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 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 Col. 3.3.4.life is hid with Christ [Page 2]in God; yea, Christ is our life, and 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, 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: Iohn 17.17. His word is his truth, and he himselfe is that truth; 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 qu [...] 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 [...]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, 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; 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, 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 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 [Page 3]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 euē as God in the beginning created the light, which gaue light to the world some certaine dayes without Sun, Moone, or Starres 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,August. de consens. Euange­list. li. 2. cap. vlt.who when they haue writtē 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, 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, Psalm. 19.7. The testimonie of the Lord is sure, making wise the simple? Art thou wise? doe not despise them: for 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? Psal. 19.8.9. The Law of God is perfect, conuerting the soule; the Statutes of the Lord are right, reioycing the heart: 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? Psal. 19.8. The Commandement of the Lord is pure [Page 4]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, Psal. 119 9.Wherewithall shall a young man cleanse his way? Dauid will answere thee in the name of thy God, Psal. 119 9. by taking heed thereto according to thy word; and will prooue vnto thee his answere by his owne example, saying, 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? 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 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? 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 Iohn 20.31. These things are written that ye might beleeue, that Iesus is the Christ, the son of God, & that beleeuing, ye might haue life through his name. In a word, art thou desirous & willing to to know al the Counsell of God touching thy saluation; Acts 20.27. I haue not shunned to declare vnto you all the Counsell of God (saith Saint Paul to the Pastors of Ephesus, and of Miletus): but we haue not heard Saint Paul (wilt thou say) as they haue heard him? but a little patience, and heare him making this solemne protestation, Acts 26.22. witnessing both to small and great, saying none other things, then those which the Prophets and Moses did say should come, and confessing him­selfe to haue been Rom. 1.1.2. put apart to preach the Gospell of God, which [Page 5]he had promised afore by his Prophets in the holy Scriptures. Thinke now with thy selfe, and vpon these two true reasons and arguments of Saint Paul inferre and make this true con­clusion: All that which Saint Paul hath preached touching saluation, hath been written by Moses and the Prophets; Now that which Saint Paul hath preached is the Gospell, yea, all the Counsell of God; therefore all the Gospell, all the Counsell of God hath been written by Moses, and by the Prophets: and if by them, how much more by the Euangelists, and by the A­postles, who haue written downe the accomplishment, and ful­filling of all those things that the Prophets had foretold and prophesied of, and that with more perspicuitie and plainenes. Let vs therefore conclude, that the holy Scripture is all true, all necessarie, all perfect in all her parts both essentiall and inte­grall, all sufficient for him that liues in this world, concerning those things that hee must beleeue, that hee must hope for, and that he must doe; and in a word, in, and for all things that are requisite to attaine to saluation. And therefore in all matters of faith and of manners, wee must alwaies aske counsell at the mouth of the Lord, speaking to vs at this time in the holy Scriptures by his Sonne; which Scripture (saith Athan. de in­terpr. Psal. Diuina scriptura est magistra vitae & verae fidei. Athanasius) is the Schoole-mistres of vertue, and of true faith, Idem cont. Idol. Sufficiunt per se sacrae & diuinitùs inspi­ratae scripturae ad veritatis in­dicationem.and so suffi­cient of it selfe for the demonstration of the truth, it being holy and diuinely inspired,Idem ad Seraph. solum ex sacris literis condiscas.that we neede studie no other thing then that. The Author of the Pastorall letter hath seene it, and be­ing conuicted in his soule and conscience, is constrained to vn­derprop and sustaine his pretended counsels on certaine places of the holy Scripture; in the producing and alleaging where­of, is happened vnto him that, which wrongfully he chargeth those withall, who grounded on the Law of God and of Na­ture, doe cancell and annull the vowes made by their children without their knowledge and approbation; and that which Saint Peter condemnes in those that depraue the Epistles of Saint Paul, saying, 2. Pet. 3.16. that the vnlearned and vnstable wrest them, as they doe also the other Scriptures vnto their owne destruction.

CHAP. II.

• I. The Preface of the Pastorall letter forbids the Vulgar the reading of the Scriptures.
• II. By the words of the Preface, it is proued, that all ought to reade the Scriptures.
• III. The same is verified and iustified by the Scriptures.
• IIII. A refutation of the blasphemie of those, that main­taine the reading of the Scriptures to bee dammageable and dangerous.

BVt before he comes to the point, he makes a preface, in the which he handleth three points; first, to whom it apper­taines to reade the Scriptures. Secondly, with what spirit they must be read. Thirdly, vnto whom the expounding and inter­preting of the Scriptures appertaine. And all to this end, that (hauing giuen them to vnderstand & beleeue, that it is not for all men to reade the Scriptures, and that they must receiue the interpretation and sense of the Scriptures of those, whom hee calles Our spirituall Fathers, Pastors and Doctors); wee be­ware to imitate the couragious men of Berea, who hauing heard the preaching of Saint Paul, Acts 17.11. receiued the VVord with all readinesse of minde, and searched the Scriptures daily, whether those things were so: and that so wee may liue on the faith of our Curats (as the prouerb is), and ground all our beliefe on the speculations of men, whereas Saint Paul writes, that Hab. 2.4. Rom. 1.17. Gal. 3.12. Heb. 10.38. the iust shall liue by his faith; and the same is said to bee grounded, and 1. Cor. 2.5. to stand not in the wisedome of men, but in the power of God. Notwithstanding, let vs examine his words, and if they are ac­companied with reason, let vs follow them, if not, let vs shun them, and follow reason.

II. Concerning the first point, Pag 4. he writes, that the Scriptures may be compared to a wedding banquet, they that will come vnto it and enter in, must bee called, and those that haue not the wed­ding garment, who throng and thrust in themselues too impudent­ly, [Page 7]are to be thrust out and reiected. That which he saith touch­ing the wedding garment, sheweth that he makes allusion to the banquet of the marriage of the Lambe, whereof S. Matth. 22.2. Luke 14.16. Mat­thew and Saint Luke make mention: but all were inuited and bidden to this feast, the poore, and the maimed, and the halt, and the blind, good and bad. Now if we apply this similitude and comparison, it will follow, that euen as all were inuited to that feast, Iewes and Gentiles, poore and rich, the learned and the ignorant, men and women, great and small; in a word, all are inuited and bidden to the reading of the Scripture, with­out any exception of qualitie, condition, name, calling, sexe or age. And againe, euen as the great King published, that they that would not come vnto his supper were not worthie, pro­nounced, that none of those men should taste of his supper, and destroyed those murderers of his Seruants; euen so they that re­fuse to reade the Scriptures, and vse spitefully those that do in­uite them to the reading of them, shall neuer taste of the con­lations contained in them, but shall miserably perish: hee that was cast into vtter darkenesse, was not reiected and thrust out for his entring and comming in, for he was inuited and called with the rest; but he was reiected, because he brought not with him a wedding garment, according to the Kings words, Mat. 22.12.13 Friend how camest thou in hither, not hauing a wedding gar­ment? bind him hand and foote, take him away, and cast him in­to vtter darkenesse. Loe, how that which Eliphas said to Iob, is happened and befallen vnto Cardinall Sourdis, Arch-Bishop of Bourdeaux; Iob 15.6. Thine owne mouth condemneth thee, and not I, yea, thine owne lippes testifie against thee. He did not thinke so, his intention was to maintaine their common opinion, that it is not expedient that all reade the Scriptures; Innocentius 3. did forbid the reading of the Scriptures vnto Lay, or Secular men, saying; Extra, de Hae­reticis, cap. Cum ex coniuncto ex Antonij Contij restitutione, Re­ctè fuit in lege diuina statutum vt bestia quae montem tetigerit lapidetur, vt vi­delicet simplex aliquis & in­doctus praesumat ad subtilitatem sacrae Scripturae pertingere. It hath been well enacted and decreed in the Di­uine Law, that the beast which touched the Mount Sinai should be stoned to death, to the ende the simple and vnlearned pre­sume not to attaine vnto the subtiltie of the holy Scripture. So hee compares ignorant Christians to beasts, and although hee was not ignorant, Thomas in Beet. de Trinit. that arguments may not bee drawne from allegories hee transformes beasts into men, and the [Page 8] Exod. 19.24. mountaine of Sinai into the holy Scriptures, which were not then, and considers not that there the Priests also were forbid­den to approch or touch the mount; which were notwithstan­ding the guarders and keepers of the Scriptures: and that Ioshua himself durst not approach the mount, Joshua 1.8. vnto whom not­withstanding, the reading and meditation of the holy Scrip­tures was expressely commanded. But why is it not expedient to reade the Scriptures?

III. Bellar. de ver­bo dei, lib. 2. cap. 15. §. 5. They were neuer read (say they) indifferently of all persons: but we find faithful witnes & euidence, yea, of as qua­lified and great men, who conformably to the holy Scriptures say the contrarie, and do shew euidently, that the Iewes did ap­ply & put their children Claud. Espensae­us in 2. ad Tim. cap. 3. in illa verba & quia ab infantia sa­cras literas nosti. to the Bible at the age of fiue yeeres, and in the teaching of their children, they gaue the first place to the sa­cred letters, beginning with that, the which the Iewes did obserue (ex prisca consuetudine) according to their ancient custom (saith Eusebius) vntil his time. If we do reade the history of the Iewes, we shall find there that God commanding them to write his Law, commanded thē also to reade the same vnto all, without exception of sexe, of age, of condition, saying by Moses to the Priests, Deut. 31.11.12.13. Thou shalt reade this Law before all Israel in their hea­ring; gather the people together, men & women, and children, and thy stranger that is within thy gates, that they may heare, & that they may learne, and feare the Lord your God, and obserue to doe all the words of this Law; and that their children which haue not knowne any thing, may heare and learne to feare the Lord your God. And lest they should reply, that this commandement is giuen to the Priests and Leuits to reade, and to the people to heare onely and to learne it, we finde there ouer and besides, that the same commandement is giuen to all: for thus saith the Lord by his seruant Moses; Deut. 6.6.7.8.9.These words which I com­mand thee this day shall be in thy heart, and thou shalt teach them diligently vnto thy children, and shalt talke of them when thou fittest in thine house, and when thou walkest abroad by the way, and when thou liest downe, and when thou risest vp; and thou shalt bind them for a signe vpon thine hand, and they shall be as front­lets betweene thine eyes, and thou shalt write them vpon the posts of thy house, and on thy gates.Deut. 4.6.Keepe therefore and doe them, [Page 9]for this is your wisedome and vnderstanding in the sight of the nations, which shall heare all these Statutes. The like may wee see in Deut. 15.18.19.20. He that said, Numb. 11.29. Would God, that all the Lords people were Prophets, and that the Lord would put his spi­rit vpon them, did not enuie nor grudge at the peoples rea­ding and vnderstanding of the Scripture, which is the rule of prophesie, and the powerfull instrument by the which God giues his Spirit to his people. In Christs time they read the Scriptures indifferently, for Christ saith to them, Iohn 5.39. Search the Scriptures. In Saint Pauls time they read the Scriptures, for the Iewes of Berea Act. 17.11. searched the Scriptures daily; and are commended, for that they did examine the Apostles doctrine by the Scriptures. And Timothie euen from 2. Tim. 3.15. a childe knew the holy Scriptures: Aquila and his wife Priscilla (though by their occupation poore tent-makers) were so skilfull in the Scrip­tures, that Act. 18.24.26. Apollos, an eloquent man, and mighty in the Scrip­tures, did not disdaine to goe to their schoole, and to learne of them, who expounded vnto him the way of God more perfectly. What, is the condition of Christians impared, and made worse by Christ? that hee hath forbidden that, which was not onely permitted but also commanded to the Iewes; God forbid! for the promises of the new Couenant appertaines to vs; Jer. 31.34. They shal all know me, from the least of them vnto the greatest of them, saith the Lord. All of vs then must reade the Scriptures, with­out which Scripture were cannot attaine vnto any knowledge of God, neither can we beleeue in Christ: Iohn 20.31. For these things are written, that ye might beleeue, that Iesus is the Christ, the Sonne of God; nor resist the diuell, for to resist him, we must take Ephes. 6.17. the sword of the Spirit, which is the word God: neither can wee bee comforted in our afflictions; Rom. 15.4. for whatsoeuer things were writ­ten aforetime, were written for our learning, that we through pa­tience and comfort of the Scriptures might haue hope: nor sa­ued, Iohn 5.39. for in them and by them we haue eternall life. In asmuch as the ende of the Scriptures is to bring and leade vs to faith in Christ, that Iohn 20.31. by beleeuing, we may haue life through his name: for this cause Saint Paul directs and sends his Epistles to the Churches, composed of persons of all sexes, ages, and conditi­ons, that they might bee read of all of them; euen as all reade [Page 10]those letters that are directed and addressed vnto them, as ha­uing interest to know the cōtents of thē. This is that, that Saint Gregory did aduise the Phisitian Theoderus, who did neglect & contemn the daily reading of y^e words of his Redeemer; Greg. 1. Theo­dorice medico indict. 13. lib. 4. cap. 84. Quid est autem scriptura sacra nisi qua­dam [...] omnipotentis Dei ad creatu­ram suam, &c. What is the holy Scripture, but a certaine letter and epistle of the Al­might is God to his creature? surely (saith he) if you were any where, and receiued the writings of an earthly Prince, you would not cease, you would not rest, you would not steepe, before that you knew, what this earthly Emperour writes vnto you. The Empe­rour of heauen, the Lord of Men and of Angels hath sent his Patent to saue thy life, and notwithstanding (honoured sonne) thou makest no account to reade it with diligence; studie there­fore, I pray thee, and meditate daily the words of thy Creator; learne to know Gods heart by Gods words, that you may the more earnestly sigh after heauenly and eternal things, & that your vn­derstanding may be inflamed with a greater desire of the heauenly Kingdome, &c. This is according to that, that the Apostle ex­horts the Colossians vnto; Col. 3.16. Let the word of Christ dwell in you richly in all wisedome; and that said he Espencaeus comment. in Tit. ca. 2. to all the faithfull, vn­to whom he wrote, exhorting them to' haue Hieron. in Col. 3.16. not onely suffi­ciently, but also plentifully the knowledge of the Scriptures; and to this ende Chrysost. in Col. 3.16. Occum. ibidem. to reade them, not sleightly and negligently, but with great diligence. Hence we conclude, that the Scriptures were indifferently read of all before Christs time, in Christs time, and in the dayes of the Apostles; wee could proue the same in the time of the ancient and Primitiue Church (many ages after the Apostles) by the proofes and euidences of the sentences of the Fathers, who did exhort the Secular, the Lay­people (as they cal them), al men and women to buy the Bible, to reade the holy Scriptures; and complaine of them, and blame them, for that they did not reade them. And surely with good reason, for it is not of holy writers, as of a Plato, or an Aristotle, these haue written but to a few persons, those haue Espencaeus commint in 2. Tim. cap. 3. Non scripser unt pane is sed vni­ners [...] popul [...]. written to the whole multitude, to all ages, 1. Iohn 2.1, 12, 13, 14.to young babes, to little chil­dren, to young men, to fathers, vnto all whom Saint Iohn writes. VVhat, are wee not men, like them? Christians, like them? Gods children, like them? guided and gouerned by the holy Ghost, that is to say, true Christians as well as they? why ther­fore [Page 11]may not we reade the Scriptures, as well as they?

IIII. For feare (say they) Bellar. dever­bo Dei lib. 2. cap. 15. § 28. Quid. lest in stead of profiting, wee receiue hurt and dammage; for we should easily take occasion of erring, both in regard of the doctrine of faith, as also in re­gard of the rule of life and manners; all heresies being sprung vp from the Scripture not wel vnderstood: for if the rude & ig­norant people should reade, or heare read in the vulgar tongue of Dauids adultery, Thamars incest, Iudiths lie, either he would contemne and despise the holy Patriarchs, or els he would imi­tate their vices O blasphemy! God hath said, that Iohn 20.31. faith is con­ceiued and engendred by the Scriptures; and men say, that he­resies are engendred by them: God hath said, that Iohn 5.39. in them and by them, we haue life eternall; and men say, that by them wee haue eternall death: God saith, that Rom. 15.4. they haue been giuen vs to teach vs and to comfort vs; and men say, that they serue to peruert and destroy vs: God saith, that Deut. 31.13. by them we may learne to feare him; and men say, that by them wee learne to offend him: God saith, Psalm. 119.9. a young man shall cleanse his way, by taking heede thereto, according to Gods word; and men say, that if hee take heede to the Scriptures, they will misleade and peruert him, and make him to become incestuous, an adulterer, a drun­kard, yea, that he is danger to beleeue nothing, and to be­come an Atheist: God saith, that 1. Cor. 15.33. euill communications and speeches corrupt good manners; and men say, that good words, (the words of God, the words of the euerlasting God, Psalm. 12.6. that are pure words as siluer, tried in a furnace of earth, purified seuen times) withdrawes men from godlinesse, and drawes them to vice. And that is the reason, why they instruct their children in the knowledge of euill discourses of men; reade vnto them a Martial, a Catullus, the incests, fornications, contentions, and all the fables of the false Gods, of whom God hath said, Exod. 23.13. You shall make no mention of the names of other Gods, neither let it be heard out of thy mouth. And Dauid accordingly to that, Psal. 16.4. I will not take vp their names into my lipps. On the other side, they for­bid them to reade the words of God, vnto the which God him­selfe hath giuen this testimonie and witnesse, declaring, that Psal. 1.2. Blessed is that man, whose delight is in the Law of the Lord, and meditates in his Law day and night. And concerning that part [Page 12]of the Scripture, which is the most obscurest, he saith, Reuel. 1.3. Blessed is he that readeth, and they that heare the words of this prophe­cie and keepe those things that are written therein. It is not the Scripture, but the ignorance of y^e Scripture that breedes here­sies, Hieron in Mat. 22.29. as Christ saith to the Sadd [...]ces (great hereticks) yee doe erre, not knowing the Scriptures, nor the power of God. And Saint Chrysostome Chrysost. in praesat. ad epist. ad Rom. conformably to this truth of God, saith; Innu­merable mischiefes are sprung vp from the ignorance of Scrip­tures: thence commeth the great plague of heresies; thence the dissolute life; thence vnprofitable toyle and labour: for euen as those that are depriued of this light, cannot goe aright; so they that haue no regard vnto the reasons of diuine Scriptures, are compelled to fall immed [...]atly many waies, like them that walke in palpable darkenesse. There the ignorant shall finde what to learne; the man of little faith, wherewith to stirre vp himselfe to vertue; the sinner, wherewith to call him to repentance; the theeues shall finde there the examples of Gods iudgements executed against Achan; the fornicators affrighted by the ex­ample of the Israelites; they which couer bad things will learne there to mortifie their flesh; they see there the sinnes of holy men, that they may know that all haue sinned, and that they haue been saued by the mercies of God in Christ Iesus; and therefore doe not trust in, and to their owne merits by pride, but humbly seeke their whole saluation, through the all perfect merit of Christ Iesus. In a word, the greatest sinners shall see there Dauid a murtherer, and an adulterer, repenting of his sin, and entreating pardon of the same; the sinful woman weeping, and obtaining mercy; the thiefe on the crosse, crying to Christ for grace, & Christ answering him, [...]ke 23.43. Verily I say vnto thee, today shalt thou be with me in Paradise: that so they being instructed and taught by these examples, that the Eze [...]h. 33.1 [...]. Lord takes no pleasure in the death of a sinner; but that the wicked turne from his way and liue: they turne from their euill waies, and re­turne to God by a true amendment of life, and so be saued. I should want time, if I would make a catalogue of all the bene­fits that Christians obtaine by the reading of the holy Scrip­tures. If some haue thence taken occasion to sowe and disperse their heresies? If others haue made a rampier, or fortresse, a re­traite [Page 13]and place of refuge for their sinnes? it hath beene their fault, the ficklenes and inconstancie of their braine, their ambi­tion and the malice of their harts, & not the fault of the Scrip­ture. And yet they for the most part, yea, almost al haue been of the learned sort, and not ignorant and simple, Alphons. de Castro. lib. 1. [...]e­raetic. cap. 13. Pauci fuerunt idiotae heraesiu [...] authores. of whom few haue been authors of heresies: but how many thousand mil­lions haue been instructed in the true faith, reformed and sa­ued by the reading of the Scripture? By them Matth. 4.4. Christ refuted the diuell and made him fire: thence the Church hath alwaies tooken stones, with the which she hath stoned the heretickes, that indeuoured to defend themselues by the same Scriptures; the abuse of the wicked not hauing the power, to hinder the vniuersalitie of the Church from vsing them aright: for if that we ought to abstaine from good things, for the scandall of the wicked; Christ ought not to haue preached, because the people said, Iohn 8.48. he had the diuell, and were often scandalised and offen­ded at his words; and the Gospell should not be preached, be­cause 2. Cor. 2.16. it is the sauour of death vnto death, to them that perish; and to speake of humane things, we should forbid men the vse of wine, because it is the drinke of many drunkards.

CHAP. III.

• I. The Scripture is perspicuous and plaine to be read of all.
• II. How we ought to vnderstand, that there are obscure and difficult things in the Scripture.
• III. The perspicuitie and plainenesse of the Scripture, proo [...]ed by the Fathers.
• IIII. An answer to the first allegoricall obiection, taken from the Scriptures,
• V. Answere to the second allegoricall obiection taken out of the same Scriptures.
• VI. Answere to the words of Saint Hierom, alleaged a­gainst the reading of the Scriptures.
• [Page 14]VII. All ought to reade the Scriptures, according to Saint Hierome.
• VIII. Which is proued by reason.

BVt the Bell, de verbo Dei lib. 2 cap. 15. & 16. lib. 3. cap. 1. Scriptures are so obscure, that the vnlearned lay­men cannot [...]erstand them; O impietie! that Christ, who is the Malacb. 4.2.Sun of Iustice, and Iohn 8.12.the light of the world, should be accu­sed either of ignorance, for that he could not speak plainely; or of malice, in that he would not speake so; and that the witnesse, which he hath giuen to his word, calling that of the old Testa­ment Psal. 119.105. a lampe vnto our feete, and a light vnto our paths, 2. Pet. 1.19.and a light that shiueth in a darke place: and that of the new Testa­ment, the light of the Church, 2 Cor. 4.3.4. which is not hid, but to them that are lost, in whom the god of this world hath blinded the mindes of them which beleeue not, lest the light of the glorious Gospell of Christ should shine vnto them, that so the Sonne of God should bee made so weake and vnable, and be so belied by the calumnies of men. O intolerable blasphe­my!

II. Notwithstanding it is true, that there are some very difficult things, and deepe points in the Scripture to vnder­stand, as the mysterie of the Trinitie, Christs Incarnation, the Resurrection of the flesh, the last Iudgement to come: but the words by which these points are described in the holy Scrip­ture, are as plaine and perspicuous as the Sunne; all the obscu­ritie and darkenesse is in men, of whom they that are Ephes. 5.8. without Christ, are nothing but darkenesse; 1. Cor. 2.14.receiue not, and perceiue not the things of the Spirit of God, neither can they know them, be­cause they are spiritually discerned. They that are in Christ, Ephes. 5.8.are light in the Lord, and therefore doe comprehend and appre­hend them according to the measure of the enlightning, some more, some lesse, all but in part; witnesse the Apostle writing of himself, and of all like him, 1. Cor. 13.9. We know in part, and we prophecie in part, and notwithstanding all sufficiently to saluation.

III. In Mat. cap. 4. & contra Cel­sum. The Scriptures (saith Origen) are the fountaine of Ia­cob: The learned drinke, as Iacob and his children; and the sim­ple and ignorant also as the cattell of Iacob.Gegor. 1.They are (saith another) a riuer, wherein an Elephant may swimme, and a Lamb [Page 15]may wade ouer. A third saith, Isidorus lib. 1. de summo bono. cap. [...]. That the Scripture is like Man­na, common to the perfect ones, and to the young ones, and doth accommodat her selfe to euery one, according to the capacitie of euery ones vnderstanding and iudgement. F [...]gent. Serm. de confess. A fourth compares it vnto a rich banquet, wherein are meats for all ages: milke for the sustenance of babes, and strong meate for them that are of full age; and so speake all the Fathers. Seeing therefore that all are called to the reading of the Scriptures, as to a great feast, where the rich man hath prepared meates for all ages; surely they that would exclude them, and depriue them there­of, are mortall enemies of Gods glory, and of mans saluation: vnto whom will sort well the sentence of execration pro­nounced by Dauid and Paul, but badly applied by the Author of the Pastorall letter, Psal. 69.23.24 Rom. 11.9.10. Let their Table become a snare before them and that which should haue been for their welfare, let it be­come a trap, let their eyes be darkened that they see not, and make their loynes continually to shake, Or rather we may apply that vow vnto them (that is to say the curse) denounced by our Sa­uiour Iesus Christ against their Grand-fathers for the like matter: Mat. 23.13. Woe vnto you Scribes and Pharisees hypocrites, for ye shut vp the Kingdome of heauen against men; for ye neither go in your selues, neither suffer yee them that are entring, to goe in.

IIII. The Pastorall letter produces, Pag. 4. and brings forth alle­gories against all this, not hauing learnt of Thomas in sum. part. 1. quaest. 1. artic. 10 Omnes sensus fundantur super vnum scilicet, literalē, ex quo solo potest tra [...]i argumentum non autem ex his quae secun­dum allegoriam dicuntur. Thomas, who lear­ned of S. Austin, that arguments are onely drawne from the lite­rall sense, and not from that which is said by allegorie. It presup­poseth that which is true, That we must reade the Scriptures with the same spirit they haue been written with all, which is the spirit of charitie, a pure spirit, a cleane spirit: but it supposeth that which is false, that this spirit is in none but in those that preach the Gospell, that is, Pastors and Ministers. But let vs see his proofes, It is written in the Scripture, Ascende in mon­tem in qui Euangelizas, that is to say, Get thee vp into the mountaine of vertue, thou that preachest Scripture. The Text Esai. 40.9. in Isaiah is thus word for word; O Zion that bringest good tidings, get thee vp into the holy mountaine; O Ierusalem that bringest good tidings, lift vp thy voice with strength, lift it vp, bee not afraide, say vnto the Cities of Iudah, behold your God. The [Page 16]Apostles were to receiue power from aboue in the Citie of Ie­rusalem; and from thence were to publish and spread the Gos­pell in all Iudea and Samaria, and vnto the vttermost parts of the earth. And this is that, which the Prophet hath propheci­ed of and foretold by this Apostrophe, not to the preachers of the Gospell, but to Sion and Ierusalem; who was to be honou­red with this priuiledge, according as the same Prophet had more plainely and perspicuously described, saying; Esay. 2.2.3. It shall come to passe in the last daies, that the mountaine of the Lords house shall be established in the top of the mountaines, and shall be exalted aboue the hills, and all nations shall flow vnto it: for out of Zion shall goe forth the Law, and the word of the Lord from Ie­rusalem. The question is not here then of any mountaine of vertue, but of the Citie of Ierusalem builded on mountaines, and of the mountaine of Sion, which God should lift vp on high, and exalt it aboue the hills, on that day. The Author of the Pastorall Letter saw this, and therefore left at the tip of his pen the word Sion, and left it out, the Text bearing Ascende in montem in qui Euangelizas Sion. But suppose the Allegorie were good, and that the mountaine of Sion were the moun­taine of vertue. What? shall it not bee permitted to any, to get vp into the mountaine of vertue, but to those that preach the Gospell? shall all the rest remaine in the vallies of vices? But the Prophet saith of all Christians, Esay 2.3. Many people shall goe and say, come ye and let vs goe vp to the mountaine of the Lord; and Dauid demaunds, Psal. 15.1.2 Lord who shall dwell in thy holy Hill? he is answered, He that walketh vprightly, and worketh righteousnes, &c. And there is no exception, all are called to it. It was said vnto all the Iewes by the Prophet Haggai, Haggai. 1.8.Goe vp to the mountaine, and bring wood and build the house. This mountaine (if wee receiue the allegorie of Saint Hierome) is that of the Scripture; all of vs therefore must go vp to it, according to the exhortation, saying, Hier. in Agg. cap. 1. Let vs goe vp to this reasonable moun­taine, and to euery probleme, seeking fit wood in the testimonies of the Scriptures; let vs cut it, and build therewith the house of God within vs.

V. The second Allegory is taken from the Mount Sinai, Pag. 5. vn­to the which (saith he) no beast may approch, that is to say, no car­nall [Page 17]sense and meaning, the people also was not permitted to approch the mountaine, onely Moses. Behold their faire and well pregnant speculations: the mountaine that Isaiah speakes of, is that of Sion; that on the which Moses mounted, is that of Sinai: this in Arabia, that in Canaan; distant the one from the other in situation, and different in spirituall signification; Heb. 12.18.22 Yee are not come vnto the mount that might bee touched, and that burned with fire, nor vnto blacknesse and darkenesse, &c. but yee are come vnto mount Sion. And our Author of the Pastorall Letter makes one of these two, and speakes of these two, as if they were but one; that is his first slippe and error, he makes the one and the other the mountaine of vertues, and both toge­ther the mountaine of Scriptures, as if vertues and Scriptures were one and the selfe same thing. The Scriptures doe giue precepts of vertue, and one must bring the vertues of a pure spirit and of charity in the reading of the Scriptures. The Scrip­tures are in the diuine bookes, the vertues are in our hearts; therefore the mountaine of vertues is not the mountaine of Scriptures, that is his second slip. His third error is, in that he considers not, that the Scripture was giuen in the mountaine, and brought by Moses to all the people, who did commaund him to reade it; and therfore the mountaine was not the Scrip­ture: for the people was forbid to come neere the mountaine, and was commanded to approch the Scripture, and to reade it. He did not consider, that the mountaine of Sinai, was at that present time the throne of the Iustice of God, terrifying the consciences of men by his Law; and therefore forbidding the people to approch it, vnder paine of death. And that the Christians freed and deliuered from the terrours of the mountaine of Sinai, are come vnto the mountaine of Sion, which is the throne of Gods mercie, comforting the con­sciences of men by his Gospell. Then speakes hee but lit­tle to the purpose, yea, nothing at all of the mountaine Si­nai, seeing now wee Christians know no other then that of Sion; that is his fourth error, followed with a fifth grosse fault, that he did not marke, that Moses alone went vp to the mountaine, when God did dictate his Law, because God had ordained him Gal. 3.19. a Mediator betweene him and the people; and [Page 18]would giue authoritie vnto his Ministery, in admitting him by a special priuiledge to come to the mountaine, which the peo­ple might not look at afarre off, without great [...]eare and trem­bling. The words of God are manifest to this purpose; L [...], (saith hee) Exod. 19.9. I come vnto thee in a thicke cloude, that the people may heare when I speake to thee, and beleeue thee for euer. Final­ly, all his slipps and errors are ful of absurdities and inconueni­ences: for if they only and alone, ought to reade the Scriptures which doe approch the mountaine, Moses alone should reade them, because hee went vp alone. The Exod. 19.24. Priests ought not then to haue reade them, for they went not vp to the mountaine: and none might reade them now adaies, because Moses had not an ordinarie Priesthood, to the which any can succeed, Bella. de verb [...] Dei. lib. 3. cap. 4. §. 2. as Cardinall Bellarmine confesseth; but an extraordi­narie, ordained specially by God for the constitution of a new Common-weale and Church of Israel. Why doth Moses therefore Deut. 31.9, 10, 11. command the Priests to keepe the Scripture, and to reade it? And why do the Popes, the Cardinals and Bishops with the rest of the Roman Clergie, meddle with the reading of the Scriptures? What, haue they gone vp to the mountaine with Moses? Haue they succeeded Moses? Are they yet [...]cere Sinai? Doe they not thinke, that they are as yet come vnto the mountaine of Sion, to the heauenly Ierusalem?

VI. Mens Allegories are vncertaine, so are their opinions, when they are not conformable to the truth and certaintie of the Scriptures. For mans reason cannot be a principle of that faith that I must haue in God: and notwithstanding this man destitute of places of Scripture, hath imagined and presumed to dis [...]wade vs, and withdraw vs from the reading of that Epistle, that God hath sent & directed to vs, by (I know not what) most impertinent allegories out of the fabric [...]e of Pope Innocent; and being vncertaine of the good successe of them, he streng­thens them with a sentence of Saint Hiero [...], a man, I hope, and not an Angell, not an Apostle, not such a one, in whose writings there may, or cannot be nothing omitted or desired; and there­fore not such a one, as whose writings ought to giue law to the Church, concerning what she ought to doe and eschew. This we say, to testifie, that the holy Scripture doth onely binde the [Page 19]consciences of the faithfull, who are the seruants, members, brethren of Christ; & redeemed of him, and not of men, not by men. Besides, we feare not S. Hieroms words, that are contrarie to the intention of the Author that cites the place: Hieron. in epist. ad Pau­linum. No men (saith hee) presume in any occupation to teach that, which they neuer learned; the Artificer meddleth with his owne Trade; the Physitian with his owne Science: only the art of Scripture is that which euery man challengeth; this, the chatting old wife, this the doting old man, this the brabbling Sophister, this on euery hand men presume to teach, before they learne it. A com­plaint surely that serues for vs; for by it we learne, that in Saint Hieroms time, all did handle and reade the Scriptures, the which he condemnes not; but reproues onely the saucines and boldnesse of those, which presumed to teach, before they had learned them, Docent (saith he) antequam discant: for we haue heretofore seene, Hieron. in Coloss. 3. that he approues Lay-men should haue the knowledge and vnderstanding of the Scriptures not onely suf­ficiently, but also plenteously. And we may see by one sentence amongst an hundred, which we will here set downe in coun­terchange of his sentence, that he recommend [...] the study of ho­ly Scriptures to women also.

VII. For thus he exhorts Laeta, a holy woman, to bring vp and instruct her daughter in the reading of the holy Scripture, Idem ad Laetam. That first of all she anow and approue of the Psalter, and with­draw her selfe by those Canticles; that she be instructed to liue in the Prouerbs of Salomon; that in the Ecclesiastes shee enures her selfe to defie the world, and trample it vnder her feete; That shee follow the examples of vertue and patience in Iob, that from thence she passe and go to the Euangelists, and neuer let them part from her hands; that with all her heart and desire she drinke of the Acts of the Apostles, and the Epistles; and when she hath en­riched the coller of her soule with these [...]rnamēts, & deckt it with these riches, let her coune the Prophets, and learne without booke the fiue bookes of Moses, the bookes of the Kings and the Chronicles, the volumes of Esaras and of Ester; and at last she may learne without danger the Canticle of Canticles; and let her abstaine from all Apocriphall bookes. He that gaue this coun­sell to a maide, did not contradict himselfe, in making a com­plaint [Page 20]against those that follow it; he blames onely the igno­rant, that made a trade to teach that which they did not know. The like complaint would he make if he liued in these daies, in the which the ignorance of Cardinals, Bishops, and Curats, that make profession to teach the holy Scriptures, the which they neuer learnt; their ignorance, I say, is so great, that the Ie­suites haue beene absolutely necessarie to supply this want and defection, euen by the proper confession of the Author of the Pastorall Letter.

VIII. Vniustly therefore doth he complaine, Pag. 39. Pag. 6. that there is none, but that speakes freely of the points of Religion, of Pre­cepts and Euangelicall Counsels, &c. For if euery Artificer speakes without blame of his Trade (as Saint Hierome hath said heretofore) who can blame the Christian speaking of his? The Trade of a Christian, is a Religion pure and spor­lesse; his vocation is to obey the precepts of his God, to follow the counsels of his Sauiour: What ill doth the re­ligious, to speake of his Religion? to make enquirie of it? to learne it, to the ende hee may the better practise it? doth the seruant offend, that ponders diligently his Masters commande­ments, to put them in execution? and the Christian, can hee exercise himselfe better, then in a diligent search, and serious inquisition of the Counsels of Christ Iesus, his Head and Lord, to conforme himselfe to them? And is it not said in the Pasto­rall letter, Pag. 6. that all the Scripture is giuen of God for our instructi­on? and what is that to say, I pray you, but that wee must reade it, meditate it, turne ouer and ouer the leaues of that booke, speake of it day and night, at all times, in all places, amongst all sort of persons? All, what is giuen of God for our instruction, ought to be read of vs, and we ought to speake of it vncessant­ly; all the Scripture hath been giuen vs by God for our instru­ction (saith the Author of the Pastoral letter after Saint Paul); all the Scripture therefore ought to be read of euery one of vs. This is a very peremptorie reason, and therefore wee may well change the complaint, and grieue and moane with anguish of minde, that they haue taken the vse and reading of the Scrip­ture from the people; that amongst them, of whom they com­plaine, there are few or none that reade the Scripture, that [Page 21]know, why the Sonne of God became Man, what is the vertue of his death, and the efficacie of his resurrection: contrariwise, there are an infinit number of those that beleeue [...]ables, forged and deuised artificially, to be Gospell; and that goe out of this world, ere they haue learnt why God did place them in it.

IX. Good Chrysostome exhorted in his daies all Christians to reade the Scriptures, and did blame those that did not reade them, and did exclame against them; Chrysost. hom. 16. in Ioan. Turpe est si qui­libet artifex ar­tissuae rationem reddere posset; Christianus au­tem suae professi­onis non posset. O what a shame is it! that euery Artificer can render a reason of his Trade; and that the Christian can giue no reason of his profession? and now the Ro­mish Bishops exhorts them to leaue the Scriptures, and com­plaines of those that reade and speake of them. Let them de­fend them, and forbid them with threatnings, I will not feare what man can doe to me; but knowing that the word of God is of such vertue, Psal. 119.130 that the entrance of his words giueth light, and giueth vnderstanding vnto the simple, I will loue it, I will put it close to my heart, I will take in it all my delight and pa­stime; his words shall be folkes of my counsell, I will alwaies adhere and sticke fast vnto them, that I may say in good con­science vnto my God with Dauid, Psal. 119.97.O how loue I thy Law, it is my meditation all the day!

CHAP. IIII.

• I. The Scripture is to be read with the same Spirit, where­with it was written.
• II. The proofes, which the Pastorall Letter alleageth, are nothing to the purpose.
• III. The Philosophers iustly blamed by Saint Hierome, for that they did frame and apply the places of Scrip­ture vnto their sense and opinions.
• IIII. This blame pertaines and belongs vnto the Au­thor of the Pastorall Letter.
• V. Two true reasons, why the Scriptures cannot be vnder­stood, but by the same Spirit they haue been indicted with.
• [Page 22]VI. The Spirit of God is in the Church in generall, and in euery member of the same, according to the measure of the gift and grace of Christ.

SAint Peter speaking of the writings of the Prophets, saith, that the 2. Pet. 1.21.prophesie came not in old time by the will of man, but holy [...] of God spake, as they were moued by the holy Ghost. Out of these words of Saint Peter, the Author of the Pastorall Let­ter inferres, that we must reade the Scriptures with the same spi­rit, that they were written by, which is the Spirit of charitie, a pure Spirit, a cleane Spirit; we adde to this, that Iohn 15.16. he is the Spi­rit of truth, and so we say Amen to this doctrine.

II. But not to the proofes thereof that are allegoricall, or false, or corrupted and peruerted. That which is said of the commandement giuen vnto him that preacheth the Gospell, that he should g [...] vp to the mountaine of vertue, is allegoricall and repugning to the sense of the Scriptures. In like manner that which is added, that no beast way approch vnto this moun­taine, that is to say, no carnall sense or meaning, and that haue we seene in the Chapter going before. The second proofe taken from Genes. 6.3. that of Genesis is false; God saith there, My Spirit shall not alwaies striue with man, for that he is also flesh: and the mea­ning is, that God will no longer beare with the malice of men, because they are nothing but flesh, that is to say, finne and cor­ruption, but hee will destroy them from the face of the earth, if they repent not in the space of an hundred and twentie yeeres. Here is therefore no question of the abode of Gods Spirit in men, but of the strife that God hath with men, obstinatly hard­ned, and not harkning vnto his admonitions, but taking occasion by his blessings to liue according to the flesh. The third proofe is mained and defectiue, Saint Paul saith, that Rom. 15.4. Whatsoeuer things were written aforetime, were written for our learning, that we through patience and comfort of the Scriptures might haue hope. In the Pastorall Letter, these words are thus changed, Pag. 6. cut off, and falsified; The whole Scripture is giuen of God for our instruction, that so by the example that we imbrace, in seeing the recompence of the ver [...]ous, and the punishment of the wicked, we comfort our selues in hope to attaine vnto the ine­stimable [Page 23]goods that are promised there. So that whole comfort of the Scriptures is falsely referred and applied to the example, that we take of the recompence of the good, and the punish­ment of the wicked; whereas it doth altogether consist in the death and passion of Christ Iesus, in whose blood al those good men Reuel. 7.14. haue washed their long robes, hauing all of them been iu­stified, and graciously saued by the blood of him on the crosse, and not by the merit of any vertue that was in them. Whence the Lord is called, Luke 25. the Consolation of Israel, namely, of all the Saints; the peace, comfort, and ioy of whom is wholy limited and stinted in him, and to the witnesse that Gods Spirit bea­reth to their spirit and consciences by the holy Scriptures, that God hath reconciled them to himselfe in him, not imputing to them their sins, where with ioy they crie out with the Prophet Dauid, a man according to Gods heart; Psalm. 32.1.2. Blessed is hee, whose transgression is forgiuen, whose sinne is couered; Blessed is the man, vnto whom the Lord imputeth not iniquitie. But not being of a subiect and matter to examine this place any more, I doe approue the conclusion that is drawne from hence: for seeing the Scripture hath been giuen vs for our instruction and con­solation, we ought not alter it, or diuert it to our destruction.

III. Neither ought we to imitate those, of whom Saint Ie­rome complaines, Hieron. that comming to the holy Scriptures after the studie of the Sciences of this world, doe imagine that all that they say, is the Word and Law of God; and take not the paines to search and examine diligently, what the Prophets and Apostles haue said, but doe frame vnto their sense the places of Scriptures, which haue no resemblance, agreement, or relation vnto it: be­ing like the Israelites in this, who made a golden Calfe of the treasures they brought out of Egypt; whereas they that vse ho­lily humane Sciences, making them serue and attend on Di­uinitie, are like those that did imploy the iewels and riches of the Egyptians towards the building of the Tabernacle, and entertainement of Gods seruice.

IIII. But when they say, Pag. 7. that parents which binde their children to the obedience of the commandement they giue them, to stay with them, to serue them, and not to enter into such, or such a cloister, are like those first, that they doe subuert [Page 24]all order, imagine they ought to preferre their commandement be­fore Gods commandement, their wills before the Euangelicall Counsels, against the expresse Texts of the Gospell, the example of Saints, the interpretations of all the Fathers, and the decisions of the holy Canons. They charge them with a false blasphemie, wherewith the Author of the Pastorall Letter shall finde him­selfe touched and tainted; who takes violently by the haires (as we say) the places of Scripture, and the interpretations of the Fathers, and frames them after his owne imagination, wherewith they haue no resemblance or relation, as we shall see in the Chapters following.

V. Notwithstanding, this remaines as true, that the same Spirit which hath indicted the Scriptures, and giuen it to bee written, ought and doth vnfold, and giue vs the sense and meaning thereof. The reason is in them, or in vs: In them their maiestie; 1. Cor. 2.6, 7, 8, 9. They containe the wisedome not of this world, nor of the Princes of this world that come to nought, but the wisedome of God, which none of the Princes of this world knew: but, as it is written, eye hath not seene, nor eare heard, neither haue entered into the heart of man, the things which God hath prepared for them that loue him. They being of God, Matth. 11.27. none can know them but God; and vnto whom God will reueale them. For as a­mongst men, none knowes the things of man, saue the spirit of man which is in him: 1. Cor. 2.11. Euen so the things of God knowes no man, but the Spirit of God. For this first reason, God must reueale them vnto vs by his Spirit; 1. Cor. 2.10. For the Spirit teacheth all things, yea, the deepe things of God. The second reason is, our incapa­citie and insufficiencie: for not onely haue we our eyes obscu­red and darkned with some certaine cloudes of ignorance; but we haue them also so blinde, that the Scripture calles vs Ephes. 5.8. darkenesse, and plainely saith of vs, and of the fairest and best things we haue by nature, that 1. Cor. 2.14. The naturall man receiueth not the things of the Spirit of God, for they are foolishnesse vnto him; neither can he know them, because they are spiritually discerned. VVhere the Spirit of God chargeth vs with two things; 1. Cor. 2.14. the priuation and want of all facultie, aptnesse, and abilitie to vn­derstand and comprehend the things that are of God: Second­ly, an euill and peruerse disposition and inclination; for wee [Page 25]cannot only not comprehend the things of God, but also we esteeme them foolishnes, according to that which the Apostle saith, Rom. 8.7. The carnall minde is enmitie against God; and therefore hee addes, that 1. Cor. 2.14, 15these things are spiritually discerned, and that he which is spirituall iudgeth all things. Dauid wrote, that it was so, when he prayed vnto God, saying, Psal. 119.18. Open thou mine eies, that I may behold the wondrous things out of thy Law; when Saint Peter confessed the Lord to Matth. 16.16.be Christ, the sonne of the li­uing God. The Lord presently taught him that it was so, say­ing, Matth. 16.17. Blessed art thou Simon Bar-Iona, for flesh and blood hath not reuealed it vnto thee, but my Father which is in heauen. The Apostle hath confirmed the same, where he prayes God in his Epistles to giue his Spirit vnto them, vnto whom hee writes, that they may comprehend these things; and assuring vs, that 1. Cor. 12.3. no man can say, that Iesus is the Lord, but by the holy Ghost.

VI. But here is the question, for they demaund, Where is the Spirit? In whom is the Spirit? A question easie to bee re­solued: for as if one aske, where the soule and life of man is? a child would answere, that it is in mans body, and in euery part of the body, though more sensibly, and with more efficacy in one part of the body, then in the other; euen so, when they de­maund, Where is the Spirit of Christ? The childe of God will presently answere, that it is in the body of Christ, which is the Church, vnited to Christ his head, and in euery member of this body. Iohn 3.34. In Christ, who is the head, without measure; in the o­ther members, with measure; in some extraordinarily, as in the Prophets; and now ordinarie in all those that are come since; in these a greater measure, in those a lesser measure; in some more, in some lesse, Rom. 12.3. according as God hath dealt to euery man the measure of faith. To doubt therefore, if any one hath the Spirit of Christ in him, is to doubt, if he be a member of the body of Christ, that is to say, if he be a Christian: for no man is a Christian, but by the holy Spirit vniting him to Christ, and inspiring him, and quickning him that he liue to Christ.

CHAP. V.

• I. The words of Micah vnfitly, and to no purpose allea­ged, cannot bee vnderstood by allegorie, but of the Church in generall, whose children are directed by the holy Spirit in the vnderstanding of the Scriptures.
• II. Hee is an Heretick, who obstinately defends a sense contrary to the Scriptures.
• III. The argument whereby the Letter binds vs to de­pend and relie on the interpretation of the Fathers, be­cause Christ hath said nothing, but that he hath heard of God his Father, is impertinent and ridiculous.
• IIII. In what consisteth our conformitie with Christ.
• V. The argument retorted against the Author thereof.
• VI. It is proued by the Scriptures and Fathers, that wee are not to relie on the exposition of the Fathers.

WHen as therefore the Author saith in his Pastorall Letter, that wee must not stand to our owne sense, to know the sense of the Scripture; Pag. 7.but follow the counsell of the Pro­phet Micah, saying,Mica. 4.2.Come, and let vs go vp to the mountaine of the Lord, and to the house of the God of Iacob, and hee will teach vs of his waies, and we will walke in his pathes. Although that these words of Micah are to bee vnderstood literally of Sion, and of the Citie of Ierusalem, as it appeares by the words fol­lowing, For the Law shall goe forth of Zion, and the word of the Lord from Ierusalem: If by the mountaine of the Lord, and the house of the God of Iacob, hee vnderstands the Church of Christ Iesus; it is most certaine, that we ought to go and retire there, to haue the sense & meaning of the Scripture. For there is the Scripture, and there is the Spirit inspiring the whole Church in generall, and euery true member of the same in par­ticular, according to the gift and wil of euery one. When ther­fore the Scripture is read by a true member of Christ, or is [Page 27]preached vnto him, he hath the holy Spirit on his right hand, and in his heart, inspiring the true sense and meaning thereof: and this inspiration is no other thing, but that which S. Paul names, Ephes. 1.18. the eyes of our vnderstanding enlightned, to see & com­prehend the mysteries propounded in the Scriptures, as it hap­pened vnto Lydia, Acts 16.14.whose heart the Lord opened, that she atten­ded vnto the things which were spoken of Paul. And it happens vnto all the Saints, according to that which the Apostle saith; 1 Cor. 2.12. We haue receiued not the spirit of the world but the Spirit which is of God, that we might know the things that are freely giuen to vs of God. And S. Iohn writing to young babes, young chil­dren, young men, and fathers; 1. John 2.20. Ye haue an vnction from the ho­ly One, and ye know all things. The one and the other, after their Ma [...]er, who hath decided this controuersie with this notable sentence; No Ioh. 6.44.45.man can come to me, except the Father which hath sent me draw him: It is written in the Prophets, And they shall be all taught of God; euery one therefore that hath heard, and hath learned of the Father, commeth vnto me. They that thus heare and learne thus of the Father, doe not stand to their owne sense, nor are not wedded to their owne humours, but are directed by the holy Spirit to the sense and meaning of the Scripture, as much as is necessarie for them, that they suffer themselues not to be distracted, and with-drawne from the sal­uation which is in our Lord Iesus, by the deceit of men.

II. The Pastoral Letter vnderstands not so the words of Mi­cah, and acknowledgeth none to be the mountaine of Sion, Pag. 7. but the ancient Fathers, and those of these times, Pastors and Do­ctors, there is difference (saith he) betweene one heretick and another, which interprets the Scripture according to his sense, the one with more, the other with lesse obstinacie and wilfulnesse, but both of them are alike in error. To be like an hereticke, is to make himselfe like the diuell, and to beare his image. This is his argument, they are hereticks which do interpret the Scripture according to their owne sense, wee ought not to resemble he­reticks; wee ought not therefore, and must not interpret the Scripture according to our senses. The Canon Law defineth an heretick thus; 24. q. 3. Can. 27. Haeresis; quicunque aliter scripturam in­telligit quàm sensus spiritu [...] sancti fl [...]gitat quo scripta est, licet de ecclesia non recesserit tamen haereticus appellari potest. Whosoeuer vnderstandeth the Scripture o­therwise then the sense of the holy Spirit, by the which it hath [Page 28]been written, requireth, although he hath not with-drawne him­selfe from the Church, he may be cald an hereticke, is to be vnder­stood, if he be obstinate, and being conuicted of error by the truth, will not leaue his error to embrace the truth. 24 q. 3. can. dixit. For they which maintain and defend their false and peruerse opinion with­out any stubbornes and obstinacy, being ready & willing to be cor­rected, are not to be reckoned amongst hereticks: but 24. q. 3. can 31. Qui in ecclesia. they which being in the Church of Christ, haue any contagious and peruerse opinion, if being reproued of it, that they may kn [...]w and acknow­ledge that which is sound and right, they resist with stubbornnesse and contumacie, and will not reforme and correct their p [...]stilent and mortall opinions and doctrines, but persist to defend and main­taine them, they become heretickes. And if we will know, who are they which haue a bad and peruerse opinion and doctrine, Leo the first will tell vs, that [...]. epist. 10. ad Flauianū & est. 24. q. 3. can. 30. quid autem. those fall into this furie and mad­nesse, who being hindred by some obscurenes and darkenes to know the truth, haue not their recourse to the voice of the Prophets, to the Epistles of the Apostles, and to the authorities of the Gospell, but to themselues; and therefore are masters of errors, not ha­uing been disciples of truth. All these conditions being put and laid together, hee is an hereticke, who despising all admoniti­ons, doth maintaine obstinatly an error, contrary to the do­ctrine of the Prophets and Apostles contained in the holy Scriptures. Of such a one the Apostle faith; Tit. 3.10.11. A man that it an herericke (after the first and second admonition) reiect knowing that he that is such, is subuerted and sinneth, being condemned of himselfe. I desire the Reader to marke and remember this de­finition, to the ende he may iudge by the same, of the truth and false-hood of the matters debated in our writings, and finde and hold for an hereticke the one of vs; who being an Idolater of his owne sense and opinion, defends with obstinacie a sense contrary to the holy Scripture. For, as Tertullian saith, Tert. de praes aduers. haeret. cap. 38. Inde & scripturarum & expositionum ad [...]lteratio de­putanda est, vbi diuersitas inue­nitur doctrinae. There is the corruption of the Scriptures, and of Expositions, where the diuersitie of doctrine is found; and else where, The Ibidem ca. [...]2. Hereticorum doctrina cum Apostolica com­parant, ex diuer­sitate & contra­rietate sua pro­nunciabit neque Apostoli alicu­ius authoris esse neque Apostolici.doctrine of heretickes compared with that of the Apostles, will pronounce by her difference and contrarietie, that she hath not for her author any Apostle, or any Apostolick person. The Pastorall Letter will not haue, nor permit vs to make this comparison of the wri­tings [Page 29]of men with those of the Apostles: but binds vs to de­pend altogether on that, which the holy Fathers, and our spi­rituall Fathers, which haue lawfull succession will tell vs and reach vs.

III. Pag. 7. The Christian (saith the Letter) ought per omnia assi­milari Christo, in all things be made like vnto Christ, who for our example said in Saint Iohn,Iohn 7.16.Mea doctrina non est mea, sed eius qui misit me, My doctrine is not mine, but his that sent me. In an­other place; Iohn 15.15. Omnia quaecun (que) audiui à patre, nota feci vobis: Al things that I haue heard of my Father, I haue made knowne vnto you; euen so you ought not to speake of the Scriptures, but sicut audiui à patre, as the holy Fathers doe expound. This reason may be reduced to this forme, The Christians ought to be like vnto Christ in all things: but Christ hath said nothing, but that which he hath heard of his Father; & therfore we ought not to say any thing of the Scripture, but that we haue heard of our fa­thers, or as they expound it. Who seeth not, that here are foure termes (as Schoolemen speake), and that the conclusion sayes more, then the premise doe afforde? let vs make a new this Syllogisme; All Christians ought to be like vnto Christ in all things: but Christ hath said nothing, hath done nothing, but that which his Father hath told him, and commaunded him: the maiden daughters therefore, of whom the question is, ought to say nothing, to doe nothing, but that which their fa­ther hath told them and commanded; and consequently they ought not, nor may not enter into the new religion, and religi­ous House or Cloister of Saint Vrsula the Virgin, because their father hath told them, and commaunded them not to doe it. Let vs make it of another fashion; All Christians must be like vnto Christ in all things: but Christ hath spoken of all those things, which he hath heard of his Father, who is God, the true One, and holy One; Therefore we must hold all that we haue heard of our Fathers, of whom he most holy is but man and not God, is a sinner, 1. King. 8.46. for there is no man that sinneth not; and a lyer, as it is written, Rom. 3.4. Let God bee true, but euery man a lyer. We see therefore, that the word father is taken ambiguously by the Author of the Pastorall Letter; and that from this ambi­guitie, a thousand impertinent, false, blasphemous conclusions [Page 30]might be inferred. Moreouer, the proposition is false, if it bee not limited: for can we be God like Christ? Can we be Pro­phets, Priests, and Kings of the Church, as Christ is? In a word, can wee bee mediatour betweene God and man as Christ is? what? are not these things proper to Christ, and vncommuni­cable to all creatures?

IIII. The resemblance & likenes, which we must haue with Christ, is in the holinesse of his life, in that which concernes his godlinesse towards god, and his charitie towards men, accor­ding to the Law. Ephes. 4.24. Col. 3.10. The new man which is renewed in knowledge, righteousnesse and true holinesse, after the image of him that created him. The argument then will be good in this sort, if we say, that euen as Christ hath been so conscientious, so scru­pulous and holy in his vocation, that hee hath not taught any thing, but that which he hath heard of God his Father: so our Pastors and Doctors ought not to teach any thing, but that which they haue heard of God their Father, that is to say, that which is contained in the holy Scriptures. And againe, as Christ, although authorised in his doctrine by that heauenly voice, Matth. 17.5. Heare him, submits his doctrine to the touch-stone of the Scriptures, and exhorts the people to examine it by the Scripture, saying; Iohn 5.39. Search the Scriptures, they are they which testifie of me. Our Teachers and Doctors, which haue not such an authoritie, and should resemble Christ in humilitie and re­uerence towards the Scripture, ought and must submit their doctrine to the like examination, and exhort the people to search the Scriptures, to see and examine if it be so. And if the people ought not to heare any other doctrine, then that of their Father contained in Scripture, remembring that notable sentence of Saint Augustine; August. contra lit. Petilia. lib. 3. c. 6. Si angelus de caelo vobis an­nunciauerit, pre­te [...]qu [...] quod in S [...]xipturi [...] le­galibus & Euan­gelicis accepisti anathema sit.If an Angell from heauen preach vnto you otherwise, then that which you haue receiued in the Scriptures, Legal, or Euangelicall, let him be accursed.

V. Let vs now retort and returne the argument against the Author of the same, and say; VVe may not speake of the Scrip­ture otherwise then we haue heard of our Fathers, we haue no other Father then God; therefore we may not speake of the Scripture, then as we haue heard it of God: the Maior is his, as we haue seene; the Minor is his also: For by this argument hee [Page 31]proues, that children desirous to dwell in a cloyster, ought not to obey their carnall parents, which thwart their desires, say­ing to the fathers, Know yee not, Pag. 20.that God forbids in Saint Matthew, Matth. 23 9.Nolite vobis vocare patrem super terram, vnus enim pater est vester qui est in caelis; Call no man your Father vpon the earth, for one is your father which is in heauen. The conclusion therefore is good, according to his arguing, and ac­cording to truth; and therefore we wil heare none but God, speaking to vs in the Scripture, and will not heare the Fathers, be they neuer so holy, if they preach not to vs the word of God contained in the Scriptures.

VI. For so hath God expressely commanded vs in his word, saying, Ezech. 20.18.19. Walke ye not in the statutes of your fathers, nei­ther obserue their iudgements, nor defile your selues with their Idols; I am the Lord your God, walke in my Statutes, and keepe my Iudgements, and doe them. Conformably to this an ancient Father saith: Hier. in Ier. cap. 7. nec paren­tum nec mai [...] ­rum error se­quendus est, sed authoritas scripturarum, &c. We must not follow the errors of our fathers, nor of our ancestors, but we must follow the authoritie of the Scrip­tures. And another, Bernard. ad Abbat. epist. 91. Auant, and farre from me and you, let them be, which say, we will not be better then our forefathers. The former saith againe of himselfe, Hier. contra Iouini. As often as I do not interpret the Scriptures, but that I speake freely of mine owne sense and reason, let who will reprehend and reproue me. Saint Austin said as much of Saint Hierome, of all Catholike authors, and parti­cularly of himselfe, as we haue seene in the Preface, he tells vs ouer and besides of himselfe; August. de Tri­nit. lib. 3. in proaem. Doe not thou subiect and submit thy selfe to my letters, as to the Canonicall Scripture. Of Saint Cyprian, Idem contra Crescou. lib. 2. cap. 32.I account not the letters of Cyprian as Canonicall, but I examine them by the Canonicall Scripture. That which in them is conformable to the authoritie of the holy Scripture, I receiue it with his praise and commendation, that which is not conformable to it, I reiect it with his good liking. Of S. Ambrose and of the rest of the Doctors that were before him; Idem Epi. 112 Doe not thinke, that wee must follow the sense and opinion of any man, as the truth of the Canonicall Scripture. Of all them which haue written from the Apostles time to his time: Idem contra. Faustum Mani. lib. 11. c. 5. In the small bookes or short Treatises of them which are come since, the Hearer or Reader hath his free iudgement to approoue that which is pleasing and [Page 32]good, or to reprooue that which is vnpleasant and offensiue. Car­dinall Caietan, the most learned of all the Cardinals and Bi­shops of his time, hath the like speech in his preface on Gene­sis: for hauing said, Caiet. praefat. in 5. lib. Mos. That this authoritie is reserued only to the sole authors of the holy Scripture, that we beleeue the thing to be so, because they haue so written it; layes downe this principle and maxime, Deus non alli­gauit expositio­nem scripturarū sacrarum prisco­rum doctorum sensibus. that God hath not tied the exposition of the holy Scripture to the sense of the ancient Doctors. Si quando oc­currerit nouus sensus textui conformis, quan­quam à torrente doctorum alie­nus, aequos se prae­beant censores. And therefore he intreates them, which shall find in his Commentaries a new sense or meaning, conformable and agreeable to the text, to iudge iustly and vprightly, although it bee against the torrent and streame of the Fathers. Andrad. de­fens. Synod. Trident. lib. 2.Andradius maintaines the selfe same principle, and improues the allegoricall expositions of the Fathers, reprehends many expositions that they giue of the literall sense, pronounces that they spake not oracles in the ex­pounding of the Scriptures; that for not hauing the vse of a good Translation, they haue often straied and swarued from the true meaning of the holy Ghost; that many things in Mo­ses and the Prophets are better, and more exactly expounded in our age, then they had euer beene before. Others haue said and written as much.

CHAP. VI.

• I. There is none of the Fathers that hath not erred, none of them therefore that can alone be iudge of the sense of the Scripture.
• II. No more can the consent of the greater number of them, because all haue erred together in the same points of doctrine, either in mens opinion, or in truth.
• III. All the Fathers haue diuided the first Table of the Law in foure Commandements, and are reiected; two onely haue reduced it to three, and are receiued of the Romane Church.
• IIII. The opinion of Saint Austin alone to be preferred [Page 33]before that of Saint Hierome, and of the number and multitude of the Fathers touching Saint Peter repre­hended by Saint Paul.
• V. The ancient Fathers (for the most part) were Millena­ries, or Chiliastae, and thought that the soules saw not not God, before the resurrection.
• VI. All the Fathers haue beleeued for the space of 1500 yeeres, that the Virgin Marie was conceiued in sinne; their consent and agreement in the same is condemned by the Church of Rome.
• VII. The whole ancient and Primitiue Church for 1400 yeeres, did celebrate the Eucharist vnder two Elements; that is now adaies heresie, in the opinion of the Romish Church.
• VIII. To make a shew of, to relie on, or shroud himselfe vnder the exposition of the Fathers, and yet to refuse and forsake them, is to make a mocke of the Fathers.

THe Bellar. de concil.writings of the Fathers are no rules, and haue no au­thoritie to binde vs, by the proper confession of them, which bindes the consciences of the children of God, of the co-heires of Christ vnto their authoritie; take euery one of them apart, take the greatest number of them, consider them altogether, and you will finde that it is so. He on whose iudge­ment my conscience ought to rest, must be indued with such a perfection, that he cannot be allured nor induced to any error, and cannot seduce nor misleade me by any errour; it behoues that God giue him this testimony in the holy scriptures, which giue this prerogatiue to none, but to the Prophets and Apo­stles. Let vs take the others one by one, Bellar. de ver­bo Dei lib. 3. c. 10. §. 21. Dices. although they haue had the gift of interpreting in an high degree, and haue beene spirituall; yet is it certaine, that the chiefest amongst them, yea all of them haue erred, and haue fallen into grosse faults and grieuous errors, Canus lib. 7. de locis Theolog. cap. 3. yea, and sometimes doe engender monsters.

II. If all together, or the greater number against the l [...]sse, as ordinarily they hold and maintaine, yet thus do they not re­ceiue [Page 34]them. Maldon in Matth. 19.20. Maldonat expounding the historie of the rich man, that said to our Sauiour, that he had kept all the Com­mandements from his youth vp, saith; Some Fathers, Hilarie, Ierome, Ambrose, Austin, Theophilact, Beda, and others say, that this young man lied; notwithstanding, I rather like and ap­proue (saith he) the opinion of Basil, Euthymi [...]s, Chrysostome, and so preferres the lesser number before the greater.

III. All the Fathers haue deuided the ten Commande­ments, placing foure of them in the first Table, and sixe in the second, except Clemens stro­mat. lib. 6. Clement Alexandrinus, who hath acknow­ledged but nine. And Saint August. qu. 71 in Exod. Austin ioyning the second with the first, hath reduced the foure of the first Table to three, see­king in it the mysterie of the Trinitie, and hath made two of the last of the second Table. Notwithstanding, the common diuision of Phil. de Dia­logo. Philo, Ioseph. antiq. lib. 3. c 4. Ioseph, and of Aben Ezra in Exod. 20. all the Iewes, of Greg. Nazi­anz. in vers. de decalogo. Gregory Nazianzen, Origen. in Exo. hom. 8.Origen, Athanas. in Synopsi sacrae scripturae.Athanasius, Chrysost ope­ris imperfect. in Mat. hom. 49.Chrysostome amongst the Greekes, of Hieron. in e­pist. ad Ephes. cap. 6. Saint Hieromie, Ambros in epist. ad Ephes. cap. 6. Saint Ambrose, and of Aug. qu. vet. & noui Test. cap. 7. Saint Austin himselfe, if [...] Author of the questions of the old and new Testament, is reiected of the whole Romish Church; and that opinion of Saint Austin contradicting himselfe is re­ceiued, and that not without cause.

IIII. There was a great contention betweene Saint Ier [...], and Saint Austin, concerning the rebuke that Saint Paul made to Saint Peter before the whole Church of Antioch. Saint Ierome held, that Saint Paul did dissemble with Saint Peter, that he did vse an officious lie, and an honest dispensation, and did quote and alleage for himself many Fathers, of whom hee made so much, that he feared not to say, Hyeron. Aug. If thou dost blame and [...] as one that erres, [...] me [...] them that are such. Saint Austin held, that Saint Paul rebuked Saint Peter in ear­nest, and saith, that if hee had read much, hee might haue found as many Fathers on his side. August. epi. 19. But (faith he) I haue for them all and aboue them all, the Apostle Paul; I haue my refuge to him; I appeale from all them, which haue expounded his writings and thinke otherwise, to him, I aske and dem [...] himselfe, &c. and I heare him crying with a religious voice in the exordium and be­ginning of this narration, Concerning the things I write vnto you, Behold, I say before God, that I lie not; let those that thinke [Page 35]otherwise, pardon me, I had rather beleeue so great an Apostle taking his oath in his writings, and for his writings, then any man, bee hee neuer so learned, disputing of other mens writings. Doe not we hold now adaies, that Saint Austines opinion was sounder and truer then that of Saint Hierome and of his ad­herents? Medina Medina de sacror. hom. orig. lib. 1 c. 5.hath not doubted to affirme, that Ierome, Se­dulius, Primasius, Theodoret, Austin, Chrysostome, Theophylact haue held, that the order of Bishops and of Priests is one and the selfe same order. They that beleeue that now adaies, are held for heretickes of the Romane Bishops, and of their clients and followers.

V. The Greg. Valent. Jes. lib. 8. an­clys. c. 8. Senens bibl. lib. 3. an­not. 237. ancient Fathers for the most part were Millena­ries; Papius, an Auditor of the Apostle Saint Iohn, Apollinaris, Irenaeus, Tertullian, Victorin, Lactantius, Seuerus Sulpicius, and a great number of Catholicks, Iustin Martyr; all of them decei­ued, for not vnderstanding well that which is written in the Re­uelation,Reuel. 20.3.Till the thousand yeeres should be fulfilled. Who would now suffer himselfe to be swaied and caried away with this error, should with good reason bee held and condemned for an heretick. Doth not Stapleton tell vs, Staplet. lib. [...]. de authorit. Scripturae c. 2. §. 5. that Clement the Roman, Tertullian, Origen, Irenaeus, Chrysostome, Theodoret, Oecumenius, Theophylact, Ambrose, Bernard, were of opinion, that the soules doe not enioy the vision of God before the day of iudgement. Another adds to these, Senens. lib. 6. annot. 345. Iustine Martyr, Lactance, Victorinus, Prudentius, Arethas, Iohn Pope of Rome. Is not this an horrible errour?

VI. Canus locorum Theolog. lib. 7. c. 1. num. 1. §. Sancti nam­que. Canus expounding S. Pauls words, Rom. 5.12. In whom all haue sinned, saith, that from these words, All the Saints doe affirme with one consent, that the Virgin Marie was conceiued in sinne. Chrysostome, Eusebius Remigius, Ambrose, Austin, Bernard, Bede, Anselme, Erardus Martyr, Saint Antonie, Doctor Bona­ [...]enture, Thomas of Aquin, Vincentius, Hugo de Sancto Victor: why then doth not he himselfe follow this consent and opini­on? Let he himselfe say, why, Although no author hath contra­dicted it, Infirmumest tamen ex omnium patrum consersu ar­gumentum; The argument notwithstanding taken from the con­sent of all the Fathers is weake; and the contrarie opinion is more probably and holily held and maintained. Of late then and new­ly [Page 36]haue they left and forsaken the vniuersall beleefe of all the Saints the space of 1400 yeeres: and Salmeron Ie­suit. in Rom. c. 5. disp. si §. De­inde. Salmeron the Iesuite tells vs, that we must answere to this whole multitude: that which one alleages and obiects, that which is written of Gods word, Exod. 23.2. Exod. 23. Thou shalt not follow a multitude to doe euill, neither shalt thou speake in a cause to decline after many to wrest iudgement. Let this suffice for an answere to those that say, we may not speake of the Scripture, but onely as the holy Fathers expound it: for if it were so, we ought and should be Millina­ries with many of the holy Fathers; we should beleeue against all Scripture, that the soules of the faithfull departed, see not God vntill the vniuersall resurrection; with the Fathers wee should race out of the catalogue of festiuall dayes, that of the conception of the Virgin Marie, the mother of Christ; and hold with the Scripture, that she was conceiued in sinne, for so all the holy Fathers haue held.

VII. The Romish Church should giue vnto the people the Eucharist vnder both kindes: for so haue they beene instituted and giuen by the Master, receiued and recommen­ded by the Apostles, celebrated by all the Fathers, and of the whole Christian Church the space of 1400 yeeres; wee ought to detest the new Fathers of Constance, who haue presumed a­gainst Christs institution, the doctrine of the Apostles, the practice of the whole Church for so many ages, to take away the cup, to bereaue and depriue the Christians of the Sacra­ment of the bloud, which the Sonne of God hath shed for them in the remission of their sinnes.

VIII. To crie out alwaies, the Fathers, the Fathers, to make great shew of the Fathers, to relie on them, to shelter them­selues vnder the exposition of the Fathers, and yet not follow the Fathers, is to doe like Matth. 26.49. Iudas, which betraied Christ in speaking to him with great reuerence and kissing him; or like the souldiers, Mat. 27.18.30 who hauing clothed our King and Sauiour Christ with a scarlet Robe, and giuen him in his hand a Reede in stead of a Scepter, they bowed their knees before him, made a shew to adore him, but forthwith did spit vpon him, tooke the Reede, and smote him on the head with it.

CHAP. VII.

• I. What opinion wee are to haue, and what iudgement to make of the Fathers, in what and how farre they are to be beleeued.
• II. The Author of the Pastorall Letter tyes and bindes the exposition of the Scriptures vnto the Pastors and Doctors, hauing lawfull succession.
• III. What is their authoritie, charge and dutie.
• IIII. They are not to bee heard, vnlesse they speake ac­cording to the Scriptures.
• V. Many vnder the Law, and vnder the Gospell, High-Priests, Bishops, and Popes, hauing succession, haue been Idolaters, Hereticks, Sorcerers.
• VI. The obiection taken from the words of Malachie, is contrary to the opponent.

I Doe not pretend to abate or diminish in any wise the au­thoritie of the Fathers, I say, that they haue been great men of God; that they haue serued God, and his Church in their time with great profit; that their writings are of great vse, and that by the reading of them, a man may become wiser and ho­lier. And I hold for certaine, that they are bound in the bun­dle of life, and doe raigne in heauen with Christ Iesus their King, for whose sake God hath been mercifull vnto them. But when men make a buckler of their errors; and when men say, that we may not speake of the Scripture, but as they are inter­preted by them; we are inforced to say the truth, that, first, they all were men, and not God: secondly, they were all disciples of the truth, and not Author of the same; all Interpreters of the law, not Law-giuers; all our fellow-Brethren, and fellow-Seruants, and not our Masters. Thirdly, that we ought to be­leeue them in matters of fact, or of things done in their time, and that which they assuredly know, when they speake of [Page 38]things not by heare-say, but which themselues haue seene and knowne these certain things. Fourthly, that in matters of faith they are not to bee beleeued, if they proue not their doctrine by the bookes of faith, because as Canus cent. 3. & sequent. c. 4. Canus saith, All the Saints (those onely excepted, who haue digested and committed vnto writing the Canonicall bookes) haue spoken by human spirit, and haue sometimes erred in things which appertaine to faith. The reason is, 1. Cor. 13.9. They knew onely in part, and prophesied in part. Gal. 5.17.The flesh lusteth against the Spirit, and the Spirit against the flesh in in them, as well as in vs. The Apostles onely were priuiledged with an extraordinarie measure of the holy Ghost, to leade them without any imperfection, Iohn 16.13. in all truth. Fifthly, that the Spirit of Christ Iesus is not dead with them, but is as yet in his Church, enlightning it in the truth, and sanctifying her by the truth; in so much, as although there were no writings of the Fa­thers, the people of God for all that, should not leaue to know & vnderstand the Scriptures, to know the voyce of Christ, and follow it. Sixthly, that the writings of the Fathers are as much, or more obscure, then the holy Scriptures, if it might bee said without blasphemy, that there were obscurenesse in those bookes which were dictated by him, Iohn 1.9. Who is the light, which lighteth euery man that commeth into the world. Seuenthly, that the fathers are so many in number, & their writings in like manner, that though a man had an iron body, he could not take the paines to reade them all; and though he had a memory of steele, he could not remember the expositions of all of them; that there is no man liuing which hath them all, no man liuing which hath read all those we haue; yea, I suppose and presume that I may say truely, that all the liuing together haue not read them all: whereas all can, and may reade the Scripture ouer and ouer, euery one oftentimes, & learne by it with prayer and labour, all that is necessarie for their saluation. Eightly & lastly, that the Scriptures are snatched out of the peoples hands, detei­ned in such a brutish ignorance, that they cannot know if the things written by the Fathers are of the Scripture or no; & the meanes to reade the Fathers is taken away from them, so that they cannot know how they expound the Scriptures; and therefore it is a meere mockerie to send the ignorant to the [Page 39]Fathers, which they haue neuer read, which they cannot reade though they would, and dare not reade them though they could, and whom they cannot vnderstand, though they should reade them; and therefore are taught to referre themselues in all these things to that, which their Pastors and Doctors will make them beleeue.

II. This is the sense of that which followeth in the Pasto­rall letter, where, to that which hath been said, that we ought not to speake of the Scriptures otherwise, then the fathers expound them, is added, And besides, your spirituall Fathers, Pastors and Doctors, that are instituted of God, grounded on the lawfull succession of the Apostles to expound and interpret it to you; Malach. 27.Labia Sacerdotis custodient scientiam, & ex ore eius legem requirent; The Priests lipps shall keepe knowledge, and they shall seeke and aske the Law at his mouth.

III. We ought not to take away from the true Pastors and Doctors any thing of that which God giues them, Saint Paul saith of himselfe and of all, 1. Cor. 4.1. Let a man so account of vs, as of the Ministers of Christ, and Stewards of the mysteries of God: and elsewhere, 2. Co. 5.19.20. God hath committed vnto vs the Word of recon­ciliation; We therfore are Ambassadours for Christ, as though God did beseech you by vs. We ought then to account and e­steeme of them, and to put them in another ranke then priuate persons are; we are to heare them with attention and reuerence in the declaration of their commission. And if we honour the Ministers and Ambassadours of a Prince for the Princes sake who sends them, how much more shall we honour and reue­rence the Ministers of Christ Iesus, who is the Acts 3.15. Prince of life, and hath written on his thighe, Reuel. 19.16. The King of Kings, and Lord of Lords, for Christ Iesus sake? But they ought also to know, that they are but Ministers of Christ, & therfore are not Lords and Masters ouer the Church, which is the body and spouse of Christ; that they are the Ministers of Christ, & therfore are cal­led administerium non ad magisterium, to serue, and that with labor and paines; like those which row in shipps, [...], as the Greeke word beareth, and not to gouerne and play the Re­gent according to their owne fancie and affection; that they are stewards of the great mysteries of God, of the great myste­ries [Page 40]of the Gospel, the which they must distribute, that is to say, preach and apply it to the vse and saluation of the Saints. That they are the Ambassadors for Christ, and therefore they ought to produce their letters and patent of their commission, and declare faithfully the substance of the same without any addi­tion, diminution, or changing thereof. They are no more pri­uiledged then Saint Paul was, who 1. Cor. 11.23. receiued of the Lord that which he deliuered vnto them, and Acts 26.22. Rom. 1.22.hath giuen nothing, but that which was written touching the substance of the doctrine. And of that whereof euery one had the copie in hand to examine, if he kept himselfe in the precincts and compasse of his charge and commission, as Acts 17.11. they of Berea did with praise and commen­dation.

IIII. Therefore the Apostle hauing declared what is their charge and function, and the dignitie or excellencie thereof, giues them this admonition, 1. Cor. 4.2. Moreouer, it is required in Stewards, that a man be found faithfull, faithfull in care, in la­bor, and especially in the preaching of the will of God in pure­nesse and simplicitie, without any mixture of humane traditi­ons, his will (say we) wholy comprehended in the Scriptures, of the which God will that all should haue copie, as being all his children, and hauing right and reason to know the con­tents of his Testament; to the ende that if they, which are but his Teachmen and Heralds, doe interpret other language then his, relate and deliuer otherwise then that, which he hath giuen in writing, and hauing sent the copies throughout all the world, they be not heard, what succession soeuer they pretend. Aaron from and by whom the Leuiticall succession began, Exod. 32.4. made a golden calfe, and notwithstanding the Leuits who were inferiour vnto him, would not be partakers of his sinne, q but obserued the words of God and kept them. If a prophet, or a dreamer of dreames did arise amongst the people, and made signes and miracles, and hee say, let vs goe after other Gods, and let vs serue them; God commanded to put such a one to death, and saith to the people, r Thou shalt not hearken vnto the words of that prophet, or dreamer of dreames, &c. Yee shall walke after the Lord your God and feare him, and keepe his commandements, and obey his voyce, and you shall serue him, and [Page 41]cleaue vnto him. In like manner the Prophet Isaiah sends them to Isai. [...].20. the Law, and to the testimony, saying, If they speake not according to this word, it is because there is no light in them. Saint Peter also to the Pastors and Ministers, 1. Pet. 4.11. If any man speake, let him speake as the oracles of God. And Saint Iohn writing to a woman, and in her person to all, 2. Iohn 10. If there come any vnto you, and bring not this doctrine, receiue him not into your house, nei­ther bid him, God speede.

V. Neither is there any succession that is free, or can priuiledge them. Ʋriah the high Priest descended by succession from Aaron, builds contrary to Gods commandement, an Altar ac­cording to the patterne of that of Damascus, and sets it in the Temple, 2. King. 16.11. according to all that the King Ahaz had sent from Damascus. Caiphas hauing the succession, with the Scribes and the Elders of the people assemble together against Iesus Christ, and caused him to die by the hand of the wicked, Saint Paul admonisheth the Pastors of Milet and of Ephe­sus, Acts 20.30. that from among themselues shall men arise speaking per­uerse things to draw disciples after them. Photinus, Samosate­nus, Arrius, Macedonius, Nestorius, Eutyches, Marcelin the Pope, who sacrificed to Idols; Iohn 22. Pope, who denied that the soules see God before the resurrection; Pope Zepherinus a Montanist; Pope Liberius an Arrian; Pope Anastasius a Nesto­rian; Pope Honorius a Monothelite; Pope Siluester, who gaue himselfe to the diuell to be made Pope; Gregorie the seuenth a great Necromancer; Iohn the 23, who denied life eternall, and the resurrection. All these had a vocation and succession as lawfull, as any Pope or Bishop of that time; and notwith­standing they were not to be heard of any, because they al were hereticks.

VI. Yea but God hath said in Malachi; Malach. 2.7.The Priests lipps shall keepe knowledge, and they shall seeke the Law at his mouth. Hee hath said it indeede, and hath said it either by promise to the Priests of the Law, that it shall be alwaies so, or by com­mandement to the Priests to obserue and keepe it so alwaies: not by promise, for he hath not alwaies determined nor done so, [...] that the same God and Lord adds, vers. 8. But ye are departed out of the way, ye haue caused many to stumble at [...] [Page 42]Law, ye haue corrupted the [...] of Leui, saith the Lord of Hosts, therefore haue I also made you contemptible and base be­fore all the people. And elsewhere God complaines of them, Esay 28.7. They [...] in vision, they stumble in iudgement,Ezech. 22.26. S [...]ph [...]. 3.4they haue vio­lated my Law, and haue proph [...]ed mine holy things, they haue put no difference betweene the holy and prophant: and because they did then as they doe now adaies, crying to euery purpose, Ierem. 18.18. The Law shall not perish from the Priest, nor counsell from the wise, nor the Word from the Prophet; God threatens them, Ezech. 7.26. that the Law shall perish from the Priests, and Counsell from the An­cients. It was therefore a commandement of that which the Priests should do, and did not, as nowadaies, when and where God may say, as anciently he said of the People and Priests of Israel; Ose 4.6, 9. My people are destroyed for lack of knowledge; because thou hast [...] knowledge, I will also reiect thou; thou shalt bee [...] Priest to me, seeing thou hast forgotten the Law of thy God, I will also forgot thy children, &c. There shall be like People, like Priest.

CHAP. VIII.

• I. The Iudge of the sense and meaning of the Scripture, is publick, or priuat.
• II. The publick and soueraigne Iudge is God alone.
• III. His iudgement is perfectly giuen in the holy Scrip­tures.
• IIII. It is not necessari [...], that the Iudge be present and visible.
• V. The publike ministeriall Iudges are the Pastors.
• VI. The priuate Iudges are all Christians.
• VII. They that forbid Christians to iudge of their wri­tings, are nor led by the Spirit of Christ.

TO conclude this point, and to [...] no scruple concerning this whole matter in the conscience of the Reader. We say, that the Iudge of the sense and meaning of the Scripture, is ei­ther [Page 43] publick or priuate. The publike Iudge is he, who iudgeth publikely with a publike authoritie, and declares, what is true, what is false, good or bad; what one ought to follow or es­chew, doe, or not doe in matter of religion. The publike Iudge is either Soueraigne or Ministeriall.

II. The Soueraigne Iudge is hee, whose authoritie is in himselfe, and towards vs sufficient; irrefragable, and so abso­lute, that necessitie is laid vpon vs to yeeld and agree vnto, without any doubting, contradiction or appeale. There is no such Iudge in heauen or in earth but one, to wit, God speaking to his Church in Christ Iesus by his holy Spirit. There is but he alone, which hath publike and absolute authoritie; who go­uernes, swaies and commands ouer the consciences; who can perswade, binde, and conuince them. He hath giuen his iudge­ment and sentence, and hath enregistred it in the sacred Scrip­ture, according to which he gouernes the consciences, bowing & bending them to the obedience of the same by his holy Spi­rit. And indeed what other could be the Soueraigne Iudge of the sense of the Scripture, but he, who is the author of the scrip­ture? who can better interpret a mans words & meaning, then he which hath spoken them? And who can better interpret the sense and meaning of the Law, then the Law-giuer which hath made it? who is so fit and apt for it as hee, who being all wise and all holy, cannot; and being all good, will not deceiue or beguile vs?

III. There is nothing more apparent, then that his iudge­ment is contained in the holy Scriptures. 2. Tim. 3.16. All Scripture is gi­uen by inspiration of God, it containes then the iudgement of the holy Ghost. 2. Tim. 3.15. They are able to make vs wise vnto saluation, through faith which is in Christ Iesus. And for this cause are we commanded to heare them; Luke 16.29. They haue (saith Abraham touching the brethren of the rich man) Moses and the Pro­phets, let them heare them. As they Acts 17.29. of Berea are commended, for that they sought in the same the iudgement of the holy Spi­rit concerning Saint Pauls doctrine; the cause of all errors be­ing, that men doe not stick fast to it, as Iesus Christ reprocheth and chargeth the Sadduces with, telling them, Mark. 12.24. Doe ye not therefore erre, because ye know not the Scriptures, nor the power [Page 44]of God? And it being impossible that any can learne, and bee perswaded or moued else-where to beleeue in Christ, and a­mend his life, Abraham hath so testified & borne record to the naughtie rich man, who required that Lazarus should be sent to his brethren: Luke 16.31. If (saith hee) they heare not Moses and the Prophets, neither will they be perswaded, though one rose from the dead. Iesus Christ hath more euidently testified it vnto the Iewes, speaking of the Scriptures, and of himselfe, If Iob. 5.46.47.yee had beleeued Moses, ye would haue beleeued me, for he wrote of me: but if ye beleeue not his writings, how shall ye beleeue my words? This hath been acknowledged and granted of all the Fathers, Ignat. epist. ad Philadelph. who refused to accept and admit of any records or euidences, then those of Christ, Cyp. epist. 63. who will heare none other but Christ, Ambr. de fide lib. 1. c. 4. Hieron. in Psal. 86. Optat. August. Chrysost. &c. who in all their disputations against hereticks, doe appeale vnto the iudgement of Christ, speaking in the Scriptures; ex­cept they had to doe with such as denied the Scriptures.

IIII. But if they obiect, that the Iudge must bee present and visible: we answere, that that is not necessarie. How often doe Emperours decide controuersies new sprung in their Pro­uinces, by the authoritie and Iurisdiction of the Soueraigne Court, without budging from their place? How often haue the Popes remaining in Rome, or in Auignon, ended the differen­ces of Christians a great distance from them, by their Decre­ [...]all Epistles; and doe as yet make knowne their will vnto al the world by their Bulls, without stirring from their seate? The King (whom God preserue and blesse with all temporall and spirituall blessings, for his glory) is the supreme and Soue­raigne Iudge of all this Kingdome, although he be visibly and corporally but in one place of the same at one time; from the place where hee is, hee signifies by his Proclamation what his pleasure is, vnto the which all his subiects must yeeld and agree. A King, who is but a man hath such a power, and shall not the King of Kings haue it? a mortall man, absent in body, shall bee acknowledged of all his good subiects for supreme Iudge; and his will declared in writing, shall bee a Law vnto them: and shall not the Lord Iesus, God-Man, and Man-God, be accepted of for Soueraine Iudge, nor his writings for lawes, vnlesse he make and shew himselfe visible and present? What [Page 45]impietie? But God be thanked, our Iudge conteined indeede in heauen in regard of his bodie, Acts 3.21. is alwaies euery where with his Church in regard of his Deitie and God-head; alwaies present in the same in common and generall, and in e­uery member of the same in particular, by his holy Spirit, by his grace, by his vertue, by his counsell, by his helpe and assi­stance, by his conduct and guiding, and by his holy and whole­some word, so farre forth that hee saith, Matth. 28.20 L [...]e, I am with you alwaies, euen vnto the end of the world: for, Matth. 18.20. faith he, where two or three are gathered together in my name, there am I in the midst of them. It is he then that iudgeth vs by his word, which is his voice, which all they that are his sheepe heare, which they know and follow: Iohn 10.27. My sheepe heare my voice (saith Christ), and I know them, and they follow me. And doe not thinke, that he speakes there onely of his sheepe of then, or that time, when he fed them with the foode and refection of his mouth; he speakes of all those that shall be gathered together vnder his Sheepe-hooke vntill the ende of the world, accor­ding to that he said before, vers. 16: Other sheepe haue I, which are not of this fold, them also I must bring; and they shall heare my voice, and there shall be one fold, and one shepheard. They that are not contented with this voice, and heare it not, they would not onely not heare our Lord Iesus, although he should returne here in the flesh; but also they would crucifie him a­gaine, as the Priests, Scribes, Pharisees, and the Elders of the people did: for if that so he should returne here on earth, hee would say no other thing, then that which he hath said alrea­die, and would not speake more plainely and perspicuously, then he hath spoken in the holy Scriptures. Therefore accor­ding as he hath commanded vs to call none our Doctor: Matth. 23.10. For one is our Doctor and Master, euen Christ: we will adhere and sticke fast vnto him alone, and will say vnto him with Saint Pe­ter, and the other disciples, Iohn 6.68. Lord, to whom shall wee go [...], thou hast the words of eternall life, and wee beleeue and are sure, that thou art that Christ, the Sonne of the liuing God?

V. The publike ministeriall Iudge is he, which hath a pub­like and lawfull calling and authoritie from God, to iudge not [Page 46]of the Scripture, nor of the sense thereof (for being immediat­ly from God, the Law of the supreme Iudge, and the most per­fect rule of all godlinesse, whereby all men are iudged and ru­led, it cannot be iudged of men by any meanes) but of the doctrines of men, the which he examines by the touchstone of the Scriptures, and by them markes and considers, if they are of God or no; such are Pastors and Doctors considered apart in their Schooles and Churches, and together in the Presbyte­rie, Synods, Councels Nationall, and Occumenicall, whose whole authoritie is limited by the holy Scriptures, against and besides which they may not ordaine any thing, Gal. 1.8; being to speake properly and fitly, Clerks, Truch-men, Heralds, Mes­sengers and Ambassadours of God towards their brethren, and not Iudges; their iudgement being of seruice, not of soueraign­tie; of direction, not of authoritie compelling: Ephes. 2.20. For we are built vpon the foundation of the Apostles and Prophets; and not vpon the hand of humane opinions. Wherefore if Christ Iesus himselfe hath confirmed his doctrine by the Scriptures, Luk. 24.27. be­ginning at Moses and all the Prophets: Act. 15.16.17 If the Apostles assem­bled together in Ierusalem, refuted by the Scripture the here­sie of those, which mingled the Law with the Gospell: If Saint Paul Act. 17.2.3. Act. 26.22. Act. 28.23. proued his Gospell by the writings of Moses and of the Prophets; surely they that are not furnished with such autho­ritie, are bound to iustifie their doctrine by the Scriptures; without the which, Orig. in Hie­rem. [...]om. 1. our sense, meanings, and interpretation are not faith, In regard of which the Apostle saith, that the Spirit of Prophets are subiect to the Prophets, 1. Cor. 14.32. And Gerson de ex­am. doctri. Con­sid. 5. num. 17. Ger­s [...] saith, That we must giue more credit, and beleeue soeuer a sim­ple man not authorized, excellently skilled in the Scriptures, then the declaration of the Pope: for it is certaine, that we must so [...] ­ [...]er beleeue, and rather giue credit vnto the Gospell, then vnto the Pope.Panerm. in cap. significat. extra de electi [...].Pan [...]rmus saith, In matters which concerne our faith, the saying of a pr [...]ate man is to be preferred before the Popes saying, if it be confirmed with the best reasons of the old and new Testament. Another most excellently and euidently; Picus Mirand. de fide & [...]rd. cred. The [...]re. 6. A sim­ple peasant or swaine, a childe, an old woman are more credible and [...] to her beleeued, thou the grand Prelate or Pope and a thousand Bishops; of these speake contrary and against the Gos­pell, [Page 47]those for and according to the Gospell. The reason is verie good; the Gospell is of the Master, and ought to bee receiued with all obedience of faith, by whomsoeuer it is preached: the Pope and the Bishops are but seruants in the Masters house, where they haue no other charge, then to serue the children of the house, according to the will of the heauenly Father, comprehended in the Scriptures; otherwise they are no Pastors but Impostors.

VI. As the publike ministerial iudgement is (without propor­tion and measure) inferior to 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. 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 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 Heb. 5.14. they haue their senses exercised, to discerne both good and euill, he exhorts them, saying, 1. Cor. 14.20. Brethren, be not children in vn­derstanding, [Page 48]howbeit in malice be ye children, but in vnderstan­ding be men.1. Thess. 5.20.Proue all things, hold fast that which is good. Saint Iohn tells them, that it is their dutie; 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: Matth. 7.15. Beware of false prophets, which come to you in sheepes clothing, but inwardly they are rauening w [...]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, Phil. 1.9.10. I pray, that your lo [...] 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: 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, 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 [...]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, Ps. [...]15.5. & [...]. They haue months, but [Page 49]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 th [...]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, 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 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 Iames 1.17. the father of lights, who by his grace Col. 1.13. hath deliuered vs from the power of darknesse, and hath translated vs into the kingdome of his deare sonne, Phil. 1.6.finishing that good worke which he hath begun in vs, Col. 1.12.make vs meete to be partakers of the inheritance of the Saints in light, 1. Iohn 3.2.where wee shall bee like to him, and shall see him as he is. Amen.

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) [...] Ier. 23.30.31. steale my word euery one from his neighbour, that vse their tongues, and say, He saith. They borrowed of the true Prophets the words of God, which they abused, to giue luster and sway vnto their impostures: Ier. 2.3. 17. They say still vn­to them that despise me, The Lord hath said, ye shall haue peace; [Page 51]and they say vnto euery one, that walketh after the imagination of his owne hart, no euill shall come vpon you. To them that heark­ned vnto them, they cried; Ezech. 13.10. Peace, peace, and there was no peace: but prophesied disasters, curses, and death against those that would not giue eare vnto their lies; Ezech 13.18.19. Will ye hunt the soules of my people, saith the Lord vnto them; and will ye saue the soules aliue, that comes vnto you, and will ye pollute me among my people for handfuls of Barley, and for pieces of Bread, to slay the soules that should not die, and to saue the soules aliue, that should not liue, by your lying to my people that heare your lyes? Who would haue beleeued them? (now the greatest part of the people be­leeued them) they saw the Visions of God, they were Gods Messengers, they prophesied the words of God, the beginning and conclusion of all their lyes, was, The Lord hath said, who beleeues God (and but few beleeued him) Jer. 23.21. He hath not sent these prophets, yet they came; he spake not to them, yet they pro­phesied.Ezech. 13.2.They were prophets, that prophesied out of their owne hearts, foolish prophets that follow their owne spirit, and haue seene nothing: They haue seene vanitie and lying diuination, 3 saying, The Lord saith, and the Lord hath not sent them; 6 and they haue made others to hope, that they would confirme the Word: They haue spoken vanities, and seene lies, 8 and haue sedu­ced Gods people, hunting their soules, 10 (and all for filthie lukers sake) for handfuls of Barley, and for pieces of Bread; 18 all of them being like foxes in the desarts, which being hunger-starued, hunt on all sides after their prey, and doe cast themselues on it hastily and rauenously.

II. Saint Peter prophesied, 2. Pet. 2.1.3. that as there were false pro­phets among the people; so there shall bee false teachers amongst vs: who priuily shall bring in damnable heresies, and through coue­tousnesse shall with fained words make merchandise of vs. And notwithstanding the world shall become so brutish, Ʋers. 2. that ma­ny shall follow their pernitious waies, by reason of whom the way of Truth shall be euill spoken of. Saint Iude saith of them, Jude 16. that their mouth speaketh great swelling words, hauing mens persons in admiration, because of aduantage: he saw in his daies the ful­filling of Saint Peters prophecie.

We see the like also in our daies, abounding as much in this [Page 52]kind of people, as any other that hath been since the begin­ning of the world: wee neede no other witnesses then the Pa­trons and fautors of the Monasticall life in these our daies, who with great swelling words doe display, lay open, and expose vnto the view of the whole world this Monkish life. Bellar. prae­fat. in lib. de monach. §. 1. That it is a kinde of life more strict more sublime and eminent then the diuine or humane Law prescribes, which the infirmitie also and weakenesse of many men cannot beare; Ibid. §.vnto the which God hath promised a hundred for one in this world, an honourable seate in the day of iudgement, a place and name in the kingdom of heauen, greater and more noble then is that of sonnes and daughters: yea, a marke whereby they shall be knowne amongst all the rest of the blessed; a marke which our good Doctors terme aureola, which is, say they, In lexico Theologico. quaedam decentia, & pulchritudo singulari [...] repraesentatiua aureolae, praedicatorim ore, virginibus in ill [...] par­te, martyribus in cicatricibus, vel alijs partibu [...] corporis secun­dum geni [...] martyrij, vt statim ex aspect [...] corporis sciatur, qualis quis (que) fuit, virgo, martyr, aut Doctor, words that I am ashamed to expound and expresse, what more? The rule and order of Cordeliers, or Gray-Friers of Saint Francis order, Libr [...] confor. is the book of life, the hope of saluation, the marrow of the Gospell, the key of Paradise, the state of perfection, the contract of the euerlasting Couenant. All they, which being of this Rule and Order dye, are saued. In a word; Bernardin in Rosario. Thomas in lib. 4. sentent. di­stinct. 4.the same grace descends on him that takes an Habit or Garment of Religion, which descends on him that is ba [...]tised: the taking and wearing of a Monkes Cowle, conferrs a full remission of sinnes, both in regard of the fault, as also of the punishment. That is good for him: but that is a small matter, he is borne for others, he merits for others, he doth more then the Law of God or man doth prescribe. And by his ouerplus, by his Masses, Orisons, Preachings, Fastings, Contemplations, by his Watching and Waking, Abstinency, Cloisterlie and Monasticall Discipline, Deuotion, Songs, lessons, Labour, and other good-deeds, he redeemes the liues of those that de­sire to be made partakers of the merits of his order and socie­tie. That is that, which they terme, Workes of Supererogation; properly, seeing it is more then the diuine or humane Law pre­scribes, and God approues and allowes of, saying, Deut. 4.2. Ye shall not [Page 53]adde vnto the word which I command you, neither shall ye dimi­nish ought from it; and notwithstanding prudently according to the world: for these good Fathers that are not of this world, barter and exchange their superstitions for the goods of this world, and make good traffick and trade of them; according to Saint Peters prophecie, giuing their spirituall goods for cor­porall, eternall for temporall, the fruit of their contemplations and monasticall occupations, for the fruit and profit, that the poore abused and gulled worldling hath got with the sweate of his brow, and labour of his hands; the fruite of their merits, which these goodly mē know in their cōsciences, are nothing but chymeracs and idle conceits, for gold, siluer, houses, rents, possessions, and other reall, substantiall and perdurable things. And that wee may know, how wise and prouident they are in their generation; they neuer giue any thing, but of what they superabound and exceede, in purueying and prouiding first for themselues, their brethren and companions of their Order and Society, of so great and good store of merits, as they haue need of for to carrie l' Aureola in illa parte, when they shall be in the Kingdome of heauen, if this be the meanes to attaine vnto it: and then making largesse of that, which shuld be to them euery way superfluous and vnprofitable both here and there; wise in comparison of Lucullus, who offered all his tapistrie to him that had neede of it.

But in lieu and recompence of that, they take all the bootie, skin and all, of the poore misused and guld foole, who is desi­rous of their Merchandize; he shal and must giue all his goods to the Cloyster; will leaue by his testament hunger to his chil­dren, pouertie to his parents, and bequeath to the Monks and Friers, and to their paunches and bellies all his goods, his body to the Monastery, his soule to their deuotions: they re­fuse nothing, they take all, like the horseleech that hath two daughters, which crie, Pro. 30.15, 16. Giue, giue; and like vnto the graue, the barren wombe, and the earth, that is not filled with water, and [Page 54]the fire that saith not, It is enough. Their saying is, Hic datur expoui paradifus venditioni. Let them also heare that, which Saint Peter saith to Simon the Magician, Act. 8.20. Thy money perish with thee, because thou hast thought, that the gift of God may be purchased with money. And that of an Ancient, registred in the Canon Law, 1. quaes. 1. caus. 12. Qui­cunque anathe­ma danti, ana­thema accipi­enti, &c. Accursed be the giuer, Accursed be the recei­uer. This is the Simoniac all heresie. How then if they be accursed and are not holy, can they sanctifie others? How can he that is ac­cursed, blesse?

IIII. Notwithstanding all this brokage, and all this traf­fick (if we will accept and admit of the saying of those that ad­mire it) is an Euangelicall life, grounded vpon that which they tearme, Bellar. pra­fat. in lib. de monachis. Counsels of perfection, Euangelicall Counsels, which are the baste, ground, and foundation of the whole monasticall buil­ding. Counsels, which the Author of the Pastorall Letter ex­horts euery one to follow, with great promises of superabun­dance of glory to the superabundance and supererogation of their workes; and with threatnings of excommunication, and cutting off from the Church in this world, and of eternal death in the other world, to all them which shall disswade and diuert their children, their parents, or any others from so holy a pur­pose; or they that oppose themselus to it, or that hinder it. Thus did the false Prophets in old time, promise, and threaten; they did fill and stuffe with vaine and deceitfull hopes those, whom they could seduce; and with frighting and terrour those, which would not heare them. Wherefore if we shew as plainely and clearely, as the Sunne is at noone-tide, that Christ hath neuer counselled these things, the Apostles neuer heard a word of them; that there is no mention of them, neither in the Law, nor in the Gospell: and that falsely they crie, the Lord hath said it, when as the Lord hath neuer spoken it; may we not lawfully apply old things to new, and cry and say vnto these faire pro­misers, and terrible threatners, Ezech. 13.22. With lyes ye haue made the heart of the righteous sad, whom I haue not made sad; and streng­the [...]d the hands of the wicked, that he should not returne from his wicked way, that I should saue his life. A Father bringing vp his children in that religion, which is approued by the parties, is threatned with excommunication, and eternall damnation, [Page 55]for this onely cause, that beleeuing himselfe to be a Christian, by consequent not beleeuing the Christian religion to be tied to any order, he requires of his children the honour and obe­dience, that they owe him according to God; and the children, who either by seducing, or vitious inclination doe steale and go away from their fathers and mothers, forsakes them, and rebells against them, are incouraged and imboldened in their impiety and rebellion, by the promises of a Paradise in picture, and of I know not what greater perfection of glory, then euer had Adam and Eue, the parents of all the liuing; Abraham and Sarah, the parents of the faithfull; the Patriarches; then Dauid, Iehosaphat, Iosias; then all the Prophets, all the Apostles and Euangelists, and a thousand million of Saints that were neuer Monkes or Friers, euer had, Iob 13.12.13 Your remembrances are like vnto ashes, and your bodies to bodies of clay; hold your peace, let mee a­lone, that I may speake, and let come on me what will.

CHAP. II.

• I. The Author of the Pastorall Letter saith, that the Euan­gelicall Counsels are of the Law.
• II. That is refuted by the declaration of the difference there is, betweene the Law and the Gospell.
• III. The Law alwaies commaunds, and neuer counsels.
• IIII. If the Counsels were of the Law, all should be bound to obserue them.
• V. As they are not of the Law, so are they not of the Gospell.

THe Lord said of the Prophets of Iuda, which prophesied out of their owne hearts, Ier. 23.22. If they had stood in my counsell, they had caused my people to heare my words: If then the Author of the Pastoral Letter, who preacheth to vs nothing but Euan­gelicall Counsels, hath stood in the Gospell of God, hee will proue his Counsels by Gods words. All the words of God are in the holy Scriptures, he will then proue them to vs by the holy Scriptures. The holy Scriptures are wholly comprehen­ded [Page 56]in the Law and in the Gospell, hee will then finde them and light on them, either in this or in that; in the one, or in the other; he makes them parts of the Law, let vs here his words; Now deare soules, Pag. 8.The Law of God consists in two points; to de­part from euill, and to imbrace and doe good. The first compre­hends all that is forbidden, which wee terme negatiue precepts. The second, that which is commanded to be done, and that againe is diuided into Precepts and Counsels, &c.

II. Iob said to his friends, whom he called Iob 13.4, 5. forgers of lies, Physicians of no value: O that you would altogether hold your peace, Prou. 17.28.and it should be your wisedome: euen a foole, when he hol­deth his peace is counted wise, and he that shutteeh his lipps, is e­steemed a man of vnderstanding. That should haue been pra­ctised here, for there is no truth, no wisedome in all his words; these Counsels are termed by the Author of this Letter, Euan­gelicall Counsels: How then doth he say, that they are of the Law? I think that he knowes not, that the Law and the Gos­pell differ, not in circumstance onely, but in substance: first, the Law proposeth and sets forth the iustice of God, wholly na­ked, simple, absolute, without any mention of mercie: the Gos­pell propounds and sets before our eyes the Iustice of God, ioyned with his Mercy; the Iustice of God on Iesus Christ our pledge, 2. Cor. 5.21. who hath been made sinne for vs; the Mercy of God towards vs, that are made the righteousnesse of God in him. So Saint Acts 13.39. Paul, By him all that beleeue are iustified from all things, from which ye could not be iustified by the Law of Moses. Se­condly, the Law sends vs to our selues, to seeke there her back-righteousnesse; and requires of vs perfect holinesse in our nature, and perfect holinesse in our thoughts, words, and deeds, but shewes vs not the way to come and attaine vnto it. The Gospell sends vs backe to the righteousnesse of Christ, who hath paied for vs that, which he did not owe, and is Ierem. 23.6. The Lord our righteousnesse. Thirdly, the Law doth promise eter­nall life, with condition of workes in all points holy and per­fect, saying, Leuit. 18.5. Ezech. 20.11. Rom. 10.5. Gal. 3.12. The man that doth them shall liue in them, Mat. 19.17.if thou wilt enter into life, keepe the Commandements. The Gospell promiseth eternall life freely, without any condition of works, and requireth of vs onely faith to imbrace Christ, who is our [Page 57]life, Phil. 1.19. faith which God himself giueth vs, Rom. 4.5. To him that worketh not, but beleeueth on him that iustifieth the vngodly, his faith is counted for righteousnesse, saith the Apostle, hauing said afore, Rom. 3.21.22. that now the righteousnesse of God without the Law is manife­sted, euen the righteousnesse of God, which is by faith of Iesus Christ vnto all, and vpon all them that beleeue. Fourthly, the Law was in man, or mans nature before the fall, and some re­liques thereof remaines as yet in the hearts of all men, Rom. 2.14.15 which doe by nature the things contained in the Law, and shew the work of the Law written in their heart. The Gospell is Ro. 16.25.26. Ephes. 3.5.9. a mysterie, which was k [...]pt secret since the world began, but now is made ma­nifest and by the Scripture of the Prophets made knowne to all Nations. Fifthly, 1. Tim. 1.9. 1. Cor. 2.7. 8. 9. We know, that the Law is not made for a righteous man, but for the lawlesse and disobedient, for the vn­godly and sinners, &c. To the ende, that hauing conuinced them of sinne, she condemne them, and kill them. The Gospell is not preached, but to them Mat. 11.28. that are heauie laden and labour, by the feeling of their sinnes, Esay 61.1. Luke 4.21. and are broken hearted. Sixth­ly, Rom. 3.20. The Law giues the knowledge of sinne, Rom. 4.15. and worketh wrath, that is hir effect; wherefore it is called 2. Cor. 3.7. the ministration of death. The Gospell Rom. 1.16. is the power of God vnto saluation, to eue­ry one that beleeueth. Seuenthly, the Law was written 2. Cor. 3.3. in Tables of stone. The Gospell is written in fleshie Tables of the heart. Eighthly, Iohn 1.17. The Law was giuen by Moses; grace and truth by Iesus Christ, who hath brought the Gospell himselfe, and hath been in person, Heb. 8.6. Mediatour of the new Testament. Ninthly and Lastly, Exod. 24.7. 8. The Law hath been dedicated by the blood of beasts: The Gospell Heb. 9.12. hath been consecrated by the owne blood of the Sonne of God. And therefore the Law and the Gospell not being one, and the same doctrine in substance; Gal. 4.24. but being as different, as the mountaine of Sina, and that of Sion; and as Agar the bond-woman which engendereth to bondage, ac­cording to the flesh; and Sarah the free-woman, engendring free children by vertue of the promise: certainely if these pre­tended counsels are of the Law, they haue been ill, yea, ab­surdly termed Euangelicall; and if they are Euangelicall, they are no part of faith, and can haue no communion at all with [...]

[Page 58] III. The Author of the Pastoral Letter saith, that the Law is diuided into Precepts and Counsels. What could bee said more absurd? The Law commands, or forbids alwaies, it neuer coun­sels. The Law hindes by authority of the Soueraigne and Ma­ster, and neuer lets go, or giues ouer her right to giue counsell or aduice, which is arbitrable, and left to the wil of others. The word of the Law is one, Do these things. If it speaks not so, it is no more Law. So Christ Iesus reduceth the whole law to these two Commandements, Mat. 22.27. 39. 40. Thou shalt loue the Lord thy God with all thy heart, and with all thy soule, and with all thy minds. Thou shalt loue thy neighbour as thy selfe; and saith, On these two Com­mandements hang all the Law and the Prophets. Marke, All the Law reduced to two Commandements: Counsels are no Commandements, they are not therefore of the Law. In like manner the Apostle speaking of the righteousnesse of the Law, and of the righteousnesse of faith, opposeth the one to the o­ther in this manner; Moses Rom. 10.5. 6. 7.describeth the righteousnesse which is of the Law, that the man which doth those things, shall line by them that the righteousnesse which is of faith, speaketh on this wise; Say not in thine heart who shall ascend into heauen? That is to being Christ downe from aboue, &c. The word is nigh thee, euen in thy mouth, and in thy, heart, that is, the word of faith which may each. The whole Law then consists in doing, as the whole Gospell [...]beleeuing; the one and the other to obtaine eternall life. Now the Counsels are not for to obtaine life; therefore they are not of the Law, and appertaine not to the righteousnesse of the Law. Bellas pr [...] ­fat. de Monach. § 1. Qui Euan­gelica consilia Christisecuti vi­ta genus arctio­ris ac sublimieris instituunt, quàm aut lex diuina aut humana praescribit. Pag. 10. And indeed Bellarmine saith, that they which follow the Counsels of Christ, d [...] leade [...]stricter and [...] thou the Diuine or [...] Law prescribes. If therefore be say true, it is easie [...]o conclude, that such Counsels are not of any Law, either cli [...]ne or humane.

IIII. The very words of the Pastocall Booke doth furnish and minister to [...] this argument, where this difference in set downe betweene Counsell and Precept; Her that doth the workes of Counsell, shall haue a greater glory; and he that fulfills not the Precept, shall not be able to auoide the punishment. All the world is bound to the [...], under p [...] of euerlasting torments. The whole world is stirred vp and drawne to the other, both by the [Page 59]authoritie, and by the loue of the Sauiour that giues the Counsell. Is not that to say, that the Counsels are not of the Law? for the Law is giuen to all, and all are bound to keepe it vnder paine of incurring the Lords curse: for it is from thence that the A­postle proues, Gal. 3.10. Deut. 27.26. that as many as are of the works of the Law, are vnder the curse: for it is written, Cursed is euery one that con­tinueth not in all things, which are written in the booke of the Law to doe them. Marke, that he sayes All the words, and pro­nounces the curse against those that keepe them not: for as Saint Iames saith, 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, 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, Mark. 12.31. that there is no other Commandement greater then these. And the Scribe agreeth vnto, and consen­teth with him, saying, that 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; [Page 60]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: A [...]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, I [...]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, 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 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 [Page 61]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, Esay 1.12. Who hath required this at your hand? 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.
• [Page 62]XII. The third and fourth refuted.

IF 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 Bellar. de Monach. [...].7. §. 1.2. Perfection, to cast a mist before the cies of those, th [...] 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. Ibid. 11. Consilium perfe­ctionis vocamus, opus bonum à Christ [...] nobis non imperatum, sed demonstra­tum; non man­datum, sed com­mend [...]tum, &c. Bellarmine tells vs, that The Counsell of perfection is a good worke not inioyned, but demonstrated and sh [...]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, [Page 63] 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 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, 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, 1. Cor. 13.3. according to the te­stimonie of Saint Paul: but none can loue their enemie, and not haue charitie.

IIII. Now charitie Col. 3.14. is the bond of perfectnesse; a bond which doth keepe vs perfectly to God, as it is written, 1. Iohn 4.16. God i [...] 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, 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, 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 [Page 64]commended to all men, as being Rom. 13.10. 1. Tim. 1.5. the end [...] 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 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; 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, 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 [Page 65]busied in Counsels, not commanded, not due?

VI. He thinks to shift off this, and saith, 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 strength, is to loue him pro viribus according to his strength. He saith somewhat, but he sayes not all: for God lookes not to that which the sinner, apostat, bankrupt of his graces can now doe. He askes and ex­acts that which man, whom hee hath created according to his image, inricht with all his blessings, made a guardian of all his goods doth owe him. That man hath receiued of God his bodie, his soule, all his faculties, all the powers of his soule; he owes then himselfe wholly vnto God; and there is nothing in him, which ought not to be incessantly bandied and bent to his seruice, and to the seruice of his neighbour for his sake, with­out reseruation and exception of degree, without restriction of condition, without limitation of time. All that which man thinkes, saies, doth, ought to be thought, said, done for Gods glory; and there 1 Cor. 10.31. is no place, time, action, in the which hee ought not, but procure and aduance his glory. He is bound and obliged to him in a threefold manner. First, by right of Crea­tion, for he is bound to doe all that Adam did in his state of innocencie: Adam by bond of nature did loue God with all his heart, with all his soule, with all the faculties of his soule, with all the powers of all his faculties. Euery man ought to doe as much; we haue wasted and consumed Gods goods, and by our owne fault are brought to that extremitie, that we haue not wherewith to pay. But pouertie, and specially that which proceeds from bad husbandry, and vnthriftinesse is no acquit­tance; and binds not the creditor to cancell and blot out our bill and obligation, and cannot hinder the creditor to aske iustly that which is his due. Secondly, by right of redempti­on, we are the redeemed of our Lord Iesus, he hath purchased vs with his owne pretious blood. And there is nothing in vs, for the which he hath not spilt his bloud; nothing therefore but ought to bee for him, but we are bound to dedicate and consecrate to his glorie in the highest degree, and with the greatest intention that can be possible to y^e creature. This is the [Page 66]argument of the Apostle Saint 1. Cor. 6.19. 20 Paul, Ye are not (saith he) your owne, far ye are bought with a price, therefore glorifie God in your bodie, and in your spirit, which are Gods. We ought therefore to glorifie God in all that with belongs vnto him, wee ought to giue him all that which hee hath purchased and bought: hee hath purchased and bought whole man; all that is in man is his, therfore he ought to dedicate himself to him in heart, with his mouth, and in effect, saying with Dauid, Psal. 103.1.Blesse the Lord, O my soule, and all that is within me blesse his holy name; This is not arbitrable, and at the will and pleasure of man, but necessarie. Thirdly, by expresse commandement, & euery commandement is of necessite. The Commandement is, Luk. 10.27. Thou shalt lone the Lord thy God with all thy hart, and with all thy soule, and with all thy strength, and with all thy minde. A Commandement, which comprehends all the degrees, and all the perfection of the loue of the creature towards his Creator. For if there be any degree of loue which God hath not commanded, surely the Law of God is not perfect; and Dauid shall haue deceiued vs, in say­ing Psal. 19 [...]. The Law of the Lord is perfect, and naming it Ps. 119.105. a [...] vnto his feets, and alight vnto his path: for there should bee certaine degrees of charitie, the which he could not see by the light of the same law: God himselfe should haue deceiued vs, Deut. 12.32. forbidding vs to adde to his Law, or diminish from it; and pro­pounding it to vs in his Law, as a perfect rule of all perfection conuenient and sutable to the creature in the highest degree and place. It should also follow, that it is not the image of ho­linesse, which was in Adam, before he did cast himselfe head­long from the height of himselfe; that chartie is not Rom. 13.10. that ful­filling of the Law, against that which we haue learned of Saint Paul; there being some charitie which the Law doth not com­maund or some perfection which surpasseth the bounds and limits of charitie and climes higher then the loue of God, and of our neighbour can doe. That God could not exact of man a perfect charitie, God not being able to demaund iustly, that which man might iustly refuse him, as not being bound to doe it. These are the absurdities, in the which they implicate and i [...]tangle themselues, which doe expound the word of God according to their fancies and humor, and restraine them only [Page 67]to the qualitie of our charitie, God hauing extended them to the quantity by the word, All. For he which hath made al, will haue all, or will not haue at all; hee will haue no parther: hee which hath giuen vs all our strength, demaunds all; being more then reasonable and iust, that wee should imploy them all, in, and to his seruice, as well as to our owne. Let vs now re­tort vpon Bellarmine his owne exposition; All are comman­ded to loue God with all their strength, that is to say, omni virtu­te, proviribus, with al their power, according to their strength, saith he. Now the Monkes and Friers can doe nothing, but that which is according to their force and strength; therefore they can doe nothing but that, which they are commaunded to doe, and so the Counsels vanish away. Againe, wee must loue God according to our strength and force; but our heart hath his strength, our soule hath hir force our mindes haue their powers; wee must therefore vnite and knit all this strength and might, and put them together in working, to do the Lords businesse: we must not doe like Acts 5.1. 2. Ananias and Saphira, who hauing vowed and dedicated all their possession to God, kept backe part of the price of the same, and reserued it for themselues. We haue made a vow to him of all that wee are, and that haue we done in our Baptisme; we will then pay our vow, all of vs ought to doe it: he that keepes backe from him a part of himselfe, or the least parcell of any part, goes not roundly to work with him, and is accursed by the holy Ghost, crying, Ierem. 48.10. Cursed be he, that doth the worke of the Lord deceitfully, that is to say, He that is slacke and remisse to doe the worke of the Lord; and slacke indeed is he, that goeth not to work with all his strength, powers, and faculties, that diuides and shares them out betweene the heauen and the earth, betweene sinne and pietie, betweene man and God: Rom. 1.36. For of him, and through him, and to him are all things, to whom bee glory for euer. A­men.

VII. Let vs prosecute the refutation, and goe on with it; There are, say 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 [Page 68]Counsels of the King of Kings, and the Lord of Lords, who looketh vnto none, but such Esay 66.7. as tremble at his word. Christ Iesus said to the Church of Laodicea, Reuel. 3.18. I counsell thee to buy of me gold [...]ied in the fire, that thou maiest bee rich; and white [...]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 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 [Page 69]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: 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, Matth. 5.48. Be perfect, euen as your Father which is in heauen, is perfect; this is also the expresse commaundement of Saint Paul, 2. Cor. 13.11.Bee perfect: Heb. 6.1.Let vs goe on vnto perfection. To this ende the Scripture hath beene giuen vs, 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, 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 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 [Page 70]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 [...]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 Extr [...]. Iob. 22. Tit. 14. c. 5. Quia quorun­dam neque Chri­stum exprepria­tionem praedi­ctam [...]mnis iu­ris cuin [...]cun­que rei proprie­tatem, & eius vsū in se sernasse, noe eam impo­suisse Apostolis, noque sub voto ab ipsis fuisse in­ceptam Eu [...]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, Ibid. c. 4. Cum [...]ter assertio­ [...] huiusm [...]di pertinacem, cum scripturae sacrae contradicāt ex­pressè, deinceps erroneam fore censendam, & baereticam de fratrum nostro­rum consilio, hoc perpetuo decla­ [...]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 Be [...]armine) are workes: but a Counsell is not a worke. It is that which perswades, or dis­swades the worke; the one goeth and m [...]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 [Page 71]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. 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 ad [...]ies some Monkes and Friers which eate no flesh. Hieron. ad­uers. Jouian. lib. 2. The Py­th [...]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 mill [...]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. 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? 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 [Page 72]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, 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, 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 [...]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, 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, 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; 1. Cor. 7.6. I speake this by permission or Counsell, not of commandement. This Counsell also is generall, for hee ordaines, 1. Cor. 7.2. that to auoide fornication, let euery [...]n haue hit owne wife, and let euery woman haue her owne husband. There­fore this second difference is vaine and of no moment.

[Page 73] 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.
• [Page 74]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, 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, 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 ca [...] 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 ra­u [...]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 ha [...]ing [...]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: Eccles. 7.8. Better is the ende of a thing, then the beginning thereof, 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: 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 [Page 75]vnto them. Because that by the iust iudgement of God, Luk. 11.2 [...]. 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, Stella in Lu [...]. 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.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 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. Thomas 2. vers. 2. q. 184. art. 3. Thomas himselfe tells vs, likewise 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; 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: Mat. 6.33. Seeke ye first the kingdome of God, and his righteousnesse. The same saith Thomas, that 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 [Page 76]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, Bellar. de Mo­nach. c. 7. § 3.that Counsels include Precepts, and comprehends them, and dee adde something ouer and aboue the precept. And we haue heard of him, 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, 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 [Page 77]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 Isa. 61.1. came to binde vp the broken­hearted.

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, Mat. 20.16. Many be cal­led, but few chosen. Euen so it is. There is an infinite number of Christians, 2. Tim. 3.5. hauing a forme of godlines, but denying the pow­er thereof,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, 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 [Page 78]vertues of Solo [...], Plat [...], Aristides, Epamin [...]ndas, Phoci [...]n, Fabri­ci [...], 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, 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: 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, 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 Rom. 11.24. a wilde oliue tree: God said of all men considered in their owne nature, 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 [Page 79]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) Isai. 9.2. a people malking in darkenesse, Ephes. 4.18.hauing the vnderstanding darkened, yea a people that is nothing else but darkenesse; 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: 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 way of exclusion, by that which hee comprehends not; and positiuely, by that which he comprehends: he retaines not the things of the Spirit of God, the mysterie of the Crosse of Christ, the great things which God hath done to vs, the things which God will haue vs to doe; Mat. 16.17. Flesh and bloud re­ueale not these things, but the Father which is in heauen.2. Cor. 3.5.And we are not sufficient of our selues to thinke any thing as of our selues, but our sufficiencie is of God. He comprehends the things of God, as things which are not of God, 1. Cor. 1.23. We preach (saith the Apostle, Christ crucified vnto the Iewes, a stumbling blocke, and vnto the Greekes foolishnesse. Behold the distribution and di­uision of a man that hath no excellencie in himselfe, but his soule! either he is a Iew, and Christ is a stumbling block vnto him; or elsen Greeke, and Christ is foolishnesse vnto him. He vnderstands the things which are displeasing vnto God, & vn­derstands not those things which are pleasing vnto him. God said of his people, Ierem. 4.22. My people is foolish, they haue not knowne me, they are sottish children, and they haue none vnderstanding, they are wise to doe euill; but to doe good they haue no knowledge. VVhat would he then say, or what would not he say of them, which are not his people? Before the Floud, Gen. 6.5. God saw that the wickednesse of man was great in the earth, and that euerie imagination of the thoughts of his heart was onely euill continu­ally. After the Floud, he said, Gen. 8.21. The imagination of mans heart is euill from his youth. Heere is no place for cauilling, hee saith not, some imagination of the thoughts, but euery imagination of the thoughts: hee sayes not, that this imagination of the [Page 80]thoughts is for the most part euill, but that it is altogether euil; yea more plainely, that it is onely euill, and that not by respits and pauses, but continually. The reason is, the naturall man is onely flesh, the Scripture saies, that he is flesh, that he is in the flesh, that is to say, that he is corrupted, yea, drowned in cor­ruption; euen vnto the very highest part of his soule, which is his vnderstanding, as the Apostle speaketh of Infidels, that Tit. 1.15. their minde and conscience is defiled, Col. 2.18.and vainely puft vp by their fleshly mindes. This is all that their good wit and spirit serues vnto, to make them swel and puffe vp with presumption, as Toades do with venome: for, as for God, Rom. 8.7. [...]: The carnall minde is enmitie against God, for it is not subiect to the Law of God, neither indeede can be. Christ Iesus speaking of these things, saith, Mat. 6.22.23. The light of the body is the eye, if there­fore thine eye be single, thy whole body shall be full of light: but if thine eye be euill, thy whole body shall be full of darkenesse. If ther­fore the light that is in thee be darkenes, how great is that dark­nesse? The Lord teaching vs by these words, that if the minde and vnderstanding, which is the light of the soule, be darkenes; man cannot thinke, will, say, doe any thing which is good and iust: for the will to will well, must be ruled by the minde, vn­derstanding well; and the bodie to doe well, must bee gouer­ned by the will, willing well that which is good. Now the Scripture saith of the vnregenerated man, that Esay 48.4. his neck is as an iron sinew, and his brow, brasse; VVhat is harder then iron or brasse? such is the will of man; but the iron is tractable and plyant to the hammer, the fire can mollifie it and make it pli­ant, it can bee framed and fashioned in diuers formes by the hammer: It is not so with mans will, it cannot bee softned; wherefore the Scripture compares it vnto a stone; and by such a comparison declares, that it is inflexible vnto good, as a stone that breakes, but neuer bowes. Ezech. 36.26. A new heart will I giue you, and a new Spirit will I put within you and I will take away the sto­nie heart out of your flesh, and I will giue you an heart of flesh. Our heart is naturally so inflexible to godlinesse, that God promiseth not to correct it or strengthen it; but to take it a­way, and to giue vs in stead of that, an heart of flesh, a pliable heart, a heart framed and fashioned to the obedience of his [Page 81]commandments. He promises to change the whole nature, not in regard of the substance of it, but in respec of the euill qualities thereof, which are ours, and make vs saplesse and without life, when question is of the things of God: in stead of which, he will put in vs holy qualities, by the which hee will fashion vs and transforme vs to his will. After this sort our will is described priuatiuely and exclusiuely. God hath descri­bed it also positiuely, saying, Ier. 17.9. The heart is deceitfull aboue all things, and desperately wicked. In a word, all they that are out of Christ Iesus, are termed by the holy Ghost, Ephes. 2.1. dead in trespas­ses and sinnes; and by consequent, destitute of all principle of mouing, and of spirituall life, what knowledge soeuer they haue of this life, and what dexterity, industrie and addresse soe­uer they shew in the things of this world; and therefore wee must not thinke it strange, if the Apostle calls all of vs Ephes. 2.3. children of wrath. Let a man iudge now, if those that are such, natural­ly vnapt vnto all good, inclined naturally vnto all euill, they that are the obiect of Gods anger, can bee called good to be­gin, nay, to think any good thing. To be good trees, we must be taken away from our stock and stemme, plucked out from the old Adam, transported and transplanted in a new soile, grafted into the free Oliue tree, in corporated in Christ Iesus; who hath pronounced this sentence, John 15.5. I am the Vine, ye are the branches, he that abideth in me, and I in him, the same bringeth forth much fruit, for without me ye can doe nothing. They that are not re­generated, are not grafted into Christ; the meanes of the vni­on of the Elect with Christ is his Spirit; and these are Iude 19. sensuall, hauing not the Spirit. Some of them may haue, and haue the Spirit bridling and restraining them, staying and repressing the boyling and surging of their flesh; as it is happened vnto many Heathen, which haue been esteemed vertuous men, because God willing to preserue the states and families of this world by good order and ciuill gouernement, gaue them the gift to hide their vices: but none of them euer had the sanctifying spirit to mortifie their flesh. It is the priuiledge of the members of Christ Iesus, of those that in him are made by grace the chil­drē of God, Rom. 8.14. for as many as are led by the Spirit of God, they are the sonnes of God; but Rom. 8. [...]. if any man haue not the Spirit of God, he [...] [Page 84] [...] [Page 85] [Page 82]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; 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, 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, Deut. 27.26. Gal. [...].10. Cursed bee hee that confirmeth not all the words of this Law to doe them. Now as God is a Spirit, 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; Mat. 5.22. If he be an­gr [...]e with his brother without a cause;1. Ioh. 3.15.if he hate his brother, the Scripture sayes, he is a murtherer. Hee that hath not actually cōmitted adulterie with his brothers wife; if he looks on her to lust after her, Christ Iesus sayth, 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 pa­ [...]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 [Page 83]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: Ier. 31.33. I will, saith the Lord, put my Law in their inward parts, and write it in their hearts. 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 Lombard. lib. 2. dist. 41. [...]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: 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, Ephes. 3.17. by the which Christ dwel­leth in their hearts,Joh. 1.12. Iohn 3.16.which receiue the Lord Iesus, 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, 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, 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: Acts 15.9. Faith purifies the heart, Gal. 5.20.workes by loue; 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, 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 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 [Page 84]faith, as it is written; 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 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 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. 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, 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? Mat. 5.16. Let your light sosh [...]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 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, Mat. 6.2. Veri­ly [Page 85](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, Exod. 32.32. as Moses; or 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, 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, 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 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; 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, [Page 86]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, 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 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, [Page 87]there is none that doth good, no not one.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: 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, 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, 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, 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 being past fee­ling, haue giuen themselues ouer vnto lasciuiousnesse, to worke all vncleannesse with greedinesse. This is the description of a man not regenerated and renewed, of the Iew as well as of the Gen­till; of him that is vnder the Law, as well as of him which is without the Law; of the Christian, who is in the Church, as of the Infidell, which is out of the Church.

II. Isai. 64.6. New we are all as an vncleane thing, and all our righte­ousnesse are as filthie raggs. This is the description of the rege­nerate and renewed; the confession of the greatest Saints, which say, Dan. 9.5. &c. we haue sinned, and committed iniquitie, and haue done wickedly, and haue rebelled [...] by departing from thy pre­cepts and front thy iudgements; neither haue we hearkened vnto thy seruants the Prophets, which spake in thy name. O Lord, righteousnesse belongeth vnto thee, but vnto vs confusion of fa­ [...]et, to our Kings our Princet and our Fathers, because wee haue trespassed against thee: As the prayer of euery one is, Forgiue w [...] trespasse [...]. Those can doe no good, they haue neither the will nor the power. These say with Saint Paul, Rom. 7.18.To will is pre­sent [Page 88]with me: but how to performe that which is good, I find [...]t. Therefore these also cannot keepe the Law in that perfection, which it requires of men in this life; they aime and make to­wards the perfection, and doe aduance and draw neere vnto it more and more: but they shall not attaine vnot it, vntill that being vnclothed of this body of sinne, which doth beset them, they bee clothed vpon with their house which is from heauen; and that will we proue by fiue arguments.

III. First, the most regenerate and holy, are not more re­newed, more holy, then the holy Apostle, who said of himselfe, and of all the Saints, Rom. 8.23. We haue the first fruits of the Spirit. The first fruites are as it were an handfull taken from the whole heape; our sanctification therefore in this life is little, in com­parison of the full haruest, which wee shall rape in the life to come: for we are regenerated and renewed but in part, succes­siuely and by degrees; much of the old infirmitie remaining in vs, and drawing vs to sinne with such vigor and force, that the Apostle himselfe complaines, saying, Rom. 7.21. I finde a law, that when I would doe good, euill is with me. He had that from the originall malice, which remained as yet in him; and August. in Io­an. trac. 41. Mi­nuitur in vita proficientium, quod in vita con­sumitur perfe­ctorum. which diminisheth onely in the life of those, which profit and goe on: as it is fully consumed in the life of those, which haue attained vnto perfe­ction; whence else-where he saith of himselfe, 2. Cor. 4.16. Though our outward man perish, yet the inward man is renewed day by day. Which words Saint Austin hath well peised and pondered, and from whence he bath drawne this doctrine; Aug. de pec­cat. merit. lib. 2. c. 7. Prefect [...] qui de die in diem [...]dbuc renoua­tur, nondum to­tus est renoua­tus: & in quan­tum nondum est renouatus, in tantum ad­buc in ve tu­state est. He which is renewed day by day, is not as yet wholly renewed; and in as much as he is not altogether renewed, so much is hee in his old nature. And by consequent a child of this world, euen as in so much as he is renewed, he is the childe of God; and such are all the re­generate, of whom the Apostle saith, that in them Gal. 5.17. The flesh In­steth against the Spirit, and the Spirit against the flesh; and these are contrary the one to the other, so that yee cannot do the things that ye would. The flesh is that, which is not as yet renewed in the minde, in the will, in the affections, as it appeares by this that the Apostle attributes to the flesh, a certaine Rom. 8.7. wisedome, Col. 2.18.reason, and vnderstanding, and placeth among the works of the flesh, Gal. 5.20.21. Idolatrie, and the heresies that are conceiued and borne [Page 89]in the minde, and exhorts vs Ephes. 4.23. to be renewed in the Spirit of our minde. In which respect he saies of himself, Rom. 7.18. I know that in me, (that is in my flesh) dwelleth no good thing, vnderstanding by his flesh, not his body; for if he said vnto the Corinthians, 1. Cor. 6.19. Know ye not that your body is the Temple of the holy Ghost, did hee not know, that his was? but this infirmitie, or rather peruersitie, which did as yet dwel in al the parts of his soule, although it did not rule there, was indeede mortified, but not as yet dead. The Spirit therefore is that, which is renewed in the minde, in the will, in the affections, and in all the parts of the soule and of the body. The flesh is the old man, the Spirit is the new man: these two men are in euery true Christian, they are both toge­ther at one time in one and the same subiect of the minde, of the will, of the affections, in the minde and vnderstanding, knowledge and ignorance of the same thing, faith and vnbe­leefe; in the will, confidence and distrust; in the affections, loue and hate; ^c witnesse the father of the lunatick, who confessed, saying, Mark. 9.24. I beleeue, and thereupon presently prayde to Christ, saying, helpe thou mine vnbeliefe. It is with the regenerate man, Similitude. 1 who is flesh and spirit, as with a man raised vp from a long and grieuous maladie, who makes a few turnes in his chamber, but trailing his leggs after him; and will stand vpright, but it will be in leaning on his staffe, hauing in him as yet by reason of the reliques of his sicknesse, an vniuersall indisposition in all the parts of his body. Or else it fareth with such a man, Similitude. 2 as with the aire in the dawning or breake of day, which is not altoge­ther cleare and light, as it is at noone; it is not partly light, partly darke, as the Moone is in the increase and waine, but is in all her parts cleare and blacke, obscure and enlightned. Wee may also compare it vnto luke-warme water, Similitude. 3 which in all her parts is mixed with heate and cold; Similitude. 4 or vnto a liquor mingled with water and wine, wherein is neither pure wine, nor pure water, but the whole is wine and water together, euen vnto her most insensible parts; although such a liquor will sauour somtimes more of water, then of the wine, and again, somtimes more of wine then of water: as the regenerate man in the be­ginning of his regeneration is more carnall then spirituall, and in the progresse of the same, is more spirituall then carnall. [Page 90]These two men therefore doe fight in vs, in lusting the one a­gainst the other: the flesh lusteth two waies; First, it ingenders and begets in vs all manner of euill thoughts and desires, of which Saint Iames faith; [...] 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, 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 [...]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, Psal. 16.7. I will blesse the Lord, who hath giuen me counfell; my reines also instruct me in the night-season. 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, 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, 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, Iob 13.24. Wherefore hidest thou thy face, and holdest me for thine enemie? And at the same time he cried our, 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, [Page 91]which hinders him to doe the good he would doe. For as our Sauiour said, 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 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, vigilāt, 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, 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, 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, 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, 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 [Page 92]imperfect, 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; Mark. 8.22. of whom Saint Marke saith, that Christ Iesus hauing put his hands vpon him the first time, he saw men walking, 24 but not as men, but as trees: but hauing put his hands vpon his eies the second time, 25 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. 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, Iude 2. Mercie vnto you, and peace, and loue be multiplied. Let Saint Austin speake for vs, Aug. epist. 29. Charitie is a vertue wherewith we loue that which is to be loued; in some grea­ter, in others lesse, in others none: but the perfect charitie which cannot be augmented, is in no man so long as he liues here.Quamdiu [...] ­tem augeri po­test, profecto il­lud quod minus est quàm debet, ex viti [...] est.Now so long as it can increase, surely that lesse that it hath then it should haue, is of vice. This vice makes that there is none iust vp­on earth, that doth good and sinneth not. This fault causeth, that no man liuing shall be iustified before God. This sinne effects so much, that if we say, we haue no sinne, we deceiue our selues, and the truth is not in vs. By reason of this vice, how much forward and aduanced soeuer we be, it is needefull for vs to say, forgiue vs our trespasses, although all our words, deeds, thoughts haue beene [Page 93]alreadie forgiuen vs in our Baptisme. Againe, the Law saith, Thou shalt loue thy neighbour as thy selfe. Thy neighbour, thy very enemie, the stranger whom thou shalt meete in the way; as thy selfe, with as great an affection, readinesse and courage, as thou louest thy selfe. In whom shall wee finde this perfecti­on? Who loues God as he should? Who loues him for him­selfe, and loues nothing but for him, and according vnto him? Who loues his neighbor with that seruencie of charitie, wher­with he is inflamed towards himselfe? Who lookes vpon his e­nemie with a simple, sincere, and vnfained eye? reconciles him­selfe vnto him, without a reseruation? Who liues with his in­tirely affected friend, without wronging and misusing him in some sort or other, without enuying him, or at leastwise with­out thinking ill and hardly of him, without coueting some­thing that appertaines vnto him? Who therefore fulfilleth this Commandement, Thou shalt not couet? The Apostle could not attaine vnto it, and by that he acknowledged himselfe to be a sinner: Rom. 7.7. I had not (saith he) knowne sinne, but by the Law, for I had not knowne lust, except the Law had said, Thou shalt not co­uet. Who then shall attaine vnto it?

V. Bellar. de mo­nach. c. 2. §. 6.7. 8. & c. 13. §. 20.21. They who puft vp with pride and presumption, will not acknowledge themselues to be sinners, that God may bee ac­knowledged the alone Sauiour, who saues without our me­rits, who saues not but in pardoning our trespasses, and forgi­uing our demerits, haue forged in their giddie braines a dou­ble perfection; the one conuenient and meete for the conditi­on and state of this present life, consisting in that, we must loue God more then any creature; the other, proper and peculiar to the life to come, where the blessed haue not any motion contrary to God, thinke alwaies on God, and loue God with that vehemency and seruency of loue that can be in a creature. Iob 11.2.3. Should not the multitude of words be answered? and shall a man full of talke be iustified? Thy lies, O man, shall they make men hold their peace, and when thou mockest, shall no man make thee ashamed? The Law speakes but of one charitie, and that so perfect and accomplished, that it possesseth all the heart, all the soule, all the thoughts, and all the strength of man; and you forge vs an inferior and an vnderling charity, which a man may [Page 94]perfectly keepe and obserue, and which God accepts, and is pleased with. Where is this charitie commanded? What, in the Decalogue, or tenne Commandements? Doth it apper­taine vnto the first, or vnto the second Table of the Law? The first commaunds, that thou loue God with all thy strength; and you tell vs of a Law that is not so rigorous and strict, and that contents it selfe, that thou loue God with thy strength, with­out requiring all thy strength. Where is this Law? hath it beene giuen of God vpon the Mount Horeb? Hath the people heard it from Gods mouth? Hath God written it in two Tables? Hath Moses enregistred it in his bookes? Haue the Prophets euer heard word or speech of it? Reade the whole Scripture, yee shall not finde it there; you shall finde there but one rule of an vnchangeable and perfect righteous­nesse; and the fame giuen to the liuing, not to the dead, to them that (are viatores) are yet in the way, and doe aime at perfecti­on, not to them that are comprehensores, who hauing alreadie apprehended it, doe rest from their labours, and haue no neede of the Law; giuen with this terrible sentence pronounced not against the Inhabitants of Heauen, where there is no sorrow nor feare of mourning; but against the Inhabitants and dwel­lers on earth: Deut. 27.26. Gal. 3.10.Cursed is euery one that continueth not in all things, which are written in the booke of the Law, to dee them. A sentence which Saint Paul applies vnto the liuing, and proues by the same, that Gal. 3.10. as many as are of the workes of the Law, are vnder the curse. Badly, yea, vnaptly, yea falsely, if a man can continue in all the words of the Law; yea, contradictorily to that which he adds, that it was necessarie that Christ came, to redeeme vs from the curse of the Law, Gal. 3.13. Christ (saith he) hath redeemed vs from the curse of the Law, being made a curse for vs: For what neede was there of him, if God requires not of men a perfect obseruation of his Law? Or if he command them no other perfection, then that which they may keepe and obserue perfectly in this life? He which hath enough, where­with to pay and satisfie his Creditor, hath no neede that ano­ther should satisfie for him. These men doe erre, because they know nor, that man, although a sinner (yea, though an apostate, yea, though destitute altogether of the glorie of God) is bound [Page 95]by the Law, to doe all that which Adam was bound to doe by his Creation, and all that which he could doe, and did, during the short time of his innocencie: for we haue beene all of vs created in him, in him the Law hath been giuen to vs all; that Law which wee haue written in parchment, being no other thing then the image of the Law, which he had written in his heart, and the traces whereof (after his sinne) remaine in our hearts. Now by right of Creation he was bound to loue him, and in effect did loue God with all his heart, with all his soule, with all his thought, with all his strength; and therefore we are bound to the same perfect, whole, and absolute obedience and charitie.

VI. Notwithstanding, put case and suppose, that the mat­ter goeth, as Bellarmine hath propounded it; and that God re­quires of man in this flesh but a perfection of a meane and rea­sonable charitie, whereby man loues God more then the crea­tures. And wee will argue vpon that which hee saith, Bellar. de mo­nach. c. 13. §. 21. This Commandement may be perfectly kept. For if that be true which hee saith, either hee can produce vs some iust man, which hath 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. 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 ofAug. 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, 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) Ioshua. 23.14. the way of all the earth, Heb. 9.27.it being appointed vnto men [Page 96]once to die. It is therefore a manifest conclusion, that all are sinners, and by consequent all transgressours of the Comman­dements of God: Rom. 6.23. for the wages of sinne is death; and the ef­fect of death in the faithfull, is the death of sinne; Rom. 6.7. for he that is dead, is freed from sinne, which made the holy Apostle to sigh, and call after death, 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, 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, Rom. 7.18. To will is present with me, but how to performe that which is good, I finde not. And of vs all, 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 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 [Page 97]that keepes the Commandements, hath no sinne: 1. Iohn 1. [...]. 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, 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; 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? 1. Cor. 1.30. Who of God is made vnto vs wisedome and righteous­nesse, and sanctification, and redemption; In as much as 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, 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 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 [Page 98]Philippians, that 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, 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) 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, Bernard. de gratta & libéro ar [...]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, 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, 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,
• [Page 99]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 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; Rom. 11.32. Hieron. ad Ch [...]e­siphontem. for God hath concluded thē 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 corruptiō 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: Rom. 3.19. That euery mouth may be stopped, and all the world may become guiltie before God; and that God alone Rom. 3.26. might be found iust and the iustifier of him which beleeueth in Christ Iesus; who alone, 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 Iohn 14 30. The Prince of this world commeth, and hath nothing in me, being 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 [Page 100]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; 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, 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 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, 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, Reuel. 21.27. that there shall in no wise enter any thing that defi­leth. [Page 101]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, Prou. 20.9. I haue made my heart cleane, I am pure from my sinne. For Gregor. Nyss. de beatitudin. Orat. 6. sin is con­ceiued, borne, increaseth, and endeth with the life of man.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, 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. 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, 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, 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, Prou. 24.16. The iust man falleth seuen times, and riseth vp againe. According to the which it is also said, 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, 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 Abraham. Abra­ham, of whom alreadie iustified by faith, renewed already, a­bounding [Page 102]as then in good workes. The Apostle writeth; 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 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; 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 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; 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, 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, 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 dut [...]e to­wards his God, to circumcise daily the foreskinne of his heart, Col. 2.11. in putting off the body of [...]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 [Page 103]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, 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, 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, Gen. 49.18. I haue waited for thy saluation O Lord; to wit, the Lord Iesus, who was to come, Mat. 18 11. to saue that which was lost; and by reason of this charge and office, is named 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 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 any not vnderstanding the language of Canaan, striues against the sound doctrine, imagining in himself, that Iob for being better then other men, was without sinne before God, he will be con­uinced of error by Iobs owne booke, there shall he finde Eli­phas preaching; Iob 4.17. Hier. aduers. Pelag. lib. 2. Shall mort all man be more iust then God? shall a man be more pure then his Maker? Behold, be put no trust in his seruants, and his Angels he charged with fally. How much lesse on them that dwell in houses of clay, whose foundation is in the dust, which are crushed before the moth? A Sermon, whence Saint Ierome inferres, Hier. aduers. Jouian. lib. 2. Angelos quoque & omnum creaturam [Page 104]peccare posse, that the Angels themselues, and all creatures may sinne. There also shall he finde the same Eliphas preach­ing againe; Iob 15.14.15.16. What is man, that he should be should be cleane? and he which is borne of a woman, that he should be righteous? Behold, be put­teth no trust in his Saints, yea, the Heauens are not cleane in his sight. How much more abominable and filthie is man, which drinketh iniquitie like water? A sentence, from the which Saint Hierome implies, that euery man is a sinner; Hieron. ad Ru­sticum epist. 44. circa sinne. There is none, saith he, pure from sinne, though his life were but a day: Now the yeeres of his life are many. The starres themselues are not cleane and pure in his presence, and he hath found some peruersitie in his Angels. Si in caelo peccatum, quanto magis in terra: If there be sinne in heauen, how much more on earth; if there be trespasse or omission of dutie in those, which are without corporall tentati­on, how much more in vs that are compassed about with this weake flesh, and may say with the Apostle,Rom. 7.24.O wretched man that I am, who shall deliuer me from the body of this death? There shall he finde Iob agreeing and consenting vnto this holy doctrine, and sighing forth these true words from the bottom of his heart; Hieron. aduers. Pelag. lib. 1. Job 9.2. I know it is so of a truth: but how should man be iust with God? If he will contend with him, he cannot answere him one of a thou­sand? 3 How much lesse shall I answere him, and chuse out my words to reason with him? 14 whom though I were righteous, yet would not I answere, 15 but I would make supplication to my Iudge. If I iustifie my selfe, 20 mine owne mouth shall condemne me. If I say I am perfect, 30 it shall also proue me peruerse. If I wash my selfe with snow water, 31 and make my hands neuer so cleane, yet shalt thou plunge me in the ditch, and mine owne clothes shall abhorre me. There shall he finde God himselfe rebuking Iob, and repro­uing him of his sinne, for that Iob 38.2. he darkened counsell by words without knowledge; and Iob confessing his sinne, and saying to him, Iob 40.4.5. Behold, I am vile, what shall I answere thee? I will lay my band vpon my mouth, once haue I spoken, but I will not answere; yea twice, but I will proceede no further; Iob 4 [...].6.wherefore I abhorre my selfe, and repent in dust and ashes.

V. Such was the condition of all those, that haue liued from Abel vntill the Law; which being come, hath not dimini­shed sinne, but hath augmented it; hath not quickned, nor gi­uen [Page 105]life to them that followed it, but hath killed them, and put them to death; hath not made any one iust, but hath condem­ned the most iust and righteous among them, in discouering their vnrighteousnes. When the Morall Law was giuen, after a manner fitting the Maiestie of the Law-giuer, and sutable vnto the iustice and rigour of the same. Heb. 12.19.21 They that heard it, entrea­ted that the Word should not be spoken to them any more. And so terrible was the sight, that Moses said,Moses.I exceedingly feare and quake; euen that Moses notwithstanding, who Numb. 12.3. was very meeke aboue all the men, which were vpon the face of the earth; with whom the Lord spake Numb. 12.8. mouth to mouth, and not in darke spee­ches, and by whose hand the Lord gaue the Law; when God published his Law, he must needes haue trembled, because hee saw in the same the Iustice of God, and his owne vnrighteous­nesse. Surely, if any could haue beene conformable to the iu­stice and vprightnesse of the same, it was he, that was the me­diatour; and it is of him that wee haue the confession of his sin, and of the people; Psal. 90.8. Thou hast set our iniquities before thee, our secret sinnes in the light of thy countenance. It is he himselfe which hath written the historie of his vnbeliefe, and of that of Aaron his brother, Aaron. when they glorified not God at the waters of strife, for which cause the Lord spake vnto them, saying, Numb. 20.12. Chrysost. de p [...] ­niten. homil. 6. to. 5. Because ye beleeue me not, to sanctifie me in the eyes of the chil­dren of Israel, therefore ye shall not bring this Congregation into the Land, which I haue giuen them. Moses, who gaue the Law, Aaron who kept the Law, the one a Prophet and Leader of the people, the other the High-Priest and Teacher of the peo­ple; who should haue been pure from sinne, so holy, without spot, without vice, as these? especially that carried written on his forehead, Exo. 28.36.38 HOLINES TO THE LORD; that in his Priesthood did represent Iesus Christ, the High-Priest of his Church, who is the holy of holy ones; Exod. 30.10. Leuit. 16.2. Heb. 9.7. who alone went into the holy place; who only bare vpon his brest the Vrim and Thum­mim, alone saw the Arke of the Testimonie; who onely asked at the mouth of the Lord, who answered him from betweene the Cherubins couering the Arke. It is hee notwithstanding that made Exod. 32 4. a molten calfe, and said to the people, These bee thy Gods, O Israel, which brought thee vp out of the land of Egypt. [Page 106]He with his sister Miriam (a Prophetesse) Numb. 12.1. All the Priests. spake against Mo­ses. It is he, who with all the Priests, that should succeede him, was expressely commanded to offer sacrifice once euery yeere, and to Leuit. 16.17. Heb. 9.7. m [...]ke an attonement for himselfe, and for his house-hold, and for all the Congregation of Israel.

VI. They which are come after them, haue not been better; for sinne doth propagate it selfe alwaies from the fathers to the children, and passeth from the one to the other, without sparing of any one; the whole world is his nurse-child. Excel­lent things are said of Dauid by him, Dauid. which saith alwaies true, 1. King. 14.8. He hath k [...]pt (saith he) my Commandements, and hath followed me with all h [...]s heart, to doe that onely which was right in mine eyes. Vnderstand that onely with that exception and reserua­tion, which is added in the next Chapter; 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, 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, 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, 2. Sam. 24.1.2. Chron. 21.1.Sata [...] 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 [Page 107]confessions, Psal. 19.12. Who can vnderstand his errours? clense thou mee from secret faults. 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: Psal. 40.11.12With-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.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.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 ang [...], furie, & iust vengeance of his Iudge, crying, 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, 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 in [...]ouour to feele it: Psal. 32.1.2. Blessed is he, whose transgression is forgiuen, whose sinne is couered. Bles­sed [Page 108]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. Hieron. in Psal. 32. Quod [...]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 no [...] 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. Aug pr [...]fat. in Psal. 31. Saint Austin: Who are the bles­sed? Not th [...]se in whom God findes no sinne; for he findes it in all men: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 vp­ [...]n thy workes,Et omnia inue­niuntur mal [...].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; Rom. 6.23. Non tibi deus reddit debitam poenā, 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 [...]ast deserued, thou shoul­dest be punished. But how goeth the matter? God giues th [...] [...]ot the punishment due to thee, but hee giues thee grace not due to th [...]. Debebat vindinctam, dat indulgentiam; He owed vengeance, he giues indulgence and mercie. Item: Ibid. Conc. 2. Noluit aduertere noluit animad­nertere: noluit agnoscere: ma­luit ignoscere. Blessed are not they, in wh [...]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, 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 s [...] sinne; for all haue [...]inned, and all haue neede of the glorie of God. Notwithstanding, who shall lay any thing to the charge of Gods Elect?Non peccare, Dei iustitia est: be­minis iustitia, iudulgentia Dei.I [...] sufficeth me in li [...] of all righteousnesse, that I haue him alone prop [...]ious, against whom alone I haue sinned. All that which he hath ordained not to impute vnto [...]e, is as if it had ne­uer [...]e [...]ne. Not to sinne [...] the righteousnesse of God, the righte­ousnesse of [...] i [...] the [...] and gentl [...]sse of God. In a [Page 109]word, Saint Ambrose writes, that Ambros. de bo­no mortis c. 2. vita aeterna, pe [...] 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, 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, 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 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 Sidonia [...]s; and after Mil­com, the abomination of the Am [...]rites, and did euill in the sight of the Lord. I will not speake of Ezechias, who being sicke, prayed vnto God and said, 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, Isai. 38.17. Thou hast in loue to my soule deli­uered [Page 110]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, 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, 2. Chron. 34.2. did that which was right in the sight of the Lord, toward the ende thereof puffed vp with his prosperitie, 2. Chron. 35.22 Hieron. ad Ste­siphont. in s [...]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 Ezech. 14.14. righteousnesse and 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, 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, 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 [...]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; 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. 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 Prophet [...] 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 iudgemēt with thy seruant good Lord, let vs haue recourse in al humblenes vnto that mercy, which alone can saue our soules.Adrian de Traiecto, de Eu­charistia fol. 20. Iugiter super pannu [...] vitae quem iustitiae operibus texi­mus, stictamus saniem diuerso­rum criminum.Adrian of V­trecht saith, That our merits are a staffe of reede, which breakes [Page 111]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 was conceiued in sinne.
• VI. What honour is due to the Virgin Marie, and o­ther Saints.
• VII. Saint Paul hath not fully and perfectly kept the Law, as he witnesseth, Rom. 7.
• VIII. He speakes of himselfe in the state of a regenerate man.
• IX. Saint Iames, Saint Peter, Saint Iohn haue not kept the Law.
• X. The whole Church prayes for the remission of sinnes, which are the transgressions of the Law.

REceiued Gal. 3.2.ye the Spirit by the workes of the Law, or by the hearing of faith? It is the demaund which the Apostle makes to the Galathians, which had receiued the holy Ghost by the preaching of the Gospell, and not by the preaching of [Page 112]the Law: for the Spirit is not of the Law, but of the Gospell. The Spirit was vnder the Law, but it was not of the Law. They that were clothed with the Spirit, and had put on the Spirit vn­der the rule and gouernement of the Law, had this benefit from the Gospel, which was as then promised vnto them, as it is now exhibited and set forth to vs; whence the Gospell is termed, 2. Cor. 3.8. the ministration of the Spirit, the Law, 2. Cor. 3.7 9. the ministration of death, and the ministration of condemnation. We haue then now to see, if the Spirit, which is giuen by the Gospell, and which is giuen more sensibly, effectually, and abundantly vnder grace, then vnder the law, according to Ioels Ioel 2.3.8. prophecie, hath giuen strength to any vnder the Gospell to keepe the Law, so that he hath not failed and offended therein. Zachari [...] and Elizabeth.

II. We will begin with the first Saint named in the Gospel, who although hee was not of the Gospell, notwithstanding hauing beene the father of him, that was the fore-runner of the Gospell, is brought in in the beginning of the historie of Christ Iesus, adorned and graced with his wife with this great com­mendation, Luke 1.6. Hieron. aduers. Pelag. lib. 1. Hoc testimonio quasi impenetrabil [...] vteris clypeo. that they were both righteous before God, walking in all the Commandements and ordinances of the Lord, blameles. And this is the place whereof the Pelagians made vse, as of an impenetrable buckler; thinking they might very pertinently conclude by it, that a man may bee without sinne, and easily keepe the Commandements of God, if he will; vnto the which some added, that that may be with the helpe of grace; hauing left in writing, August 95. Etiam in hac vi­ta posse esse ho­minem sine pec­cato, non ab ini­tio natiuitatis suae, sed conuer­sione à peccatis ad iustitiam. Hinc quod di­ctum est, sine querela, sine pec­cato dictum ac­ceperunt, non quidem negan­tes, imò etiam con [...]itentes ad­iutorium gratiae Domini nostri, non per natura­lem spiritum ho­minis, sed per spiritum prin­cipalem Dei. that also in this life there might be men with­out sinne, not from the beginning of their birth, but by the conuer­sion from sinne to righteousnesse, and from a bad to a good life; and interpreting the word blamelesse, as if it were to say, without sinne, not denying but confessing according to godlinesse, the helpe of the grace of our Lord; not by the naturall spirit of man, but by the principall Spirit of God. These are the very words of those of that time, who being enemies of the grace of God, and of the merit of Christ, doe part and share out mans saluation be­tweene the grace of God and mans nature; betwixt Christs me­rits and mans merits: let them therefore heare Saint Austin refuting their heresie in the person of them, and reprouing them, that they haue not enough considered, that Zacharie was a [Page 113]Priest, and that all Priests were then bound by the Law of God, to offer sacrifice, first for their owne sinnes, and then for the peo­ple. That was his first argument; He that was bound to offer sacrifice for his sinne, was a sinner; Zacharie was bound to of­fer for his sinne, therefore he was a sinner: in like manner all the Priests, and all the people; for they offered sacrifice for their sinnes, and the sinnes of the people. And therefore there were none at that time without sinne: neither hath there been any since; for hee adds, It sufficeth vs, that in the Church of God, there is not one faithfull found in what progresse, excellencie, or righteousnesse soeuer he be, that dare say, that this request of the Lords prayer appertaines not to him [forgiue vs our debts] and tha [...] (saith he) hath not sinned, lest he abuse himselfe, and truth be not in him, although he line blamelesse. And concerning Za­charie, Saint Ierom obserues, that Luke 1.18.20. Hieron. aduers. Pelag lib. 1. I­dem epistol. 44. ad Rusticum. Denique & Za­charias pa [...]er Io­annis, qui scribi­tur iustus, pec­cauit in eo, quod non credidit, & statim silentio condemnatur. he sinned, in that he beleeued not, and was incontinently adiudged to be dumbe, and not able to speake. What is it then to bee blamelesse? Aug. in Joan. tractatu 41. It is, saith Saint Austin to be without crime, it is to liue Idem de gratia Christi lib. 1. c. 48.according to some appro­ued and laudable conuersation among men, whom none can iustly accuse. And it is said, that Zacharie and his wife haue had that righteousnesse before God, because they deceiued not men by any dissembling, but as they appeared to men, so were they knowne to God; and this is not said according to that perfection of righte­ousnesse, in the which we shall liue, and which is wholly vnspotted and perfect: for the Apostle Paul himselfe hath said,Phil. 3.6.that ac­cording to the righteousnesse which is in the Law, he was blame­lesse, in which law Zacharie hath liued blamelesse. But the Apo­stle counted that righteousnesse but dung and l [...]sse, in comparison of the righteousnesse which we hope after, and whereof we ought to be a hungrie and adry, to the end we may be one day filled and satiated with the sight thereof, which is now in faith, so long as the iust liue by faith.

III. The sonne followes the father, namely, Iohn Baptist; Iohn Baptist. of whom it was said before his conception, Luke 1.15. He shall be filled with the holy Ghost, euen from his mothers wombe. Certainely not to purge and cleanse him wholly of all spot of sinne, but to make his ministerie the more commendable and praise-wor­thy, by the extraordinarie and particular markes of the vertue, [Page 114]efficacie, and power of God dwelling in hi [...] from his first infancie. For he himselfe confesseth himselfe a sinner, say­ing to Iesus Christ, Mat. 3.14. I haue neede to be baptized of thee, that is to say, according to the interlineare Glosse, Gloss. ordinar. To be washt of originall sinne, because thou art the Lambe of God, which taketh away the sinnes of the world. And according to Saint Chrysostome, or whosoeuer is author of the imperfect worke on Saint Matthew, Chrysost. in Matth. c. 3. hom. 4.To be made righteous and worthy of hea­uen: and therefore to bee washt in his bloud, to be renewed and sanctified by his spirit, which are the two significations of Baptisme.

IIII. If any among the liuing should haue beene cleane and pure from sinne, The Virgin Marie. the holy Virgin, the mother of our Lord Iesus Christ ought to haue been; of whom the holie Ghost witnesseth, that Luke 1.42. she is blessed among women, and whom vntill the worlds ende, Luke 1 48. all generations shall call blessed. Blessed cer­taine, for hauing receiued that grace to be the mother of our Sauiour; and not for being without sinne, and exempted from the number of those which haue neede of a Sauiour; for shee was conceiued in sinne, according to the Lords sentence, John 3.6. That which is borne of flesh is flesh. To be borne of flesh, is to bee borne by generation according to the ordinarie course of na­ture, whosoeuer is so borne, is flesh; August. de fide ad Pet. Di [...] ­conum. c. 26. Account surely saith Saint Austin, that he is borne in originall sinne, subiect to impie­tie, subiect vnto death, and therefore the childe of wrath. The reason is rendred by Saint Paul, Rom. 5.12. where he saith, By one [...] sinne entred into the world, and death by sinne, so death passed vp­on all men, for that all haue sinned. And there is none exempted from this number, but Iesus Christ, Chrysost. de quinta feri [...] passionis hom. 6. who alone knoweth not what is sinne, alone doth not participat with our fault, and did one nothing to sinne and death, saith S. Chrysostome, following Saint Paul the Apostle, who attributes vnto Christ alone the prero­gatiue, to haue been Heb. 7.26. holy, harmelesse, vndefiled, separate from sinners, because indeed he alone Pet. diaconus ad Fulgentium. is borne after a new manner of generation: borne, I say, of man, of the substance of a chosen virgin; but not by man, not by naturall generation, but by the supernaturall operation of the Holy Ghost; who of the sub­stance of the virgin formerly sanctified by him, did appropriate [Page 115]and fit a body to our Sauiour, and inspired in the same a most pure and a most holy soule. This new manner of generation and conception without spot, hath caused that our Lord hath not felt the contagion of earthly corruption, being hee alone, Dan. 2.45. who hath beene cut out of the mountaine without hands; being the immediate worke of the hand of God, which not appertai­ning to the holy Virgin, conceiued and borne after the manner and common order of other men, she hath had neede of Gods grace and mercie, as other men haue; she hath prayed, forgiue vs our debts, as well as other men, and as a member of the Church, shee hath beleeued for her selfe all the Articles of the beliefe, and this Article among the rest, I beleeue the remission of sinnes. To be short, seeing that she died as other men doe, she was a sinner as other men are; 1. Cor. 15.56. for the sting of death (that which giueth life and strength to death) is sinne; take away the sting from death, and it is dead; whosoeuer is without sinne (as all of vs shall bee in the Kingdome of heauen) may boldly defie death, and vpbraide it with the Apostle, 1. Cor. 15.55. O death where is thy sting? O graue where is thy victorie? That is the reason why Christ could not haue died, if God 2. Cor. 5.21. had not made him to be sinne for vs; that is to say, if he had not imputed vnto him our sinne, as to him who had constituted himselfe the pledge and suretie for sinners, and their prayer vnto the very last farthing or mite. I beleeue religiously, that the Virgin hath been a lesse sinner then other men, but I also beleeue that a woman-sinner she hath beene as well as other men, because she her selfe hath taught me to beleeue it so. I read her Song, and I see her pub­lishing with a loud voyce, Luke 1.47. that her spirit hath reioyced in God her Sauiour. In God therefore, who hath forgiuen her her sinnes: for Christ is not otherwise a Sauiour; Mat. 1.21.Thou shalt call his name Iesus, (saith the Angell to Ioseph) for he shall saue his people from their sinnes, and shall not saue them otherwise, as he himselfe protesteth, saying, Mat. 9.13. I am not come to call the righ­teous, but the sinners to repentance.Mat. 15.24.I am not sent, but vnto the lost sheepe of the house of Israel. Mat. 18.11.The Sonne of man is come to saue that which was lost: for them alone hath he beene sent, Isai. 61.1.2.3. Luke 4.18.19.to preach good tidings vnto the meeke, and vnto the poore; to bind vp the broken-hearted, to proclaime libertie to the captiues, and [Page 116]the opening of the prison to them that are bound; to comfort all that mourne, &c. To them onely came he, and them alone he calles vnto him, Mat. 11.28. Come vnto me all ye that labour, and are hea­uie laden,Iohn 7.37.If any man thirst, let him come vnto me; Mat. 9.12.& that are sicke, declaring that they that are whole, and holy, haue no neede of him: wherefore, either the Mother of our Sauiour was a sinner, or our Lord and Sauiour was not her Sauiour and Redeemer; and shee should haue sung for others, and not for her selfe, that the Lord Luke 1.53.54. hath filled the hungry with good things, and hath remembred his mercie: which mercie she should ne­uer haue felt, she should neuer haue thirsted after, seeing shee should neuer haue felt the miserie of sinne, nor the wrath of God, the iust wages of sinne. This is so cleare and apparent, that it needeth not any longer and ampler proofe.

V. Notwithstanding, if the consent of the Church can bee of some weight, to make it the more credible, it is the common and ordinarie voyce of the Church, that August. cont. Iulianum. All humane flesh (Christs flesh onely excepted) is fl [...]sh of sinne; because that Idem contra Pelagium lib. 2. c. 40. ex Am­brosio. of man and of the woman, that is to say, of the coniunction of their bodies, none is without sinne; and he that is without sinne, is in­gendred and borne without this conception. And so all the rest, Origen, Chrysostome, Anselme, Fulgentius, Bernard, and Peter Lombard, the Master of the Schoolemen, all which write, that the holy Virgin was conceiued in sinne, and borne in iniquitie as all other men are. And from thence Saint Bernard drawes an argument to condemne the feast of the conception of the Virgin Marie, then newly instituted and ordained, say­ing, that Bernard. ad Canonicos Lug­dun. epist. 174. Quum ritus ec­clesiae nescit, non probat ratio, non commendat an­tiqu [...] traditio. the custome of the Church is ignorant of it, reason ap­proues it not, neither doth ancient Tradition recommend it.Origen. in Luc. homil. 17.O­rigen goes further, euen to her actuall sinnes, and saith, that she was scandalizd in the death and passion of our Lord; that if she had not suffered scandall, Christ should not be dead for her sinnes. Saint Chrysostome accuseth her of ambition, of osten­tation and of vaine glorie, in that when our Sauiour taught the people, she with his brethren stood without, and interrupted him, Mat. 12.46. desiring to speake with him. Chrys. in Mat. homil. 45.Consider (saith hee) the importunitie both of the mother, and of the brethren, for in stead that they should haue entred within, and heard with the people; or [Page 117]staied without vntill the end of the Sermon, and then should haue resorted vnto him; stirred vp with ambition and ostentation, they call him forth in the presence of all the people, to the ende they might seeme to commaund Christ easily, and with great power and authoritie: whence it appeareth, that they were moued by some vaine glorie, not making as then any great reckoning or esti­mation of him. Chrysost. in Joan. homil. 20. As much saith he, expounding the miracle done by our Sauiour at the marriage in Cana of Galilee; and surely when shee adrest her selfe to Christ, saying vnto him, Iohn 2.3, 4. They haue no wine: If she had not done amisse, nor had fai­led, either in that she would prescribe vnto him a time to work miracles, or in desiring (by human affection and infirmity) to be in more esteeme for his sake, Christ had neuer answered her so, Woman, what haue I to doe with thee. Tertul. de Car­ne Christi. c. 7.Tertullian saith no lesse, and Salmer. com­ment. in epist. ad Rom. c. 5. disput. 51. Salmeron the Iesuit tells vs, that some haue proued and verified by two hundred Fathers, some by three hundred; Ca [...]etan by fifteene, and they (saith he) irrefragable, that the ho­ly Virgin hath not beene preserued from all sinne.

VI. I write not these things to dishonour or disgrace the holy Virgin, nor to match or equall any man with her in holi­nesse; I render her all the honour can be giuen to a creature, without transporting to her the honour due to the Creator; I honour her remembrande, I esteeme her, I beleeue, I say that Luke 1.48. she is blessed, according as she her selfe hath foretold. I giue God thankes for the grace he hath done to her, for the grace he hath done to the Church by her, in making her the Mother of him, who is the head, the Spouse and Sauiour. I striue and endeuour to [...]mitate her humilitie; her faith, her meekenesse, and other Christian vertues, wherewith God had adorned and graced her, and pray to God to giue mee grace to doe it. This is all the honour which is due vnto Saints; he which giues them more, is an idolater; he honours them not, but dishonors them. I reserue vnto Christ Iesus my onely Sauiour, my onely Head, my onely Redeemer, my onely All, the honour which the Scripture giues him, and giues to none but him; Tertul. de pr [...] ­s [...]r. c. 3. Soli e­nim Dei filio seruabatur sine delicto perma­nere. For it was reserued to the onely Sonne of God, to liue, to be, and abide with­out sinne. Of all others it is written, Rom. 3.22. That all haue sinned, and come short of the glory of God, that is to say, of the honour which [Page 118]God had giuen them, creating them after his image in know­ledge, righteousnesse and holinesse, that Rom. 11.32. God hath concluded all in vnbeliefe, that he might haue mercie vpon all.

VII. In the second ranck after the Virgin, I place the Apo­stles, and I behold them acknowledging, confessing, bewailing their sinnes. Saint Paul. Saint Paul some twentie yeeres after his conuer­sion, alreadie an Apostle, and so farre, yea, so much aduanst in sanctification, that he is not afraid to protest, Gal. 2.20. I liue, yet not I, but Christ liueth in me: Rom. 7. describes vnto vs an horrible warre that he felt in himselfe, a perpetuall warfare of the flesh and the spirit, by the which he was so diuided and distracted betweene euill and good, that he cries out, Vers. 14. I am carnall sold vnder sinne. He had his minde enlightened, and knowing the good, he had also his will inclined to follow the direction of the minde and vnderstanding, and to obey the Law; and that had he as tou­ching the inward man, and as touching that that was renewed in him; but he complaines, that he had also in himselfe, his flesh impugning and thwarting his good will, and repugning his vnderstanding and the Law of God, and haling him (wil he, [...]ill he) to commit the sinne he hates: Vers. 15. for (saith he) that which I do, I allow not; behold, the minde and vnderstanding enlightened condemning the euill, for what I would, that doe I not: but what I hate, that doe I. Loe, the sanctified will abhorring the euill; and notwithstanding he feeles in himselfe so great a peruer [...]i­tie, that he doth the euill which he hates and condemnes: and this peruersenesse is sinne, the corruption of his nature with­drawing him from good, and drawing him to euill: Ʋers. 16. If then I doe that which I would not, I consent vnto the Law that it is good; Ʋers. 17.now then it is no more I that doe it, but sinne that dwelleth in me. And this sinne is his flesh, his naturall corruption spred ouer all the parts of the soule and body, which hinders him to doe the good hee would, and forceth him to doe the euill hee hates, as hee addes; Ʋers. 18.19. For I know that in me (that is) in my flesh, dwelleth no good thing; for to will is present with me, but how to performe that which is good, I finde not; for the good that I would I doe not, but the euill which I would not, that I doe, &c. And so continues his complaint, and declares, that not onely hee knowes, approues, wills the good, but also loues it, and takes [Page 119]delight in it. Ʋers. 22. For, saith he, I delight in the Law of God after the inward man: what was the cause then that he did it not, or rather that he found not the meanes to perfect it? The outward man, his flesh, which he termes Ʋers. 23. the Law of his members; as he termes the inward man the Law of his minde, as it followeth: But I see another law in my members, warring against the law of my minde, and bringing me into captiuitie to the law of sinne, which is in my members. And surely those members are all the parts of the soule and body infected with sinne, and this com­bat is so sharpe and harsh, and the euent thereof so heauie and dolefull in this life, that nothing is left to him, but to bemoane his miserie, and call after death to be deliuered of it, Ʋers. 24. O wret­ched man that I am! who shall deliuer me from the body of this death? Who? Surely God by Iesus Christ, who by the corpo­rall death will deliuer and free the members of his body from the necessitie of sinning, and will make them fully victorious ouer the flesh; whence he concludes with this solemne action of thanksgiuing, Vers. 25. I thanke God through Iesus Christ our Lord: and comforts all those that are excercised with the like com­bat, assuring them, that Rom. 8.1. Now there is no condemnation to them which are in Christ Iesus.

VIII. The Pelagians Hieron. aduers. Pelagian. lib. 2. in principio. in Saint Ieroms time did expound all these words of the vnregenerate man; affirming, that the A­postle speakes in the name and person of a man not as yet cal­led, iustified, sanctified, and not in his owne person. There are some now adayes which maintaine the same opinion. August. lib. 1. Retract. c. 13. Saint Austin was (at the beginning) of this opinion; but afterwards ouercome by the truth, he retracts and recants, acknowledg­ing, that in the words of the Apostle, Idem contra Iulian. li. 6. c. 11. is the groaning and hea­uie lamentation of the Saints, warring against the concupiscence of the flesh. After him Prosper contra Collatorem, c. 8. Vox vocati est sub grati [...] con­stituti. Prosper writing against Cassian S [...]mi­pelagian, and Father of many of our time, saith, that this sen­tence, For to will is present with me: but how to performe that which is good, I finde not, is the voice of a man called, and that is vnder grace. All the circumstances of the Text doe shew and expresse as much. The Apostle speakes alwaies of himselfe, and in the present tense, I am carnall sold vnder sinne. The things whereof he complaines, cannot belong to any other, then to [Page 120]the regenerate man: for he allowes the good, he wills the good, he consents vnto the Law that it is good, he delights in the same. That is proper & peculiar to a regenerate man, Psal. 1.2. whose delight is in the Law of God, he wills not the euil, when he doth it, he hates it; when he doth it, it is perforce as a poore gally-slue tied to his chaine, is forced to goe where he would not; shall we say that these words are of an infidell, of a carnall man, which drinketh iniquitie like water? Surely the language of a carnall man is, I doe that which is euill, and I will doe it; I doe not that which is good, and I will not doe it. It is his free will to will to doe euill, to will not to doe good. On the other side, the speech of a spi­rituall man in this life is, Alas, I doe the euill which I would not doe; for I hate it: I doe not, and cannot perfect the good I would doe, I desire to perfect it, for it is my delight: As the language of man glorified in heauen is, I doe not that which is euill, and I will not doe it; I doe that which is good, and I will doe it. Moreouer, the Apostle writes, that hee delights in the Law of God after the inward man: there is no inward man in a carnall man, he is all outward; he thinkes, meditates, wills, desires, pursues and followes eagerly after outward and world­ly things. The Apostle feeles after such a sort his sinne, and esteemes, yea, findes it so heauie a burden, that he publisheth himselfe as it were by proclamation miserable and wretched for the same, and desires death with great affection, to be deli­uered and freed of it. The man not renewed, esteemes him­selfe wretched when hee sinnes not, he will not liue but to sin; and would not die, but when he can sinne no more. The A­postle comforts himselfe in the grace and mercie of Christ Ie­sus his Sauiour, and giues him thankes for it. The man not re­generate, who is such a one as wee haue described in the fifth and sixth Chapter, knoweth he Christ? Or if he knowes him, doth he loue him, or call vpon him? Christ may be Ier. 12.2. neere in their mouth, but farre from their reines. The marke wherewith God designes them is, Psal. 14.4. They call not vpon the Lord. This do­ctrine hath excellent vses. The regenerate man is compoun­ded of the outward and inward man, of the old and new man, of the flesh and spirit; he hath as yet in him the infirmities of the flesh, it is a remedie against pride. He hath in him the Spirit of [Page 121]Iesus Christ, his sinnes are pardoned and forgiuen him, and he shall not come into condemnation. This is a remedie against despaire. But of this we will hereafter speake.

IX. If Saint Paul, 2. Cor. 12.4.who was caught vp into Paradise, and heard vnspeakable words which it is not lawfull for a man to vt­ter, found and felt himselfe faint and weake, and often carried away captiue by his most secret and deare infirmities; if hee confesse, that 2. Cor. 12.7.9. he hath had a thorne in his flesh, for remedie a­gainst the which, he had neede of the grace of God; none of the other Apostles could boast or glorie to haue liued without sinne. Not Saint Iames, for hee rankes himselfe with sinners, Saint Iames. saying; Iames 3.2. In many things WE offend all. Hierom. ad­uersus Pelagian. lib. 2. Non pau­ca peccata sed multa, nec quo­rundam sed om­nium posuit. Saint Peter.He hath not (saith Saint Ierome) put downe a few sinnes, but many; not of some few per­sons, but of all. Not Saint Peter; for hee hath also said, that 1. Pet. 2.24. Iesus Christ bare OVR sinnes in his owne bodie on the tree. Hier. aduers. Pelag. lib. 1. J [...] ­reprehensibilis aut nullus aut rarus. qui [...] enim est, qui non quasi in pulchro cor­pore aut nae [...]um aut ve [...]rucam habeat?There is none that is faultlesse, or they are very rare; saith Saint Ierome: for who is he that hath not, as in a faire body a mole, a wart, or some naturall marke: for if the Apostle saith of Saint Peter, Gal. 2.14. Saint Iohn.that hee walked not vprightly according to the truth of the Gospell, and was to be blamed; in so much that Barnabas also was carried away with the like dissimulation: who would chafe and be angry, if that which the Prince of the Apostles hath not had, be denied to him? Not Saint Iohn, who being the well be­loued Disciple, leaned on Iesus bosome; for he also placeth himselfe amidst the number of sinners, and saith; 1. Iohn 1.8. If WE say that WE haue no sinne, WE deceiue our selues, and the truth is not in VS. And this is the voice of Saints, Aug. de peccat. merit. lib. 2. c. 7. Austin. A voice from whence Saint Cyprian inferres, Cypri. de [...]pere & El [...]emosia. The Martyrs. that none can bee without sinne; that there remaines as yet to those which are hea­led some wounds; that whosoeuer saith, he is without sinne, is ei­ther proud or senselesse. Not the Martyrs, for it is written of all of them, Reuel. 7.14. That they washed their robes, and made them white in the bloud of the Lambe. Then had they them soiled and distai­ned, and haue not found any thing in themselues, wherewith to make them white. Reuel. 14.5. These are such in whose mouth was found no guile. Surely, saith Saint Austin, August. de peccat. merit. lib. 2. c. 7.because they haue reproued themselues sincerely, and therefore no guile was found in their mouth. For if they said, that they had had no sinne, they [Page 122]should deceiue themselues, and truth should not be in them, and where truth is not, there is vntruth.

X. Not the whole Church, The whole Church. which so long as it warres in this vale of miserie, beleeues by an article of faith the remission of sinnes; not (surely) the sinnes of others, but her owne sinnes: for sinnes are pardoned to none but to the Church. This is her voice; Canticles 1.5. I am blacke, but comely. She is not (saith Saint Bernar. in Cant Serm. 25. Ber­nard) without some spot of blacknesse: but surely here in the place of her pilgrimage; for the time will [...], when the Spouse of glory will make her glorious without spot, without wrinkle, and such like things. But if she should now say, that she hath no blacknesse at all, she should deceiue her selfe, and truth should not be in her. Neither saith she so, but contrariwise she cries incessantly vpon God in all her members, Mat. 6.12. Forgiue vs our trespasses, in her most holy members. For as Saint Austin saith, August. in Psal. 142. The excellent Rammes amongst Christe sheepe haue receiued commandement to pray so. Then how much more the rest, whereof none can say, that he is without the contagion of [...]ne, that he neede not pray euen so. Not Moses, not Samuel, not Elias, not Iohn Bap­tist, not Saint Peter, not Saint Paul, not Saint Iohn; not any one of those, that haue obtained good witnesse and testimony from God in the Scripture. This voice, this language, [...]aith Gregor. Nysse. de orati. domin. Serm. 5. Gre­gorie of Nyssen, appertaines vnto them all. If they were now in the world liuing on earth in this humane frailty, the necessi­tie of sinning would impose vpon them a necessitie of praying, in regard of their sinnes past, Forgiue vs our sinnes; and in re­spect of their sinnes to come, Leade vs not into t [...]ntation; and that not onely for others, but also for themselues; not onely in humilitie, as the Pelagians said, but also in truth: for, saying they were sinners by humilitie, and not being sinners truly, they should lie through humilitie; and in lying, they should bee sinners: as it h [...]th beene decided of old by Concil. Mile­uit. can. 6.7.8. the Councell held at Mileui [...]um in Numidia, with denunciation of Anathe [...] and curse against those, that made the Apostles and other Saints confessors of their sinnes, for humblenesse sake; in [...], not in truth. Canon 8. Quis enim ferat [...]rantem, & non hominibus, sed ipsi D [...]min [...] menti [...]n [...]em?It were (saith the Councell) to lie vnto God, and not vnto men. Let vs therefore conclude this argument with Saint Ierom [...], and say, Hieron. ad Ru­sticum. epist. 44. If Abraham, Isaac, Iacob, the Prophets also [Page 123]and Apostles haue not beene without sinne. If the purest wheate hath had his straw and chaffe; what can bee said of vs, of whom it is written,Jerem. 23.28.What is the chaffe to the wheate, saith the Lord?

CHAP. VIII.

• I. The places aboue mentioned, are expounded and vn­derstood of veniall sinnes, by Bellarmine.
• II. Euery sinne is mortall in his nature, which appeares,
• III. If it be measured to God,
• IIII. To the Law,
• V. And to the death of Iesus Christ.
• VI. All sinnes are veniall by grace to him, that is in Christ Iesus.
• VII. Are notwithstanding some greater then other­some.
• VIII. The last Argument; Neuer any Monke kept, neuer could haue kept the Law.

BEllarmine Bellar. de monach. c. 13. §. 32.36. expounds all these places of veniall sinnes, with­out the which we are not, or are very rarely in this life; not­withstanding, for all this we may be iust, and doe workes of super­erogation.

II. This man, when hee writ thus, was doubtlesse cauteri­zed and seated in his conscience, in regard of the feeling of sinne. And thus it is, that now adaies they sew cushions vnder the elbow of the poore abused world; and crie Peace, peace to them, for whom there is no peace: they make many soules liue, that should not liue, flattering them in their sinnes by a wretched distinction of sinnes into mortall and veniall; a distin­ction contrary vnto the Scripture, which speaking of sinne in generall, without distinction, without limitation, saith, Rom. 6.23. that the wages of sinne is death; and denounceth plainely, that Ezech. 18.4. the soule that sinneth, it shall die. Let sinne be measured to God, to the Law, to Christ Iesus, and they will finde that it is so.

[Page 124] III. To God. Psal. 51.4. Against thee, thee onely haue I sinned, and done this euill in thy sight, saith Dauid vnto God; and the most holy men must say the like with him: for can a man sinne with­out transgressing the Law of God, and therefore without of­fending God? And who will say, that a trespasse against God is a veniall sinne? Among vs men, the sinne and offence mul­tiplies according to the proportion of the person which is of­fended, and of the place where it is committed. The wrong done to a priuate person either in word or deede, may bee re­paired and satisfied by an honourable amends, or by a pecunia­rie fine and amercement: but to thinke ill of his Prince, is a crime of high treason; to speake ill of him, deserues not the gal­lowes, not the sword, but the pinsers, the wheele, the fire, the extremest torments. If a sonne rebell against his father, if the seruant disobeieth his Master, if the subiect despiseth the com­mandements of his Soueraigne; the father thinkes he hath iust occasion to disinherit his son, the Master to vse hardly his ser­uant, the Lord to reiect his subiect, to pursue him, to pr [...]scribe him, to put him to death. And the Creator of all, the King of Kings, and the Lord of Lords, the Father, the Redeemer, the Sauiour of vs all, shall bee wronged and iniured in words, in thoughts, in bad and wicked deedes, and actions, by his crea­tures, by his seruants, by his children, by his subiects, and shall be wronged and offended in his owne house, and in his pre­sence; and some one or many of euill seruants shall call and crie vnto their fellow-mates and companions, that it is no great matter, it is but a veniall sinne, God will not regard it. By sinne the great God, the infinite, immortall, immense God is offended, and men dare say, that it is a small sinne. O sinne not veniall, but mortall! not small but great, but worthie of an infinite and immortall punishment, of all those which dare teach, that man can sinne against the infinite Maiestie of the Almightie, and yet not sinne infinitely, nor be guiltie of an in­finite punishment.

IIII. Let sinne be measured by the Law: 1. Iohn 3.4. for sinne is the transgression of the Law. Now the Law-spares not him, which transgresseth the least i [...]t or tittle of the same, but pronounceth this sentence and decree; Gal. 3.10. Cursed is euery one that continueth [Page 125]not in all things, which are written in the booke of the Law to doe them. What? is there any sinne so small, which is not commit­ted against some word or other of the Law of God, which by consequent drawes not the curse vpon the head of him which transgresseth it? This cannot bee denied me, that hee which is guiltie of the transgression of all the Commandements of the Law, is worthie of death: Iames 2.10. But whosoeuer shall keepe the whole Law, and yet offend in one point, is guiltie of all, saith S. Iames: for as much as the Law generally vnderstood, requires nothing but obedience, which is not rendred by him, which transgres­seth the least word thereof. Wherefore such a one is worthie of death, although he had spoken but an idle word; seeing that Christ declares, that Mat. 12.36. Euery idle word that men shall speake, they shall giue account thereof in the day of iudgement; or had vttered Ephes. 5.4.6. but foolish talking or iesting, seeing that the Apostle saith, be­cause of these things commeth the wrath of God vpon the chil­dren of disobedience. The Saints, which haue prayed with such seruencie for the remission of sinnes; which haue confessed, that they could not subsist before God, if he would proceede a­gainst them in rigour and extremitie; who renouncing vnto their owne iustice and righteousnesse, haue called vpon him for grace and mercy to their vnrighteousnesse, haue knowne this, haue [...]elt it thus, haue acknowledged and confessed it.

V. All they that will compasse and measure their sinnes by the satisfaction, which our pledge hath made vnto the iustice of God, will know and finde it so, will confesse this, and feele it so. What? termest thou that a sinne veniall, not to be punish­ed by death, for the which the God of glorie died? Wilt thou say that, to be veniall and pardonable for a little asperges, a lit­tle Holy-water sprinckle, for the which the onely and best be­loued Sonne of God hath spilt his bloud? Wilt thou blesse thy selfe in thine heart in committing a fault, a sinne for the which 2. Cor. 5.21. God hath made him to be sinne for vs, who knew no sinne; yea, Gal. 3.13. a curse for vs, to redeeme vs from the curse of the Law. Of that Law which accurseth all them, which keepe not euery word thereof. Now such are the sinnes which they terme veniall, 1. Iohn 1.7. for the bloud of Iesus Christ clenseth vs from all sinne. And as Saint Iohn saith, speaking as well of himselfe as of others; [Page 126] 1. Iohn 2.1.2. If any man sinne, we haue an Aduocate with the Father, Iesus Christ the righteous, and hee is the propitiation for our sinnes. Sinne thus examined and measured to God, against whom it is committed; to the Law of God, by the which it is condemned, to Iesus Christ, who hath spilt his bloud to blot it out, cannot seeme veniall to none but to him, who insensible of his owne corruption, mockes at God, despiseth the Law, and sets naught by it, and counts the bloud of the Couenant, the death of our Immanuel God-Man, and Man-God, an vnholy thing. All sinnes therefore are mortall in their nature, and are alwaies mortall to them, which liue not by the Spirit of Christ.

VI. Rom. 8.1. But there is no condemnation to them which are in Christ Iesus, to them which haue Christ liuing in their hearts by faith, and are true members of his body: To these all sinnes are veniall, and in effect are pardoned and forgiuen them by the merit and indulgence of God.

VII. All this hinders not, that some sinnes are greater then othersome, and more or lesse rigorously punishable with death eternall, as our Sauiour Christ himself declareth, when he saith, that Ma. 10.14.15. & 11.24. it shall be more tolerable for the land of Sodom and Gom [...]r­ra in the day of iudgement, then for them which heare not, nor re­ceiue his word. Euen so among men, capitall crimes are vne­quall and different, and punished with a more sharpe and cruel death in some, then in othersome.

VIII. I haue sufficiently proued, that not one of those which are recommended in the Scripture for their holinesse, hath kept the Law. I haue brought in a great number of Fa­thers, Bishops, Priests, Monks, which subscribe vnto this whel­some and holy doctrine, haue yeelded vnto it, condemned themselues, and confessed themselues to bee sinners as other men. I would faine see now, if these righteous men, these bo [...] ­sters, these sellers of merits, could make any one come forth out of their Monasteries, whom the Cowle, the Sackcloth, and Monasticall discipline haue so sanctified and renewed, that hee hath obserued and kept all the Commandements, hath no need to say, Forgiue vs our trespasses, nor to confesse himselfe a sinner to his brethren in life and death. Let them not iuggle and dodge with the truth, as the Pelagians did: for when Saint [Page 127] Hieron. ad C [...]esiphontem. Egregij Docto­res, dicunt esse posse, quod nunquam fuisse demon­strant. Ierome asked them, who those were, whom they esteemed to be without sinne; they shifted of his demaund by a new tricke, af­firming, that they spake not of those that are so, or haue beene so, but that may be so. They that would auoide it with such a [...]est and wile, I will oppose to them (as a wall of iron) S. Ierom [...] answere; Goodly Doctors, which say, that that may be, which they cannot shew that it hath euer been; seeing the Scripture saith, Eccles. 1.9.The thing that hath been, it is that which shall be, and that which shall be done, is that which hath been done. Let then these holy Fathers, these mortified men display and lay open their righteousnesse before God, and giue God thankes with the Pharisee, Luk. 18.11.12. God I thanke thee, that I am not as other men are, ex­tortioners, vniust, adulterers, or euen as this Publican; I fast twice in the weeke, I giue tithes of all that I possesse. As for mee, acknowledging my selfe with Saint Paul 1. Tim. 1.15.the chiefest sinner. I will goe vnto the throne of grace to obtaine mercie; and will crie and call vpon my Iudge with the Publican, Luke 18.13. God be merci­full to me a sinner; and I am assured, that I shall returne to my house iustified, because Psal. 145.18. the Lord is nigh vnto all them that call vpon him, to all that call vpon him in truth.

CHAP. IX.

• I. The Righteousnesse of the Saints in this life consists ra­ther in the remission of sinnes, then in the perfection of vertues.
• II. The first obiection. God hath promised to circumcise our hearts, to the ende, we loue him with all our heart.
• III. An Answere to this obiection.
• IIII. Second obiection; Many haue this testimony, that they haue kept the Law, and haue loued God with all their heart.
• V. An Answere to this obiection,
• VI. According to Dauids words in the 119 Psalme.
• VII. And the consent of the Ancient Fathers.

THe Psal. 19.7.8.9.Law of the Lord is perfect; The Testimonie of the Lord is sure, the Statutes of the Lord are right, the Com­mandement of the Lord is pure, the Iudgements of the Lord are true and righteous altogether. In this word therefore there is nothing imperfect, nothing doubtfull, nothing crooked, no­thing impure, nothing false, nothing that bends to one side, there is no opposition, no contradiction. By it haue we proued that there is no thought, word, or action of the holiest men, which being ruled and leuelled by the Law of God, is not found crooked and oblique. For S. Austin said, August. in Psal. 42. How streight and vpright soeuer I seeme to my selfe, thou drawest a rule from thy treasurie, thou measurest and squarest me by the same, and I am found crooked and awry. Whence I concluded, and doe con­clude againe, August. de Ci­uit. Dei lib. 19. cap. 27. that our righteousnesse it selfe, although it be true, hauing respect vnto the end of true good, wherevnto it is referred and applied, is notwithstanding such, & of that nature in this life, that it consists rather in the remission of sins, then in the perfection of vertues. Witnesse (saith S. Austin) the prayer and supplication of the Citie of God, which is a Pilgri [...]esse on earth, which cries to God in all her members, Forgiue vs our debts. By this word notwithstāding, they, that are ashamed to be too much bound vnto God, and presume to haue obtained plenteously grace of Christ, to haue no more neede of Christ, indeuour to improue and impugne this truth; and opposing the Scripture to it selfe, doe seeke in it men that haue perfectly kept the Law, and ar­guments concluding, that the Law may be kept by him, that is here liuing on earth assisted with the grace of God.

II. God (say they) hath promised so to worke in men, Obiection. that in the time of the new Testament, he may be loued with all the heart, with all the soule; and Moses said vnto the people, Deut. 30.6. Bellar. de mo­nach. c. 13. §. 24. The Lord thy God will circumcise thine hart, and the hart of thy seed, to loue the Lord thy God with al thine hart, and with al thy soul [...], that thou mayest liue. And there are many such like promises in the Prophets; wherefore either God hath lied, which can­not bee; or this Commandement is simply fulfilled in this life.

III. Rom. 3.4. Let God be true, but euery man a lyar, as it is written, that thou mightest Psal. 51.4.be iustified in thy sayings, and mightest ouer­come [Page 129]when thou art iudged. That which he promiseth hee per­formeth; but he hath not promised, that we shall loue him in this life with a perfect loue, wherein nothing is omitted, no­thing can bee desired; but onely that hee will circumcise our hearts, that we may loue him with al our hearts, which he doth by order and successiuely, giuing vs here the beginnings and proceedings, and so prosecuting that which concernes vs, vn­till he folly consummate it, and finish it in the Kingdome of heauen; vnto which is reserued the prerogatiue to bee inhabi­ted by the Saints, which haue neither wrinkle, nor spot, nor any such like thing.

IIII. Obiection. Bell. ibid. §. 2 [...]. But there haue been some found that haue kept the Law. God saith of Dauid, 1. King. 14 8.He hath kept my Commandements, and hath followed me with all his heart, to doe that onely which was right in mine eies. And of Iosiah, 2. King. 23.25.like vnto him was there no King before him, that turned to the Lord with all his heart, and with all his soule, and with all his might, according to all the Law of Moses; neither after him arose there any like him. Da­uid witnesseth also of himselfe before God, and saith, Psal. 119.10. With my whole heart haue I sought thee. Bellar. de iusti­ficat. lib. 4. c. 11. §. 11 12. 13. Saint Luke writeth of Zacharie and Elizabeth his wife, Luk. 1.6. They were both righteous before God, walking in all the Commandements and ordinances of the Lord, blamelesse. And Iesus Christ saith of his Apostles, Iohn 17.6. They haue kept thy Word; these therefore haue kept the Law.

V. Surely, if they speake of a soueraigne and singular per­fection, and such a one as the Law requireth vnder paine of e­ternall damnation, condemning concupiscence, and all the first bad motions of the Spirit; wee haue heretofore proued and conuinced, that no man liuing hath so kept the Law, Iesus Christ onely excepted. Thom. 2.2. q. 184. art. 3. Est autem infi­mus diuinae di­lectionis gradus, vt nihil supra eum, aut contra eum, aut aequali­ter ei diligatur. A quo gradu persectionis qui deficit, nullo mo­do implet prae­ceptum. The lowest degree of the dilection or loue of God is, that nothing be beloued aboue him, or against him, or alike to him; whosoeuer failes of this degree of perfection, ac­complisheth in no wise the precept, saith Thomas. None there­fore hath euer kept the precept: for since the fall, there neuer was found any, which hath attained vnto this lowest degree of diuine charitie, yea, that hath not been exceeding farre from it. For seeing that Eccles. 7.20.there is not a iust man vpō earth, that doth good [Page 130]and sinneth not, as Salomon saith: and that Dauid, Iosiah, Zacha­rie, the Apostles haue sinned, as we haue seene; it cannot be but that they haue loued (in regard of the flesh) sinne aboue God and against God; seeing that sinne is against the will of God, and displeaseth infinitely the Maiesty, goodnesse, holinesse, and iustice of God. The Saints therefore are said to loue God with all their heart, because they loue him sincerely and truly, with­out fraud and hypocrisie. For sometimes the Scripture oppo­seth all the heart vnto a double heart; witnesse that which is said of those of Zebulun to establish Dauid King ouer Israel, 1. Chro. 12.33. they kept their ranke without a heart and a heart; that is ex­pounded by these words, these men of warre that could keepe their ranke, came with Ʋers. 38. a perfect heart to Hebron, to make Dauid King ouer all Israel. Euen so, whosoeuer warring a­gainst his infirmities, addicts himselfe to seeke the Lord with a simple and sincere heart, and indeuours the best he can, accor­ding to the measure of the grace of Iesus Christ in him, to loue God with all his heart; God accepting of so holy an indeuour for the effect, and pardoning him all that is wanting for Ie­sus Christs sake, whose member he is, he holds him, reputes him, names him, as if hee had done whatsoeuer the Law re­quires; and it is in this regard that hee is called Righteous. For euen as he which meditates, proiects, designes the euill, takes pleasure in it, is called Mat. 9.11. a sinner in the highest degree, and is said 5. Iob. 3.8.9. to commit sinne; although God either foreslowes, or hin­ders, or dissipates his most wicked and wretched plots and pro­iects, because it is not long of himselfe, that he puts not in exe­cution the pernicious designes of his hart: God, who Iob 10.4. hath not the eyes of flesh, nor seeth as man seeth; 1. Sam. 16.7.For man looketh on the outward appearance, but the Lord looketh on the heart, holdeth and accounteth for done, that which hee would haue done; termes him a sinner, and committing sinne, as if he did alwaies sinne in effect, as well as he sinnes in affection. According to this the Lord saith to Iudas, who had resolued in himselfe to betray him, Iohn 13.27. That thou doest, doe quickly. In like manner, hee which according to the ordinarie course of his life, walkes in the feare of the Lord, in his Law doth meditate day and night, and all his delight is in the same, is called 1. Iohn 3.7. righteous, and doing [Page 131]righteousnesse, although the Diuell, the World, and his Flesh doe hinder him often to doe the good hee would, and doe al­waies hinder him to perfect it, and to doe it so holily as hee would; God, Psal. 7.9. who trieth the hearts and reines, accepteth his good affection, and as his Father in Christ Iesus, and now no more his Iudge, giues the title and name of righteousnesse to his sanctified, his holy and religious will; holding and reputing as done, the good which he would haue done.

VI. So Dauid protests often, that he hath kept the Law, as we may reade in the 119. Psal. 119. Psalme, because he had determi­ned in himselfe to keepe it; because he indeuoured and stroue with might and maine to keepe it, and applied himselfe vnto it with great zeale and deuotion, as hee declares it in the same Psalme, Vers. 8. &c. I will keepe thy statutes, vers. 8. I haue chosen the way of truth, thy iudgements haue I laid before me: vers. 30. I haue said, O Lord, that I would keepe thy words, vers. 57. I haue sworne and I will performe it, that I will keepe thy righteous iudgements, vers. 106. This is his resolution grounded vpon the loue of the Law, I haue reioyced in the way of thy Testimonies as much as in all riches: vers. 14. I will delight my selfe in thy Statutes, I delight in thy word. Vers. 16. My soule breaketh, for the lon­ging that it hath vnto thy iudgements at all times. Vers. 20. O how loue I thy Law, it is my meditation all the day! vers. 97. &c. This affection bred this resolution to keepe it, and this resoluti­on was followed with the effect, he saith, Thy testimonies are my delight, and my counsellers, vers. 24. I remembred thy iudge­ments of old, O Lord, and haue comforted my selfe, vers. 52. I made haste, and delaied not to keepe thy Commandements, vers. 60. The Law of thy mouth is better vnto me, then thousands of gold and siluer, vers. 72. It is my meditation all the day, vers. 97. I haue not departed from thy Iudgements, for thou hast taught me, vers. 102. Thy Word is a Lampe vnto my feete, and a light vnto my path, 105. Thy Testimonies haue I taken as an heri­tage for euer, for they are the reioycing of my heart, vers. 111. My soule hath kept thy Testimonies, vers. 169. &c. But this effect and worke is not perfect: for there was as yet darkenesse in his vnderstanding, and therefore hee prayes, Open thou mine eyes, that I may behold the wondrous things of thy Law, vers. 18. Giue [Page 132]me vnderstanding, and I shall keepe thy Law, yea, I shall obserue it with my whole heart, vers. 34. Teach me good Iudgement and knowledge, vers. 66. Deale with thy seruant according vnto thy mercy, and teach me thy statutes, vers. 124. There was some op­position in his heart, therefore he prayes to God, to encline his heart vnto his Testimonies, and not to couetousnesse, vers. 36. He that prayeth so, hath not attained vnto perfection, & notwith­standing he saith, that he hath kept the Law, that he hath done the Commandements, as he himselfe expounds it saying, I haue inclined mine heart to performe thy Statutes alway, euen vnto the ende, vers. 112.

VII. The ancient Fathers haue thus expounded these pla­ces of Scripture, as indeede they cannot be otherwise expoun­ded then so; considering the sinnes of the holiest, which haue often tript and stumbled in the Law. Saint Bernard shewes in what sense the Scripture termeth Christians Saints; Bernar. serm. 3. Ad fratres. in quo verbo non te terreat sancti­tatis nomen, quando non se­cundum meri­tum sed propo­situm, non secun­dum affectionem sed secundum intentionem sanctos vocat. Let not the name of holinesse amaze thee: for God calls not his Saints according to their merit, but according to his purpose; not accor­ding to their affection, but according to his intention. Which he proues by the examples of Dauid, and of Saint Paul, who had not as yet apprehended that holines, which men iudge it to be; he adds afterwards, And thou also, if thou hast resolued in thy selfe to decline from euill, and do that which is good, hold fast that which thou hast receiued, and continually profit better and bet­ter; and then if thou doest something lesse vprightly (according to humane frailtie) not to persist in it, but to repent and amend thy selfe according to thy power,Ibid. Eris sine dubio sanctus & t [...].doubtlesse thou shalt also bee holy. Prosper Aquitanus rendring a reason, why the righteous which haue alwaies in them things, from the which they de­sire to be freed and released, are not called sinners, but righte­ous, but Saints, sayes, Prosper in Psal. 105. Scrip­tura peccatores non leuium cul­parum homines, sed multorum facinorum, & profunde iniqui­tatis hoc nomine appellare con­sueuit. That although the righteous, and they which liue praise-worthy, are not without sin; the Scripture ter­meth commonly sinners, not those which commit slight faults; but those which commit many crimes and hainous sinnes, and are pro­foundly wicked. S. Austin declaring why being sinners, they are named Saints, saith; August. de Ec­clesiast. dogmat. c. 85. nullus san­ctus & iustus caret peccato: Nec [...]amen ex [...]o [...] desi [...]it esse iustus vel san­ctus, cum [...]ffe­ctu tenent san­ct [...]tatem. There is no holy nor righteous, man without sin, who notwithstanding cease not for all that to be holy & righte­ous, because they retaine holines in affection. In another place he [Page 133]saies, that Jdem in Ioan. tract, 41. many haue bin called righteous, because they were (sine querela) blameles, that is to say, without reproofe: for there is no iust complaint among men against them, which are without crime. Now a crime is a great sinne worthie of accusation and condem­nation. But if you thinke, that to be righteous, is to bee with­out sinne, reade a few lines before, and he will tell you, Discusse and sift mee out any, how righteous soeuer hee bee in this life, al­though he be well-nigh worthy of the name of righteousnesse, hee is not for all that without sinne. And that proues he by the con­fession of Iob, and of Saint Iohn, and excepts none but Iesus Christ. In like manner expounding in what manner the Scrip­ture termeth good those that are bad, he sayes, Idem. epist. 54. Ad Macedomū Sed enim [...]ici­mus bonum, cu­ius praeualent: eum (que) optimum, qui peccat mi­nimùm. Idcirco ipse Do­minus quos dicit bonos propter participationem gratiae diuinae, eosaem etiam malos dicit prop­ter vitia infir­mitatis huma­nae, &c. that how much a man doth well, that is to say, wittingly, charitably, and religiously, so much is he good: but so much as he sinnes, that is to say, strayes from the truth, from charitie, and from godlinesse, so much is hee euill; and who is in this world without some sinne? but wee call him good, whose goodnesse ouercomes; and him best, who sinnes least. And therefore they whom the Lord calls good by participa­tion of his diuine grace, euen those he calls euill, because of the vi­ces of humane frailtie; vntill that all, whereof we consist, healed of all vice and corruption, passe into that life wherein we shall not sinne at all. For surely they were good and not euill, whom hee taught to pray, Our Father which art in heauen: For they are good, in as much as they are the children of God, not begotten by nature, but made by grace. Afterwards hee addes, that Christ himselfe calls his Apostles euill, when he saith to them; Mat. 7.11. If yee then being euill, know how to giue good gifts vnto your children, Quid simus Dei dono, quid human [...] vitio; ho [...] commen­dans, illud eme [...] ­dans.declaring vnto vs the truth of the one, and of the other: What we are by Gods grace, and what we are by humane corruption, re­commending the one, and amending the other. Lastly, hee saith, that men are named righteous, because their vnrighteousnesse is forgiuen them, and the righteousnesse of Christ is imputed vnto them. Idem in Job. traci. vers. Om­nes qu [...] per Christum iusti­ficati sunt, [...]usti [...]on in se sed in illo sunt. All they (saith he) that are iustified by Christ, are righteous, not surely in themselues, but in him. As we haue heard of him in the beginning of this Chapter, that all our righte­ousnesse in this li [...]e consists rather in the remission of sinnes, then in the perfection of vertues. So then Christian [...] accor­ding to the Fathers are said to be righteous in this life, because [Page 134]God esteemes them as righteous and vpright in Iesus Christ, because they apply themselues vnto righteousnesse and holi­nesse; and because they liue vprightly and righteously, that is to say, blamelesse, and without imputation of crime among men.

CHAP. X.

• I. The third Obiection; Noah, Asa, and many others are named perfect in the Scripture.
• II. The Answere. Those notwithstanding were sinners, and are said to be perfect.
• III. In regard of the perfection of parts.
• IIII. By the which a man may assuredly know, if he be the childe of God.
• V. But they were not perfect of the perfection of degrees.
• VI. They haue also been called perfect, in comparison of others lesse perfect.
• VII. And in regard of their affection, whereby they made towards their perfection.
• VIII. As also by reason of the perfection of Christ Ie­sus, in whom they are complete.
• IX. Which is proued by the Fathers.

THe third obiection is, 3.Obiection. Bellar. de Iustif. lib. 4. c. 11. concerning perfect men: for it is written, that Genes. 6.9. Noah was a iust man and perfect in his gene­ration, walking with God.2. Chro. 15.17.The heart of Asa was perfect all his daies. 1. Cor. 2.6.We speake (saith S. Paul) wisdome among them that ar [...] perfect. And elsewhere; Philip. 3.15. Let vs, as many as be perfect, be thus minded. By these examples and many others it appeares, as it seemes vnto them, that many haue perfectly kept the Com­mandements of God; for otherwise they should not be said to be perfect.

II. It hath bin proued, that euen these men haue transgressed the Law, and haue neuer attained in this life vnto the perfecti­on of the righteousnesse of the Law: in whose ballance if the [Page 135]most perfect works of the most perfect were weighed, they should be found all too light, all too imperfect. Surely Asa who obtained witnesse, that 2. Chro. 15.17. his heart was perfect all his daies, is in the same place accused, that he tooke not away out of Israel the high places; and in the Chapter following, 2. Chro. 16.7. reproued by Hanani the Seer, to haue relied on the King of Syria, and not on the Lord his God; Ʋers. 10.and to haue put in prison the Prophet Ha­nani, for reprouing of him in the name of the Lord, and to haue oppressed some of the people the same time. And Ʋers. 12. being sicke and diseased in his feete, vntill his disease was exceeding great; yet in his disease he sought not to the Lord, but to the Phisitians. He notwithstanding with the rest aboue mentioned, haue not (for all that) left to be called perfect, for diuers considerations.

III. First, there is a double perfection, The perfecti­on of parts. the one is of this mortall life, the other of life eternall; in this life, that man whom the Spirit of Christ reneweth, is sanctified in all the parts of his soule and of his body; his vnderstanding is enligh­tened, his heart softned and made pliant; of a stonie one it is made fleshie, or rather of a stone it is made flesh: his affections are freed from the bondage of sinne, and ranged vnder the con­duct of the vnderstanding and of the will; all the members of his body, al his parts and limmes, his eyes, his eares, his tongue, his feete his hands, &c. are sanctified to serue vnto righteous­nesse in holines. But it is so, that in euery part there is alwaies some imperfection in this life: for the light of the vnderstan­ding is mingled with darkenesse, the doctrine of the will is in­fected by the naturall peruersitie remaining yet in it; the ho­linesse of the affections is soiled and troubled with euill, villa­nous and disordered motions; and the limmes of the body are often applied vnto filthinesse and wickednesse. In like manner in regard of the Law, he which is led and guided by the Spirit of Iesus, is sanctified in regard of all the Commandements of the Law. He findes them equally iust, he affects them all, hee applies himselfe to the obseruation of all of them, without o­mitting any one; and notwithstanding by reason of his frailty he cannot keepe so much as one perfectly (namely, with all his heart, with all his soule, with all his thought, with all his strength) for God onely, without mingling therein the consi­deration [Page 136]of his owne interest, which is the perfection which the Law commaunds, and demaunds vnder paine of damna­tion.

IV. Because this imperfect perfection resides and remaines in all the parts of the soule, and of the body, as in his subiect; and extendeth it selfe vnto all the parts of the Law, as to his obiect; it is termed, The perfection of parts, and is a sure marke, whereby a man shall know, whether he be renewed or no, and whether he haue a heart without hypocrisie. For the whole re­ligion of an hypocrite is vpon the tippe of his tongue, and at his fingers endes; it consists wholly in words and outward shew, his heart is farre from God, as it is written, Mat. 15.8. This people draweth nigh vnto me with their mouth and honoureth me with their lipps, but their heart is farre from me. His vnderstanding may be enlightened to know God, but his heart is neuer san­ctified to know God; he will striue to keepe some Comman­dements of the Law, but there will be alwaies some one or o­ther of them that will goe against his stomack: as Mark. 6.20. Herod fea­red Iohn, knowing that he was a iust man, and an holy, and obser­ued him; and when he heard him, he did many things, and heard him gladly: but he could not forgoe his brothers wife for all Saint Iohns warning and admonition, telling him, Ʋers. 18. that it was not lawfull for him to haue his brothers wife; shewing in this one thing, that he hated in his heart Gods Commandements, and that he was destitute of the sanctifying Spirit, which cruci­fies the whole man, and makes him affected to all the com­mandements. Of this perfection speakes Saint Paul, when he speakes of himselfe, as also of others, 1. Cor. 13.9. We know in part, and [...] prophesie in part. And in this sort were Noah, Abraham, Aza, Iob, &c. perfect.

V. But the other perfection, whereof the Apostle speaketh in the next verse, The Perfecti­on of degrees. Ʋers. 10. that when that which is perfect is come, then that which is in part shall be done away, is the priuiledge of the Kingdome of heauen, and is named the Perfection of degrees; because then the Image of God shall be restored in man in the highest degree, he shall haue perfection of holinesse, according vnto his capacitie in euery part of his soule and body; and shal perfectly keepe all the Commandements, and euery one there­of. [Page 137]In this sense August. in Ioan. tract. vers. Ex parte libertas, ex parte seruitus; nondum tota, nondum pura, nondum plena, quia nondum plena aeternitas; habemus enim ex parte infir­mitatem, ex par­te accepimus libertatem. Saint Austin saith, that There is not yet a perfect libertie, because the flesh lusts against the Spirit, &c. but libertie in part, in part bondage, not as yet an entire and whole li­bertie, not yet a pure freedome, nor yet full, because not as yet a full eternitie. For partly we haue infirmitie and feeblenesse, and wee haue partly receiued liberty. And he proues this by those places of Scriptures, which we haue in the Episile to the Romans, par­ticularly because the Apostle saith, Rom. 7.18. To will is present with mee, but how to performe that which is good, I finde not. When then shall bee the perfect libertie and freedome? When (saith hee) there shall be no more enmitie and hostilitie; 1. Co. 15.26.53 54 55when the last ene­mie shall be destroyed, which is death, for this corruptible must put on incorruption, and this mortall must put on immortalitie; then shall be brought to passe the saying that is written, Death is swallowed vp in victorie; O Death where is thy sting? O Graue where, is thy victorie? What is that to say, O Death where is thy sting? the flesh lusteth against the spirit, &c. that is to say, The s [...]ing of death is sinne, as the Apostle speakes; and sinne is al­waies in vs vntill death, and wee consequently are alwaies im­perfectly perfect. Saint Ierome saith to this purpose, that Hieron. ad [...]tesiph. Haec ho­minibus sola perfectio, si se imperfectos esse nouerint. this is the onely perfection of men, if they know themselues to bee im­perfect.

VI. Secondly, there are two sorts of faithfull in the Church, the one lesse, the other more aduanced in knowledge; Heb. 5.13.14. some are babes and haue neede of milke, others are of full age, per­fect men, and haue need of strong meate, euen those, who by rea­son of vse, haue their senses exercised to discerne both good and euill. These in comparison of those are called perfect. And it is in this sense that Saint Paul saith, 1. Cor. 2.6. We speake wisedome a­mong them that are perfect. And in another place; Let vs ther­fore Phil. 3.15. as many as be perfect, be thus minded. He meanes VS that are more forwards and aduanced, let vs be thus minded, let vs haue this feeling; And what feeling? Surely that we are not as yet perfect, as it is manifest by the words going before, for he had said; Not as though I had alreadie attained, Vers. 12.13.14either were already perfect: but I follow after, if that I may apprehend that, for which also I am apprehended of Christ Iesus. Brethren, I count not my selfe to haue apprehended; but this one thing I doe, [Page 138]forgetting those things which are behind, and reaching forth vn­to those which are before; I presse towards the marke for the price of the high calling of God in Christ Iesus. Then he adds, Let vs therefore as many as be perfect be thus minded, to wit, saith Saint Ierome, Hieron. aduers. Pelag. lib. 1. Imperfectos nos esse con [...]iteri, & nec dum com­prehendisse, nec dum acce­pisse; haec est ho­minis vera sapi­entia, imperfe­ctum esse se nos­se: atque vt ita loquar, cuncto­rum in carne iustorum imperfe­cta perfectio est.to confesse that we are imperfect, that we haue not as yet apprehended, not yet receiued. This is the true wisdome of [...], to know and acknowledge himselfe to be imperfect; and that I may so say, The perfection of all the righteous which are in this flesh is imperfect.

VII. Thirdly, the Saints are termed perfect, as they are ter­med righteous, ab affectu non ex effectu, because they tend vn­to perfection, and without any stop or stay gaine alwaies way, and goe on forwards, vntill God hath filled their cup with the full measure of his blessings. Saint Ierome expounding the words of Moses to the people of Israel, Deut. 18.13. Thou shalt be perfit with the Lord thy God, whereby the Pelagians would proue, that man can bee perfect in this life if hee will; shewes vnto them, Hieron. aduers. Pelag. lib. 1. that he is said to be perfect, not who hath all the vertues, but which followeth God, the onely perfect. And he proues this by all the circumstances of the Text.

VIII. Lastly, being members of Christ Iesus, who hath fulfilled all righteousnesse for vs, God imputeth vnto them the righteousnesse and perfection of Christ their Head and Pledge; and in him accounts them, and holds them for righ­teous and perfect, as it is written, Col. 2 10. Yee are complete in him. Saint Ierome writes, Hier. aduers. Pelag. lib. 1. that we are righteous, when we confesse our selues sinners, and our righteousnesse consists not in our owne me­rit, but in the mercie of God. Saint Austin speaking of the perfection that was in the Apostles, saith, that all the August. Re­tract. lib. 1. c. 19. Omnia mandata facta deputan­tur, quando quic quid non fit ignoscitur.Comman­dements are iudged and said to be accomplished and fulfilled, when that which is not done is pardoned. Wee will ende our answere to this Pelagian obiection with the answere of Fulgentius. Fulgentius ad Monimum lib. 1. c. 15.Now the perfection of diuine gifts is not yet perfect, it being so, that all the perfect haue neede of perfection. For he that said, let vs, as many as be perfect, be thus minded, saith also, not as though I had already attained, either were already perfect. He was then perfect in the hope and expectation of the glorie to come; hee was imperfect by the burthen of corruption and mortalitie, &c. He [Page 139]was perfect in the expectation of the gift, imperfect in the trouble and tediousnesse of the combat. He was perfect, in that he obey­ed the Law of God with the minde; imperfect, in that with the flesh he obeyed the Law of sinne. He was perfect, hauing a desire to depart, and bee with Christ: Imperfect, because so long as hee was in this body, hee was absent from God. Perfect, in that hee knew fully, that God is able to doe that which he promiseth to his children: Imperfect, in that God hath not as yet done in his Saints all that, which he hath promised them. All this comes to this point, that none keepes perfectly the Law, Aug. de peccat. merit. lib. 2. c. 13. & 15. and that this man or that man may be said to be perfect in one thing, who is im­perfect in another: A perfect Auditor of wisdome, which is not ac yet a perfect Doctor and Teacher; perfectus iustitiae cognitor, knowing perfectly righteousnesse, nondum perfectus effector, not as yet a perfect doer of it; perfect to loue his enemies, not yet per­fect to suffer and forbeare them, not yet perfect in this loue; per­fectus viator, a perfect traueller, that is to say, tending vnto per­fection, nondum ipsius itineris perfectione peruentor, but not at yet hauing attained vnto the perfection and ende of the voiage. As these places are expounded by Saint Austin, who shewes, that we must not thinke that a man is without sinne, because he is said to be perfect in some things. Now he that is not with­out sinne, keepes not the Law according to the vnchangeable rule thereof.

CHAP. XI.

• I. The fourth Obiection. If God hath giuen a Law im­possible to bee kept, hee should bee more vnwise, and more cruell then a Tyrant.
• II. The aduersarie hath borrowed this sottish and cruell obiection of the Pelagians (ancient Hereticks).
• III. Saint Ieromes answere to this obiection.
• IIII. The Law weake through the flesh, is fulfilled in vs by Iesus Christ, and the manner how.
• V. The Law was possible vnto man in the state of Inno­cencie.
• [Page 140]VI. The Law is made impossible vnto man in the state of sinne through his owne fault, and not by the default of the Law, which requires nothing of him, but that which he oweth.
• VII. Foure vses of the Law concerning the vnregene­rate man.
• VIII. The Law is possible to the regenerate man, in re­gard of the perfection of parts.
• IX. The Law is in all manner of waies possible to man glorified.

THe Flesh gain-saies this doctrine, Obiection. 4 and opens her mouth against Heauen, saying; Bellar. de Mo­c. 13 §. 30. Idem de Ju­stific. lib. 4. c. 13. §. 6. Si le [...] domini esset impossibilis, re­quireretur, De­um omni tyran­no crudelio­rem, & stultio­rem, &c. If the Law of God were impossi­ble, God should be more cruell, and more foolish then any tyrant. For he should require, yea, exact, and that of his friends a tri­bute, that none could pay; and should make Lawes, which hee knowes cannot be kept and obserued.

II. This is sottishly and cruelly spoken; and he sheweth, that he was inspired with the same spirit of error and blasphe­mie, wherewith the Pelagians were possest, whom S. Ierome chargeth, Hieron. ad [...]tesiph. Soletis & hoc dicere, aut possibilia esse mandata, & rectè à Deo data; aut impos­sibilia, & non in his esse culpam, qui accepere mandata, sed in [...] qui dedit im­possibilia. Idem aduers. Pelag. lib. 1. that they were went to say, Either the Commande­ments are possible and rightly giuen of God; or else they are im­possible, and then the fault is not in them that receiued them, but in him that gaue them. Againe, If they are possible, we can doe them if we will? If they are impossible, we are not blame worthie, nor guiltie, if we doe not that, which we cannot performe. And a­gaine, Either we can eschew bad thoughts, and consequently wee can be without sinne: or if we cannot auoide and shun them, that which cannot be auoided, is not accounted a sinne.

III. Let them therfore patiently heare S. Ieroms answer. First, he returnes the argument vpon y^e aduersary in this maner: Hieron. ad Ctesiphontem. The Commandements of God are either easie, or hard. If easie, shew me any one that hath fulfilled them, &c. If difficult, how dare you say, that the Commandements of God, which none hath kept and obserued, be ease? For either they be easie, and there is an infinite number of men which haue kept them; or else they are hard, and thou hast rashly said, that that is easie which is difficult. Secondly, [Page 141]answering vnto that which they did produce and alleage con­cerning the possibilitie and impossibilitie of the Commande­ments, hee saith, Hath God commanded, that I should bee that which God is? that there should be no difference betweene me and the Creator? that I should be aduanced higher then the Angels? and that I should haue that which the Angels haue not? Of him (namely, of Christ) it is written, as a thing proper to himselfe; he did no sinne, neither was guile found in his mouth. If this bee common to me and Christ what had hee proper to himself? And so he makes the Law possible to none, but to Christ alone; and attributes vnto Christ, as a thing proper to him, the perfect keeping of the Law. But these answeres satisfie and pacifie not the conscience, and therefore hee addes a third answere. Thou sayest, the Commandements of God are possible; (he speakes to the Pelagian, and answeres him, saying) and who denieth it! but how this is to bee vnderstood, the chosen vessell sheweth plainely: for (saith he) Rom. 8.3. What the Law could not doe, in that it was weake through the flesh, God sending his owne Sonne in the likenesse of sinfull flesh, and for sinne condemned sinne, in the flesh.

IIII. The sense and meaning is, that the impossibilitie of the Law proceedes not from the Law; for if a man could keepe the whole Law, it would iustifie him: but it comes from the flesh, that is to say, from the corruption of the humane nature, which makes man vncapable to fulfill the Law, and conse­quently makes the Law vnable to iustifie man. But God in his mercie hath prouided, and hath sent his owne Sonne in the likenesse of sinfull flesh, that is to say, in the human nature alto­gether like vnto ours, sinne excepted, and in this flesh of the Sonne, in our human nature which hee hath put on, God hath condemned sinne, surely in that he hath punisht it in the huma­nitie of the Sonne, being made a curse for vs. And that the Rom. 8.4. Righteousnesse of the Law might be fulfilled in vs; question­lesse in as much as that in our nature, and in our name Christ hath satisfied the curse thereof, by the curse of his crosse, which is allowed of God, as if we had satisfied in our owne persons; as also in as much as wee being iustified by faith in Christ, wee are sanctified by the Spirit of Christ, and by the same guided [Page 142]and fashioned to the willing obedience of the Law; which be­gins here in the place of our pilgrimage, and proceedes on dai­ly from good to better, and shall be consummated & perfected in our countrie, the place of our rest. For that none hath euer fulfilled, and cannot fulfill the Law during the dayes of this life, Hieron. ad Ctesiphontem. Saint Ierome proues it by the Apostles example, lamen­ting Ro. 7.14.24, 25 that he was carnall, sold vnder sinne; so that he cries out, O wretched man that I am! who shall deliuer me from the bodie of this death? and then he comforts himselfe with his answer; The grace of God through Iesus Christ our Lord? What say I? the example of the Apostle alone? when he proues Hieron. ad­uers. Pelagia. lib. 1. & lib. 2. by a great number of places of the old and new testament, and by the ex­ample of all the Saints, that none euer hath fulfilled the Law but Iesus Christ alone, who said, Mat. 5.17. I am not come to destroy the Law or the Prophets, I am not come to destroy, but to fulfill.

V. But to answere plainely to this obiection, we will con­fider man in a fourefold differing state and condition, in the state of his innocencie, in the state of his rebellion, and of his fall, in the state of his regeneration, and in the state of his glo­rification. In the state of innocencie man was vpright, per­fectly holy, perfectly righteous; God gaue to this vpright, ho­ly, and righteous man, his iust and righteous Law, possible in it selfe, and possible to him which had receiued grace to be a­ble to keepe it, to be able not to transgresse it, remaining in this state, it did direct him vnto all perfection, and he kept it in all perfection.

VI. But hauing allied himselfe with Satan, the Prince of darkenesse, and alienated himselfe from God, who dwelleth in the light which no man can approch vnto, he fell into darknes, and hauing withdrawne himselfe from the obedience of his Creator, Psal. 36.10. with whom is the fountaine of life, and inthralled him­selfe to his enemie, Heb. 2.14. to him that had the power of death, that is the deuill, he became Ephes 2.2. Impossible to the corrupt nature. dead in trespasses and sinnes, and in such wise the slaue of sinne, that he cannot but sinne. In this state God giues him his Law, which he cannot keepe, not through the default of the Law, but through the fault Rom. 8.7. of the wisdome of the flesh, which is enmitie against God; for it is not subiect to the Law of God, neither indeede can be; yea, it will not bee sub­iect [Page 143]to it, and will not obserue it, but applies her selfe with all her power to the transgression thereof. Now it is not crueltie nor tyranny to require of this man, the slaue of sinne, the bond­man of the deuill, that which he cannot pay: as it is not cruelty to aske of a bankrupt, paiment of his debts. A Tyrant exacts of his subiects that which they owe him not. God exacts no­thing of man, but that which man had receiued of him; all the heart, all the soule, all the thoughts, the whole body, and all the strength of that all. What is the cause, that man cleares not this debt? T'is not long of God, who Eccles. 7.29. hath made man vpright, en­riching him with all spirituall blessings; but it is long of man, who being an vnthrift, a prodigall spend-all, hath wasted and consumed the goods which he had receiued, and by his owne fault is become vnable and vnapt to pay.

VII. Furthermore, a Tyrant demaunds vniustly of his sub­iect, that which is not his due, nor in the power of his subiect, & hath no other end then the ruine of his subiect. In respect whereof not­withstanding it hath some vses. 1. The Law accuseth him of sinne. But God de­maunding iustly of man, that which man owes him iustly, and whereof he cannot acquit himselfe, by reason of his voluntary vnrighteousnesse, seekes but mans saluation: for he giues him his Law, to make him see his owne debt, as it is written, Rom. 3.20. 2. It con­demnes him of sinne. By the Law is the knowledge of sinne. And to make him shun and auoide Gods anger and wrath, which is reuealed from heauen against him, because of his debt, as againe it is written, Rom. 4.15. 3. In condem­ning him, it leades him vn­to Christ. The Law worketh wrath; that he knowing and acknowledging his infinite debt, and feeling himselfe bound by the same vnto an infinite punishment, hee may seeke out him, who would and could answere for him as a pledge and suretie, and who hath paied for him that which he owed not, as a principall debtor. Thus Saint Paul writes; 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 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 [Page 144]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, 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, 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 [Page 145]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 Psal. 110.3. are a willing people; and as Dauid saith of himselfe, Psal. 119. they set before their eies all the Commandements, loue them, reioyce and take their delight in them, 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; 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 Reuel. 21.4.sorrow, nor crying, nor paine. Here Iohn 13.10. he that is washed, needeth not saue to wash his feete. Here the heauenly husband-man [Page 146] 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, 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 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 measure to the regenerate man by grace; by the increasing of grace it is possible to man glori­fied in all sorts and manners, and is not impossible, but to the carnall man by his owne fault, and not by any fault of the Law.

CHAP. XII.

• I. The fifth Obiection. The Commandements are not grieuous to the regenerate man, according to the Scrip­tures.
• II. Saint Ieromes Answers to this Pelagian obiection.
• III. The Commandements are not grieuous, for diuers considerations.
• IIII. The sixth Obiection. Whosoeuer is borne of God, doth not commit sinne; now if he commit not sinne, hee keepes perfectly the Law.
• V. Saint Ieromes and Saint Austins Answere to this [Page 147]Pelagian obiection; He commits not sinne, as he is a re­generate man.
• VI. An other Answer: He sinnes not with a full and in­tire consent of the will.

BVt they againe Bellar. de mo­nach. cap. 13. vers. 28. reply malepartly, Obiection. 5 and will make the Law in such perfection possible to the regenerate man, that hee may keepe it without transgressing it; because Christ saith, Ma. 11.29.30 Take my yoke vpon you, for my yoke is easie, and my burden is light. And Saint Iohn saith, 1. Iohn 5.3. that his Commandements are not grieuous.

II. This obiection is also of the Pelagians, to the which Hieron. ad­uers. Pelag. lib. 2. Saint Ierome answeres, that that is said in comparison of the superstition of the Iewes, who had diuers sorts of ceremonies, which none could fulfill literally nor precisely; and in compa­rison of that sentence of Saint Peter, Act. 15.10. Now therefore why tempt ye God, to put a yoke vpon the necke of the Disciples, which neither our fathers nor we were able to beare? And this yoke is extended by Saint Ierome euen vnto the Morall Law, as it ap­peares by infinite instances which hee drawes from thence, shewing that in them all man is made a transgressor; whence he pronounceth these sentences; So long as we liue, wee are in the combat; and so long as we fight and warre, there is no certaine and sure victorie. The Apostle and all the faithfull cannot doe that which they would. Obserue, The Apostle, then how much lesse the other faithfull? Againe, 1. Iohn 1.5. Ostendit omni­um aliorum lu­mina aliquâ sorde maculari. God (saith he) is called light, and in him is no darkenesse at all; when he saith, there is no darkenesse at all in the light of God, he declares, that all other mens lights are tainted with some filth and pollution. Lastly, the Apostles are called the light of the world, but it is not written, that there is no darkenesse at all in the Apostles light.

III. Wee answere therefore, that the yoke of Christ is not the Morall Law, considered in her strictnesse and rigour; for the Apostle saith, Rom. 6.14. Ye are not vnder the Law, but vnder Grace. The yoke of Christ is the doctrine of the Gospell, wherein we finde a remedie against the yoke of the Law, which commands to doe that which surpasseth the strength of the whole man li­uing, giues him no strength to doe it, and notwithstanding ac­cuseth [Page 148]him, curseth him, rackes and torments him, if he doth it not; as Exod. 5.6.7.8. Pharaoh, who did impose a great task on the Israelites, Ye shall giue (saith he to the Taske-masters of the people) the people no more straw to make brick as heretofore; let them go and gather straw for themselues; & the tale of the bricks which they did make heretofore, you shall lay vpon them, you shall not diminish ought thereof, let there more worke be laide vp­on the men; and so increasing the Israelites taske, did beate the Officers, demaunding of them, Wherefore haue yee not ful­filled your taske, in making bricke both yesterday and to day as heretofore? True it is, that Pharaoh exacted tyrannously that which was not due to him: but the Law exacts iustly that, whereunto we are bound by right of Creation and Redempti­on. And God had giuen vs straw, which we hauing burned and consumed, the Law is by our fault become to vs yoke of iron; whereof wee are freed by the Gospell, wherein Christ is propounded vnto vs, easing vs, yea deliuering vs frō this hard bondage two manner of waies: First, he disburdens vs of all that which is troublesome and intolerable in the Law, as namely, from the curse of the Law, Gal. 3.13. For Christ hath redeemed vs from the curse of the Law, being made a curse for vs. Second­ly, hee creates in vs a cleane heart, and renewes a right spirit within vs; suggesting and ministring in vs new force and strength, to wrastle with our flesh, an enemie to the Law. In this manner the yoke of Christ, the Gospell of Iesus Christ (as the ordinarie Glosse also expounds it) is easie, his burthen is light. Thus Gods Commandements are not grieuous, to wit, to him which is in Christ, for they can neither accuse him, not condemne him, but they are to him pleasant, delightfull, easie, and acceptable. For as Saint Iohn adds, 1. John 5.4. what soeuer is borne of God, ouercommeth the world, and this is the victory that ouer­commeth the world, namely, euen our faith. They are therefore easie to faith, but hard, yea, impossible to the flesh. And be­cause the flesh is mingled with faith, and that our spirituall strength is weakened by our naturall infirmitie, they are to vs ioyntly both easie and hard, possible and impossible, grieuous and pleasant, heauie and light; and shall bee so, vntill that our old man be wholly destroyed, and our new man bee perfectly [Page 149]re-established after the Image of him that created him.

IIII. He which hath not a feeling of these things, Obiection. 6 Bellar. de iustif. lib. 4. c. 13. para. vltimo. hath a leprous, cauterized, and putrified soule: but such a one feeles them, that makes as if he did not feele them, and against his fee­ling and conscience seekes yet, euen in the Scripture, whereup­on to ground falsehood and vntruth. He that sinnes not, trans­gresseth not the Law, but fulfilleth it; say they: 1. Iohn 3.9. But whosoeuer is borne of God, doth not commit sinne, for his seede remaineth in him, and hee cannot sinne, because he is borne of God, saith Saint Iohn. therefore, whosoeuer is borne of God, transgresseth not the Law, but keepeth it.

V. Too much of one thing is death to the Reader, they do no­thing but set before vs the vnsauorie coleworts of y^e Pelagians, for this obiection is also of the Pelagians; S. Hieron. aduers. Pelag. lib. 1. Ierome resolues it, opposing vnto it another sentence of S. Iohn; 1. Iohn 1.8. If we say we haue no sinne, we deceiue our selues, and the truth is not in vs. How then doe these things agree together? is there any con­tradiction in the Apostle? God forbid. But there are tares with this seede of God, saith Saint Ierome, that shall not be se­parated from the wheate, vntill the ende of the world. In as much 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, 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, 1. Iohn 4.7. Loue is of God, and euery one that loueth, is borne of God, and knoweth God. 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 [Page 150]trade of sinne, 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, Mat. 7.23. workers of iniquitie. 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, 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; 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. 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 [Page 152]and vnderstand them, but successiuely by little and little, one after another, and had neede after their regeneration, that the 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, Iohn 14.26. he shall teach you all things, and bring all things to your remembrance whatsoe­uer I haue said vnto you,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 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, 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. 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 Rom. 1.17. from faith to faith, we aduance and go on from age to age: 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 [Page 153]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, 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, 1. Sam. 15.22. to obey God, Mat. 6.33.to seeke and aeduance the Kingdome of God; Mat. 5.16. 1. Pet. 3.1.to winne by our holy conuersation those, which obey not the Word; 1. Pet. 2.12. & 3.16.to stoppe the mouthes of the enemies of the Gospel, when they speake against vs as euil doors; Ephes. 4.1.to walke worthy of the vocation wherewith we are called, and Phil. 1 27. Col. 1.10.as it becom­meth the Gospel of Christ,1. Thes. 2.12.who hath called vs vnto his Kingdom and glory by grace, who gaue 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; 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 2. Pet. 1.10.make our calling and election sure, that wee mayRom. 8.5. Gal. 5.16.22.2 [...]learne and know by the works of the Spirit, if we walke after the Spirit, and that we may Mat. 6.16.know the tree by his fruit.

[Page 154] 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 vnbelie [...] 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 [...]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, Mal. 3.17. I will spare them at a man spareth his owne sonne that serueth him: so doth God, 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 [Page 155]word, when he viewes and beholds in our good workes the e­uill, which is ours, he forgiues vs it for Christ his sake, 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, Ephes. 1.6. in whom hee hath made vs accepted.

X. Not therefore for our merits, but according to his mer­cie, whereof he saith, Exod. 20.6. I will shew mercie vnto thousands of them that loue me, and keepe my Commandements; that his sentence remaine for euer, 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 of the holy Ghost; Vers. 6. Vers. 7.which he shed on vs abundantly, through Iesus Christ our Sauior. That being iustified by his grace we should be made heires, accor­ding to the hope of eternall life. And that we acknowledging for euer with Saint Peter, that Act. 4.12. there is no saluation in any o­ther, there is none other name vnder heauen giuen among men, whereby we must be saued; we may referre and attribute to him the whole glory of our saluation, in her beginning, in her mid­dle, and in her ende, as to him Berna [...]. de by­rat. & libero arbitrio. Domini est salus imo ipse salus, ipse & via ad salutem. of whom, and from whom is the saluation, who is the way to saluation, yea, who is the sal­uation it selfe, i. Iohn 14.6. the way, the truth, and the life.

CHAP. XIIII.

• I. A curious question: Why doth not God perfect our re­generation here on earth?
• II. The first answere: He doth not perfect it, that we ac­knowledging our infirmitie, may be humble.
• III. The second answere: He doth it not, that wee may feele, that we haue alwaies neede of Christ, to whom we may haue our recourse and refuge.
• IIII. The third answere: He doth it not, that hauing sought the good fight in this world, we may triumph in the other.
• [Page 156]V. The fourth answere: He doth it not for the manife­station of his glorie.
• VI. According as these things are handled and declared by Saint Bernard.

THere remaines yet a question, to the which wee will an­swer, and so will we shut vp and finish this Treatise of the Law. They that feele not God in themselues, doe alwaies seeke some exception, some accusation against God, and doe aske in manner of expostulation and complaint; wherefore doth not God perfect our regeneration in this life? Where­unto I could answere with the Apostle, Rom. 9.20. O man, who art thou that repliest against God? Shall the thing formed say to him that firmed it, Why hast thou made me thus? But that it may serue both for our instruction and consolation, I say, that God hath willed it so for our good and saluation, and for his glory.

II. For our good surely, as experience teacheth vs, that it is expedient for vs to be thus exercised and enured in the combat of the spirit and the flesh. Adam crowned by God with glory and honour, tooke occasion from the excellencie and dignitie wherein he was created, to waxe proud; so that mounting and raising himselfe higher then hee should, hee was cast downe lower then he would. We reade Saint Pauls words writing of himselfe, 2. Cor. 12.7. Least I should be exalted aboue measure, through the abundance of the reuelations, there was giuen to me a thorne in the flesh, the messenger of Satan to buffet me, lest I should be exal­ted aboue measure? What? Is that happened vnto Adam? Hath Saint Paul also been in danger; that the like had happe­ned to him? What should we bee, I pray you, that are not so much priuiledged as the Apostle? In what danger should wee be to puffe vp, to cast away our selues by presumption, if wee were perfect, considering our inclination to magnifie out selues too much, in this so small and so imperfect a measure of Gods gifts in vs. Wherefore as Exod. 23.29. Deut. 7.22. God draue not out the Ca­naanites from before his people in one yeere, nor in two, but by little and little, lost the Land become desolate, and the beasts of the field multip [...]e against thee: as also, Judg. 2.22. & 3.4. that through them I may proue Israel, whether they will keepe the way of the Lord to [Page 157]walke therein. In like manner God takes not from vs the re­mainders of sinne, that wee being incessantly exercised and troubled by them, wee may acknowledge our infirmitie, and become humble, we may exercise our selues in this combat a­gainst our enemies; and that we may plow and till the good seede that is in vs, with so much the more care, hindring it from being choked and smothered by ill weedes, seeing we cannot hinder them from growing vp with them. This is our first be­nefit, a perfect state in this life, would make vs proud, carelesse and negligent; this carelesnesse would make the vices increase and grow vp anew in vs, and pride would make the vertues to decrease in vs.

III. Furthermore, God will haue vs feele the neede and want we haue of his grace and mercie in all, and euery part of our life, that we can doe nothing, we can begin, continue and end nothing without him; we cannot be saued, but by him; we cannot ascend vp to heauen, but by Iacobs Ladder, we cannot goe to the Father, but by Christ. And therefore that wee goe to Christ, to discharge and vnloade our burdens on him, as he himselfe inuites vs al to come vnto him with so sweete, so gen­tle and kinde a voyce, Mat. 11.28. Come vnto me all ye, that labour and are heauie laden, and I will giue you rest; that being disburdened, eased, and comforted by him, we may confesse, Rom. 6.23. that the gift of God is eternall life, through Iesus Christ our Lord.

IIII. Moreouer, God hath appointed this world to be the campe place of battell, where his Church is exercised in a con­tinual fight; as hath appointed heauen to be the place, where it shall triumph eternally ouer all her enemies. If that part of the Church, which is now glorious and without wrinkle in heauen, had not been thus Militant in this world, it should not be now triumphant in heauen. For if there be no enemy, there is no victorie, no triumph, and consequently no crowne, no price: 1. Cor. 9.24. Reuel. 2.10. for the price, the garland, the crowne of life, is not gi­uen but vnto conquerors.

V. And as for God, his power and efficacie is better and more knowne, when man feeles himselfe supported and vphol­den therewith, against the assaults which are giuen him by his flesh; and the glory of his grace is so much the greater and [Page 158]more sensible, that he saues vs, notwithstanding our infirmities and great imperfections. T'is that which he said vnto S. Paul, 2. Cor. 12.9.My grace is sufficient for thee, for my strength is made perfect in weakenesse. And therefore saith the Apostle, Most gladly will I rather glory in my infirmities, that the power of Christ may rest vpon me. So much say I, so much say all the Saints after him.

VI. Saint Bernard hath obserued these reasons, and hath written them downe. Bernard. de scala claustrali, si [...]e de modo orandi. c. 7. Feare not, O Spouse (saith he) despaire not, thinke not that thou art despised, if thy Spouse hides his face from thee for a while; all these things worke together for thy good, and De accessu, & recessu lucrum acquiris, tibi ve­nit, tibi & re­cedit, venit ad consolationem, recedit ad cau­telam, ne magni­tudo consolitio­nis extollat te, &c.whether hee comes neere thee, or goes from thee, it is thy gaine. It is for thee that he comes, it is for thy sake that he with­draweth himselfe; he approcheth for thy comfort, he withdraw­eth himselfe of purpose, for feare least the greatnesse of consolati­on puffe thee vp; lest if the Bridegroome should bee alwaies with thee, thou wouldest begin to despise thy companions, and at­tribute this continuall visiting no more vnto grace, but vnto nature. Now the Spouse giueth this grace, doth this fauour to whom he will, and when he will, it is not possest by right of inheri­tance. It is a common prouerbe, Too much familiaritie breedes contempt. He withdrawes himselfe therefore, lest being too fre­quent & familiar, he should be contemned and neglected; and that being absent, he may be the more desired and longed for; and being longed for, he may be more earnestly and diligently sought after; & being a long time sought for, he may be found out with greater delight and contentment. Praeterea si nunquam hic de­esset consolati [...], &c. putaremus fortè hic habere ciuitatem ma­nentem & mi­nus inquirere­mus futuram. Moreouer, If wee were neuer here without consolation (which is in part, as it were a riddle, a darke, obscure, and mysticall thing, in comparison of the glory, that shall be reuealed in vs), we should perhaps thinke, that wee haue here a permanent and continuing Citie, and we would inquire lesse of that Citie, which is to come. Ne ergo exi­lium deputemus pro patria, Ar­rham propretij summa, venit sponsus & rece­dit vicissim, &c.To the end therefore that we should not esteeme, nor deeme, nor take our exile for our na­tiue countrie, our earnest pennie for our summe and principall; the Spouse comes and goes interchangeably, one while bringing comfort, another while changing all our estate in infirmitie; he [...] makes vs taste for a small time how sweete and good he is, and be­fore we haue fully felt him, hee withdrawes himselfe, and so as it [Page 159]were flying and fluttering with his wings stretched ouer vs, hee prouokes vs to flie; as if he should say, Behold, yea haue tasted a little [...]w gracious and sweete I am; but if you will be fully filled, and satiated with this sweetenesse, runne after me, following the sent of my perfumes, lifting your hearts on high, where I am at the right hand of God my Father; there shall ye see me, not through a glasse darkely, but face to face, and your hearts shall fully reioyce, and no man shall take from you your ioy. The soule must bestow much care and diligence that it be not totally and vtterly forsa­ken of God. But, O Spouse, looke vnto thy selfe: when thy Spouse absents himselfe, hee will not goe farre off, and if thou seest him not, he sees thee notwithstanding alwaies, full of eyes before and behind, thou canst not be hid from him, &c.

CHAP. XV.

• I. The Counsells of God are his Commandements, and there are no other.
• II. The Hereticks doe filch the words of the Scriptures, to display their errors, as Bellarmine, and the Author of the Pastorall Letter haue done, to set foorth their Counsels.
• III. The first obiection taken out of the 56. of Isaiah, where promise is made to Eunuches.
• IIII. This place is not to bee vnderstood of voluntarie Eunuches, but of those onely that are such of necessitie.
• V. And cannot be applied in any wise vnto Counsels.
• VI. Bellarmine refuted, in that he writes, that the Com­mandements are framed vnto mans human infirmity, and that to chuse that wherein God takes delight, is to keepe the Counsels.
• VII. He is also refuted, in that he sayes, that there is in heauen a better name, then that of the sonnes, and of the daughters of God.
• [Page 160]VIII. The true meaning of the Text.
• IX. Confirmed by the Fathers.
• X. Bellarmines second obiection taken from the Booke of Wisedome, which is an Apocryphall Booke.
• XI. Howbeit, that which he alleageth, serues nothing to his purpose.

I Psal. 16.7. Will blesse the Lord (saith Dauid) who hath giuen me coun­sell, my reines also instruct me in the night-season. The Lord gaue him counsell by his Commandements, of the which this holy man faith, Psal. 119.24. Thy Testimonies are my delight, and my coun­sellers. Of these counsels it is written, Psal. 19.11. that in the keeping of them there is great reward; and therefore great punishment in the transgression of them, as it is also written, Ps. 107.11.12. Because they rebelled against the words of God, and contemned the counsell of the most high; therefore he brought downe their heart with la­bour, they fell downe, and there was none to helpe. Againe, Prou. 1 25.26.30.31. Be­cause ye haue set at nought all my counsell, and would none of my reproofe, I also will laugh at your calamitie, I will mocke when your feare commeth, &c. They would none of my counsell; they despised all my reproofe; therefore shall they eate of the fruite of their owne way, and be filled with their owne deuices. Such then are the Counsels of God, Counsels giuen vnto all without any exception of persons; Counsels, in the obseruation of which is eternall life: And what desire wee? What can wee require more? Counsels, in the transgression of the which is eternall death. And what abhorre we? What shunne we more? What feare we worse? In a word, such Counsels in the perfect ob­seruation of the which, all men ought to imploy and busie themselues, the most holy cannot attaine vnto, whilome his soiourning in his house of clay, as I haue proued it. To what ende then shall wee seeke any others? Wherefore shall wee take paines, and torment our selues to keepe other Counsels, seeing that we may bee saued without keeping them, and wee are not damned for not keeping them; neither surely are there any others, either in the old or new Testament.

II. Notwithstanding, seeing that our Author of the Pasto­rall [Page 161]Letter indeuours to proue by the Scripture, that there are other Counsels, and that better and perfecter in themselues, and of greater reward to the obseruers of them. It will be fit, and to the purpose, that we see and consider his reasons. Saint Hieron. in cap. 23. Hieremiae. Ierome writing vpon the Prophet Ieremie, saith, that False­hood counterfeits and imitates alwaies the truth: for if it haue no apparance and shew of right and reason, it cannot delude nor deceiue the innocent and ignorant. And therefore as the Pro­phets told lies to the first people, and said vnto them. The Lord hath said, and I haue seene the Lord, and the word of the Lord came to such a one, or to such a one; so the Hereticks take the te­stimonies of the Scriptures out of the old and new Testament, and doe steale the words of the Lord, euery one of his neighbour, of the Prophets, Apostles and Euangelists. That is happened to Bel­larmine, and to our Author of the Pastorall Letter: for they do steale 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; 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.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 [Page 162]place Elihu's words, which hee spake to Iobs friends; I said, 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 Thomas summa 1. q. [...]. 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 Act. 14.17. God giues them raine [Page 163]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 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, Psal. 116.12.What shall I render vnto the Lord for all his benefits towards me? that wee ought no more to beleeue, that Rom. 6.23. the gift of God is eternall life through Iesus Christ our Lord; and 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, 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 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, 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, 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 [Page 164]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 [...]ound and whole, owes him. Bernar. in Cantic. ser. 50. Nec latuit prae­ceptorem, prae­cepti pondus ho­minum excedere vires: sed iudi­cauit vtile ex hoc ipso suo illes insufficie [...]tiae ad­moneri, & vt scirent sanè ad quem iustitiae finem niti pro viribus oporte­ret. Ergo man­dando impossibi­lia, non praeuari­catores homines fecit, sed humi­les, &c. The Master was not ignorant (saith Saint Bernard), that the burden of the Com­mandement did surpasse the strength of man: but hee thought it good and necessarie, that by the very same they should be warned of their insufficiencie, that they might know to what ende and marke of righteousnesse they ought to make towards, with all their strength and power; commanding therefore things impossible, he hath not made men preuaricators, but humble; that euery mouth may be stopped, and all the world may become subiect to the iudge­ment of God, because that by the workes of the Law, there shall be no flesh iustified in his sight; for receiuing the Cōmandements, and feeling our defect and want, wee will crie vp to heauen, and God will haue mercy vpon vs, and wee shall know in that day, that hee hath saued vs, not by the workes of righteousnesse that wee haue done, but according to his mercie. Secondly, because he vnder­stands not the language of the Scripture, hee restraines the choice to voluntarie and free things, to the obseruation of the which, man is not bound and compelled by any Law. Hee might haue read the words of the Prophet Moses, saying to the people of Israel touching the Law, Deut. 30.19. I call heauen and earth to record this day against you, that I haue set before you life and death, blessing and cursing; therefore chuse life, that both then and thy seede may liue. As also Ioshuahs words to the same people; Ioshua 24.15. If it seeme euill vnto you to serue the Lord, chuse you this day whom ye will serue. Conformably to this Dauid saith, Psal. 119.30. I haue chosen the way of truth, thy iudgements haue I laid be­fore me. And Saint Cyrill expounds the Prophets words, of them which chuse and retaine Christs Testament; as Lyrinen­sis of those that liue righteously and vprightly with their neigh­bour.

VII. He expounds as falsely these words; I will giue vnto them a name better then of sons and of daughters: Bellar. de mo­nach. c. 9. pa­rag. 3. & 9. maintaining, [Page 165]that by sons and daughters, God meanes those good and god­ly persons that are married, which are Gods sons and daugh­ters; and that God promiseth to those which are virgins a greater good, and a greater glory then to these. What could he say more impertinently then this? For to be a sonne and a daughter of God, is the common name of all the faithfull, and their highest and most excellent title and degree of honour, from whence depends all their prerogatiue, glory, ioy, and con­solation both in life and death; and it is not a name of an inferi­our qualitie appertaining onely to some lesse priuiledge. Wit­nesse our Sauiour Christ, when he saith, To as many as receiued him, to them Iohn 1.12.gaue he power to become the sonnes of God, euen to them that beleeue in his name. Witnesse God himselfe, saying by his Prophets and by his Apostle, Isa. 52.11. Ierem. 31.1.9. 2. Cor. 6.17.18. Come out from among them, and be ye separate, saith the Lord, and touch not the vn­cleane thing, and I will receiue you; and will be a Father vnto you, and ye shall be my sonnes and daughters, saith the Lord Al­mightie.Rom. 8.17.And if children, then heires, heires of God, and ioynt-heires with Christ, saith the Apostle. What may we? What can we hope, desire, wish more? It is that which is giuen to honest and good men, married persons by Bellarmines con­fession, what remaines then to the Monkes? what haue the Friers else? a name (saith he) more excellent then of sonnes of God; why? then they are not sonnes of God. And to maiden Virgins? a name better then of daughters of God: why, then they are not Gods daughters? what other name shall we giue them? for he which is not the childe and sonne of God, is the sonne of rebellion, the childe of wrath, whose father is the De­uill: a name (saith he) better then of sonnes. What greater or better name, I pray you, can wee haue on earth, then to bee sonnes and heires of a King, except we were Kings? And what better or greater name in heauen, then to bee Gods sonne and heire, without being God? The Angels are called Iob 1.6. & 2.1. the sonnes of God. The Saints are called the sonnes of God, he which is the Sonne of God by nature, was manifest in the flesh, that we might be made the sonnes of God by grace. The holy Ghost is sent into our hearts, to assure vs, that wee are the sonnes of God: Rom. 8.15.16 Ye haue receiued the Spirit of adoption, whereby wee cry, [Page 166]Abba, Father. The Spirit it selfe bear [...]th witnesse with our spi­rit, that we are the children of God. And there is no name in the Scripture so expresse, so significatiue, and of so large extent; for it comprehends in it all the good, that God bestowes on his elect and chosen people, vnto whom he giues all his blessings, in the name, title, and state of children; and out of this state and condition he giue them no spirituall, wholesome, and sa­uing blessing.

VIII. Now we shall finde the true sense and meaning of this place, if wee adde thereunto that which goes before, and that which followes after, which hath been industriously and wittingly omitted by Bellarmine, lest it should haue hindred hi [...] bad cause. The words going before are, Let not the sonne of the stranger that hath ioyned himselfe to the Lord speake, saying, The Lord hath vtterly separated me from his people, neither let the Eunuch say, Behold, I am a drie tree. Here then the stranger, and the Eunuch fearing God, are ioyned together, both of them bewailing their miserie. The one, because he was sepa­rated from Gods people. The other, because he was a drie tree. The Eunuch is first comforted by the wordes of this place, whereupon Bellarmine grounds his Counsels. The stranger is comforted in the verses following, in these words; Also the sonnes of the stranger that ioyne themselues to the Lord, to serue him, and to loue the name of the Lord, &c. euen them will I bring to my holy mountaine, and make them ioyfull in my house of pray­er, &c. The Gentils, called by the Prophet the sonnes of the stranger, Ephes. 2.12. were at that time without Christ, being aliens from the Common-weale of Israel, and strangers from the couenants of promise, hauing no hope, and without God in the world. As for the Iewes, God made a promise to Abraham their father, say­ing; Gens. 22.17. In blessing, I will blesse thee, and in multiplying, I will mul­tiply thy seede as the starres of the heauen, and as the sand which is vpon the seashore. Afterwards a particular promise is made vnto euery one of them; 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 [Page 167]wombe, &c. Thous [...] al [...] blessed aboue all people, there shall not be male or female barren among you. Wherefore it was a great reproch among them to be ba [...]ren and without children; as we may gather from the words of E [...]izabeth, who hauing concei­ued in her old age after so long a barren [...]es [...]e, saith, Luke 1.25. Thus hath the Lord dealt with me, in the day [...]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: 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, 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 [...]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 [Page 168]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, Mat. 25.34. Come ye blessed of my Father, inherit the Kingdome prepared for you from the foundation of the world. And the [...]ea­son is rendred by the Apostle, saying, 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 Iohn 6.37. he neuer casts them out, but also Phil. 1.6. performes and finisheth the good worke begun in them, Iohn 17.15.keeping them from the euill, 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; 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 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, 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? [Page 169]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, Mat. 8.1 [...]. & 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 Ephes. 2.14. hath made both one, and hath broken downe the middle wall of partition betweene vs; and that now Gal 3.28. there is neither Iew nor Greeke, there is neither bond nor free, there is neither male nor female, and consequently neither perfect sound man nor Eunuch, but they are all one in Christ Ie­sus;Act. 10.35.And that in euery Nation, hee that feareth him, and wor­keth righteousnesse, is accepted with him, as Saint Peter saith.

IX. As this is the onely true, and sole exposition confor­mable to the Text, so is it of the ancient Doctors. Clemens Ale­xand. stromat. lib. 3. [...]. Clement Alexandrinus saith, that the Eunuch is not he that is gelded, nor he that is not married, but he which ingenders not the truth. Such a one was heretofore drie wood: but if he obey the word, and keepe the Sabbaths by abstinence from sinne, and doth the Commande­ments, he shall be more honourable, then those which without an vpright conuersation are instructed by the Word alone, &c. and therefore the Eunuch shall not enter in Gods Church, namely, he which is barren and beares no fruit, neither in conuersation nor in word. But they that geld themselues from all sinne for the kingdome of heauen, they are those happy ones, which fast and doe abstaine from the world, that is to say, from worldly desires. This exposition is allegoricall, and comes neere the true one; Cyrill. in Isai. lib. 5. tom. 3. Bel­larmine [Page 170]belies Saint Cyrill, who hauing shewed, that the Iewes did glorifie in their children, and boasted of them, thus ex­pounds the Prophets words; Id est, carens li­beris & sobole. Id est, ne molest è ferat orbitatem. Although a man bee an Eunuch, that is to say, destituted of children and of-spring, let him not say in himselfe, I am a drie tree; that is to say, let him not beare im­patiently the want of children; for that is nothing towards God, and God will not cast him off for that; for what vertue is it? what great exploit, the luster [...]nd glistering, whereof is to haue a lin­nage and succession of children? For these things are the worke of the flesh, and deserue neither reproofe nor commendation. For al­though that hath been giuen to some in lieu of blessing; God calling them vnto it, it shal be no discommodity to them that haue none at all. At nibil erit non habentibus incommodi. He adds, that these words of God may be appropriated to them, which haue made thēselues Eunuches for the kingdom of heauens sake. And in that he giues vs to vnderstand, that the naturall sense and meaning of the Text, agrees & consents with the true Eunuches only; and cannot be referred to those, which make themselues Eunuches for the kingdom of God, but by applica­tion. Now to make himselfe an Eunuch for the Kingdome of heauen, is not to enter into a cloister, as it shal be shewed in his place. He goes on, and expounds the words of comfort giuen vnto the stranger: These words (saith he) are to bee annexed vnto the words going before, that the meaning of that which hath been said, be; The Lord saith these things vnto the Eunuches, and vnto strangers: which is worthie to be obserued; for in that the Eunuch is placed in the same ranke the Gentile is, and is comforted alike, it followes, that as it was a vice and defect to be a Gentile, in like manner it was a defect to be an Eunuch, a defect of the one and of the other, which had neede of com­fort; whereas to be a voluntarie Eunuch, and to abstaine from marriage for the Kingdome of heauens sake, is not a vice but a vertue; not a defect that wants consolation, but the highest de­gree of perfection, yea, a worke of supererogation worthy of recompence, stipend and reward, say our Monkes and Friers. Saint Ierom expounding the same place, Hieronim. in Esai. c. 56. Qai [...]u [...]mli [...]er hunc [...] intelli­gunt, ad prosely­to [...] ex gentibus & verè Eunu­chos referunt quae dicuntu [...], &c. They which expound this Text humbly, doe referre the things which are said vnto the Proselites among the Gentiles, and vnto right Eunuches; that the strangers if they keepe the Law, and are circumcised, and the [Page 171]Eunuches, such as was the Aethiopian Eunuch of Candace, are not strangers from the saluation of God. Therefore he shewes, that in his time some vnderstood this place as wee expound it, although he preferre before it his allegoricall exposition con­trary to the Text; wherein God vnder the name of the persons and seruice of that time, did declare what grace and fauour he would doe vnto all persons without exception vnder the Gos­pell. Now in that time there was no Counsell of chastitie, but it was the glory of the Iewes to haue wiues and children. Saint Chrysost. in Mat. homil. 56. in fine. Prophe­tae quidem om­nes & vxores & domos habe­bant, [...]icut Esa [...] ­as & Ezec [...]iel & eximius ille Moses, & nihil hinc virtuti il­lorum fuit im­pedimento. Chrysostome tell vs, that all the Prophets had wiues and chil­dren, as Isaiah, Ezechiel, and that great man Moses, and that it hath not been any hinderance to their vertues. If all the Pro­phets (which were the holiest and perfectest) were maried, sure­ly the rest of the people haue not sought perfection in abstai­ning from marriage. Lyrienesin Esai. c. 6. Jd est impotens ad generandum, non faciens pro­lis fructum. Lyriensis expounds word for word as we doe. The Eunuch, that is to say, he which is impotent to ingender, let him not say, I am a drie tree, and haue not lin­nage. For thus saith the Lord, &c. Here the contrary truth is affirmed, namely, that the Eunuch and the Gentile hauing faith, shall obtaine as much good, grace in this life, and glory in the world to come (the other things being alike) as the Iew by nation, and he which is inriched and endowed with many children shall receiue; and it appeares, that this hath been fulfilled in the new Law. Act. 10.44. Where it is said, that the holy Ghost fell on Cor­nelius, and the other Gentiles which heard the Word with him, as it fell on the Apostles and other Saints which were Iewes; where­fore the Apostle Paul saith, Rom. 10.12. There is no difference betweene the Iew and the Greeke, for the same Lord ouer all, is rich vnto all that call vpon him, &c. The second obiection. Bellar. de Mo­nach. c 9. § 11.

X. The second Argument of Bellarmine is taken out of the booke of Wisedome, which booke was neuer in Hebrew; and therefore hath neuer been in the Canon of the Hebrewes; a booke which Athanas. in Sy­nops. Cypr. in symbol, Hieron. in pro­logo galeato, & in praefatione in libros Sal [...] ­monis. Epiphan. lib. de mensur & pon­derib. Hugo de S. victore sacram. lib. 1. c 7. Lyran. in Esai. c. 1. & in prae­fat. in Tobiam. Caietan. in lib. Hest. c. 10. Athanasius, Cyprian, or Ruffinus in the expositi­on of the Creede, Ierome, Epiphanius, Hugo de S. Victore, Ly­rinensis, Caietan, &c. doe acknowledge is not Canonicall, and hath neuer been put in Aaron, neither in the Arke of the Co­uenant; and therefore an Apocryphall booke, which may bee read for the instruction of our life, as being full of holy instru­ctions [Page 172]and documents touching manners, but not for confir­mation of Ecclesiasticall doctrine and of faith: a booke, which Bellarmine confesseth, hath been compiled and made by a certaine Philon before Christs time, of whom no Historio­grapher makes mention: but which Ierom, Lyrinensis, Sixt [...]s Senensis, B [...]auentura, Briton, &c. doe witnesse to be the work of Philon, the most learned among the Iewes, who liued in the time of the Apostles, but did not adhere nor sticke fast vnto the Apostles, and could not make any Canonicall booke appertai­ning vnto the old Testament, Bellar. de ver­bo D [...]i li. 1. c. 13. which hath been finished and perfected in the death of our Sauiour, to giue place to the New. It is then vnfitly and little to the purpose that Bellarmine allea­geth and vrgeth it, to strengthen his opinion.

XI. Notwithstanding that which he alleageth, serues no­thing to his purpose. We reade there; Wisedome 3.13.14.15. Blessed is the barren that is vndefiled, which hath not knowne the sinfull bed, she shall haue fruit in the visitation of soules. And blessed is the Eunuch, which with his h [...]nds hath wrought no iniquitie, nor imagined wicked things against God: for vnto him shall be giuen the special gift of faith, and an inheritance in the Temple of the Lord more acceptable to his mind: for glorious is the fruit of good labours, and the roote of wisedome shall neuer fall away. This exquisite grace and gift of faith giuen vnto the Eunuch is, saith Bellar­mine, a certaine singular gift, answering to his faithfulnesse. But let vs see what he speakes of; he had said, that grace and mercie is to his Saints, and he hath care for his elect. Vers. 9. But the vn­godly shall bee punished according to their owne imaginations, &c. He proues the one and the other part of his saying, by a comparison of a woman hauing children, which feares not God, with a barren woman that feares him; and by another comparison of an Eunuch with an adulterer; Who so despiseth wisdome and nurture, is miserable, &c. their wiues are foolish and their children wicked, their of-spring is cursed. He opposeth to these women the barren woman, namely, that woman, who be­ing married hath no children, because she is barren, and saith, Blessed is the barren, because (saith Lyrinensis) Lyrinens. in sa­pient. c. 3. Quia licêt sit in ma­trimonio, non tamen habet fi­lios in eius igno­miniam ceden­tes.she hath no chil­dren, although she be married, which may make her a shame and dishonour her. And what barren woman? She that is vndefi­led: [Page 173]for (saith he) if she were barren and an adulteresse, she should not be happy, but miserable. It is she which hath not knowne the sinfull bed. She hath knowne the bed, because she is married: but not in sinne, because Heb. 13.4. that marriage is honourable in all, and the bed vndefiled: she shall haue fruite in the visitation of soules, she shall receiue it from God for her co [...]i [...]gall chastitie, better then if she had sonnes and daughters. This barren wo­man therefore is not she which liues in the state of Virginitie, which cannot be called barren, yea, cannot know whether she be barren. The same Lyrinensis saith of the Eunuch; That it is he which is vnable to ingender, and that the exquisit gift of faith which shall bee giuen him, is not any singular gift an­swering his fidelitie: but the gift of glory giuen for his faith, Donum gloriae quod pro fide formata cha­ritate.working by loue, a gift common to all the elect, a condition in the Temple of the Lord acceptable to his minde, surely accepta­ble and worthy to be wished for, aboue any other condition; a thing to bee desired and asked of all men aboue all things. Psal. 27.4. One thing haue I desired of the Lord (saith Dauid) that I will seeke after, that I may dwell in the house of the Lord all the daies of my life, to behold the beautie of the Lord, and to enquire in his Temple. This is that which is promised to the Eunuch depri­ued, by reason of his impotencie of all hope of off-spring. This is his comfort, whereunto is opposed the desolation and mise­rie of the adulterer. As for the children of adulterers (saith Phi­lo) they shall not come to their perfection, and the seede of an vn­righteous bed shall be rooted out, &c. Therefore he saith, that the condition of Eunuches is better then that of adulterers; and who doubts of that? But hee saith not, that the Eunuches are more happie and blessed, then they which are married; ex­cept they say, that all married folkes are adulterers, and that marriage is more Heb. 13.4. the bed vndefiled. Lastly, Bellarmine con­fesseth, that this place is like to that of Isaiah alleaged hereto­fore; wherefore if he hath in vaine, and with no effect built his Counsels vpon Isaiahs words which are canonicall; these then which are Apocrypha, will serue him to no purpose, no more then a staffe which is nought but a broken reede.

CHAP. XVI.

• I. As the pretended Counsels are not to bee found in the old Testament, no more are they to be found in the New.
• II. Bellarmines third obiection taken from the parable of the ground, bringing forth an hundred, sixtie, thirtie [...]old.
• III. The true meaning of the Parable is expounded, and Bellarmines exposition refuted.
• IIII. The fourth obiection, concerning the Eunuches, which haue made themselues Eunuches for the king­dome of heauens sake.
• V. The true sense of the wordes of our Sauiour Christ.
• VI. In those words the Lord giueth a precept to them, which haue the gift of continencie and chastitie.
• VII. To make himselfe an Eunuch for the Kingdome of Heauen, is not to abstaine from matrimonie to merit eternall life, as Bellarmine saith.
• VIII. But to aduance the Kingdome of God, according vnto the testimonie of Lyrinensis, and of Ferus.
• IX. Another interpretation of this place.
• X. The Argument retorted and returned vpon the Ad­uersarie.

ORigen writes, Origen. [...]n [...] Mat. Homil. 25. that for the testimonie of our words which wee produce and alleage in doctrine, wee ought to propound and set forth the sense of the Scripture, confirming the sense and meaning which we expound. For euen as all the gold which shall be without the Temple, shall not bee sanctified; euen so all sense which shall be without the holy Scripture, although it seemes ad­mirable to some, is not holy, because it is not contained in the sense of the Scripture, which hath accustomed to sanctifie it. Bel­larmine and the Author of the Pastorall Letter doe alleage [Page 175]Scripture for confirmation of their pretended Counsels; but against the sense, yea, euen against the very words of the Scrip­tures, which make no mention at all of Counsels, neither in word, nor in sense. The Scriptures are contained in the ora­cles of ancient Prophets, in the bookes of 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, Obiection. compares the Church to good ground, which hauing receiued seede, 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; 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 [Page 176] Ierome that which he himselfe saith in his Commentarie vpon this Parable. 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 Rom. 4.11. the Father of all them that beleeue, Luke 16.23.in whose bosome Lazarus lyes; and of whom Christ Iesus saith, 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 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 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, 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; [Page 175]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, 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; 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, Obiection. that which is written in the selfe same Gospell, chap. 19. where the Apostles hauing said vnto Christ: 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: For there are some Eunuches which were so borne from their mo­thers wombe; and there are some Eunuches which were made Eunuches of men; and there be Eunuches, which haue made them­selues Eunuches for the kingdome of heauens sake. He that is able to receiue it, let him receiue it. Bellarmine saith, that Christ giues not here a Precept, but a Counsell: and hee proues that, because Christ forbids not marriage, and therefore commaunds not chastitie, because that Christ also hath said, He that is able [Page 176]to receiue it, let him receiue it. Whereupon he allegeth Saint August. de Tempore. ser. 61. Pag. 9. Austins words, which are also alleaged in the Pastorall Let­ter to the same purpose in these words; A Counsell is one thing, and a Precept is another thing. A Counsell is giuen, to the end that Ʋirginitie be preserued, that men abstaine from wine and flesh, that all things be sold and giuen vnto the poore: but this pre­cept is giuen, to the ende that iustice be obserued and maintained. At least it is said of virginity, He that is able to receiue it, let him receiue it: but it is not said of iustice, He that is able to doe it, let him doe it; but euery tree which bringeth not forth good fruit, is hewen downe, and cast into the sire. He that doth and keepeth a Counsell, shall haue a greater glorie: but he which keepeth not the Precept cannot auoide the punishment. The Author of the Pa­storall Letter adds to this: The whole world is bound to the one vnder paine of euerlasting torments; the whole world is stirred vp, and drawne to the other, both by the authoritie, as also by the loue of the Sauiour, who giues this Counsel; as when he commends in Saint Matthew the continent vnder the name of an Eunuch, he stirres vp and incourageth al the world to it; Qui potest cape­re, capiat; He that is able to receiue it, let him receiue it. Thus they proue, that these words containe a Counsell, and not a Commandement. Now that chastitie doth not onely conferre a corporall benefit, but also hath a reward in heauen, it appeares by these words, saith Bellarmine, there be Eunuchs, which haue made themselues Eunuches for the Kingdome of Heauens sake. Wee are to see therefore, if there be a Counsell or a Precept in these words of Christ; and if by the Kingdome of Heauen, Christ vnderstands a certaine reward reserued in heauen, for those that abstaine from marriage.

V. Iesus Christ hauing declared, y^t whosoeuer shal put away his wife, except it be for fornication, and shall marry another, committeth adultery. The Apostles said, If the case of the man be so with his wife, it is not good to marrie, and so condemned marriage, as hurtfull vnto man: whereupon our Sauiour Christ takes occasion to shew the necessitie of marriage, and who those are that can and ought to abstaine from it; All men (saith he) cannot receiue this saying, saue they to whom it is giuen; That is to say, Maldon. in Mat. 19. vers. 16. I lest, non omnes prae­stare possunt, vt siat sine vxore, q [...]ia carent dono continentiae. Sic ferè omnes expo­nunt, quibus e­quidem non [...]ssentior. All cannot take vpon them to be without wiues, [Page 177]because they haue not the gift of continencie, (as almost all ex­pound it) whereunto (saith Maldonat) I cannot consent nor agree. And wherefore my friend? is it not a Maxime of some of your side, that Salmeron Ie­suit. in proem. epist 3. d. Pauli disput. 6. in fine & in 1. Ioan. 3. disput. 25. §. 3. Est incuitabile argumentum veritatis, est in­fallibilis regula iudicandi. What is taught of all, or almost of all, is an vnauoideable argument of truth, an infallible rule of iudging. But whether Maldonat consents to it or no, it is the true sense of Christs words, who continuing his discourse, teacheth who they are to whom it is behouefull and expedient not to marry, saying, that there are but three sorts of them; first, the Eunuchs, which were so borne from their mothers wombe, that is to say, which are naturally weake, and vnable. Secondly, Eunuches, which were made Eunuches of men, where of there was anciently a great number among the Pagans and Gentiles. Thirdly, Eu­nuches, which haue made themselues Eunuches for the kingdome of heauens sake; That is to say, who hauing receiued of God the gift of continencie, and being called thereunto, do abstaine willingly from matrimonie; not for their particular commodi­tie, but for the kingdome of heauens sake, for the aduancement of the Kingdome of Christ Iesus; or as Saint Paul expounds it, 1. Cor. 7.34.35 to haue care for the things that belong to the Lord, and to attend vpon the Lord without distraction. The Apostles seeing the li­bertie of diuorcement restrained and limited, iudged, that if a man might not put away his wife for euery cause, it were better not to marry. Iesus Christ corrects this error, and declares vn­to them, that none but three sorts of men can liue without a a wife; Eunuches so borne, Eunuches so made of men; and such men as being capable of marriage, haue receiued of God the gift of continencie. They (saith the Apostle) 1. Cor. 7.9. that can containe and burne not. Moreouer, he enacts, that those abstaine from mar­riage, not because of tribulations that doe accompanie it, nei­ther for the ease of the flesh, nor for particular commoditie; but for the kingdome of heauen, for the edification of the Church, called commonly in the Gospell, Mat. 13.24. the kingdome of heauen, for the 1. Cor. 10.31. glory of God, which ought to be the ende of all our actions; to whom we must adde a third condition, that he be called thereunto, according to the doctrine of the Apo­stle, 1. Cor. 7.24. Let euery man wherein hee is called, therein abide with God. Adam had the gist of continencie in his state of innocen­cie; [Page 178]and notwithstanding if he had not sinned, be should haue rendred vnto his wife due beneuolence, whom God had giuen him in his innocencie, and hee should haue begot of her chil­dren in Paradice, because that by Gods calling hee was ordai­ned to be the Father of mankind. Wherefore Christ concludes this speech with a Commandement, and not with a Counsell; He that is able to receiue it, let him receiue it. For they that can abstaine from mariage by the gift of continencie, by their cal­ling vnto continency, & by the heauenly end of their gift and calling; those (I say) are bound by Gods Commandement to abstaine from it. It is no more an arbitrable thing left to their choice, but necessarie. We must say of all the rest, whatsoeuer they be, He which is not able to receiue this saying, let him not receiue it. He that hath not the gift of continencie, let him marry, for it is not expedient for him to saluation, to liue with­out a wife. Let vs reduce our Sauiors words into a syllogisme, and the sense thereof will bee plaine. Saint Peter said, that it was not good for a man to marrie; Christ refutes his saying by this syllogisme; whosoeuer is such a one, as that he is no Eu­nuch, neither by nature, nor by necessity, nor by the gift of God that he be able to abstaine frō mariage with quietunes, and with peace of conscience, it is not good for such a one for the salua­tion of his soule to be without a wise, but contrariwise it is ex­pedient for him to marrie; for there are but these three sorts of men that can commodiously liue out of the state of marriage: but it is not giuen to all to be wiuelesse. Now if it bee not ex­pedient for them not to marry, it is expedient for them to mar­rie, and they ought and must marrie, if they desire to bee saued. Saint Paul, who had in him Gods Spirit, expounds the Lord [...] words after this manner, 1. Cor. 7.8. I say to the vnmarried and widdowes, It is good for them if they abide euen as I. This is that which our Sauiour saith, He that is able to receiue it, let him receiue it; and that which our Apostle said in the verse going before, 1. Cor. 7.7.9. Euery man hath his proper gift of God, one after this manner, and ano­ther after that. He adds, But if they cannot containe, let them marry, for it is better to marrie, then to burne. This is that which our Sauiour saith, All men cannot receiue this saying. It is expedient and good for them that are such, to marrie.

[Page 179] VI. This therefore is a precept and no counsell; but be­cause there are two sorts of precepts, the one common to all, as to loue God, practise righteousnesse, &c. the other particular to some onely, according to the gift and particular calling of God, as to sell all that we haue, and to giue it to the poore, to follow Christ. The ancient Doctors doe call a precept, a commande­ment giuen to all; and a Counsell, a particular Commande­ment made particularly vnto some according to Gods gift and calling, which also they call sometimes, Precept. So the ordi­nary glosse calls this our Lords exhortation, Glossa in Mat. 19. vers. 10. Non omnes capi­unt, id est, non omnes implere possunt praecep­tum continen­tiae. A precept of con­tinenci [...]. So Saint Austin calls a Commandement, the words of our Lord to the rich man, Goe and sell that thou hast, &c. August. epist. 89. quaest. 4 cui dominus haec praecepit.to whom (saith he) hath the Lord commanded these things? and he repeates the same thing often in 89. Epistle, the fourth questi­on. In like manner Saint Ierome, Hieron. ad­uers. Pelag. lib. 1. In qua praeci­pitur.we must seeke the Euangeli­cal perfection, wherein this is commanded, If thou wilt be perfect, goe, & sell that thou hast, &c. It is an easie matter then to vnder­stand Saint Austins words: He distinguisheth betweene a pre­cept and a counsell; that is to say, betweene precepts giuen to all, and precepts giuen to some: all they which will not keepe those shal be punished, because they are directed and giuen vn­to all; but all they that do not these, shall not be punished, be­cause they are not giuen to all: but as concerning those to whō they are giuen, how can they escape the iudgement of God, if they doe not that which he commands, which he counsels and requires them to doe, and whereunto he exhorts them? Let them call it what they wil, that man which doth not the coun­sell of his God, cannot be innocent nor guiltlesse, as wee haue seene heretofore. Moreouer Saint Austin puts among Coun­sels, the abstinence from flesh and wine; Chap. 11. §. 12. and how few are there among the orders of Friers, that doe abstaine from flesh? the Iesuites that are the most exact sect of them all, doe they ab­staine from it? and is there any of them all that valew so much that greater glory, that aureola in illâ parte, that for it they would forgoe their wine, Psal. 104.15. that maketh glad the heart of man? let them tell me therefore, if Christ hauing giuen this counsell with many others, according to Saint Austin; a counsell easier to be obserued then the rest, they shall obtaine the greatest re­ward [Page 180]in doing the others, and not intending to do this. Lastly, it appeares by this place, that S. Augustine held, that a Counsell is of things indifferent, that is to say, which are neither good nor bad, but in as much as they are vsed well or ill; to eate flesh, and drink wine, being a thing in it selfe wholly indifferent. But Counsels (saith Bellar. de mo­nach. c. 8. §. vlt. Bellarmine) are not things indifferent, but accep­table to God, and recommended by him; which abstinence from flesh and wine is not, because Rom. 14.17. that the Kingdome of God, is not meate and drinke, but righteousnesse, and peace, and ioy in the holy Ghost. It is therfore little to the purpose, that they produce and alleage this place of Saint Austin, which is not to the purpose.

VII. But it is worse to the purpose that they tell vs, that for a man to make himselfe an Eunuch, for the king­dome of heauens sake, is to abstaine from marriage, thereby to merit a reward in heauen. These good men would not bee debtors to God; for God must needes remaine their debtor, and must giue them alwaies some returne, as hauing paid to God more then was due, for the which hee is beholding to them. Hirelings, that would doe no seruice to God, if they did not hope for a reward; that keepe not the Commandements, but to merit the reward of eternall life; that keepe not the Counsels, but to merit a greater glory in the life to come: hire­lings indeed, who in doing seruice to God, haue no other aime then themselues; and if God giue them not the reward, which they beleeue is due to them, they will repent that they haue serued him, and will blaspheme him before his face, as vniust. Not children, who in seruing God, haue no other scope nor ende, then the glory of God; who would bee contented to bee blotted out of his booke of life, to be accursed and separated from Christ their deare Sauiour (if it could bee possible), if that could aduance his glory. Hirelings worthy to be expelled out of the house of God, as enemies of his grace, who will reckon with God, and binde him to giue them, as a reward iustly due to them, that which hee declares to be a free gift of his grace: vnworthie that Christ should aduow and take them for his owne, seeing that they depriue him of his glorie, and attribute to themselues the reward which is not due, which is not giuen but to his merit. Let them not cry out, The ancient Fathers, [Page 181]The ancient Fathers. The Ancient of dayes hath told me by Saint Paul, more ancient then them all, Rom. 6.23. that the gift of God, is eternall life through Iesus Christ our Lord. The same ancient Fathers doe teach me, that the merits of the faithfull, are the mercies of God, the merits of Christ, to whom eternall life is giuen for a reward, to the ende he giue vs it of pure grace. But let vs consider a little neerer the wordes, To make himselfe an Eunuch for the Kingdome of heauens sake, say they, is to merit heauen by single life. Falsely, for if it were so, the vestall vir­gins among the Romans, the Priests of Cybele, grand necce to the false gods, the Monks among the Turkes should merit eter­nall life. Falsely againe, seeing that heauen is replenished and filled with those which haue liued and died in the state of ma­riage. Falsely, againe, & againe, seeing God promiseth nothing vnto Eunuchs, but on condition, Isai. 56.4. that they chuse the things that please him, and take hold of his Couenant. It is not therefore for their single life, which makes thē, nor more nor lesse acceptable vnto God, Act. 10.34. 1. Tim. 4.8. who is no respecter of persons; but for their godlines, wherof the Apostle speaketh, that bodily exercise profiteth little, (such is single life), but godlinesse is profitable vnto al things, ha­uing promise of the life that now is, and of that which is to come.

VIII. What is then to make himselfe an Eunuch for the Kingdome of heauens sake? I haue already told it: but because they will not beleeue me, let others say what it is. Lyra in Mat. 19. vt liberiùs continentes va­cent contempla­tioni diuinae. Lyrinensis, That the continent and chaste may apply and giue their minde more freely to diuine contemplation. A man must not beleeue him, vnlesse he proue it by Scripture, and therefore he adds, as it is written, 1. Cor. 7.32.33. Hee that is vnmaried, careth for the things that belong to the Lord, how he may please the Lord: but hee that is married, careth for the things that are of the world, how hee may please his wife, and he is diuid [...]d. Ferus a Frier, whose authori­tie ought not to be small among the Friers and Monkes; Ferus in Mat. 19. vers. 11. Doe not preferre thy selfe before another for thy continencie; for it may bee, that the marriage of another is more acceptable vnto God, then thy chastitie: for here thou hast expressely set downe before thee, that all continencie is not acceptable vnto God. For thou hast heere three sorts of chaste men; of them that are Eunuches by nature; Item, of them that are made Eunuches [Page 182]of men, whereunto it seemeth, that we must adde those that li [...]e continently by constraint, and against their will; or which re­fraine themselues from it to bee praised of men.Neutri autem Deo placent, sed tantum bi, qui propter regnum coelorum conti­nent, vt scilicet liberiùs Deo vacent, ac cura­re possint quae Domini sunt.None of these please God, but they only that abstaine an refrain for the King­dom of Heauens sake, to the end they may more freely serue God, and haue more care of the things that belong to the Lord. This is that wee say, Continencie to him that hath that gift is more commodious for the seruice of God, then marriage. But hee that hath not that gift, will serue God better being married, then being vnmarried, and burning. But we will speake more largely of this matter hereafter.

IX. Such hath been the exposition of this place vntil now, all hauing vnderstood it, as if Iesus Christ spake there of Eu­nuches, that should make themselues Eunuches for the king­dome of heauens sake in the Church of Christ: But I intre [...] the Reader to consider two things; first, that Christ speakes of that which is past, not of that which is to come; of that which happened among the Iewes, not of that which should happen, among Christians; for he saith, There be Eunuches [...], which haue made themselues Eunuches for the kingdome of heauens sake, and saith not, that shall make themselues Eunuches. Secondly, that Saint Paul saith euident­ly, 1. Cor. 7.25. Concerning virgines, I haue no commandement of the Lord. With what truth? If God hath spoken thereof in Isaiah, and the Lord Iesus in Saint Matthew, It is (will they say) a Coun­sell: but euery Counsell of God is a Commandement; and if God had giuen this Counsell, the Apostle would haue said, I haue no Commandement, but I haue a Counsell of the Lord; ac­cording vnto that which he protests elsewhere, saying, Act. 20.27. I haue not shanned to declare vnto you all the Counsell of God. Now he saith manifestly, Ephiphan. bae­res. 16. Quidam eorum cumse exercebant, prae­scribebant sibi decennium aut octennium, aut quadriennium virginitatis, & continentiae. that it is his aduice an iudgement, whereof the Lord had imparted nothing vnto men before him. Where­fore it seemeth, that these words concerning Eunuches, con­taine neither a precept nor a Counsell of the Lord; but that the Lord rehearseth there simply that which certaine Iewes did then, and had done since the corruption of the state and of the religion among them. For wee reade, that the Pharisees which had introduced many superstitions in the Church, and [Page 183]particularly the doctrine of merit, when they did exercise them­selues, they prescribed vnto themselues tenne, or eight, or foure yeares of virginitie and continencie. And then Idom heres. 15 they did carrie their phylacteries, that is to say, the fringes and borders of pur­ple vpon their garments; to the ende that they which saw them, should take heede to touch them, as being for the time, sanctified, and separated from the world, and that did they, imi­tating therein the Essenes, Ioseph. de belle Iud. lib. 2. c. 7.that despised marriage. The one and the other for the Kingdome of heauens sake, that is to say, thinking to merit by it eternall life; whom our Lord reproues of rashnesse, in that they sought the Kingdome of God by continencie, which surpasseth the strength of man, and is a gift of God, which is giuen but to few. All men (saith Christ) can­not receiue this saying, saue they to whom it is giuen. He that is able to receiue it, let him receiue it. That is to say, No man can comprehend that, which those men striue to doe, saue they to whom it is giuen of God; as when he saith, Mat. 13.9. Who hath eares to heare, let him heare. Which is, as if hee should haue said, No man hath eares to heare and vnderstand the holy mysteries, saue he to whom it is giuen: for so hee expounds it in the ele­uenth verse; It is giuen vnto you to know the mysteries of the kingdome of heauen, but to them it is not giuen.

X. Let vs now retort the Argument against our aduersaries. They tell vs, that he which shall keepe the Counsels, shall haue a greater glory, and doe proue it by this Text. Let vs grant vn­to them this for this time, and put the case that this vntruth be true. Saint Paul saith, 1. Cor. 7.2. That to au [...]ide fornication, let euery man haue his owne wife, and let euery woman haue her owne hus­band. This is an expresse Commandement, as it shall be shewne and seene in his place, notwithstanding Bellar. de cle­ricis c. 21. §. 6. adde non esse praeceptum Ape­stoli, sed consili­um. pag. 10. Bellarmine cries out, This is not a precept of the Apostle, but a Counsell. Let vs sup­pose also, that this second falsehood be truth, and let vs argue in this manner. He which doth the workes of a Counsell, shall haue a greater glory, saith our Cardinall; He that hath his owne wife to a [...]oide fornication, doth a worke of Counsell, accor­ding to Bellarmine. Wherefore our Cardinall and Bellarmine must conclude, wil they, nill they, that he, who to auoide fornica­tion hath his owne wife, shall haue a greater glory. If Bellarmine [Page 184]sayes true, the Vrseline virgins, which they feede with vaine hope of a greater glory in shew onely, should marry to auoide fornication, and not giue men occasion to speake ill of them.

CHAP. XVII.

• I. The first obiection, taken from the words of Christ, Mat. 19. Goe, and sell that thou hast.
• II. The Author of the Pasterall Letter giues vs to vn­derstand, that these words are no Counsell, but a Pre­cept.
• III. It is a shame for their Bishops to speake of this Counsell, and not to follow it.
• IIII. These wordes do nothing auaile the Vrseline vir­gines, nor any order of Monkes; because they sell no­thing, and giue nothing to the poore.
• V. The young man asking our Lord Christ, what good thing he should doe to haue eternall life; our Sauiour sends him to the Commandements, and the reason why?
• VI. The young man saying, that he had kept all the Com­mandements from his youth vp, lied.
• VII. Thinking that the Law was not giuen, but to the outward man.
• VIII. Why he asked, what he lacked yet.
• IX. In what sense it is said, that Christ loued him.
• X. A refutation of Bellarmines exposition of these words, If thou wilt be perfect, &c.
• XI. The true meaning of these words.
• XII. The words, Goe, and sell that thou hast, &c. are a particular Commandement of Charitie.
• XIII. Bellarmines reply refuted by three reasons.
• XIIII. The words, Come and follow me, are a Commandement of faith, and not a Counsell. Christ [Page 185]is followed two manner of waies.
• XV. The promise, And thou shalt haue treasure in Heauen, imports not any merit of a singular reward, as Bellarmine saith.
• XVI. In what sense the Apostles said vnto Christ, that they had forsaken all, and followed him.
• XVII. All Christians are commanded to forsake all, to follow Christ, and in what manner.

THe Hieren. aduers. Pelag. lib. 1.truth may be assaulted, but cannot be ouercome, saith Saint Ierome: men take paines to hide it, to cast a mist o­uer it, to supplant it, and to oppresse it, but all in vaine. For as the prouerb is, Shee is the strongest, and makes her selfe knowne & found such of all, yea, of her enemies, hauing the skil to make vse of their owne weapons to their ruine; as Dauid did, who tooke vp Goliahs sword, slew him, and cut off his head there­with; we neede no other proofe for this time, then our Cardi­nals words, alleaging an argument for the pretended Coun­sels, and ouerthrowing them by the same argument. The first ob­iection. Pag. 8. Hauing made a distinction betweene Precepts and Counsels, he proues his distinction, saying, that our Sauiour Christ himselfe shewes it vs in Mat. 19.16. Saint Matthew 19. and Saint Mark 10. where one ask­ed him what good thing he should doe, that he might haue eternall life. He said vnto him, Thou shalt doe no murder,Vers. 18. Vers. 19. Vers. 20.Thou shalt not commit adultery, Thou shalt not steale, Thou shalt not beare false witnesse, Honour thy father and thy mother, And thou shalt loue thy neighbour as thy selfe. The young man saith vnto him, Vers. 21.All these things haue I kept from my youth vp, what lacke I yet? This answere is no sooner made, but see the Counsell of our Sauior. 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. This is Bellarmines first obiection.

II. Here, say you, is the Counsell of our Lord. How shall I beleeue that which you say? for you say so indeede, but by your words you shew, that it is a Precept; for you adde, Pag. 9. Where­upon our Sauiour pronounceth this fearefull sentence against rich men, Amen dico vobis, diues difficile intrabit in regnum caelo­rum. [Page 186]Mat. 19.23.Verily I say vnto you, that a rich man shall hardly enter into the kingdome of heauen. Luk. 18.24.Quam difficile, qui pecunias ha­bent, in regnum Dei introibunt: How hardly shall they that haue riches enter into the kingdome of God? Let vs adde for the explanation of this matter, the sequele of Christs words. And againe I say vnto you, It is easier for a Camell to goe through the eye of a needle, then for a rich man to enter into the Kingdome of heauen. Whereupon Saint Ierome: Hieron. aduers. Pelag. lib. 1.In this, that which can be done is not said; but that which is impossible, is compared with the impossible: for as a Camell cannot go through the eye of a nee­dle; so a rich man shall not enter into the kingdome of heauen. It is a terrible sentence pronounced against this rich man, who went away sorrowfull, for hee had great possessions. Sorrowfull (saith Saint Hieron. in Mat. 19. vers. 22 Haec est tristitia quae ducit ad mortem, &c. Chap. 11. Ierome) of that sorrow which worketh death; and the reason of this sorrow is rendred, because he had great possessi­ons, that is to say, thornes, briers, and bushes, that choked the seed of the Lord. Let vs now remember the difference heretofore specified betweene a Counsell and a Precept. A Precept not obserued, hath punishment; but a Counsell not obserued, hath us punishment. This is the first difference; whence I argue in this manner, that which not being obserued, threatneth punish­ment, is no Counsell, but a Precept; Christs words not kept by this young man, threatned punishment against him. For Christ declares him excluded not of the Kingdome of heauen, for the not obseruing of them; therefore Christs words to this young man were no Counsell, but a Precept. The maior of this is Bellarmines and the Authors of the Pastorall Letter. The mi­nor thereof, is also taken out of the same Letter. For where­fore should this sentence haue been terrible and dreadfull to this rich man, if hee might haue left the obseruation of the words of our Lord without danger of punishment. The se­cond difference betweene a Counsell and a Precept is, that A Precept obserued, hath a reward; a Counsell obserued, hath a greater reward. There were certaine heretikes in Saint Au­stins time, August. e [...]st. 89. quast. 4. which taught, that a rich man remaining in his pos­sessions and riches, cannot enter into the Kingdome of Heauen, although he hath done the Commandements of God with his ri­ches. Saint Austin answeres and refutes them by the exam­ples [Page 187]of Abraham, Isaac, and Iacob. Our Fathers, Abraham, Isaac, and Iacob, that are departed out of this world so long be­fore, haue escaped the disputations of these men: for all these had n [...] small riches, as the most faithfull Scripture witnesseth it; and notwithstanding euen he, who being truely rich, became poore for vs, hath foretold by a most true promise,Mat. 8.11. Non supra ipsos, vel extra ipsos, sed cum ipsis.that many shall come from the East and West, and shall sit downe in the Kingdome of Heauen, not aboue them, nor beyond them but with them. These words doe minister vnto me a second argument; That which being obserued, brings not a greater glory, then if it were not obserued, is no Counsell: but to sell all that we haue, and giue to the poore, procures not a greater glory, then is that of Abraham, Isaac and Iacob, which haue not sold that which they had. Therefore to sell what we haue, and giue to the poore, is not a Counsell. The Maior is grounded vpon the definition of a Counsell, such a one as is in the Pastorall Letter. The minor is of the Scripture, witnessing that none shall haue a greater glory, then Abraham, Isaac, and Iacob, who haue liued and died, aboun­ding in great wealth and substance; because as Saint Austin hath obserued, They which shall come from the East and West, of what qualitie and condition soeuer they be, shall be in heauen with them; and not beyond them, nor before them. Therefore the conclusion is necessarie.

III. Nay furthermore, although it were a Counsell, all the world may see, that the Author of the Pastorall Letter allea­geth it against himselfe, and ouerthroweth that which he pre­tends to build by it: for if to sell all that we haue is a Counsell of perfection, meritorious, and worthy of a greater reward and glory, why doth he not it himselfe? why giues he not ouer his Cardinals Hat? why desires he to be called any longer the Prince of the Church? with what conscience doth hee possesse and enioy the reuenew of two thousand pounds yeerely? why sells hee not all? giues not all? takes not the scrip, and so fol­low Christ? The Pope abounding more in gold and siluer, then any King in Christendome; the Cardinals, whereof some of them are richer then any Prince or Lord in Christendome; the Bishops and other Ecclesiasticall persons, that are ouer­whelmed in riches and pleasures, why doe they not as much? [Page 188]Saint Peter (of whose succession the Pope boasts) Act. 3.6. had neither siluer nor gold. Saint Paul was so poore, that Act. 18.3. & 20.34. 1. Cor. 4.12. 1. Thes. 2.9. 2. Thes. 3.8. he got his liuing by making tents. The other Apostles were no better at ease. Mat. 19.27. Behold, say they vnto Christ, we haue forsaken all and followed thee. Where shall we finde any of their Bishops (which main­taine, that they are their successors) any one of them, that forsa­keth his riches to follow Christ? who amongst them would be Bishop, but to haue riches? who amongst them would bur­den and charge himselfe with that office, if that office were not charged with many fat and great benefices? These are not­withstanding they, who liuing in the world, and in pleasure as much as any of the world, doe preach pouertie, and extreme miserie vnto others; like the Pharisees in this point, of whom Christ Iesu our Master said, Math. 23.4. They binde heauie burdent, and grieuous to bee borne, and lay them on mens shoulders, but they themselues will not moue them with one of their fin­gers.

IIII. As he condemnes himself in alleaging this preten­ded Counsell, as a greater louer of the perishable riches of this world, then of the greatest glory of heauen, Mat. 6.20. Where neither moth, nor rust doth corrupt, and where theeues doe not breake thorow nor steale: Euen so he ouerthrowes his cause, which he would recommend. He threatens with excommunication [...] father and a mother that haue opposed themselues, that their daughters should not resort, nor giue themselues to the Vrselines. It must bee a matter of very great importance, for the which a man is excommunicated, that is to say, cut off from the Communion of Saints, and deliuered vnto Sa­tan. What haue they done? They haue laboured to hin­der their daughters entring into the Couent of the Vrseline Nunnes. Is that a sinne worthie of excommunication? He that opposeth himselfe against the obseruation of the Coun­sels of Christ, is worthy of execration; I will say with Saint Paul, 1 Cor. 16.22.Let him bee Anathema maranatha. I will say vnto him, as Saint Paul did to Elymas, Act. 13.10.O full of all sub­tiltie and all mischiefe, thou childe of the deuill, thou enemie of all right cousnesse, wilt thou not cease to peruert the right wa [...]s of the Lord? But where are these Counsels? Behold here one, [Page 189] Goe and sell that thou hast, &c. Is this Counsell giuen to the Vrselines? is it followed and done by the Vrselines? Do they sell all that they haue to giue to the poore? Doe they not take away and conuey their wealth with them into the Cloyster of the Vrselines? Doe they not robbe their fathers and mothers, and parents, by an impious, barbarous, and cruell deuotion, to inrich the Vrselines? Are the Vrselines those poore, of whom Christ saith, and giue it to the poore? Here I appeale vnto the conscience of Monkes; Is there any of them all, that selles all that he hath, an giues it to the poore? They which begge a­mong them (and others) become Monks, or are often compel­led by their fathers and mothers to become Monkes, that their goods and patrimonie remaine in the house, to entertaine the greatnesse and honour thereof, and enrich their eldest bro­ther. Others transporte their patrimony with them into the corporation of the Cloister, and make good cheare therewith. Is that a selling of all that they haue, & giuing it to the poore? Therefore it is a pure mockerie, yea, they gull the world by preaching so much the Counsel of Christ, and couering with so faire a name the hypocrisie of those, which doe not Christs words, which sell nothing, giue nothing to the poore, which seeke all meanes to enrich themselues, by making many fami­lies poore. Such are the Iesuites, and such would the Vrse­lines be shortly, if men would let them doe it.

V. I haue sufficiently proued, that Christs words to the rich man are no Counsell, in the sense, wherein this word is ta­ken in this disputation; I will make you now see by the true exposition thereof, that they are a particular precept giuen vnto this young Lord. The Euangelists doe declare, that a certaine man, called by Saint Luke, Luk. 18.18.a Ruler, comming vnto our Lord, said, 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-wee­ [...]ing perswasion of al the Iewes, of whom the Apostle writeth, Rom. 9.3 [...].32. that Israel which followed after the Law of righteousnesse, hath not attained to the Law of righteousnesse, wherefore? because [Page 190]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, 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 ca [...] beast of that? If we say (saith Saint 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, 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, Ibid. Vt arr [...] ­gans ille iuuenis vitam suam ad illa conferens discat, quàm 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 [...] w [...]ll the mouth of the arrogant and proud men, then when they art warned of Gods Commandements; and thou seest not so clear [...]ly in a looking glasse the blemishes of thy body, as thou seest thy sin [...] 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 Saint1. 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 [Page 191]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) Ambros. in Luc. c. 18. inani [...] iactantia. a vaine boasting. Saint Ierome saith plainely, 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, 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: August. Epist. 89. quaest. 4. Qui. viderit, quemad­modum illa legis mandata ser­uauerat, puto enim quòd se ar­rogantiùs quàm 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, 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, 1. King. 8.46.that there is no man that sinneth not; and Saint Iohn; 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, Psal. 130.3. If thou shouldest marke iniquities, O Lord, who shall stand? and Saint Iames, Iam. 3.2.In many things we offend all; and the Wise man; Prou. 24.16. A iust man falleth seuen times the day. For which cause Christ commaunds all to pray and say, 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, 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 [Page 192]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, 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 Phil. 3.7.8. be­ing a Pharisee, touching the righteousnesse which is in the Law blamelesse, which things he esteemed gaine as then to him, iudg­ing that he was well prouided of all the righteousnesse of the Law, necessarie to saluation. Euen so the Pharisee, Luk. 18.11.12 God I thanke thee, that I am not as other men are, extortioners, vniust, adulterers, or euen as this Publican; I fast twice in the weeke, I giue tithes of all that I possesse. It might be that he spake truly, but he deceiued himselfe, in that he thought that God was as man to content himselfe with an outward righteousnesse; whereas if he had come to the Schoole of Christ, Mat. 5.21. or else had well considered and pondered the summe of the Law; he had learned, that God, who is a Spirit, and that aboue all asketh the heart, as he saith, Prou. 23.26. My Sonne giue me thine heart, hath giuen a spirituall Law to the spirit of man, that he may be serued John 4.23. in spirit and in truth. Thus Saint Paul learnt it after his conuer­sion; and instructed, that the last Commandement, Rom. 7.7. Thou shalt not couet, did condemne the first bad motions of the heart, did acknowledge and confesse himselfe a sinner; and declared, that then he began to count all his pretended righteousnesse, and all his other prerogatiues Phil. 3.8.9. but losse and dung, that hee 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, namely, the righteousnesse which is of God by faith. Ferus giues this reason, saying, Ferus in Mat. 19. Adolescens Iudaeorum more praecepta tantum externè aspicie­bat, ideò in hanc praesumptionem inciderat. The young man according to the cu­stome and manner of the Iewes, did onely consider the Commande­ments outwardly, therefore he fell into this presumption, &c.

VIII. Lastly, he asked, What lacke I yet? Ibidem.looking (saith Ferus) that Christ would haue told him, that he lacked nothing. They stumble at this stone, which doe referre and restraine the [Page 193]Commandement to outward things only. For these doe easily rush headlong into presumption, and that is fulfilled in them, which is written in the Reuelation;Reuel. 3.17.Thou saiest, I am rich, and increa­sed with goods, and haue neede of nothing, and knowest not that thou art wretched, and miserable, and poore, and blinde, and na­ked. Finally, these are more dangerously sicke and more difficult­ly healed, then if they were openly wicked. To these therefore this sentence appertaineth,Reuel. 3.15.I would thou wert cold, or hot. What can wee say more smoothly, and conformably to the words of Christ, vnto the Priests and Elders of the Church, as righteous as this young Ruler? Mat. 21.31. Verily I say vnto you, that the Publicans and the Harlots goe into the Kingdome of God before you.

IX. But this seemes to disagree with that, which we reade in Saint Marke, namely, that the rich man hauing said, that he had kept all the Commandements from his youth; Mark. 10.21. Iesus be­holding him, loued him. Now the Lord loueth no liars, and there­fore it is credible, that he said the truth, saith Bellar. de mon. c. 9. §. 24. Bellarmine: but truely it is in no wise credible, that he was neuer angry with his brother without a cause, that he neuer coueted in his heart any thing appertaining vnto his neighbour. To be short, that he loued his neighbor, his enemie, yea, the stranger, an vnknowne man; yea, his very friend as himselfe, that is to say with such an affection, sinceritie, feruencie, earnestnesse, readinesse of cou­rage, and with such loyaltie as himselfe. If he had loued only the poore of his Countrie, of his towne, of his neighbourhood as himselfe, hee had not reserued to himselfe so much wealth. Wherefore it is certaine, that he lied in respect of the true vn­derstanding of the Law; but he lied not, in regard of the inter­pretation and meaning that the Pharises gaue, leading a blame­lesse life from his youth vp among men; for the which cause our Lord loued him, that is to say according to Lyras exposi­position, he shewed him an amiable countenance. Lyra in Marc. c. 10. Ostendit sib [...] vultum a­m [...]cabilem. For the Greeke word, Eustath. in Odyss. Origen. in hunc locum. [...], which is heere turned, to loue, among other things signifies to receiue one courteously and friendly. Saint Markes words doe beare plainely this sense, for he saith not simply, that Iesus loued him, but that he beheld him and lo­ued him, that is to say, did behold him with a meeke and louely looke; testifying to him, that hee did make much esteeme and [Page 194]account of this affection, wherewith he was carried to the out­ward obseruation of the Law. For it was prophesied of Christ, that Isai. 42.3. Mat. 12.20.a bruised reede shall be not breake, and smoking flaxe shall he not quench; that is to say, he would approue the least appea­rance of good that he should finde in men, intertaining it, and not quenching it; as it is also written in Zacharie, Zach. 4.10.who hath despised the day of small things. And truly it was a good be­ginning, and worthy of praise and commendation, to see a young man, shunning from his tender yeeres the desires of youth, and following after all honest and laudable things a­mong men. O that our Christians, young and old, could re­present euery where in their liues, the innocent life of this young Ruler, that they did not vse their tongues to deceit, that they had not their feete so swift to doe euill, that their handes were not so full of bloud! the widdow should not be so trod­den vnder foote, the weake should not bee so harried and op­prest, the simple circumuented, the poore despised, and Achab should not take away quo iure quâ iniuriâ, poore Naboths vineyard. Were they but good onely in equall comparison with certaine Heathens, that would be profitable to them; for they should thereby haue more glory among men, and lesse torment in hell. But alasse our life iustifieth and excuseth the liues of the Pharisees and Heathen men, which haue not sinned halfe so much as we haue done. If God blesse some with pro­speritie, (and how many doe we see, Psal. 113.7.8. whom he raiseth out of the dust, and lifteth out of the dunghill, making them to sit with Princes, yea, with the Princes of his people, as Dauid saith. Sud­denly, Psal. 73.6.7.8.9. pride compasseth them about as a chaine, violence coue­reth them as a garment. Their eyes stand out with fatnesse, they haue more then heart could wish; they are corrupt, and speake wickedly concerning oppression; they speake loftily; they set their mouth against the heauens, and their tongue walketh through the earth; Genes. 6.11. which is now as much, nay, more corrupt before God, and filled with violence, then when 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, [...]. 3.1. Wee to her that is gluttenous, filt his, and polluted, to [Page 195]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; 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 2. King. 9.30. Iezabel. They dance as the daughter 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; 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 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, Mat. 22.35. hee omitted not to approue the good he found in him, and to say vnto him, 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; Iohn 15.9.13. As my Father hath loued me, so haue I loued you; greater loue hath no man then [Page 196]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, 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. 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, 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, [Page 197]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, Mark. 10.24. Chil­dren, how hard is it for them that trust in riches, to enter into the Kingdome of heauen. If he trusted in his riches hee was coue­tous, and if couetous, an idolater, for Col. 3.5. couetousnesse is dolatrie, and Ephes. 5.5. the couetous is an idolater; and if an idolater, hee hath not kept the Law; if he hath not kept the Law, he hath not merited eternall life. Contrariwise he hath been excluded and debar­red from it by the transgression of the Law, and namely by his couetousnesse, that made him Iob 31.24. make gold his hope, and say to the fine gold, Thou art my confidence. Whereupon the Lord pro­nounced, that hee shall enter into the Kingdome of heauen, when a Carnell can goe through the eye of a needle. And if he hath not kept the Law, he hath not merited eternall life; but for his couetousnesse is punished with euerlasting torment; surely the perfection whereof the Lord speaketh, is not a more excellent degree of eternall life in heauen, but hath another sense and meaning, which offereth it selfe euidently in the Text.

XI. After the young man had said, that hee had kept the [Page 198]Commandements, to the which the Lord sent him backe, hee asketh againe, Mat. 19.20. What lacke I yet? Hee had made his first de­maund touching the meanes of attaining vnto eternall life. He asketh againe, if he lacked yet something? Of what? Surely of the meanes whereby he might haue eternall life. For hee was not as yet taught, that there were in heauen Aureolae; and ther­fore he made no such demaund. He would haue been content to haue laine in Abrahams bosome, and to haue sat at table with him in the kingdome of heauen. Therefore the Lord an­swereth to his demaund, If thou wilt be perfect, that is to say, if thou desirest that there be nothing wanting in thee to the ob­taining of eternall life, Goe and sell that thou hast, and giue to the poore, &c. Either this is the sense of the answere, or else the Lord answered not to his question; let the other Euangelists be heard, and you shall finde, that this is the true sense and meaning. Saint Marke setteth downe Christs answere in this manner, Mark. 10.21. One thing thou lackest. Saint Luke in these wordes, Luk. 18.22. Yet lackest thou one thing, sell all that thou hast, and distribute vnto the poore, &c. Certainely he lacked this one thing to haue eternall life, whereof onely he made the demaund; and there­fore the sense of our Sauiours words is, Thou hast not yet all that is necessary to eternall life; wherefore if thou wilt be per­fect, and desirest to lacke nothing whereby to be saued, go and sell all that thou hast, &c. The Lord therefore speaketh not of a greater perfection, then that which is commanded in the Law, much lesse of a more excellent degree of glory in heauen. For to what purpose should hee haue counselled such a perfection to a man that was a Iew by profession, and, that was not his dis­ciple? For reason would haue required, that hee should make him first of a Iew a Christian, and so by degrees of a Christian a Monke; seeing that to be a Monke or Frier is the highest de­gree of Christian perfection in this life, and hath the highest degree of glory in the life to come, as the Monkes doe say.

XII. Now follow the words, Mat. 19.20. Goe and sell that thou hast, and giue to the poore, and thou shalt haue treasure in heauen, and come and follow me. In these words is a twofold commande­ment and promise; the first is a commandement of charitie, the second a commandement of faith. Of the first, Clement [Page 199]Alexandrinus writeth thus; Clemens A­lexand. stromat. 3. lib. 3. Refellit eum qui gloria­tur, quod omnia à iuuentute prae­cepta seruauerit. non enim imple­uerat illud, Dili­ges proximum tuum sicut teip­sum; Tunc au­tem vt qui à Do­mino perficere­tur, docebatur communicare & impertire per charitatem. Pulchrè ergo non prohibuerat esse diuitem, sed esse diuitem in­iustè & inexple­biliter. That when the Lord saith, goe and sell all that thou hast, and giue to the poore, hee refutes him which boasteth, that he had kept all the Commandements from his youth vp: for he had not fulfilled the Commandement, Thou shalt loue thy neighbour as thy selfe. But then that he might be made perfect by the Lord, he was taught to impart, and giue by charitie; and therefore he prohibits him not to bee rich, but to bee vn­iustly and vnsatiably rich.Origen. in hunc locum.Origen saith plainely, that if he had kept the Commandement, Thou shalt loue thy neighbour as thy selfe, the Lord had not spoken to him of a greater perfection; and he alleageth to this purpose a certaine Gospell according to the Hebrewes, non ad authoritatem sed ad manifestationem propositae quaestionis, not for the authorising, but for the clearing of the question propounded; where our Lords words are thus set downe, Jbid. Quomo­do dicis legem feci & prophe­tas? quoniam scriptum est in lege, Diliges proximum, &c. & ecce multi fratres tui filij Abrahae a­micti sunt ster­core, morientes prae fame, & do­mus tua plena est multis bonis, & non egredi­tur omnin [...] aliquid ex ea ad cos. How saiest thou, I haue kept the Law and the Pro­phets? seeing that it is written in the Law, Thou shalt loue thy neighbour as thy self; and behold, many of thy brethren, the sons of Abraham are couered with dung, and die for hunger, and thy house is stuft with store of goods, and there goeth nothing out of it to them. And then declaring his opinion; Ibidem. Ʋerum est ergo, quia non impleuit diues mandatum, &c. It is true (saith he) that the rich man hath not fulfilled the Commandement, Thou shalt loue thy neighbour as thy selfe; for he despiseth many of the poore, and hath giuen none of his riches to them. And a little af­ter expounding the meaning of the words, Ibid. Ʋolens arguere diuitem illum dominus noster, quasi non vera dicentem, &c. dixit ad eum si vis, &c. Sic enim apparebis dicere verum, si dilixisti aut diligis proximum tuum sicut teip­sum. The Lord (saith he) intending to conuince this rich man, as one not telling the truth, &c. saith vnto him, If thou will be perfect, goe and sell that thou hast, and giue to the poore; for so it will appeare that thou saiest true, if thou hast loued, or if thou louest thy neighbour as thy selfe; It is therefore a Commandement, and a Commande­ment of charitie.

XIII. Bellarmine gain-saieth this, saying, that this is not a Commandement of charitie, because that Bellar. de monach. c. 9. §. 19. Charitie requires onely that we loue our neighbour as our selues, and therefore re­quires not that we giue all that wee haue to our neighbour, and [Page 200]keepe nothing for our selues: but wee keepe this Commandement if we giue partly, and retaine in part. But Bellarmine dissem­bleth to say, that in the Commandement, Thou shalt loue thy neighbour as thy selfe, the word As doth not signifie the quan­titie, measure, and rule of our charitie, but onely the qualitie thereof: for we loue our selues without measure and limit, and God will not haue vs to loue our neighbour in this manner. Furthermore, if the loue we beare to our selues, were the rule of our charitie towards our neighbour, the common prouerb would be true, that charitie begins at her selfe. But reason and experience sheweth, that to be false; for we are bound to loue Father, Mother, our King, our Country, the Church of God more then our selues. The Scripture saith, that 1. Cor. 13.5. Charitie see­keth not her owne, and according to that giues vs this expresse Commandement, Phil. 2.4. looke not euery man on his owne things, but euery man on the things of others; wherefore this As is not a marke of equalitie, but of similitude, and signifies the truth and sinceritie that ought to be in our charitie: for as wee loue our selues in truth, and without dissimulation or reseruation; so ought we to loue our neighbour, 1. Iohn 3.18.not in word, neither in tongue, but in deede and in truth, saith Saint Iohn. The rule and mea­sure of our loue towards our neighbour, is the loue of Christ towards vs; John 13.34.A new Commandement I giue vnto you, that ye loue one another, as I haue loued you, that yee also loue one another. Now his loue consists in this, that he died for vs; therefore ours also towards our neighbours ought to consist in this, if God call vs therevnto, 1. Iohn 3.16. Hereby perceiue we the loue of God, because he laid downe his life for vs, and we ought to lay downe our liues for the brethren. If our liues, how much more all our goods, that are not so much as our life is? Secondly, Iesus Christ com­manding this rich man to sell all that hee had, did not bid him giue all to the poore, to become a beggar, a vagabond, and a wallet bearer; for in the Text there is but, and giue to the poore. Now he could haue giue of his all, without giuing all. But be­cause Christ would haue made him a Disciple, and one of his attendants and followers during the dayes of his flesh; and af­terwards a Preacher of his Gospell in those places where it would haue pleased him to haue sent him; he commands him [Page 201]to ridde himselfe speedily of his possessions, that they might not with-hold, nor hinder him to follow Gods calling, and to giue liberally to the poore; but hee commaunds him not to giue them to the poore, without reseruing any thing for his need; and there is nothing in the Text, from whence they can gather any such, either Commandement or Counsell. Thirdly, it is true in generall, that charitie requires not of vs, that wee giue all we haue to the poore, without any reseruation for our selues, neither also that wee sell all that we haue, for ordinarily this sentence of the Apostle takes place, 2. Cor. 8.13. I meane not that o­ther men be eased, and you burthened, but by an equalitie. But such a time may happen, that a man shall be called of God, to lay downe not all his goods onely, but his life also for his bre­thren; then such a one receiueth of God a true Commande­ment to doe so; if he doth not so, he transgresseth the Com­mandement of God, and becomes guiltie before God. It is not a generall Commandement to euery man, to goe out of his Countrie to serue God, and to offer vp to God his children to obey God. Notwithstanding, this was a particular Comman­dement giuen to Genes. 12.1.4. Genes. 22.2.3.Abraham, which Abraham could not haue refused to doe, without shewing himselfe an hypocrite; with­out offending God. Thus although it be not a generall Com­mandement of charitie, to sell all that wee haue, and to giue it all to the poore; yet was it a Commandement of charitie par­ticularly giuen, and in expresse termes from Christs owne mouth to this young Ruler; who for not obeying thereunto, is by the Lord declared to be excluded out of the Kingdome of heauen. This I say, presupposing with the most part, that it was inioyned him as well to giue all, as to sell all.

XIIII. The other Commandement is, And come and follow me, expresly added to the first, August. epist. 89. quaes [...]. 4 De­inde addidit, veni & sequere me, ne cuiquam quando haec fe [...] ­rit, aliquid pro­desse, existime­tur, si non sequi­tur Christum. to the end (saith S. Austin) we think not, that it can profit any body, when he shall haue done these things; when he shall haue sold all that he hath, and shall haue giuen it to the poore, if he follow not Christ. This commande­ment is tearmed by Bellarmine, Bellar. de Mo­nach. c. 9. §. 41.6 Obiection.A Counsell of obedience: A Counsell (saith he) and no Commandement, because it is giuen but to him to whom it hath been said, Goe and sell all that thou hast. And this is his sixth obiection, whereby hee pretends to proue the obedience, which the Monks yeeld and giue to their [Page 202]Abbot, Prior, Generall, or other Superiour; Nothing can bee more ridiculous, as if an Abbot were Iesus Christ, and to fol­low an Abbot, were to follow Christ; Iesus said, And follow me, and did not command this yong man to become a Monke, and to ranke himselfe vnder the obedience of an Abbot in a Mona­sterie. Friers, Abbots, Cloisters, and Monasteries were things vnknowne in those times, and a long time after. To follow Christ is taken diuersly in Scripture; Sometimes it is referred to the time onely wherein our Sauiour Christ was in the flesh, and to the attendance of his person, in which sense he said vn­to one of his Disciples, that asked him leaue Mat. 8.22. to goe and buri [...] his father, Follow me, and let the dead bury their dead; and vnto Matthew sitting at the receit of custome, Mat. 9.9. Follow me, and he arose and followed him; As much said Iohn 1.43. he vnto Philip. To follow him, was to accompany Christ frō place to place, & to become his disciple, for to be after imployed by him in the ministerie of the holy Gospell; Thus all the Apostles, except Paul, haue fol­lowed Christ, not by counsell, but by expresse commandement; Thus would Christ haue had this yong man to haue followed him corporally, and accompanie him wheresoeuer hee went; And in this manner hee commanded him to follow him, not by a commandement common to all men, but by a personall commandement directed and giuen but to a few persons. For our Sauiour Christ refused to take to his corporall attendance some men that would haue ranked themselues thereunto, Mat. 8.19. A certaine Scribe came and said vnto him, Master, I will follow thee whither soeuer thou goest, and he refused him. Hee that had been possessed with the Diuell, and was deliuered by Christ, Mark. 5.18.19 prayed him that hee might be with him, but Iesus suffered him not. But most commonly to follow Christ, is to deny himselfe, to take vp the crosse of Christ, to rest in him with a true and liuely faith, and depend on him in life and death. This fol­lowing is common to all, commanded to all men: Mat. 16.24. Who­soeuer saith hee will come after mee, let him deny himselfe, and take vp his crosse and follow me. The Lord would haue this young man to follow him, specially in this manner; and therefore wee haue said, that these words were a com­mandement of faith, for it is with the feete of faith that wee follow the Lord, goe to the Lord, and obey the Lord. There [Page 203]being therefore no other following of Christ, then that which was corporall and of few persons, which hath ceased; and that which is spirituall, common to all the faithfull, which is per­petuall; there is nothing in this text for the Monkes and Fri­ers. For to follow Christ, is not to frame and apply himselfe vnto the iudgement and will of another, as Bellarmine falsely saith, but to frame himselfe vnto the will of Christ alone, Mat. 23.10. who is our only Doctor and teacher, whom we must heare; and our only patterne, whom wee must imitate; and our Lord, whom wee must obey. There is no more due vnto the others, how holy soeuer they haue been, then to S. Paul, that saith, 1. Cor. 11.1. Be ye followers of me, euen as I also am of Christ.

XV. The promise annexed to this commandement is, And thou shalt haue treasure in heauen; whence Bellarmine inferres, that to giue all, deserueth a singular and speciall reward. This man turnes all the promises, that God makes to them which obey him, into salaries and wages due, and iustly giuen to the merits of men; as if the creature could merit of his Creator, man (which is but a little worme) could make God beholding to him, and could purchase to himselfe for a little money that glorie, which eye hath not seene, nor eare heard, neither hath en­tred into the thought of man. How much better Ferus in Mat. c. 19. Ferus expoun­ding this promise, Admirable (saith he) is the goodnesse of God, he might exact without any remuneration, and damne the diso­bedient: but behold, he allures by promises, and makes himselfe a debtor, he, who is debtor to none, but vnto whom all creatures are indebted: what other thing then can I say, then that which Da­uid saith,Psal. 106.1.Praise yee the Lord, O giue thankes vnto the Lord, for he is good, for his mercie [...]ndureth for euer, let Israel say he is good? God then promiseth vnto men eternall life to draw them to their dutie, and hee doth that as a Father, whereas hee might compell them as a Iudge: He promiseth them that which he owes them not, to the end they giue and render that which they owe; he giues them that which he promised them, not for their merit, but for his mercie sake. He giues them, I say, a treasure in heauen, & this treasure is nothing else but eternall life, which onely the rich man asked for, which only the Lord promised; and was it not enough, and more then enough? an exchange without [Page 204]proportion, of earth for heauen, of a treasure of durt and mud for a treasure of an vnspeakable price, of the vanitie of riches for the eternall weight of a glorie exceedingly excellent? This treasure signifies no other thing in the holy Scripture. I will say vnto him that beleeueth otherwise, and that seeketh eternall life in his oyle, in his gold, in his siluer and other corruptible things, as S. Peter said vnto Simon Magus, Acts 8.20.Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money.

XVI. The rich man hearing that Christs words did import a condition, without the which he could not obtaine life euer­lasting, discouers his hypocrisie; and shewing that his money was dearer and more precious to him then his God, and the treasure he possessed here on earth was better to him and more esteemed, then that which was promised him in heauen, goes away sorrowfull, and giues Christ occasion to pronounces dreadfull sentence against him, and against all rich men that set their hearts on riches, and put their trust and confidence in them, that they shall neuer enter into the kingdome of heauen. Mat. 19.27.28 Then answered Peter, and said vnto him, Behold, wee haue for­saken all and followed thee, what shall we haue therefore? And Iesus said vnto them, Verily I say vnto you, that yee which haue followed me in the regeneration, when the Sonne of man shall sit in the throne of his glorie, ye shall also sit vpon twelue thrones, iudging the twelue tribes of Israel.Bellar. de mo­nach. c. 9. §. 32.This is as much (saith Bel­larmine) as if Peter had said, Behold, wee haue done that which this young man will not doe, what wilt thou giue vs therefore? Whereunto our Sauiour said not, I will giue you nothing, for I spake but to this young man, and that not in earnest, but only that he might not know that he lied; He answered not so, but said, Ve­rily I say vnto you, &c. This glosse spoiles the text, and is con­trarie to the truth. For the Apostles sold not all they had, and gaue not all to the poore; for although they had left their or­dinary vocation whereby they might haue got their liuing, and had left the care of their domesticall businesse to follow Christs calling, they renounced not for all that the possession, the right and prerogatiue, nor left the vse thereof, when they were in those places. The historie sheweth plainly, that af­ter [Page 205] Mat. 9.10. Luk. 5.29. Matthew had followed Christ, he made him a great feast in his owne house. Yea, Peter that said these things, had yet his house, as it is written, Mat. 8.14. When Iesus was come into Peters house, he saw his wiues mother laid, and sicke of a feuer. Christ telling his disciples what should befall them at his death, saith he not, Iohn 16.32. [...], in propria. The houre commeth, yea, is now come, that ye shall be all scatte­red euery man to his owne? And being vpon the Crosse said vn­to Iohn touching the Virgin, Iohn 19.27. Behold thy mother, is it not said, that from that hower that Disciple tooke her [...], vnto his owne home. They had therefore yet their houses; and therfore Bellarmine imputes vnto them a lie in making them say, Be­hold we haue done that, which this young man will not doe. For they had not sold all, nor giuen all; but it appeares by the last Chapter of Saint 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; 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; 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 [Page 206]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 o [...] 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. Hieron. in Mat. c. 19. Quod pr [...]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, 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. 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 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, [Page 207]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, 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 [Page 208]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. 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, 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. 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, Leuit. 24.11. as the pu­nishment of the blasphemer,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, Ezech. 3.17. Heare the Word at my mouth, 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, Mat. 28.19.20 Goe and teach all Nations, teaching them to obserue all things, whatsoeuer I haue comman­ded you. Their practice was, 1. Cor. 11.23. I haue receiued of the Lord that which also I deliuered vnto you. Their instruction to others [Page 209]was, 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. 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, 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 [Page 210]by the holy Ghost into all truth, to bee not able to erre in his aduice and iudgement. 1. Cor. 7.40. Now (saith he) I thinke also that I haue the Spirit of God. 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, 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, 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 1. Pe. 1.18.19. those whom he hath redeemed from our vaine conuersation, re­ceiued [Page 211]by tradition from our fathers, not with corruptible things, as siluer and gold, but with the precious bloud of Christ, as of a Lambe without blemish and without spot. As many titles and names of God, so many arguments for God against vs. Isai. 66.2. To whom will I look? to him that trembleth at my word. His Coun­sell is his word. He is our Lord and Father, Mal. 1.6. A sonne honou­reth his father, and a seruant his master; If then I bee a Father, where is mine honor, and if I be a Master, where is my feare? This honor and feare consists principally in that we obey his voice, that we say vnto him with Samuel, 1. Sam. 3.10.Speake Lord, for thy ser­uant heareth. He is our shepheard, and we are his sheepe, and this is the marke of his sheepe, John 10.27. My sheepe heare my voice, and I know them, and they follow me. Hee that heareth him not, is none of his, Iohn 8.47. He that is of God, heareth Gods words; yee there­fore heare them not, because ye are not of God, said Christ vnto the Iewes. 1. Pet. 2.9. We are a chosen generation, a peculiar people, saith Saint Peter, and Saint Paul, 1. Cor. 6.19.20Yee are not your owne, for yee are bought with a price. And therefore we ought not to haue any will but his whose wee are, to follow it in all things. If these Counsels depended on our wil, we should be our owne, against the Apostle, and against the right whereby the slaue is subiect in all things to him that hath purchased him, and is despoiled of all libertie and disposing of his owne will. I appeale now vnto the conscience of the Author of the Pastorall Letter, that he tell me vpon his soule, if he thinke that God can Counsell a thing vnto man, whereunto man is not bound to yeelde and render quicke and speedie obedience, which hee may reiect, without putting his soule in danger? The clause of his conclu­sion sheweth euidently that he thinketh so. For if he esteemes not his pretended Counsels to be Commandements; If he be­leeues that they may bee reiected without offending God; with what equitie & conscience hath he stormed and thunde­red against those, yea, made a seisure of the possessions of those that haue reiected them?

V. But whatsoeuer hee thinkes, the truth shall bee alwaies one and the same, and if hee will denie it, shee will defend her selfe, and will get her selfe credit against his credit. Hee saith, that Saint Pauls aduice and iudgement is a Counsell. She saith [Page 212]euen by the mouth of Saint Paul, that it is a Commandement; for the Apostle hauing said both touching marriage and single life, 1. Cor. 7.17. As God hath distributed to euery man, as the Lord hath called euery one, so let him walke. Which is an expresse Com­mandement, and altogether necessarie in a Common-wealth, and in the Church; 1. Cor. 7.25. he addes, and so ordaine I in all Churches; where he vseth a Greeke word [...], signifying to ordaine, and commaund precisely, as it appeares by the 25 verse, where he saith, [...], Concerning virgins I haue no Com­mandement of the Lord. This will more euidently appeare by a like manner of speech, which the Apostle vseth in this very same Chapter, vers. 12. where being asked, if the partie that beleeueth, ought to remaine with the party that beleeueth not, who is ioyned to him by mariage, he saith, but to the rest speake I, not the Lord. For God had set downe nothing thereof in the old Testament, and the Lord had not giuen any Commande­ment thereof to his Disciples, because the religion was yet li­mited within the borders of Iudea; there was not then any di­uersitie nor difference of religion betweene the husband and the wife. But the Gospell hauing been carried vnto the Gen­tiles, it happened that one while the husband did imbrace it, a­nother while the wife, the one or the other remaining an Infi­dell. Now the aduice that the Apostle giues them, is a formall and flat Commandement. 1. Cor. 7.12. If (saith he) any brother hath a wife that beleeueth not, and shee bee pleased to dwell with him, let him not put her away, &c. They are words of command, the rea­sons which hee addes to his aduice doe witnesse it: First, The vnbeleeuing husband is sanctified by the wife, Vers. 14.and the vnbelee­leeuing wife is sanctified by the husband. So that their mutuall coniunction and conuersation cannot defile the partie which beleeueth. Vers. 15. Secondly, But if the vnbeleeuing depart, let him de­part; a brother or a sister is not vnder bondage in such a case. And then if the vnbeleeuing remaine and consents to dwell with the beleeuing, the beleeuing is bound in such a case. Thirdly, God hath called vs to peace, wherefore he that belee­ueth, ought not to disturbe the peace of the house. Fourthly, For what knowest thou, Vers. 16.O wife, whether thou shalt saue thy hus­band? Or how knowest thou, O man, whether thou shalt saue thy [Page 213]wife? Now all are bound by Gods Commandement, to doe all that which can saue a soule from death. Vers. 17. But as God hath di­stributed to euery man, as the Lord hath called euery one, so let him walke. And who can denie, but that euery one is bound to follow the gift and calling of God? Behold how impertinent it is to conclude, that the Apostles iudgement is a Counsell left to a mans deuotion and will, and not a Commandement, because it is he that hath giuen it first, and that the Lord had said nothing thereof before him.

VI. Notwithstanding, let vs see what this pretended Coun­sell is. The Apostle saith, 1. Cor. 7.39.40 Cui vult nubat; Beatior autem si sic permanserit secundum meum consilium, puto autem quod & ego spiritum Deihabeam. The virgin is a [...] liberty to be maried to whom she will: but she is happier if she so abide after my counsell, & I thinke also that I haue the Spirit of God. This translation is the Authors of the Pastorall Letters translation, wherein there is a notable falsehood: for the Apostle speaketh here of a widdow, The wife is bound by the Law as long as her husband liueth; but if her husband be dead, she is at liberty to be maried to whom she wil, &c. And the Author of the pastoral letter expoūds these words of a virgin, that hath not the right and power to marrie her selfe to whom she will, being vnder the fathers authoritie and power, vnto whom alone the liberty of giuing her in marriage appertaineth, as the Apostle declareth, 1. Cor. 7.38. Qui iungit virginem suam, benè facit; & qui non iungit, melius facit. He that giueth her in marriage (namely, his virgin) doth well: but he that giueth her not in marriage doth better. A Text alleaged by the Au­thor of the Pastorall Letter against himselfe: for if it belongs to the father to giue his virgin in marriage, or not to giue her in marriage, he hath plaied the tyrant to haue handled so rigo­rously a father and mother that practised on their daughters, virgins, that lawfull power and authoritie, which nature hath giuen vnto them, the Scripture hath authorized, and the right of Nations hath confirmed vnto them. But we will speake of this here below, as also of the intention of the Apostle in this Chapter.

VII. The which I will but touch cursarily in this place; the Corinthians asked the Apostle, if it was expedient for a [Page 214]Christian to marrie. He answeres: 1. Cor. 7.1. Now concerning the things where of yee wrote vnto me, it is good for a man not to touch a woman, calling good that which is commodious, profitable, and as he himselfe expounds it, vers. 35. expedient or comely; he giues the reason, saying, that they that marry, shall haue trouble in the flesh, vers. 28. It is therefore good to bee vnmarried by reason of the charges and troubles of marriage, and of the di­sturbance that it bringeth to the free confession of the Gospell in time of persecution: as he saith, vers. 26. I suppose that this is good for the present distresse and necessitie. For then the per­secutions were so hot and violent, that they which were with­out wife and children, were freed from a great burden, hauing nothing to care for but Gods seruice and themselues. Those during that present necessitie, did well not to marrie. This is the Apostles aduice; yet not absolutely, but with a restriction of the gift and vocation of God, saying, that marriage is neces­sarie for them that haue not receiued the gift of continencie; 1. Cor. 7.2. Neuertheles to auoide fornication, let euery man haue his owne wife, and let euery woman haue her own husband. Bellarm. saith, that it is a Counsell; which is against himselfe, for if it bee a Counsell to marrie to auoide fornication, hee that marrieth to this ende, shall haue a greater merit, and consequently a grea­ter glory, then he that marrieth not. But the words are of the imperatiue moode, and binde all those which haue not the gift of continencie to marry. He repeates them againe, and saith, If they cannot containe, let them marry, for it is better to marry then to burne. Concerning those that haue the gift of conti­nencie, he saith, Vers. 8. It is good for them, if they abide euen as I; yea, he commaunds them so to remaine, if they feele in themselues that they are called to it of God; Vers. 17. As God hath distributed to euery man, there is the gift, yea, as the Lord hath called euery one, there is Gods calling; so let him walke. Now where there is the gift and calling of God to a thing, there is a necessitie to doe it, and a punishment for him that doth it not. 1. Cor. 7.24. Brethren, saith he, let euery man wherein hee is called, therein abide with God. If then a man hath receiued the gift of continencie, and is called thereto by God, he ought to follow his calling. But if he burnes, and feeles that the gift is taken away, God calles [Page 215]him to marriage. It is a Commandement on the one and the other side, and not a Counsell.

VIII. The conclusion is added to the one and to the o­ther, 1. Cor. 7.38. So then he that giueth her in marriage doth well; but hee that giueth her not in marriage doth better. To wit, because that this man lookes better to his virgin, in not giuing her in marriage in so dangerous and troublesome a time (it being presupposed that she haue the gift of continencie) then doth that man. In like manner, the widow Ʋers. 40. is happier if she so abide, happier indeede not towards God, who is not moued with these outward things wherein godlinesse consisteth not; but in respect of men, and of the domesticall life, in so much as be­ing a widdow, she hath not such care, nor so many distractions in the time of persecution, as the married woman hath. But what serues all this to the cause of the Vrselines, and the Coun­sels of the Monkish life? for the father that gaue not his vir­gin in marriage, kept her at home. And the widdow remaining so, did serue God in her house. This ought to be obserued e­uery where. For there is not to bee found any place of Scrip­ture, what sense soeuer they coine and make thereof, that con­cludes any thing for the Monkish life, and therefore that can be alleaged by them to the purpose in this controuersie.

CHAP. XIX.

• I. The eight obiection, Saint Paul, by a worke of superero­gation hath preached the Gospell freely and frankely 1. Cor. 9.
• II. This obiection is nothing to the purpose, is false and contrary to all Saint Pauls doctrine.
• III. The true meaning of the Apostles words.
• IIII. In preaching for nothing, hee aimed not at any greater perfection and reward in heauen; and did no­thing but that which he ought to haue done.
• V. The ninth obiection taken out of the Reuelation, [Page 216]Chap. 14. touching the hundred foure and fortie thou­sand virgins.
• VI. This is a fond and vaine obiection, and which draw­eth with it many falsehoodes and inconueniences.
• VII. The true exposition of this place according to Ori­gen, Ambrose, Austin.

BEllarmine setteth downe his eight obiection, The 8 obiection. saying, Bellar. de Mo­nach. c. 19. §. 61. that Saint Paul in the whole ninth Chapter of his first Epistle to the Corinthians, doth indeuour to shew that hee hath done more then he was commanded to doe, and therefore hath merited a sin­gular and speciall glory of God: for the Lord hauing ordained, that they which preach the Gospell, should liue of the Gospell, Paul had rather preach the Gospell without charge, and so doe a worke of supererogation.1. Cor. 9.15.16.18.It were better for me to die, then that any should make my glorying voide; for, saith he, though I preach the Gospell, I haue nothing to glorie of; for necessitie is laid vpon me, and woe vnto me, if I preach not the Gospell. What is my reward then? verily that when I preach the Gospell, I may make the Gospell of Christ without charge.

II. Iob 15.2.3. Should a wise man vtter vaine knowledge, and fill his belly with the East-winde, should hee reason with vnprofitable talke? or with speeches wherewith he can doe no good? Yes, for in all his discourse and purpose there is nothing that serues to the purpose, whereof the question is. For Saint Paul was no Monke nor Frier; hee preached not the Gospell gratis and without cost by any counsell hee receiued of the Lord, who contrariwise declared, that Mat. 10.10. the workman is worthy of his meat. He preached not for nought by any vow. For he should haue broken his vow, hauing Phi. 4.15. &c. receiued maintenance abundantly of the Philippians, 2. Cor. 11.8. and of other Churches. And neuer thought to merit of God euerlasting life, much lesse an excellent degree of glory therein; for he challengeth nothing to himselfe, but attributes all to the grace of God, 1. Cor. 15.10. By the grace of God I am what I am, and his grace which was bestowed vpon me was not in vaine: but I laboured more abundantly then they all; yet not I, but the grace of God which was with me. And although he pro­tests, [Page 217]saying, I know nothing by my selfe; namely, in the ex­ercise of his Ministerie, concerning his affection, fidelitie and zeale, yet (saith hee) am I not hereby iustified. Hee was then farre from thinking on workes of supererogation, and obtai­ning a greater glory; he that knew that he was not iustified, no not by his workes, esteemed himselfe 1. Cor. 15.9. not meete to bee called an Apostle, because he persecuted the Church of God; felt, yea acknowledged himselfe 2. Cor. 12.11. to be nothing; preached his demerits, his misdeedes towards God; the merits of Christ his Sauiour; the mercies of God towards himselfe. 1. Tim. 1.15. Christ Iesus (saith he) came into the world to saue sinners, of whom I am chiefe; howbe­it I obtained mercie, &c. He that in the combat of the law of his members warring against the law of his minde, and brin­ging him into captiuitie to the Law of sinne, which is in his members, hath no other refuge, then to the mercy of God in Christ, Rom. 7.25. I thanke God through Iesus Christ our Lord; no other comfort then in the assurance he hath, that Rom. 8.1. there is now no con­demnation to them which are in Iesus Christ; that saith of Abra­ham his father, and the father of all the faithfull, Rom. 4.2. if he were iu­stified by workes, he hath whereof to glory, but not before God; declareth, that not the righteousnesse only, but Rom. 4.6. the blessednes of the man, also consisteth, in that God imputeth vnto him righ­teousnesse without workes; affirmeth, that all they that are sa­ued, are saued freely, Ephes. 2.8.9. ye are saued by grace through faith; and thereby draweth an argument to exclude workes, saying, and that not of your selues, it is the gift of God, not of workes, lest any man should boast. Because he saith elsewhere, Rom. 11.6. If by grace, then it is no more of workes, otherwise grace is no more grace. But if it bee of workes, then it is no more grace, otherwise worke is no more worke. And that saith he of free election, and therefore of vocation, iustification, sanctification, and glorification also which proceede from it, according to the Schoole-mens rule, Quod est causa cause est causa causati; That which is the cause of a thing, is the cause of all the effects that proceede from thence. Such an Apostle, who in all his Epistles abaseth man, yea, makes him as a thing of nought, that God may bee his all, who will know nothing, 1. Cor. 2.2. saue Iesus Christ and him crucified, who cries out, Gal. 6.14. God forbid that I should glory, saue in the crosse [Page 218]of our Lord Iesus Christ, by whom the world is crucified vnto me, and I vnto the world; who feeling 2. Cor. 12.7.9. a thorne in his flesh the mes­senger of Satan to buffet him, protests that he will glory, not in his vertues, not in merits of supererogation, but in his infirmi­ties, that the power of God may rest vpon him. Such a man so sensible of his infirmities, so humble by reason of them, so great a Preacher of the mercies of God, such an enemie of mans me­rits, such an Heralde and Trumpeter of their sinnes and deme­rits; should he haue boasted of so small a matter before God? should he haue made of so easie a thing a work of supereroga­tion? a merit of a greater glory, because he preached the Gos­pell to the Corinthians without charge, whilest he liued at the cost of other Churches? as he tells them, 2. Cor. 11.8. I robbed other Chur­ches, taking wages of them to doe you seruice. If it bee merit to preach the Gospell without wages, wherefore tooke he reliefe of other Churches? How suffered he that this his glory should be made voide? But although hee preached the Gospell vnto all without wages. Doe the Monkes preach the Gospell for nothing, freely? The preaching without wages freely is it an Euangelicall Counsell? if it be, where, to whom, by whom gi­uen, kept by whom? not by the Apostles, not by the ancient Bishops, not by the moderne Bishops, not by Friers and Monkes. How few Bishops, Priests, Monkes can preach? How great is the number of those perfect ones, that cannot so much as reade well? And how few are they which in preach­ing recommend not their wallet & bagge? that would preach if it were not for the scrip? that would doe the office, if it were not for the benefice?

III. Let vs leaue this trifling, and let vs seeke in the Apo­stle the meaning of his words. The Corinthians were a coue­tous people, and giuen to lucre. The Apostle had conuerted them to the Gospell without charges to them, for the reason he renders, vers. 12. We haue not vsed this power, but suffer all things, lest we should hinder the Gospell of Christ. This people would not haue bought the Gospell with money, his enemies would haue accused him of couetousnesse, would haue vpbrai­ded him, that he preached the Gospell for his belly-sake, would haue slaundered him, and called him an hireling. The coue­tousnesse [Page 219]of those, and the malicious calumnies of these would haue hindred the course of the Gospell. The Apostle knowing this, did labour with his hands; and when his worke could not suffice, hee liued by the liberalitie and maintenance of other Churches: 2. Cor. 11.9. When I was present with you and wanted, I was chargeable to no man; for that which was lacking to me, the bre­thren which came from Macedonia supplied, and in all things I haue kept my selfe from being burthensome to you, and so will I keepe my selfe. Surely in regard of his place and office, they owed him his intertainement, and he might haue iustly deman­ded and taken it: but by reason of the circumstances, and of the ende of his function, he might not haue asked it, nor taken it. The ende of his calling was the edification of the people, the aduancement of the Gospell. Now he confesseth, if he had been at charges with them, he had hindered the Gospell, therefore he might not doe it. 1. Cor. 10.23. All things (saith he) are lawfull for me, but all things are not expedient; all things are lawfull for mee, but all things edifie not. This was one of those things; If hee had taken wages of the Corinthians, he had not edified, he had brought hinderance to the Gospell, for the which it was expe­dient, yea, necessarie that hee should spare them: for in things indifferent, as this was one, that which is lawfull in it selfe, be­commeth vnlawfull, by reason of the circumstances of times, places, persons, &c. The other Apostles did liue of the Gospell without scandall giuen or taken, because they preached the Gospell to a free and willing people. S. Paul also refused not the liberalitie of other Churches, but he could not haue liued of the Gospell at Corinth among a sordide, base, [...]n [...] nigardlie people, without scandall giuen by him, taken by them; for hee saith, that in so doing, he should haue hindered the Gospell of Christ. To this he adds, that it were better for him to die, then that any man should make his glorying voide. What glory? nor the merit of any excellent glory before God, as Bellarmine saith: for man that is but dust and ashes, hath nothing where­of to glory before him, which hath created him. Neither also because hee preached the Gospell; 1. Cor. 9.16. For (saith he) though I preach the Gospell, I haue nothing to glorie of; for necessitie is laid vpon me, yea, w [...]e is vnto me, if I preach not the Gospell. What [Page 220]glory then? Surely euen the very same that is his stipend, his re­ward. For (saith he) if I do this thing willingly, I haue my reward. What reward haue I then? A speciall glory before God (saith Bellarmine:) but he himselfe saith not so; but his glory, his reward is, that when I preach the Gospell, I may make the Gospell of Christ without charge. This glory, this reward, that he hath preached the Gospell, and aduanced the Kingdome of Christ without charges to them, is more to him then all the riches; a glory then which hee had among men, and not before God. And thus hee hath himselfe expounded it, telling them else­where, 2. Cor. 11.10. As the truth of Christ is in me, no man shall stop mee of this boasting in the regions of Achaia. A glory, in that he had not been burthensome to them, as he saith in the line going be­fore, and glory in the regions of Achaia, and not in heauen; and that to the ende that I abuse not my power in the Gospell. Which he expounds, when he saith in the eleuenth Chapter of his second Epistle, which may serue as a commentarie vpon this place, What I doe, that I will doe, that I may cut off occasion from them which desire occasion: for he sinnes grieuously that giues (in the vse of things indifferent) occasion to any, to re­fuse or forsake the Gospell.

IIII. Therefore we see here; first, that the Apostle abstai­ned not to take wages of the Corinthians for any hope of a greater reward before God, but hee abstained, that hee should not abuse his power in the ministerie of the Gospell, and in so doing, to hinder the aduancement of the Gospell of Christ. Se­condly, that his glory and his reward is not a greater perfecti­on and merit, but the contentment he had to haue preached to them the Gospell without taking any thing, and that they had heard him, without giuing him any thing; for if to preach without wages, deserueth an Aureola, and a certaine higher degree in heauen, the good Saint Peter shall not be the Prince of the Apostles in heauen; but because hee hath liued here of the Gospell, shall bee seated, and shall remaine in a place and degree inferiour to the Apostle Saint Paul. Thirdly, that in all this he hath done nought, but that he should haue done. For when the Law permits the vse of things indifferent, it is alwaies with the exception of scandale of the weake. And so doth the [Page 221]Apostle expound it; Rom. 14.21. It is good to do nothing, whereby thy bro­ther stumbleth, or is offended, or is made weake:Rom. 15.1.We then that are strong, ought to beare the infirmities of the weake, and not to please our selues. We ought, saith he; it is not therefore a thing vndue. And by what Law? Surely by the Law of charitie, which bindes vs Mat. 22.39. to loue our neighbour as our selues, and not to seeke our owne profit, which he doth that abuseth his power he hath in things indifferent, to the offence of the weak. Wherup­on the Apostle giues these rules, 1. Cor. 8.9. Take heede lest by any meanes this libertie of yours become a stumbling blocke to them that are weake; 1. Cor. 10.24.let no man seeke his owne, but euery man anothers wealth. He hath so commanded it, he hath so practised it; 1. Cor. 9.19.2 [...]. For though I be free (saith he) from all men, yet haue I made my selfe seruant vnto all, that I might gaine the more. To the weake be­came I as weak, that I might gaine the weak; I am made al things to all men, that I might by all meanes saue some. He that seeketh here any other mystery, is either without knowledge, or with­out conscience, or without both of them.

V. The last place which they alleage, The 9 obiection. is taken out of the Reuelation, where it is written; Reuel. 14.3.4. No man could learne that Song, but the hundreth and fortie and foure thousand which were redeemed from the earth. These are they which were not defiled with women, for they are virgins. These are they which follow the Lambe whither soeuer he goeth; Bellar. de Mo­nach. c. 9. §. 79.By which place it ap­peares, (saith Bellarmine) that the virgins haue a singular re­ward, seeing they sing a Song that none of the rest of the blessed can sing. He addes, that the ancient Fathers haue expounded this place of true virgins, and the Author of the Pastorall Let­ter, All the Saints doe well to follow our Lord, that is to say, Pag. 33. & 34.doe imitate him; the Martyrs in his Crosse, the Confessours in his sufferance and patience: but the Virgines doe follow him in all, and euerywhere; Virgines enim sunt & sequuntur agnum quo­cumque ierit: They are virgines which follow the Lambe whither soeuer he goeth.

VI. This is as little to the purpose as the rest, they should proue to vs, that there are Euangelicall Counsels, that the vow of virginitie is recommended in the Gospell, and that such a vow merits a greater glory. And they tell vs, that there are [Page 222]virgines in heauen, &c. Who doubts but that there are many? but they must proue, that they were such by vow, and by the obseruation of Euangelicall Counsels, and that in Saint Iohns time there were Cloisters of men and Nunneries of maides. That was their taske, from the which they lose themselues, and doe toile in vaine to proue that, which no man denies them, that there are many virgins in heauen. That is their first fault, which is followed by another greater: for to exalt virginitie or chastitie, they alleage a place, which being vnderstood lite­rally and strictly of virgins that neuer liued in matrimonie, in­folds vntruths, absurdities, and no small inconueniences: first, that in heauen there is a defect and imperfection in all the o­ther Saints, which had indeuored and laboured to haue learne this new Song, and could not learne it. What, was it too deepe for their small capacitie? or too long for their short memorie? either they ought to haue learned it, or else they ought not to haue learned it; if they ought not to haue learned it, then they haue out-gone their commission, and ouer-passed their dutie, and in so doing haue sinned; and if they sinne, or can sin, they are not happy. If they ought and would haue learned it, but could not compasse it, they are yet defectiue and imperfect; and therfore they are not happy. Secondly, that y^e other Saints were not redeemed from among men. For this is the priui­ledge of those hundred and foure and fortie thousand. Third­ly, if these words (these are they which were not defiled with wo­men) signifies, that they haue not been married; it would fol­low, that God hath instituted a pollution, that Adam, Seth, Abraham, Dauid, all the Patriarkes, Prophets, Apostles, and particularly S. Peter the head (say they) of the whole Church, and consequently of these virgins, haue been all defiled, and follow these virgins a farre off; which by this reckoning are perfect [...]r then Adam, the Father of the liuing; then Abraham, the Father of the faithfull; then Saint Peter, the Head of Chri­stians, and are exalted in a higher degree, then their Father and Head; yea, we should also confesse, that God contradicts him­selfe, for he saith, Heb. 13.4. Marriage is honourable in all, and the bad vndefiled; and elsewhere hee should haue called it a pollution, and the Church of Rome that boasts, she is pure from all spot [Page 223]of errour, doth grossely erre, and sinne daily, in sanctifying and blessing the marriages that defile men; yea, that she contra­dicts her selfe, in that shee call them defiled that are married, and calls the marriage a holy Sacrament of the holy Church, conferring grace to the married folks, ex opere operato. Fourth­ly, that the other Saints see not alwaies the face of the Lambe, and therefore are not alwaies happie; for the blessednesse of Saints consists, in that 1. Iohn 3.2. they see Christ as he is, as Christ him­selfe declareth in that excellent prayer, which hee hath made for all those that shall beleeue in him, saying; Iohn 17.24. Father, I will that they also whom thou hast giuen me, be with me where I am, that they may behold my glory which thou hast giuen me: for thou louedst me before the foundation of the world. For if the virgins haue alone this priuiledge to follow him euery where, hee ab­sents himselfe from the others, and sometimes hides his face from them; then that must needes befall them which Dauid saith, Psal. 30.7. Thou diddest hide thy face, and I was troubled, which is contrary to the Scripture, which describe euerlasting life by the contemplation of Gods face; Psal. 16.11. In thy presence is fulnesse of ioy, at thy right hand there are pleasures for euermore; this was his greatest comfort in his life; Psal. 17.15. I will behold thy face in righteousnesse, I shall be satisfied when I awake with thy likenes. This is that comfort which Christ Iesus himselfe giues vs, say­ing, Iohn 14.3. I will come againe, and receiue you vnto my selfe, that where I am, there you may be also. He said that to the Apostles being married; he saith as much to all, John 12.26. If any man serue me, let him follow me, and where I am, there shall also my seruant be; if any man serue me, him will my Father honour. The Apostle speaking by the same Spirit, telleth vs, that then 1. Cor. 13.12. we shall see him face to face, and 1. Thes. 4.17. we shall euer be with the Lord. So Saint Iohn describing the holy City, and the blessednesse of the Inha­bitants thereof, saith, Reuel. 21.22.23. The Lambe is the Temple, and the light thereof, Reuel. 22.3.4.there his seruants shall serue him, and they shall see his face, and his name shall bee in their foreheads. They therefore shall be alwaies with him, and he alwaies with them. Reuel. 21.3. Behold, (saith the same Apostle) the Tabernacle of God is with men, and be will dwell with them, and they shall be his people, and God him­selfe shall be with them, and be their God. And there are none of [Page 224]the Fathers, whose authoritie can authorize, and make good those vntrust [...] and absurdities which accompany their exposi­tion, whereby they turne an allegorie into a literall sense, as they do also but too often turne the literall sense into allego­ries. Although all the Fathers are not of one: opinion in this point.

VII. Origen writes, that these hundred and foure and for­tie thousand are they, of whom mention is made in the seuenth Chapter Reuel. 7.3.4. &c. of the Reuelation, where it is said, that of euery Tribe of Israel, twelue thousand were marked with Gods seale in their fore heads. Origen. in Ex­od. homil. 1. Quos simul om­nes dicit esse creatum qua­draginta, quatu­or millia, &c. Iohn (saith he) writes in the Reuelation, of the Iewes which haue bel [...]eued in Christ, there were twelue thou­sand sealed of euery Tribe, which being put together, are an hun­dred and foure and fortie thousand, which were not defiled with women, and haue remained virgins. The number agree, for twelue times twelue thousand make an hundred fortie and foure thousand. Their markes agree, for the twelue thousand of euery Tribe were marked Reuel. 7.2.3. with the seale of the liuing God; and it is said, that these hundred fortie and foure thousands Reuel. 14.1. had the name of the Lambes Father written in their foreheads. It is manifest, that those were of the Tribes of Israel. It is also written, that these were with the Lambe on the Mount Sion, that is to say (according to Origen) they were Iewes. Now there was neuer among the Iewes any profession of virginitie by Counsell from God, and by vow according to God. Where­fore it being improbable, that there were so great a number of virgines among the Iewes, we must not thinke that they were corporall virgines. They are the elect of God, whether from among the Iewes then gathered together in heauen, as Ori­gen thinketh, o [...] from whole Christendome which are here de­scribed; first, by their marke, they had the name of the Father written in their foreheads. Secondly, by their present actions, They sung as it were a new Song, which none but they could [...]. For [...] the elect, they alone which haue been red [...] ­ [...] from the [...] made capable to hear [...] and comprehend the mysteries of God, which flesh and blo [...]d cannot comprehend [...] are vnto the naturall man foolishnes. Thirdly, by their actions past, they haue not been [...] with [Page 225]women, for they are virgines. That is to say; They haue abstai­ned from all spirituall and corporall whoredome, and as chaste virgines haue kept themselues from all impietie and vnrighte­ousnesse. Let vs heare Ambres. in 2. Cor. 11.2. Virgines vult eos 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 Io [...]ne & Pau­l [...]) [...]xo [...]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 f [...]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, Jn Apocal. ho­mil. 11. Virgines hoc l [...]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 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, [Page 226]that goe a whoring after the false gods. Origen in Le­uit. hom. 12. Simplicitas fide [...] 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, 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.
• [Page 227]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 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 [Page 228]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, things whereof there was neuer any mention made but vnder the Gospell? Here then the Author of the Pastorall Let­ter contradicts himselfe, and to his contradiction addes an vn­truth. The Heathen (saith he) haue knowne the excellencie and price of virginity by the light of Nature. What Heathen? the [...]ings that are naturall, are indifferently obserued by all Nati­ons. All Nations know by the light of Nature that there is a God, and therefore there was neuer any Nation found to bee without a God, and without some kinde and smack of Religi­on. But all the world hath continued vntill the time of Monkes without esteeming so much virginitie, except some few be­witched by the diuell. For nature teacheth, that maides haue been made for marriage, being a thing naturall to desire ma­riage and vse it, as to bee an hungrie and drie, as to eate and drinke. During the Law of Nature God said, Genes. 2.18. It is not good that the man should be alone, I will make him a helpe meete for him. This helpe is the woman, expressely created of God to be a meete helpe for him in the state of marriage. The Law of nature hath been renewed by Moses, and there is no mention of any price of virginitie, of any promise made to it: but con­trariwise there is often mention of marriage, and great are the promises that God hath made to that state, which cannot bee but most holy, and of great value to the Church of Rome, see­ing that she hath made a Sacrament thereof; although in effect marriage and virginitie are things indifferent, wherein there is neither vice nor vertue nor any part of the seruice of God. For that which the Apostle saith of meate and drinke, is true of all outward things; The kingdome of God is not meate and drinke, but right [...] and peace, and ioy in the holy Ghost. Chas [...]y whether in virginitie, or in marriage is a vertue, but corporall virginitie is no vertue; Clemens Alex­and. str. lib. 3. Quemadmo­dum autem hu­militas est man­suetudo, non af­flictio corporis; ita etiam conti­nentia est animae virtus, quae non est in manifesto sed in occulto. For as humilitie is the meekenesse, and not the affliction of the body; so continencie is a vertue of the soule, which is not manifest but secret, faith Clement; affirming, Jbidem Paulo ante. Quid enim a [...] non [...]iset eti­am continenter vti matrimonio. that a man may vse marriage [...] continencie. And to shew [Page 229]that the Romans did abuse themselves in that opinion which they had conceiued of virginitie; commanding that the con­tinuall fire should be kept by these Vestal virgins, as if they had been holier then the married women; God on the other side ordained, that the Priests (which were all married) Leuit. 1.7. should put fire vpon the Altar, and lay the wood in order vpon the fire, Leuit. 6.12.and should keepe the fire burning continually vpon the Altar. Whence I could also conclude in like manner, that matrimony is a great vertue, and the price thereof is great. The honour that Augu­stus and Albinus yeelded, and gaue vnto the Vestals, had refe­rence to their office, and not to their virginitie. Now their of­fice was the seruice of Deuils. And if this be a good argument, Augustus and Albinus did much honour to the Vestall vir­gines, therefore they did much honour Virginite. This will bee a better one, God aduanced in great dignitie the high Priests, which were all married; he would haue them to beare on their forehead a plate of pure gold with this inscription, Exod. 28.36. Holinesse to the Lord, and expressely ordained, that all should haue them in singular estimation and reuerence; therefore he hath th [...] honoured marriage. Let vs now iudge of the worth of this proofe: Wee seeke the examples of those that haue kept Euangelicall Counsels, and they alleage the superstition and idolatrie of the Vestall virgines, the price of their virgini­tie, the esteeme that was made thereof by two idolaters that knew not God. After this manner they finde out purgatorie in Plato and Ʋirgil, and so might they reduce and bring backe all the Paganisme of the Heathens. Then should their Priests among them geld themselues, to obserue so much the better a single life, and cleare the world of their bastards: for in this sort did the Priests of Cybele, the grand mother of the gods, geld themselues. Thus many Friers doe whip themselues, till they fetch bloud; for so did the Priests of 1. King. 18.28. Baal cut themselues after their manner with kniues and la [...]cers, [...] the bloud gushed out vpon them. Lucia de Dea Syria. Apule [...]us lib. 8. de Asino. Thus the Priests of the Syrian goddesse did flash and mangle themselues, begging from dore to dore, and gathering into their waller, cor [...]e, pease, cheese, bread, all fortes of meates, the best wine in their great leather bottles, in their purses all manner of coine, of brasse, siluer or gold. Thus [...] the [Page 230]Papists celebrate Candlemas day, in honour of the Virgin Marie, the Queene of Heauen; for thus did the Heathen ce­lebrate it, in honour of Proserpina the Queene of Hell: the ser­uice remaines, but the name is changed. So are the Churches full of images of men and women, representing the Saints of ei­ther sexe, because the Heathen had their Temples adorned with the like images, representing their gods and goddesses: so we neede not to enquire any more what God commands, and what the Saints haue done according to his Commandement, but the examples of the Heathens shall be the rules of our acti­ons. O Christians! how long will yee loue, beleeue, and fol­low them, which seduce you by their lies?

IIII. Saint Ambrose Rhetorick is better then his Diuini­tie in his bookes of virgines; he was accused by those of his time, that he preached and exalted too much virginitie. Hee glories in it, saying, Ambros. de virginit. lib. 3. Ʋtinam possem reuocare nuptu­ras, vtinam pos­sem flammeum nuptiale pro in­tegritatis muta­re velamine. Would to God I could repeale and cal [...] back those that will marrie, that I could change their nuptiall vaile into a holy vaile of integritie. This is to taxe obliquely marriage of vice and pollution, contrary to the Apostle that saith, Heb. 13.4. Marriage is honourable in all, and the bed vndefiled. This is to desire that which the Apostle forbids, 1. Tim. 5.14. I will (faith he) that the younger women marry, beare children, guide the house, giue none occasion to the aduersarie to speake reprochfully. This is to contradict himselfe, and to make way for false dealing and periurie. For some lines after, he sets downe with his ap­probation the sentence of our Lord, prohibiting to dissolue Mat. 19.9. marriage, except it be for fornication; and that of Saint Paul, Art thou bound vnto a wife, seeke not to be loosed. For they which marrie, doe promise one another firmely to liue toge­ther so long as life doth last, and doe contract a couenant be­tweene them, called in the Scripture Prou. 2.17. The Couenant of God; which they cannot violate without disloialtie and periurie a­gainst God, and against men. With what conscience then hath Saint Ambrose desired, that he could haue perswaded the ma­ried folkes to forsake their nuptiall vaile; was he more then a man? and he saith vnto man, Mat. 19.6. What God hath ioyned together, let no man put asunder. And notwithstanding this his sentence, whereby he complaines, that none did dissuade nor diuert the [Page 231]Vestall virgines from their prophane ceremonies, and that some vndertooke to banish virginitie out of the Church, though this sentence could wel conclude, yet it concludes no­thing to the purpose and intention of the Author of the Pasto­rall Letter. The question was not, if a father might compell his daughters virgines to marry, but if he may oppose himselfe for good considerations that they leaue him not, nor affect and giue their persons, their goods, and their seruice to the Col­ledge of the Vrselines. Now seeing that they haue alleaged the Vestall virgines with a sentence of Saint Ambrose; I will also set downe in counterchange the commendation which Saint Ambrose giues them, that the Monkes and Friers may view themselues in their single life.

V. Ambros. de vir­gin. lib. 1. Itaque nec casta est quae metu cogitur, nec honesta quae mercede condu­citur, &c. Confe­runtur immuni­tates, offeruntur pretia, quasi non hoc maximum petulantiae sit indicium, casti­tatem vendere; quod precio pro­mittitur, precio soluitur, precio addicitur, precio adnumeratur, nescit castitatem redimere, quae vendere solet. Pag. 35. She is not chaste who is compelled by feare, nor honest which doth it for reward, &c. freedome and priuiledges are giuen to them, some offer them wages, as if it were not a very great signe of impudencie and vncleannesse to sell chastitie. That which is promised for a price is paide with a price, is sold with a price, is reckoned by a price. She that is wont to sell her chastitie cannot redeeme it. If this accusation be true as it is, to whom belongs it better then to the Popes, Cardinals, Bishops, Priests, Ab­bots, Priours, Commaunders, Munkes, Nunnes, &c. whereof some are compelled by a fatherly feare, others are allured by faire promises, and rich rewards to abstaine from mariage; that liue not in the state of single life, but for to liue idely, richly, lu­xuriously, and in honour; for otherwise they would not ab­staine from honourable mariage, seeing they abstaine not from fornication, filthy and preiudiciall.

VI. The second example is that of Iesus Christ, that was a virgin, and the sonne of a virgin. Therefore Saint Ierome against [...]ou [...]an, saith that though he had not giuen vs any Counsell of virginitie, his birth, his life, his affections during the time he liued and conuersed in this world, teacheth vs it enough. For this cause Saint Cyprian calles virginitie the image and resemblance of Ie­sus Christ. These are the words of the Author of the Pastorall Letter.

VII. Deriued originally from hereticks, more ancient then Saint Cyprian, Basil, or Ierome. Clemens Alex­and. strom. lib. 3. Dicunt au­tem gloriosi isti iactatores se imi­tari dominum, qui neque vxo­rem duxit, neque in mundo ali­quid possedit.There are that say openly [Page 232](saith Clemens Alexandrinus) that marriage is fornication, and maintaine, that it hath been instituted by the diuell. Now these glorious boasters say, that they imitate our Lord, who neuer was married, nor possessed any thing in this world, boasting that they vnderstand a great deale better the Gospell, then others doe. This is the language euen of our Monkes, sauing that they dare not openly condemne marriage, although they are com­pelled to condemne it in effect, if they thinke that Christ hath taught vs single life by his example. For Christ is to be imita­ted of vs all, in all that wherein he hath proposed himselfe for an example. If then he hath giuen an example of single life in his person, all ought to abstaine from marriage. For the life of Christ is the rule of ours. But (saith Clement) Jbid. Deinde causam nesciunt cur dominus vx­orem non duxe­rit; primum qui­dem propriam sponsam habuit ecclesiam: Dein­de ver [...] nec home erat communis, vt opus haberet etiam adiut [...]re aliquo secun­dum carnem. Neque erat ei necesse procreare filios qui manet in aeternum, & natus est solus Dei filius. these fellowes know not the cause, why our Sauiour Christ did not marry: for first hee had the Church for his Spouse. Secondly, hee was not a common man, as hauing neede of a helpe according to the flesh, nei­ther was it necessarie that he should beget children who dureth for euer, and is borne the onely Sonne of God. He will say in sub­stance, that the Sonne of God became man by a speciall dispen­sation of God, and came into the world by a particular calling to make children, not by ingendring after the flesh those that were not, but by renewing after the Spirit those that were. The generation is of y^e first Adam, the regeneration is of the second Adam. They that are borne of the first, are borne of flesh and and bloud, and are called the sonnes of men. They that are re­newed by this second, are borne againe of his Spirit, and of his word, 1. Pet. 1.23. Being borne againe, not of corruptible seede, but of incor­ruptible, namely, by the word of God which liueth and abideth for euer, and are called the Sonnes of God. The first begat in his life, and being dead ceased to beget. The second begat in his death, and since his death ceaseth not to ingender, as Isaiah prophesied, saying; Isai. 53.10. When thou shalt make his soule an offering for sinne, hee shall see his seede. Therefore carnall marriage was not so consonant to his calling. If he had begot children after the flesh like the first Adam, he could not haue beene our se­cond Adam, ingendring children to God after the Spirit. As he was not borne of carnall mariage, so hath he not willed that any should be borne of him by carnall marriage. It is Adams [Page 233]right to be the Father of the naturall man, it is his right to bee the Father of the spirituall man, and notwithstanding to shew that he gaue no example to any to abstaine from marriage, he chose married men for his Apostles, he honored Iohn 2.2. the marriage feast with his presence, and by his first miracle; hee declared, that marriage is an institution Mat. 19.4. of God, and that the bond thereof is indissoluble and inseparable.

VIII. The ancient Father haue exceeded and haue spoken (be it spoken by their leaue, and with their fauour) against all truth: for as marriage makes not the faithfull which vseth it holily, vnlike to God, so doth not virginitie make Basil. lib. de ve­ra virginitat [...]. man euen like God, though Saint Basil saith so. Virginitie also is not the image and resemblance of Christ, as Saint Cyprian affirmeth. Ho­linesse alone makes man like God, and this holinesse may be in as great a measure in them which are married, in Abraham, in Saint Peter, in the Brethren of our Lord, as in the eleuen thou­sand Virgins. It is vnto the married folkes, and not vnto any virgins by Counsell and by Vow, that God saith in his Law; Yee shall be holy, for I am holy. Leuit. 11.44. It is vnto all, both married and vnmarried, that Peter speakes; 1. Pet. 1.15. As he which hath called you is holy, so be yee holy in all manner of conuersation; and the image of Christ consisteth in Colos. 3.10.knowledge, Ephes. 4.24.righteousnesse, and true holi­nesse, saith Saint Paul; and this knowledge, righteousnes and true holinesse hath been as great in Adam and Eue, in Noe, in Abraham and Sarah, in Isaac and Rebecca, in Iacob and Ra­chel, in Moses, with whom God spake face to face, and who hath had testimonie Numb. 12.3. to haue been very meeke aboue all the men which were vpon the face of the earth, in Ioshue, Iudg. 4.4. in Deborah the wife of Lapidoth, and notwithstanding a Prophetesse; in Samuel, in Dauid, in Iosias, in 2. Chro. 34.22. Huldah the Prophetesse, the wife of Shallum; in Isaiah and his wife, who also was Jsai. 8.3. a Pro­phetesse; in the 1. Cor. 9.5. Brethren of our Lord, in Cephas, and the o­ther Apostles which did leade with them their wiues; and it may be yet as great as it hath euer been, as it can be euer in any virgin or vnmarried person; Deut. 10.17. Act. 10.34. God is no respecter of persons; Iob 34.19.for they all (great and little, married and vnmarried) are the worke of his hands. If it were otherwise, if virginitie were the image of Christ, the Vestall virgins should haue been like vnto [Page 234]Christ. Clement Alex­and strom.. lib. 3. Q [...] et [...] à cibis & ve [...]e­re abst [...]ent. Cer­te Magis quoque curae est, qui an­gelos & daemo­nes colunt, simul à vino & ani­matis & rebus abstinere vene­reis. They which adore idols, (saith Clement) doe abstaine from meates and carnall lust, now the Apostle saith, that the Kingdome of God is not meate and drinke, surely the Sorcerers which adore the Angels and the Diuels, doe abstaine altogether from wine, from liuing things, and from women. Where shall we finde any in the most austere Cloister which doe as much? The Fathers then haue mistaken, when they haue established the image and resemblance of God, in that which was to bee found in the Heathen, and is to be found in these daies among the Turkes, with a great deale more excesse of seueritie, then among all the Monkes of Christendome.