. August de spiritu titera c. 5. seq our infirmitie that hauing our recourse and refuge by faith to the mercy of God in Iesus Christ we may be healed These bee the reasons why God giues his Law to the vnregenerate man which cannot fulfill it By it he accuseth and conuinceth him of sinne hee condemnes him for his sinne to this intent that from being proud he may waxe humble that seeing that feeling thereby his maladie he may cry to the throne of grace and aske for the Phisitian that finding himselfe the slaue of sinne he may implore the helpe of the Redeemer In a word acknowledging that he cannot doe that which the Law commaunds he may haue his recourse and retraite to the grace of God in Iesus Christ in whō as in our Head Pledge and Surety God hath punished in his most rigorous and seuere iustice all our sinnes committed against the Law and forgiuen vs all of them in his greatest mercie When man is thus of great made little when from whole and sound that he thought he was he findes himselfe mortally sicke from being aliue he feeles himselfe dead when he sees hell open to swallow him vp without hope of recouerie and so is as it were reduced and brought to despaire then is he disposed and prepared to receiue his Patent of pardon to heare the good newes of the preaching of faith for the Law leades him to the Gospell Moses to Christ the preaching of the righteousnesse by workes to the preaching of the righteousnesse by faith But if the naturall man makes not this vse nor benefit of the Law and is not moued and stirred vp to seeke Christ 4. It vvill restraine and bridle the outward man yet it will in him profit and auaile another in as much as it will curbe the outward man and will musle him with bridle and bit keeping him by the threatnings of punishment and damnation in his dutie and constraining him to doe in the Church and Common-wealth the good hee hates and which hee would not doe with out this compulsion The Apostle had respect to all these vses of the Law when hee said t 1. Tim. 1.9 That the Law is not made for a righteous man but for the lawlesse and disobedient c. For it accuseth condemneth astonisheth the wicked and will they nill they in spight of their hearts rangeth them outwardly to their dutie VIII But as for the righteous Ho◠the Law is possible to nature renewed which are iustified in the bloud of our Lord Iesus and sanctified by the Spirit of our God the Law can neither accuse them nor condemne them as it is written u Rom. 8.33.34 Who shall lay any thing to the charge of Gods Elect It is God that iustifieth Who is he that condemneth It is Christ that died There is therefore now no condemnation to them which are in Christ Iesus It cannot also compell them as they are regenerate for they haue the Law written in their hearts and they x Psal 110.3 are a willing people and as Dauid saith of himselfe y Psal 119. they set before their eies all the Commandements loue them reioyce and take their delight in them z Psal 1.2 they meditate day and night in his law being renewed as we haue seene in all the parts of their soules and in regard of all the parts of the Law In this state the Law is possible in regard of the perfection of the parts thereof For the obseruation of euery Commandement thereof is begun in those that are renewed in this life after the Image of Christ which proceede daily forwards goe on and purchase day by day a greater perfection But by reason of the rebellion of the flesh lusting against the Spirit they cannot attaine vnto the soueraigne perfection of the Law during their soiourning in this mortall body which will be kept perfectly both in regard of the matter and of the manner IX The perfect state of the Church being the right prerogatiue and priuiledge of the heauenly Countrey For as Salomon desiring to build the house of the Lord caused the stones and wood and other stuffe to be prepared in their owne place and then caused all that that was ready prepared and made to be brought to the place of building a 1. King 6.7 for the house when it was in building was built of stone made readie before it was brought thither so that there was neither hammer nor axe nor any toole of iron heard in the house while it was in building In like maner the euen and smooth stones whereof our King of peace builds a holy house vnto God are carued and ingrauen here here prepared the wood is hewed and wrought here withened planed and leuelled these stuffes are casted and casted anew melted and melted againe here The last Founder and melter is death which freeing the soule from the body which oppresseth it and from the tentations of this world and from him who is the prince thereof giues her free passage and accesse vnto his heauenly habitation and mansion where there is neither b Reuel 21.4 sorrow nor crying nor paine Here c Iohn 13.10 he that is washed needeth not saue to wash his feete Here the heauenly husband-man d Iohn 15.2 purgeth euery branch that beareth fruit Here the Church is in fier◠she is in making In her natiue countrey onely shee is in factum esse she is made shee is perfect Here she is militant e Ephes 6.12 wrestling not against flesh and bloud but against Principalities against Powers against the Rulers of the darkenesse of this world against spirituall wickednesse in high places There she is victorious and triumphing ouer Satan ouer the flesh and ouer the world There shee shall celebrate and solemnize an eternall Sabbath vnto God There the Saints f Reuel 7.15 are before the throne of God and serue him day and night in his Temple and he that sitteth on the throne shall dwell among them It is there and no other where then there where they haue perfected that which they did here where they keepe perfectly and fulfill the Law which they kept here where their righteousnesse is without spot which was here as an vncleane thing and as filthy raggs And therefore we say that God hath not giuen man an impossible Law the Law was possible to man in the integritie of his nature and is possible in some
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
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
which is vpon the seashore Afterwards a particular promise is made vnto euery one of them i Deut. 7.12.13.14 Wherefore it shall come to passe if ye hearken to these iudgements and keepe and doe them that the Lord thy God shall keepe vnto thee the Couenant and the mercie which hee sware vnto thy Fathers And hee will loue thee and blesse thee and multiplie thee He will also blesse the fruite of thy wombe c. Thousâ— alâ—â—â— blessed aboue all people there shall not be male or female barren among you Wherefore it was a great reproch among them to be baâ—ren and without children as we may gather from the words of Eâ—izabeth who hauing conceiued in her old age after so long a barrenâ—esâ—e saith k Luke 1.25 Thus hath the Lord dealt with me in the dayâ—s wherein he looked on mee to take away my reproch among men But especially the Eunuch who is impotent and vnable to ingender and beget children was marked and branded with a speciall and peculiar infamie and reproch by the Law of Moses l Deut. 23.1 He that is wounded in the stones or hath his priuie member cut off shall not enter into the Congregation of the Lord. It is this Eunuch who is such a one by defect whether of nature or by necessitie who complaines that he is drie tree and therefore altogether vnfit to be planted in Gods house God comforts him with the Gentile by this promise that when the Messias shall come it shall be no more so because that in Christ there is no difference and distinction of father or Eunuch Iew or Gentile the Gentile and the Eunuch that keepes his Couenant is as well and as much accepted as the Iew and hee which is the father of many children Therefore God saith concerning the Eunuchs vnto them that keepe my Sabbaths c. I will giue a place in mine house applying the things appertaining to the diuine seruice at that time to the things of these times and promising to those that by faith shall stick fast vnto Christ keepe iudgements and doe that which is iust and lawfull to receiue them in his house and to giue them in the same a name better then of sonnes and of daughters an euerlasting name that shall not be cut off That name whereof he saith in the Reuelation m Reuel 2.17 To him that ouercommeth will I giue him a white stone and in the stone a new name written which no man knoweth sauing he that receiueth it The name of the â—onne of God of the member of Iesus Christ of the childe of the Church the witnesse of the Spirit of Christ sealing his election vocation iustification and sanctification in his heart whereby hee cries Abba Father by the assurance which hee giues him that hee is the childe of God A name a great deale better then to be called the father of sonnes and daughters yea a name and fame farre surpassing that which comes from the multitude of children for such a one is a father of many children who is the sonne of wrath and execration but he whom the Lord receiues in his house in the number of his children and auowes him as his owne willing that his name be named on him that he be in effect and bee called his sonne that man cannot perish but it shall be said vnto him in the last day as also to all others whom God hath adopted in Christ Iesus by their eldest brother in whom they haue been adopted n Mat. 25.34 Come ye blessed of my Father inherit the Kingdome prepared for you from the foundation of the world And the â—eason is rendred by the Apostle saying o Rom. 8.17 And if children then heires heires of God and ioynt heires with Christ. For the Inheritance is for the children an inheritance that cannot faile them because they cannot fall away from God nor loose their adoption which is not grounded on them but vpon Iesus Christ in whom and by whom the Father hath adopted vs to himselfe and who keepes so well those whom the Father hath giuen him that not onely p Iohn 6.37 he neuer casts them out but also q Phil. 1.6 performes and finisheth the good worke begun in them r Iohn 17.15 keeping them from the euill Å¿ Ephes 4.30 and sealing them by his Spirit vnto the day of redemption in the which hee will giue them the crowne of righteousnesse t Iohn 10 27.28.29.30 My sheepe heare my voice and I know them and they follow me And I giue vnto them eternall life and they shall neuer perish neither shall any man plucke them out of my hand My Father which gaue them me is greater then all and no man is able to plucke them out of my Fathers hand I and my Father are one Thus haue they an euerlasting name which shall not bee cut off and taken away and therefore a better name then that of sonnes and daughters because that the name and reputation that a man hath by hauing children being grounded vpon the childrens liues if they come to faile and die faileth and dieth with them as we often see that u 1. Sam. 2.5 she that hath had many children is waxed feeble as it happened vnto Naomi Ruths mother in Law who hauing lost her husband and all her children said vnto her neighbours x Ruth 1.20.21 Call me not Naomi that is pleasant call me Mara for the Almighty hath dealt very bitterly with me I went out full and the Lord hath brought me home againe emptie Why then call yee me Naomi seeing the Lord hath testified against me and the Almightie hath afflicted me There are some which reade A name better then to sonnes and daughters which ought to bee referred to the Iewes who are called by our Lord Iesus y Mat. 8 1â— 15.26 The children of the Kingdome because that before the time of the Law the priuiledge and title of the children of God appertained vnto them So then the meaning should be that God wil more abundantly blesse the Eunuches vnder the new Testament then he hath blessed the Iewes vnder the old Testament but the first exposition is the true and naturall one grounded vpon the right construction of the Text. The selfe-same promise is made to the Gentiles adioyning themselues vnto Christ that they shall not be separated from the people of God but shall be receiued in Gods house and that their prayers made vnto God shall be heard and accepted of God And these promises made both in generall to the Gentiles and particularly to the Eunuches do tend to testifie that which the Apostle declares hath been effected when he saith that Christ z Ephes 2.14 hath made both one and hath broken downe the middle wall of partition betweene vs and that now a Gal 3.28 there is neither Iew nor Greeke there is neither bond nor free there is neither male nor female and
the Euangelists and Apostles Bellarmine hath found nothing for his Counsels in the Prophets let vs see if hee can finde any thing to serue his turne in the writings of the Euangelists and Apostles For seeing that they properly appertaine vnto the Gospell and to the Christian Church and doe bring so excellent and great a reward to the obseruers of them They ought to bee euidently and plainely recommended in the new Testament II. The Lord Iesus propounding the Parable of the Sower 3 Obiection compares the Church to good ground which hauing receiued seede b Mat. 13.8 brings forth fruit some an hundred folde some sixty folde some thirtie fold By this Parable saith Bellarmine the merit of chast matrimonie of virginitie and of widdow-hood is distinguished and that proues hee by Saint Cyprian Saint Ierom and Saint Austin Whence saith he it appeares that the virgin-like continencie is a greater good and more meritorious towards God then matrimoniall chastity is because that it is a diuine Counsell for that which God commaunds not and notwithstanding recommends and preferrs before all other things without doubt he counsels it III. But this cannot be showne in any wise by our Sauiours words who speakes neither of virginitie nor of marriage nor of widdow-hood but of those onely which heare his word of what condition and state soeuer they be according to the exposition which he himselfe giues c Mat. 13.23 He that receiued the seede into the good ground is he that heareth the Word and vnderstandeth it which also beareth fruite and bringeth forth some an hundred fold some sixtie some thirtie folde It is hee therefore which heares the Word of God and keepes it liuing holily and doing good workes according to that measure of grace which hee hath receiued who seekes here any other sense or meaning forgeth to himselfe chimeraes and fruitlesse imaginations buildes castles in the aire and deceiues himselfe with those which heare him And therefore we obiect against Saint Ierome that which he himselfe saith in his Commentarie vpon this Parable d Hieron in Mat. 13. Canendum est vbicunque dominus exponit sermones suos ne velaliud nec plus quid velimus intelligere quam ab co expositum est Obserue saith he that this is the first parable which is set downe with his interpretation and we must beware in what place soeuer our Lord expounds his words that we vnderstand no other thing nor more then that which hath been expounded by him If hee had kept this rule which he prescribed to others he would haue taken heede and not allowed an hundred folde to virgines sixtie to widdowes and but thirtie only to married folkes Falsely by his leaue and fauour seeing that Abraham who was married and remarried is propounded in the Scripture as e Rom. 4.11 the Father of all them that beleeue f Luke 16.23 in whose bosome Lazarus lyes and of whom Christ Iesus saith g Mat. 8.11 that many shall come from the East and West and shall sit downe with Abraham Isaac and Iacob in the Kingdome of heauen He is then aduanced on high liuing in a glory so eminent and so excellent that all the happinesse of all the faithfull of all nations is described by the part and portion they shall haue therein because the Apostle saith that h Gal. 3.9 they are blessed with faithfull Abraham The Virgin Marie her selfe a daughter of Abraham not onely according to the flesh by birth but also by faith in beleeuing hath no greater glory in heauen then Abraham hath neither doth shee attribute to her selfe any thing aboue him but contents her selfe to haue part in the promises that haue been made to him as we find it i Luke 1.55 in her Canticle It is not for me to play the harbinger in heauen or the Steward to set at table the friends of the Spouse euery one according to his degree but all that which we say and can say is grounded vpon coniecture I say that I gesse coniecture that Abraham who hath been twice married hath the highest degree and ranke of glory in heauen seeing that none enters into heauen but in as much as he hath followed the trace of Abrahams faith Saint Ignatius a single vnmaried man was of this opinion when he said k Ignati ad Philadelp I desire that God finde me worthie to be in the Kingdom of heauen at the feete of them which haue been married as of Abraham Isaac and of Iacob of Ioseph Isaiah and of the other Prophets as also of Peter and of Paul and of the other Apostles which haue been married The Fathers which haue attributed an hundred folde vnto virgins and thirtie vnto the married yea an hundred vnto the Martyrs sixtie to the Virgins and thirtie vnto Widdowes and nothing to the married folkes according to that we reade in Saint Ierome if the Martyrs haue an hundred folde l Hieron in Mat. c. 13. Quod si ita est sancta consortia nuptiarum excluduntur à fructu bono The holy conuersation in marriage is excluded from the good fruite All these Fathers were they an hundred haue intruded themselues into matters which they haue not seene they haue spoken of the things of God without the Word of God they haue spoken by the spirit of man and not by Gods Spirit and therefore I will answere to all that they say and to all that can bee said vntill the ende of the world that which Saint Ierome answered to those which did broach and propound their opinions without Scripture m Jdem in Mat. c. 23. Hoc quia de scripturis non habet authoritatem eadem facilitate contemnitur quâ probatur Because this hath not his authoritie from the Scripture it is reiected with the same facilitie wherewith it is proued being able notwithstanding to name for my part both ancient and moderne Doctors Chrysostome Theophylact c. which haue seene no such great and deepe mysterie in this Text let Frier Ferus be heard at this time for them all giuing vs the right vnderstanding thereof This saith hee is diuersly expounded c. but it seemeth that Christ saith and meaneth in this place that the Word of God doth altogether conuert more men in one place then in another as it hath done more good and borne more fruite among the Gentiles then among the Iewes Againe that the same Word of God fructifies more in one man then in another in this man then in that man according as the ground is the more fit and apt IIII. It followeth that wee see in the second place 4 Obiection that which is written in the selfe same Gospell chap. 19. where the Apostles hauing said vnto Christ n Mat. 19.10.11.12 If the case of man be so with his wife it is not good to marrie Christ saith vnto them All men cannot receiue this saying sauing they to whom it is giuen
of Saint y Iohn 21.3 Iohn that they had yet their ships and nets Now although they had left all without reseruing to themselues any right and proprietie they had done it by commandement and speciall calling as being particularly called to follow Christ euery where and after his ascention to preach the Gospell throughout the world And therefore the fact of the Apostles serues nothing to the purpose of Monkes and Friers vnlesse they shew that they haue receiued a commandement from Christ as the Apostles haue that they forsake all and giue alto the poore as they pretend to haue been done by the Apostles that they follow Christ as the Apostles haue done This is the chiefest point z Hieron in Mat. 19. Sequitur dominum qui imitator eius est per vestigia eius graditur For it sufficeth not vnto perfection saith Saint Ierome to sell all a man hath if after the contempt of riches he followeth not Christ that is to say if in departing from euill hee doth not the good c. Many leauing their riches follow not the Lord. Now he followeth the Lord who followeth his steps a 1. Iohn 2.6 for he that saith he beleeueth in Christ ought to walk euen as he walked Againe expounding Christs answere to the Apostles He hath not said ye that haue left all for Socrates the Philosopher hath done that and many moe haue left their riches but he saith Ye which haue followed me which is proper to the Apostles and all the faithfull c. Therefore the true perfection is to follow Christ and this perfection is of all the beleeuers saith Saint Ierome but to sell all that wee haue is not a state of perfection but onely a helpe to perfection a remedie against all that could hinder vs from following Christ notwithstanding not to all for Abraham Isaac Iacob Dauid Ezechias Iosias Zacheus Nicedemus Ioseph of Arimathea many rich persons haue followed Christ and can follow him without renouncing actually their riches but to them onely which resemble this young Ruler in whom the care of this world and the deceitfulnesse of riches choke the good seede which the Lord soweth in their harts Therefore they say nothing to the purpose vnlesse they can proue that to weare a Friers Cowle to thrust himselfe into a Monasterie is to follow Christ that Christ commanded oâ— counselled this yong man to weare a Monks Cowle and to enter into a Cloister that the Apostles haue not followed Christ but by a Monkish life or that the Monkes doe follow Christ as the Apostles haue done XVII b Hieron in Mat. c. 19. Quod prâ—priè Apostolorum est atque credentium Saint Ierome saith that to follow Christ is peculiar to the Apostles and all beleeuers It is not therefore a particular perfection of Monkes and Friers but a dutie whereunto all are bound and which is now offered and giuen to Christ not with the feet but with the affection not by changing place but by changing the heart and will as it is the dutie of vs all to purifie our soules from all carnall concupiscence and to be alwaies disposed ready resolued to sell all to giue all to the poore to forsake all for God for Christ for the Churches sake if neede be For Christ saith c Luke 14.26 If any man come to me and halt not his father and mother and wife and children and brethren and sisters yea and his owne life also he cannot be my Disciple c. d Luke 14.33 So likewise whosoeuer he be of you that forsaketh not all that he hath he cannot be my Disciple And thus it is that e Antonius tit 23. c. 8. §. 1. Mandatam esse ibi paupertatem habitualem non actualem id est flagitare Christum à nobis non vt iam omnia abijciamus quae habemus sed vt cum confessio diuini nominis gloria Christi postulauerit tum propter eum omnia deserere parati simus sicut cum odium patris matris propriae anima à sectatoribus suis Christus requirit non iubet simpliciter vt non honorent parentes multo minus vt eos odio habeant sed vt re ita postulante omnia propter Christum negligere parati sint Guilielmus de Sancto Amore Doctor of the Sorbon facultie about the yeere 1250 expounding the words of Christ Goe and sell that thou hast c. saith that an habituall pouertie and not actuall is there commanded that is to say that Christ requireth of vs not that we should incontinently cast away all that we haue but when the confession of the name of God and the glory of Christ requireth we be ready to leaue and forsake all things for his sake as also when Christ requireth of his followers that they hate father and mother yea their owne liues he commands them not simply that they honor not their parents much lesse that they hate them but that when the case shall require they be ready to leaue all for Christ Thus in what manner soeuer we take the words either literally they are a particular commandement giuen to the young rich man who sinned grieuously in that he obeyed not Christ and was punished therfore or by application to others they are a generall Commandement giuen to all whereto all are bound to obey men women great little poore rich all orders of what condition and qualitie state or degree soeuer they be with threatning against the wilful refractaries that they shall not be accounted the Disciples of Christ and with promise to the willing and free f Mat. 19.29 Euery one that hath forsaken houses or brethren or sisters or father or mother or wife or children or lands for my names sake shall receiue an hundred fold and shall inherit euerlasting life Marke he saith shall inherit and not shall merit that wee may know that eternall life is an inheritance of children and not a stipend of hirelings an inheritance giuen not due promised to them that worke not merited by their workes CHAP. XVIII I. The false Conclusion of the Author of the Pastorall Letter saying that he ioyneth his Counsels vnto the Counsels of God II. The seuenth Obiection taken from the 1. Cor. 7. yet giue I Counsell grounded vpon a false interpretation III. The Apostle giues no Counsell but giues his iudgement and his iudgement is a Commandement IIII. Retaining the name of Counsell the Counsell of the Apostle proceeding from the holy Ghost is a Commandement V. It is proued by the very words of the Text that the Apostle giues a Commandement and not a Counsell VI. The Apostles words partly falsely translated in the Pastorall Letter partly alleaged against the intention thereof VII The Apostle commands those that haue the gift of continencie and are thereto called to vse it and those which haue it not to marrie VIII In what sense it is said He that giueth his virgin in
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
esse in fide In mulieribus errorem significauit Saint Ambrose expounding the words of the Apostle to the Corinthians that were married I am iealous ouer you with godly iealousie for I haue espoused you to one husband that I may present you as a chaste virgin to Christ He writes that the Apostle requires that they be virgines in the faith He alleageth to this purpose these words of Saint Iohn and saith He signified the error in women because that error began by a woman as also he names the woman Iezabel because of Achabs wife who by a zeale shee bare towards Baal killed the Prophets of God vnderstanding the idolatrie whereby the manners and the truth of faith are corrupted and tainted Excludis ab hac gloria sanctos quia omnes Apostoli exceptis Ioâ—â—ne Paulâ— â—xoâ—es habuerunt For if you vnderstand by the women light women indeede and thinkest that they are called virgines because they haue kept their bodies vntoucht thou excludest the Saints from this glory because all the Apostles except Iohn and Paul haue had wiues and see if it be fâ—â—â—t to accuse the Apostle Saint Peter who is the first among the Apostles how much more among the rest Let vs heare Saint Austin or whosoeuer is Author of the Homilies vpon the Reuelation g Jn Apocal. homil 11. Virgines hoc lâ—co non solum corpore castos intelligimus sed maximè omnem ecclesiam quae fidem puram tenet nulla adulterina haereticorum mixtione pollutam c. We vnderstand saith he by virgins not onely those that are chaste of body but principally the whole Church that holds a pure faith As the Apostle saith I haue espoused you to one husband that I may present you as a chaste virgine to Christ not polluted and defiled by the adulterous companie of heretickes nor tied by a wretched perseuerance to her liues ende vnto the dangerous alluring and deadly pleasures of this world without the remedie of repentance They are then virgins not corporall but spirituall not that haue kept their bodie from the lawfull touching of women but that haue preserued their soules from the vnlawfull touching of heresies compared to whores in the Scripture which being stored with cunning pranckes assurements and flatterings and which a thousand inticements doe make the ill aduised to swarue from their right way So the Antichristian heresie is called h Reuel 17.1.2 the great whore with whom the Kings of the earth haue committed fornication According to that which Moses and the Prophets say so often of the Idolaters that goe a whoring after the false gods l Origen in Leuit hom 12. Simplicitas fideâ— virginitas appellata est c. And contrariwise Origen saith that the simplicitie of faith is called virginitie c. and that the soule by the singlenesse of faith and puritie of hir actions is held to be a virgin We oppose therefore these Fathers to the others and doe affirme that these hundred and fortie and foure thousand are either the elect among the Iewes or all the elect of the Iewes and of the Gentiles few in number in comparison of the reprobates which haue not defiled themselues by whoredome with dumbe idols but haue followed in all their actions the conduct and leading of the Lambe of God adhering vnto him by faith as now they walke with him by sight enioying continually his glorious presence according as he had redeemed them by his blood and sanctified and separated them from the rest of the world for this ende as the first fruites were separated from the whole heape that remained common The spouse speakes of these virgins when she saith vnto her Spouse k Cant. 1.3 Because of the sauour of thy good ointments thy name is as ointment powred forth therefore doe the virgins loue thee Virgins surely not by vow of virginite and chastitie whereof there was no mention in Salomons time the parents thinking in that time that they did iniurie and wrong to their Virgins to their Families to their Tribe if they gaue not their daughters in marriage but virgins by spirituall chastitie and puritie as it hath been said CHAP. XX. I. The tenth obiection taken from examples II. The first example of the vestall virgins III. Impertinent and nothing to the purpose IIII. Saint Ambrose iudgement touching marriage V. And touching the vestall virgines VI. The second example of Iesus Christ who was neuer married VII Why Christ abstained from carnall matrimonie VIII Virginitie makes not virgines like vnto Christ IX The third example of the foure virgins daughters to Philip the Euangelist X. This example is false and impertinent XI The fourth example of virgines in Iustines and Cyprians time XII As much impertinent as the rest THere is no good worke in all the Scripture The tenth obiection but hath a commandement to doe it a promise to them that doe it and examples of Saints which haue done it Vowes are good workes say our aduersaries and Bellarmine and the Author of the Pastorall Letter haue laboured much to authorize them both by the Counsels of Christ as also by large promises made vnto the obseruers thereof But they haue turmoiled themselues in vaine and haue alleaged nothing that serues to their purpose They haue seene vanity and haue written lies Let vs see if they speake better to the purpose in the allegation of the examples of Saints that haue kept their Counsels II. The first example is that of the Vestall virgins or Nunnes of the Heathenish Romans Pag. 34. For so reade we in the Pastorall Letter The onely light of nature had taught the Heathens the price and value of this vertue and although few followed it yet all bad it in admiration witnesse Augustus the Emperour who gaue great rewards and prizes to virginitie Tit. Liui. 1. decad lib. 5. And Albinus seeing the Vestall virgins goe afoote commanded his wife and children to come downe from their chariot and made the virgins get vp in their place To this purpose the Author alleageth a long sentence of Saint Ambrose taking an argument from the honour that men gaue in time past vnto the Vestall virgins to the honour due to Christian virgins III. And in all that how many faults To say that the Heathen haue acknowledged by the light of Nature that virginitie was a vertue of great price and therewith to cal it an Euangelicall Counsell For if it be of the Gospell it is vnknowne by Nature the Gospell a Ephes 3.4.5 Rom. 16.25.26 being a mysterie which in other places was not made knowne vnto the sonnes of men as it is now reuealed vnto his holy Apostles and Prophets by the Spirit Flesh and bloud reuealeth nothing of the things of the Gospell how then could the Heathens that were nought but flesh bloud haue knowne the value of this virginitie the price and merit thereof the Aureolas that are reserued to it in heauen in illa parte