it appeare by another hymne of theirs which will not be so answered x Histor secundum chorum Augustensâ—de commemor Virginis Mariae Gaude matrona coelica exultando magnifica Deum tuum salutarem qui te fecit singularem Tu ancillam Iesu Christi te vocare voluisti Sed vt docet lex diuina tu ipsius es Domina Nam ius habet ratio matrem prae esse filio Ergo ora supplicitèr praecipe sublimiter Vt nos in mundi vespera ad regna ducat suprema That is to say Be glad O matron heauenly and with reioycing magnifie Thy God thy Sauior who thee hath singled out in dignity The handmaiden of Iesus Christ thy selfe to call thou wast content But thou his Ladie mistresse art as teacheth Gods commandement For right and reason doth require the mother be aboue the Sonne Pray therefore as a suppliant and command as a higher one That in the end of this worlds dayes He bring vs to his heauenly ioyes Here is then right and reason and Gods Commandement to approue and iustifie that the Virgin Mary as the Mother should haue power ouer her sonne and authoritie to commaund him And to no other purpose soundeth that which M. Bishop acknowledgeth as being yet in their vse y In hymn Ecclesiastic Monstrate esse matrem Shew thy selfe to be a mother He saith it is not added by commanding thy sonne but he should haue told vs how otherwise it should be meant because we know not nor can conceiue in what meaning they should request her to shew her selfe to be his mother but onely vpon opinion of some motherly superioritie and authoritie to commaund him For as for that which he saith followeth in that place Sumat per te preces qui pro nobis natus tulit esse tuus Let him by thee receiue our prayers who for vs yeelded to be thy sonne it giueth vs no light at all to the contrary but that she should shew her motherly commaund by causing him to accept the prayers that are made vnto him which he seeing translateth the words falsly Present our prayers vnto him c. And thus the common people were perswaded by them and specially women that they had better hope and readier accesse to God and more assured safetie by our Lady then they had by the Sonne of God And no maruell when they lifted her vp into the seate of Christ and inuested her in their publike seruice with all the titles of mercy and grace that are proper vnto him Now therefore M. Bishop there is cause sufficient for vs to forbeare to be reconciled to the Church of Rome which vnder pretence of magnifying Christ hath put the Pope and the Virgin Marie and the rest of the Saints in the place of Christ and coloureth her Antichristian presumptions and vsurpations vnder the feigned title of the gifts of Christ You deuise what you lift and fill the Church with your abhominations and vse the name of Christ as a cloake to couer your filthinesse and shame If they came naked in their owne likenesse all men would detest them and detest you for perswading them therefore it is the policie of the whore of Babylon to offer the z Apoc. 17.4 filthinesse of her fornications in the golden cup of the name of Christ that the glory of the cup may bewitch them not to suspect any poyson to bee contained therein As for vs we esteeme of the power merits and satisfaction of Christ as he himselfe hath taught vs to esteeme we assume no part or parcell therof to our selues because by the letters patents of his Gospell we haue no warrant so to do Because then we vnfeignedly seeke the true honour of Iesus Christ and cannot brooke the dishonour that is done vnto him in the Church of Rome vnder the counterfeit termes of his diuine gifts we make choise to hearken to the voyce of God a Apoc. â—8 4 Come out of her my people and be not partakers of her sinnes lest ye be partakers of her plagues M. BISHOPS ANSWER TO M. PERKINS Preface to the Reader VPon your preface to the Reader I will not stand because it toucheth no point of controuersie let it be declared in your next what you meane when you desire your reformed Catholike to hold the same necessarie heads of Religion with the Roman Church for if the Roman Church doth erre in the matter of faith and iustification in the number and vertue of the Sacraments in the bookes and interpretation of the word of God if she raze the foundation and make Christ a Pseudochrist and an Idol to omit twentie other errors in substantiall points of faith as in this your small discourse you would perswade there will remaine verie few necessarie heads of Religion for them to agree in And be you well assured that you are so wide from winning Catholikes by this your worke to a better liking of your Religion that you haue taken the high way to leade them to a farre greater dislike of it by teaching that in so many materiall points it differeth so farre from theirs For all Catholikes hold for most assured that which the most ancient learned and holy Doctor Athanasius in his Creed deliuereth in the 2. verse Which Catholike faith vnlesse euerie man obserue wholy and inuiolably not omitting or sh inking from any one article of it without doubt he shall perish euerlastingly If S. Basil that reuerend and blessed Father of the Church doth hold it the duty of euerie good Christian rather to loose hiâ— life then to condescend to the alteration of any one syllable in matter of faith Theod. 4. his cap. 17. you may be sure that we Catholikes cannot but cary a very base conceipt of your doctrine who go about vnder the ouerworne and threedbare cloake of reformation to deface and corrupt the purer and greater part of Christian Religion specially when they shall perceiuâ— the most points of your pretended reformation to be nothing else but ld â—otten condemned heresies new scoured vp and furbushed and so â—â—shew made more saleable vnto the vnskilfull as in this treatise shall be proued in euerie Chapter R. ABBOT YOur demaund M. Bishop is alreadie satisfied before M. Perkins by those necessarie heads of Religion vnderstandeth such generall grounds as stand vnquestioned betwixt vs and the Romish Church which for the matters handled hee commonly setteth downe by the name of our consents in the entring of euery question There are some maine points of doctrine to which the Church of Rome subscribeth as well as we The Reformed Catholike is still to hold those though hee depart from the corruptions and abhominations to the maintenance whereof the same Church of Rome doth wickedly misapply them As for his winning of Catholikes to the liking of our Religion I assure my selfe that you M. Bishop your selfe and your friend of good intelligence and iudgement were iealous and doubtfull thereof His plaine debating
Christ we be to follow Paul then by our faith we are to beleeue of our selues as he beleeued of himselfe and what he wrote in that behalfe we are to take it as written for our learning not as a matter particular and peculiar to himselfe The other place is most notable where Paul first propoundeth it as f 1. Tim. 1.15 a true saying and worthie by all meanes to be receiued that Iesus Christ came into the world to saue sinners He addeth Of whom I am chiefe that is of which sinners whom Christ would saue I was a chiefe I was the formost man g August in Psal 70 Primus non tempore sed malignitate not in time but in badnesse as S. Austine expoundeth it Notwithstanding for this cause I was receiued to mercy saith he that Iesus Christ should shew on me being the chiefe all long suffering to the ensample of them that should in time to come beleeue in him vnto eternall life Now how doth the place import that Paul should be an ensample to them that beleeue in Christ but that all that beleeue in Christ may learne in him not to be dismaied at the greatnesse and grieuousnesse of their sinnes whereof they haue seene the like in him but with him to receiue that true saying that Christ came into the world to saue sinners and therefore resolue that he would saue them as he had saued him that they should not feare to say euen as he could say Christ hath loued me and giuen himselfe for me h August de Temp ser 49. Talem se peccatoreÌ„ consitetur fuisse vt omnis peccator propterea de se non despereâ— quia Paulus meruit indulgentiaÌ„ He confesseth himselfe such a sinner saith Austine as that therefore no sinner may despaire of himselfe because Paul obtained pardon It was not therefore the vnskilfulnesse of a sectarie but true diuinitie that made Maister Perkins to make that vse and application of the Apostles words but it was M. Bishops absurdity to say that the place importeth only that Paul was made an example of patience without expressing how or what patience he meaneth there being no patience there spoken of but the patience of Christ bearing with men long in great and fearefull sinnes and yet at length of his owne mercy calling them to be partakers of his saluation 16. W. BISHOP M. Perkins 2. Reason That which we must aske of God in praier that we must beleeue shall be giuen vs but in prayer we must aske the merits of Christes righteousnesse to our selues ergo Answer Of the Maior much hath bene said before here I admit it all due circumstances of prayer being obserued and denie that we must pray that our Sauiour Christ Iesus merits may be made ours in particular for that were greatly to abase them but good Christians pray that through the infinite value of those his merits our sinnes may be forgiuen and a iustice proportionable vnto our capacitie may be powred into our soules whereby we may lead a vertuous life and make a blessed end But it is goodly to behold how M. Perkins proueth that we must pray that Christs righteousnesse may be made our particular iustice because saith he We are taught in the Pater noster to pray in this manner forgiue vs our debts and to this we must say Amen which is as much to say as our petition is graunted I thinke the poore mans wits were gone a pilgrimage when he wrote thus Good Sir cannot our sinnes or debts be forgiuen without we apply Christes righteousnesse to vs in particular we say yes Do not then so simply begge that which is in question nor take that for giuen which will neuer be graunted But a word with you by the way Your righteous man must ouer-skip that petition of the Pater noster forgiue vs our debts for he is well assured that his debts be alreadie pardoned For at the very first instant that he had faith he had Christes righteousnesse applied to him and thereby assurance both of the pardon of sinnes and of life euerlasting Wherefore he cannot without infidelity distrust of his former iustificaâ—ion or pray for remission of his debts but following the famous example of that formall Pharise in liew of demaunding pardon Luc. 18. may wel say O God I giue thee thanks that I am not as the rest of men extortioners vniust aduouterers as also these Papists Fearing the remission of my sinnes or the certaintie of my saluation but am well assured thereof and of Christes owne righteousnesse to and so forth But to go on with M. Perkins discourse Here we must note that the Church of Rome cutteth off one principall duty of faith for in faith saith M. Perkins are two things first knowledge reuealed in the word touching the meanes of saluation Secondly an applying of things knowne vnto our selues which some call affiance the first they acknowledge So then by M. Perkins owne confession Catholikes haue true knowledge of the meanes of saluation then he and his fellowes erre miserable The second which is the substance and principall they deny Answer Catholikes teach men also to haue a firme hope and a great confidence of obtaining saluation through the mercy of God and merits of Christes Passion so they performe their duty towards God and their neighbour or else die with true repentance But for a man at his first conuersion to assure himselfe by faith of Christes righteousnesse and life euerlasting without condition of doing those things he ought to do that we Catholikes affirme to be not any gift of faith but the haynous crime of presumption which is a sinne against the holy Ghost not pardonable neither in this life nor in the world to come See S. Tho. 22. q. 21. art 1. R. ABBOT The Maior proposition he graunteth yet with this limitation all due circumstances of praier being obserued But his circumstances as he intendeth them are but a Labyrinth to intricate and perplexe the consciences of men and to bereaue them of all ioy and comfort of their praiers We beleeue that a Psal 145 18. God is nigh vnto all them that call vpon him in truth We know that many are the weakenesses and imperfections of our praiers many our distractions in that deuotion but yet we beleeue that God respecting the truth and not the measure of our hearts pardoneth the same for Christes sake who is our high Priest b Exod. 28.38 to beare the iniquitie of our holy offerings to make them acceptable before the Lord. To the Minor proposition he answereth that we must not pray that Christes merits may be made ours in particular for that were greatly to abase them As though the Prophet Dauid did abase God in making him his in particular saying c Psal 18.2 The Lord is my rocke and my fortresse my God and my strength my shield the horne of my saluation and my refuge with infinite other speeches of
them will loue him more He saith the Pharisee to whom he forgaue most Here is loue expresly set downe as a thankfulnesse following after in respect of a forgiuenesse gone before Christ then in effect inferreth thus Thou hast giuen me smal tokens of thy loue since my entring into thy house but thus and thus hath she shewed her loue What is the cause h August hom 23. O Pharisaee ideo parum diligis quia parum tibi dimitti suspicaris non quia parum dimittitur sed quia parum putas esse quod dimiâ—ttiur O thou Pharisee therefore thou louest little because thou thinkest that little is forgiuen thee not because it is little but because thou thinkest it to be but little But this woman knoweth that much hath bene forgiuen her therefore she loueth much And this exposition is apparently confirmed by the words which Christ addeth To whom a little is forgiuen he doth loue a little which if we will fit to the words going before Many sinnes are forgiuen her because she hath loued much we must make the meaning of these former words to be this But she loueth much it is a signe therefore that much hath bene forgiuen her In this meaning Ambrose maketh this woman a figure of the Church of the Gentiles i Ambros de Tobia cap. 22 Pluâ— remissum est ecclesiae quia plus debebat sed ipsa plus soluit c. Mentor gratiae eo plura soluit quâ— plura meruissâ—t to which there was more forgiuen because she was indebted more but being mindfull of this grace hath paied so much the more in loue by how much the greater mercy she had obtained And to the same sence doth he expound it k In Luc. cap. 7. writing vpon the place euen as Basil also doth when alluding to that place he saith l Basil exhort ad baptism Plâ—s debenti plus remittitur vt vehementius amet To him that oweth more more is forgiuen that he may loue the more So doth Hierome take it saying m Hieron adu Iouin lib. 2. De duobus debitoribus cui plus dimittitur plus amat Vnde saluator ait c. Of two debters to whom more is forgiuen he loueth more thereupon our Sauiour saith Many sinnes are forgiuen her because she hath loued much which cannot hang together if loue be taken for an effect of forgiuenesse in the one speech and a cause thereof in the other But now we expect that Maister Bishop so peremptorily reiecting that exposition should giue vs some great reason of the denying of it First saith he Christ saith expresly that it was the cause of the pardon because she had loued much But his learning should teach him that the word because doth not alwaies note an antecedent cause but sometimes a succeeding effect or signe As where our Sauiour Christ saith of the diuell n Iohn 8.44 he abode not in the truth because there is no truth in him he did not meane to say that the cause of his not abiding in the truth was because now there is no truth in him but that hereby as by an effect and signe it appeareth that he abode not in the truth So where he saith o Jbid. cap. 15. v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I haue called you friends because all things that I haue heard of the Father I haue made knowne vnto you he maketh this imparting of all things to them not a cause but a token of accounting them his friends Which being euident and plaine M. Bishops first reason hindereth nothing but that Christes words may well be vnderstood that he nameth the womans loue onely as a signe and token of many sinnes to be forgiuen vnto her And to take it otherwise as he doth ouerthroweth the rule that is deliuered by S. Austine p August epist 120 cap. 30 Ex hoc incipiunt bona opera ex quo iustificamur non quia praecesseruÌ„t iustificamur Good works begin from the time that we are iustified we are not iustified for any good works that go before His second reason is lesse worth and he sheweth therein either his ignorance or his negligence For whereas he argueth out of the Tenses that her loue is expressed by the time past she hath loued much and her forgiuenesse by the time present Many sinnes are forgiuen her importing that the former cannot be the signe and therefore must needes be the cause of that that followeth if he had bene so carefull as to looke into the Greeke text he should haue found that her forgiuenesse of sinnes is expressed also by the time past by the Atticke preter perfect tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many sinnes haue bene forgiuen her because she hath loued much albeit it should not haue noted necessarily a present act but a continuation of the benefit if it had bene expressed in the present tense The exposition therefore alledged being direct and arising simply out of the text it selfe what reason hath M. Bishop to force another which plainly thwarteth that which Christ after saith Thy faith hath saued thee To conclude let him take for his reproofe that which Origen saith q Origen ad Rom. cap. 3. Ex nullo legis opere sed pro sola fide ait ad eam Remittuntur c. For no worke of the law and therefore not for her loue but for faith onely doth Christ say to the woman Thy sinnes are forgiuen thee and againe Thy faith hath saued thee and let him learne to condemne his owne presumption in that he taketh vpon him so rashly to define that which he is not able by reason to make good As for the Ministers they are very simple men if they cannot better approoue their expositions and doctrines then he hath done 22. W. BISHOP Gal. 5.6 2. Reason Neither Circumcision nor prepuce auaileth any thing but faith that worketh by charity Hence Catholikes gather that when the Apostle attributeth iustification to faith he meanes not faith alone but as it is ioyned with charity and other like vertues as are requisite to prepare the soule of man to receiue that coÌ„plete grace of iustification M. Perkins answereth that they are ioyned together But it is faith alone that apprehendeth Christs righteousnesse and maketh it ours It vseth charity as an instrument to performe the duties of the first and second table but it hath no part with faith in the matter of our iustification Reply That it hath the chiefest part and that faith is rather the instrument and handmayd of charity my proofe shall be out of the very text alledged where life and motion is giuen to faith by charity as the Greeke word Energoumene being passiue doth plainly shew that faith is moued led and guided by charity Which S. Iames doth demonstrate most manifestly saying that Euen as the body is dead without the soule so is faith without charity Making charity to be the life and
be no assurance by faith of our owne Saluation vnlesse we beleeue it with the like infallible Certainty as we do the truth of the word of God 5. W. BISHOP The thâ—rd reason for the Catholikes is that we are bidden to pray daily for the remission of our sinnes But that were needlesse Math. 6. if we were before assured both of pardon and Saluation M. Perkins answereth First that we pray daily for the remission of new sinnes committed that day Be it so What needs that if we were before assured of pardon Marrie saith he because our assurance was but weake and small our prayer is to increase our assurance Good Sir do you not see how you ouerthrow your selfe If your assurance be but weake and small it is not the assurance of faith which is as great and as strong as the truth of God We giue God thanks for those gifts which we haue receaued at his bountifull hands and desire him to increase or continue them if they may be lost But to pray to God to giue vs those things we are assured of by faith is as fond and friuolous as to pray him to make Christ our Lord to be his Sonne or that there may be life euerlasting to his Saints in heauen of which they are in full and assured possession And so these three Arguments by M. Perkins propounded here for vs are very substantiall and sufficient to assure euery good Christian that he may well hope for Saluation doing his dutie but may not without great presumption assure him by faith of it R. ABBOT The comfort of the faithfull mans praier is the same assurance that Dauid had a Psal 4.3 When I call vpon the Lord he will heare me it being a promise of God to his people b 50.15 Call vpon me and I will heare thee in which sort our Sauiour Christ giueth vs incouragement to pray saying c Iohn 14.13 Whatsoeuer ye aske in my name that will I do that the Father may be glorified in the Sonne Therefore S. Iohn saith d 1. Iohn 5.14 This is the assurance that we haue of him that whatsoeuer we aske according to his will he heareth vs and if we know that he heareth vs we know that we haue the petitions that we aske of him Being therefore bidden to pray for the forgiuenesse of sinnes and hauing the promise of God e Ierem. 31.34 I will be mercifull vnto them and their sinnes and iniquities will I remember no more we beleeue and by faith stand assured that when we do pray to haue our sinnes forgiuen vs God heareth vs and giueth vs pardon and forgiuenesse thereof We do not then teach at randon the assurance of the forgiuenesse of sinnes but in such tenure and forme as we are directed by the word of God according to which S. Austine saith of himselfe f August cont Iulian. Pelag. lib 6. ca. 5. Qua gratia liberor vt scio ne intrem in tentationeÌ„ c. atque vt exaudiar cum confortâ—hat meis dicens Dimitte nobis c. By the grace of God I am freed I know that I enter not into temptation and that I am heard saying with my fellowes Forgiue vs our trespasses g Psa 32.6 For this therefore that is h August in Psal 31. Pro hac pro ipsa venia peccatorum for forgiuenesse of sinnes shall euery one that is godly saith Dauid make his praier vnto thee in a time when thou maiest be found so being assured that in the great water flouds they shall not come nigh him Our faith then assureth vs not of forgiuenesse of sinnes without praier but that God forgiueth vs when we pray so that his obiection being framed to our doctrine aright is as if he should say Seeing faith assureth vs of forgiuenesse of sinnes when we craue it of him by praier what need we pray Which was one of Wrights drunken reasons whereby he would haue laied an absurditie vpon our Church being himselfe an absurd blind-asinus and not vnderstanding what we say But to make the matter more plaine it is to be noted that in three respects we continue daily to aske of God forgiuenesse of sinnes of which M. Perkins hath noted two First as S. Austine saith i August de vera fals paenit ca. 5. Quia quotidimana est offensio oportet vt sit quotidiana etiam remissio because we daily commit offence we haue need daily to craue pardon But what needs that saith M. Bishop if we were before assured of pardon I haue answered him that our assurance before hand and alwaies is that our praier obtaineth it at Gods hands Therefore we pray and by faith do rest assured that vndoubtedly we haue that for which we pray Secondly we pray for forgiuenesse not for that we haue no assurance thereof but for that we desire greater assurance and more comfortable feeling of it that as forgiuenesse with God is full and perfect so the same may accordingly be sealed in our hearts Our faith being weake giueth but weake assurance and therefore we begge of God that our hearts may be enlarged that k Bernard in Annunciat ser 1. supra sect 3. the testimonie of the spirit may more freely sound vnto vs Thy sinnes are forgiuen thee Now here saith M. Bishop Good Sir do you not see how you ouerthrow your selfe And why so Forsooth if your assurance be but weake and small it is not the assurance of faith which is as great and strong as the truth of God But good Sir we haue alreadie shewed you that therein you tell vs a sencelesse and vnlikely tale The truth of God is alwaies alike not subiect to alteration neuer increased or diminished but our faith is greater and lesse somtimes hath a full and sometimes a wane and to vs the truth of God is according to our faith and according to our apprehension feeling of it Wherein we are variable and diuerse euen after the manner of Peters faith of whom S. Austine saith l August de verb. Dom. ser 13 Illum vidite Petrum qui tunc erat figura vestra modo fidit modo titubat modò immortaleÌ„ confitetur modoÌ„ timet ne moriatur Peter was the patterne of vs all sometimes he beleeueth sometimes he wauereth one while he confesseth Christ to be immortall another while he is afraid least Christ should die The poore distressed man saith in the Gospell m Mar. 9. Lord I beleeue helpe my vnbeleefe n August de verb. Dom. ser 36. Credo inquit ergò est fides Sed adiuua incredulitatem meam ergo non est plena fides He saith I beleeue therefore there is faith saith Austine helpe my vnbeleefe saith he therefore there is not yet full and perfect faith If there be true faith and yet with faith a remainder of vnbeleefe then the assurance of faith cannot be said to be as great and strong as the truth
done it because he could do it He could haue made man with wings to flie but yet he hath not done it You should proue plainly out of the Scriptures that he would so do As for worthinesse it is but a matter of conceit and fancie No creature can contend vpon worth with the Creator If Adams worth were such as he speaketh of hee had beene worthy to be preserued and he may as sawcily dispute with God that he did him wrong in suffering him to fall As for that which he alledgeth as out of Master Perkins that man in this life at his last gaspe may haue such righteousnesse it is a deuice of his owne neither doth Master Perkins say any thing that should yeeld him anie such construction For conclusion he telleth vs that their doctrine is better to be liked then ours if for no other reason yet for that it doth more exalt the power and goodnesse of God more magnifie the value of Christes merits and bringeth greater dignitie vnto men Where the vaine man seeth not that by the one part of his speech he crosseth the other The thing whereto the true doctrine of the Gospell tendeth is entirely the honour and glorie of God but their doctrine forsooth serueth to bring dignitie vnto men But in that it bringeth dignitie vnto men it detracteth from the glorie of God whose light is most cleerely seene in our darknesse a 2. Cor 12.9 his power in our weaknesse his goodnesse in shewing mercy to vs that are euill his b Dan. 9.7 righteousnesse in the confession of our shame the worth of Christs merits in the true acknowledgement of our vnworthinesse and want of merits God hath appointed vs to be c Ephes 1.6 for the praise of the glorie of his grace and therefore so disposeth d 1. Cor. 1.29 that no flesh shall reioyce in his presence and e Esa 2.11 that he onely may be exalted at that day Therefore f Aug. epist 29. Cùm rex iustus sederit in throno quis gloriabitur se castum habere cor c. when the iust king shall sit vpon his throne who shall glorie that he hath a cleane heart or reioyce that he is free from sinne Our plea then must not be Merit and worth but only g 2. Tim. 1.18 to find mercie with the Lord. But the thing that they seeke for as M. Bishop telleth vs is the dignitie of man as indeed it is They labour to set vp their owne righteousnesse against the righteousnesse of God They extoll their owne Merit their owne worth The Merit of Christ onely yeeldeth matter of grace to their Free vvill to worke vpon and thereby they worke for themselues they Merit for themselues they saue themselues but in seeking this glorie to themselues they purchase their owne shame What we can alledge for imputation of Christs righteousnesse vnto vs to be our Iustification will appeare in that that followeth 3. W. BISHOP M. Perkins first reason is this That which must be our Righteousnesse before God must satisfic the iustice of the law which saith Do these things and thou shalt liue Gal. 5. but there is nothing that can satisfie that iustice of the law but the Righteousnesse and obedience of Christ Ergo. This reason is not worth a rush for when he requireth that our iustice must satisfie the iustice of the law I demaund what law he meaneth If Moses law of which those words Gal. 5. Gal. 5. Do this and thou shalt liue are spoken Then I answer with the Apostle That you are euacuated or abolished from Christ that are iustified in the law that is he is a Iew and no Christian that would haue Christian Iustice answerable to Moses law If M. Perkins would onely that men iustified must be able to fulfill Christs law I then graunt that they so be by the helpe of Gods grace which will neuer faile them before they faile of their duties But saith M. Perkins That iustice of man is vnperfect and cannot satisfie the iustice which God requires in his law Isay 6.4 and proues it out of Esay who saith All our righteousnesse is as a menstruous or defiled cloth I answer that the holy Prophet speaketh those words in the person of the wicked and therefore are madly applied vnto the righteous That he speaketh of the vvicked of that nation and of that time appeareth plainely by the text it selfe For he saith before But lo thou hast bene angrie for we haue offended and haue beene euer in sinne and after There is no man that calleth vpon thy name and standeth vp to take hold by thee And although the vvords be generall and seemes to the vnskilfull to comprehend himselfe also yet that is but the manner of preachers and specially of such as become Intercessors for others vvho vse to speake in the persons of them for vvhom they sue for if he had reckoned himselfe in that number he had lied vvhen he sayd There is none that call vpon thy name vvhen as he immediatly calleth vpon him in most vehement sort for mercie Luther and Caluin on this place all which the best learned among them marking confesse that this sentence cannot be alledged against the vertue of good vvorkes Hence gather how dexterously M. Perkins handleth holy Scripture That vvhich the Prophet spake of some euill men of one place and at one time that he applieth vnto all good men for all times and all places R. ABBOT This reason saith M. Bishop is not worth a rush but I am sure that his answer is not worth a rush as wherein we may see the absurd blindnesse of these men who take vpon them to be the only maisters of the world That saith M. Perkins vvhich must be our Righteousnesse before God must satisfie the iustice of the lavv vvhich saith Do these things and thou shalt liue inferring hereof that because no Righteousnesse of ours doth answer the iustice or Righteousnesse commaunded in the law therefore no Righteousnesse of ours but onely the imputed Righteousnesse of Christ is our Iustification before God For answer to this M. Bishop demandeth what law he meaneth whether Moses law or Christs law But we make to him a counter-demand What he meaneth by Moses law and what by Christs law He should more plainly haue declared his distinction if he would haue made an answer of it but that that we conceiue of it is that by Moses law he meaneth the ceremonies of the law by Christs law the morall law of the commandements commonly so called But had he so little vnderstanding of the law as to thinke that of the ceremoniall law it was sayd Do this and thou shalt liue Surely the ceremonies of the law were but a Col. 2.14 a handwriting against vs because they were an acknowledgement of vncleannesse and sinne and trespasse against that law that faith Do this and thou shalt liue and because an acknowledgement of sinne therefore
h Hilar. ibid. Corpora nostra vitiorum omniuÌ„ materia pro qua polluti sordidi nihil in nobis mundum nihil innocens obtinâ—mus whereby being polluted and filthie saith Hilary we haue nothing in vs innocent nothing cleane They are good then but yet not perfectly good yea if God should strictly and narrowly deale with vs he should haue iust cause of reiecting vs in the doing thereof for that we by our corruption do disgrace that which proceedeth holy and pure and good from him Now therefore whereas he saith that it can be no good worke wherein is any defect he saith vntruly because good and euill haue their latitude and degrees and accordingly as contraries expell each other the one alwaies growing by the impairing of the other accordingly as S. Austine saith i August de verb. Dom ser 11. Non nâ—bis infâ—rt bona sua nisi auferat mala nostra in tantuÌ„ illa crescunt inquantum ista mi nuuntur nec illa perficientur nisi ista finiantur God doth not bring his good gifts into vs except he take away our euils and so far do the good things increase as the euill are diminished neither shall the one be perfected till the other be fully ended Now in this mixture of contraries that giueth the name that preuaileth most so that k Hier ad Ctesiphont Iusti non quod omni vitio careant sed quod maiori virtutum parte commendâ—ntur men are called iust as Hierome saith not for that they are without all vice but in that they are commended for the greater part of vertues That therefore may rightly and truly be called a good worke in some measure and degree of goodnesse which yet entirely and perfectly and wholy cannot be called good But that we may see how vainely and idlely he talketh his conclusion is diligently to be obserued that there may be many good workes free from all infection of sinne There be many such but all good workes then it seemeth be not free from all infection of sinne And if all be not so then let him tell vs how those good workes which be not free from all infection of sinne be called good workes as he importeth seeing no worke can be called good as he hath told vs before that faileth either in substance or in circumstance or hath any fault or defect in it Let him answer vs for those some and his answer shall serue vs for all the rest 45 W. BISHOP In lieu of the manifold testimonie of Antiquity which doth nothing more then recommend good workes and paint out the excellencie of them I will set downe one passage of S. August wherein this very controuersie is distinctly declared and determined Lib. 3. contra duas Epist Pelag. cap. 7. thus he beginneth The iustice through which the iust man liueth by faith because it is giuen to man by the spirit of grace is true iustice the which although it be worthily called in some men perfect according to the capacitie of this life yet it is but small in comparison of that greater which man made equall to Angels shall receiue Which heauenly iustice he that had not as yet said himselfe to be perfect in regard of that iustice that was in him and also imperfect if it be compared to that which he wanted But certainly this lesser iustice or righteousnesse breedeth and bringeth foorth merits and that greater is the reward thereof Wherefore he that pursueth not this shall not obtaine that Hitherto S. Augustine Note first that he defineth the iustice which we haue in this life to be true iustice which is pure from al iniustice and iniquitie then that it is also perfect not failing in any duty which we be bound to performe Lastly that it bringeth foorth good workes such as merit life euerlasting True it is also that this iustice although perfect in it selfe so farre as mans capacitie in this life doth permit yet being compared vnto the state of iustice which is in heauen it may be called imperfect not that this is not sufficient to defend vs froÌ„ all formall transgression of Gods law but because it keepeth not vs sometimes from veniall sinne and hath not such a high degree of perfection as that hath S. Augustin hath the like discourse where he saith directly De spir lit vlt. cap. that it appertaines to the lesser iustice of this life not to sinne So that we haue out of this oracle of Antiquity that many workes of a iust man are without sinne R. ABBOT Here M. Bishop notably abuseth S. Austin and maketh him in stead of all antiquitie a witnesse of that which he oppugneth euen in that very Chapter whence he citeth the words here set downe Which that we may the better discerne let vs examine particularly the collections that he maketh from the words First that the iustice that we haue in this life is true iustice We acknowledg the same euen as it is true gold wherein notwithstanding there is found drosse euen as it is a true pearle which notwithstanding with handling hath a spot or staine It is true righteousnesse a Bernard de verb. Esa Ser 5. Humilis iustitia sed non pura but not pure saith S. Bernard b Idem in fest sanct Ser. 1. Si districtè iudicetâ—r iniusta inuenietur omnis iustitia nostra â—â—nùs habens it will be found vnrighteousnesse and scant if it be strictly iudged Therfore M. Bishops exposition of true iustice is false where he maketh the same to be pure from all iniustice and iniquitie Secondly he maketh S. Austin to say that our righteousnesse in this life is perfect not failing in any duty which we are bound to performe But how lewdly doth he therein deale with S. Austin who plainely teacheth that c Aug. de Ciu. Dei lib. 19 ca. 27 Magis remissione peccatorum constat quà m perfectione virtutum our righteousnesse in this life standeth rather in forgiuenesse of sinnes then in perfection of vertues Yea in the Chapter cited by him he saith d Idem contra 2. Epist Pelag. li. 3. cap 7. Virtus quae nunc est in homi ne iusto hactenus perfecta nomina tur vt ad eius perfectioneÌ„ pertineat etiam ipsius imperfectionis in veritate cognitio in humilitate confessio Tunc enim est secundum hanc infirmitatem perfecta ista pâ—rua iustitia quando etiam quid sibi desit intelligit Ideoque Apostolus imperfectum perfectum sedicit imperfectum cogitando quantum illi ad iustitiam desit cuius plenitudinem adhuâ— esurit sitiâ— Perfectum autem quòd suam imperfectionem confitori non erubescit vt peruentat bene procedit The vertue which is now in the iust man is thus farforth called perfect as that to the perfection therof belongeth both the knowledge in truth and in humilitie the confession of the imperfection of it
Bishops righteousnesse so perfect as that it faileth not in anie dutie which wee are bound to performe yea such as by which we merit euerlasting life Compare the one with the other gentle Reader and thou shalt see how well they agree S. Austine in the place alledged hath nothing at all concerning this text nothing at all concerning the righteousnesse of man Only he saith of the Angels that u August cont Priscill Origen ad Oros cap. 10. Cuius participatione iusti suÌ„t eius coÌ„paratione nec iusti sunt although by participation of God they be iust yet in comparison of God they be not iust Now if the Prophets words be to be taken as M. Bishop construeth them then this praier must be the praier of Angels as well as of men because by the testimonie of Austine which Euthymius also obserueth the very Angels themselues are not iust in comparison of God Now we do not any where finde that it belongeth to the Angels to pray in this sort and therefore it must be so vnderstood as is proper vnto men And that vnderstanding thereof the same S. Austine declareth to vs writing vpon that Psalme x Jdem in Psal 142. Quantumlibet rectus mihi videor producis tu de thesauro tuo regulam coaptas me ad eam prauus inuenâ—or Howsoeuer I seeme to my selfe right and straight yet thou bringest a rule out of thy treasurie thou laiest me to it and I am found faulty The words therefore import that not only by comparison but by rule of righteousnesse which God hath prescribed to man euery man liuing is found failing of righteousnesse in the sight of God euen as elsewhere he saith y IdeÌ„ de peccat mer. remiss li. 2. ca. 10. QuaÌ„tuÌ„ ad integerrimam regulaÌ„ veritatis eius pertinet non iustificabitur c. According to the most entire rule of his truth no man liuing shall be iustified in his sight Which he declareth yet more plainly in his foresaid exposition vpon the Psalme when he teacheth that by the same defaults for which we pray daily vnto God forgiue vs our trespasses it commeth to passe that no man liuing shall be iustified in Gods sight z IdeÌ„ In Psal 142. Dicant Apostoli dicant Dimitte nobis c. Et cùm eis dictum fuerit Quare hoc dicitu quae sunt debita vestra respondeant Quoniam noÌ„ iustificabitur c. Let the Apostles themselues say let them say forgiue vs our trespasses And when it shall be said vnto them why do ye say thus What are your trespasses let them answer Because no man liuing shall be iustified in thy sight Gregories minde is sufficiently plaine by that that hath bene said before For what though he say that the righteousnesse of men Angels is nothing in comparison of God Doth that import that there is nothing else meant by the Prophet when he praieth vnto God not to enter into iudgement with him By this then we may see the lewd consciences of these men in citing the authorities of the auncient Fathers He hath brought vs here a great company of their names for him when there is not one of them but speaketh expresly against him and the most of them in the selfe same places whence he alledgeth them But he telleth vs further that his exposition is taken out of Iob from whom he alledgeth these words a Iob. 9.2 I know truly it is euen so that no man compared to God shall be iustified In which sort it is true that we also read the words in some of our translations but it is true also that the word of comparison is not at all found in the Hebrew text Therefore Arias Montanus translateth it ad verbum thus b Quid iustificabit se homo cuÌ„ Deo Why will a man iustifie himselfe with God Pagnine thus c Quomodo instificabit se homo cum Deo How will a man iustifie himselfe with God S. Austine also readeth to the same effect d Aug. de pece mer. remiss li. 2. ca. 10. QueÌ„ admodum iustus erit homo ante Deum How shall a man be iust before God Therefore these words of Iob haue nothing at all whereupon that exposition of his may haue any ground and though Iob had said that man in comparison of God is not iust or cannot be iustified yet it followeth not that that therefore should be all that Dauid meant in saying that no man liuing shall be iustified in Gods sight And that appeareth by S. Austine in the place now alledged where bringing in the words of Iob e Iob. 20. If I shall call my selfe iust my mouth shall speake wickedly he expoundeth the same thus f August ibid. Si me iustum dixero contra iudicium eius vbi perfecta illa iustitiae regula me â—onmucit iniustum profectò impie loquetur 〈◊〉 meâ—â— If I shall call my selfe iust against his iudgement where the perfect rule of righteousnesse prooueth me to be vniust surely my mouth shall speake wickedly and in respect hereof saith that those words were vsed by Dauid Enter not into iudgement c. For this cause then are we taught so to pray because the perfect rule of righteousnesse prooueth vs to be vniust if God enter into iudgement with vs. By this place therefore we wholy ouerthrow the righteousnesse of man and do firmely prooue that no man liuing either generally in the course of his life or in any particular act or acts can be iustified before God if God call him to the trial of the precise perfect rule of righteousnesse and truth Yea if no man can be found iust in the sight of God then it must necessarily follow that no act of man can be found iust because the act must needes be according to the condition and quality of the man so that vnlesse a man be fully and perfectly iust no act fully and perfectly iust can proceede from him but must needes haue a staine of that sinne which bereaueth him of the title of a iust man 48. W. BISHOP One other ordinarie hackney of theirs is that out of the Prophet All our righteousnesse is as a menstruous or defiled cloath Esay â—4 The which I haue alreadie rid to death in the beginning of the question of iustification where it was alledged The answer is briefly that the Prophet praying for the sinnes of the people speaketh in the person of the sinfull such as the common sort of them were who had more sinnes then good workes and so their righteousnesse was like vnto a spotted and stayned cloath Now this disprooueth not but that their good workes although but few yet were free from all spots of iniquitie it onely prooueth that with their few good they had a great number of euill which defiled their righteousnesse and made it like a stained cloath R. ABBOT He hath so rid this hackney of ours as that he hath pitifully
Cum est aliquid concupiscentiae carnalis c. noÌ„ omnimodò ex tota anima diligitur Deus so long as there is any carnall concupiscence God is not loued with all the soule And so long as we liue here there is carnall concupiscence against the law of the minde Therefore so long as we liue here charity is neuer perfect in vs as it ought to be neither can any perfect good worke be effected by vs. M. Bishop minceth and qualifieth the matter that no man hath so perfect charity but that sometimes he doth lesse then he ought to do But the argument prooueth that charity is alwaies vnperfect in this life and therefore not sometimes onely but alwaies a man doth lesse then he ought to do There is alwaies a blot that staineth our charity l Hilar. apud August cont Julian lib. 2. Supra sect 44. by reason whereof we haue nothing in vs cleane nothing innocent as before was cited out of Hilary and therefore it can yeeld no workes that are free from blot and staine But the Reader is here to note the constancie of this man who affirmeth here that no man hath so perfect charity in this life but that sometimes he doth lesse then he ought to do whereas before he hath told vs of a righteousnesse so perfect in this life as that m Sect. 45. it faileth not in any duty which we are bound to performe Thus giddily he runneth to and fro being vncertaine what to say and neuer knowing where he may stand sure Now here he saith that the other saying of Austine Woe to the laudable life of man if it be examined without mercy is spoken in respect of veniall sinnes wheras Austine vseth the words in respect of hell fire which they say is not incident to their veniall sinnes For hauing professed that he he durst not say that after baptisme no word went out of his mothers mouth against Gods commaundement and that Christ saith that if a man say to his brother foole he is guilty of hell fire he addeth these words n Aug. Confess lib. 9. cap. 13. Vae etiam laudabili vitae hominum si remota misericordia discutias eam And woe euen to the commendable life of man if thou set aside mercy in the examining or sifting of it To which purpose he saith also in another place o Idem In Psal 42. Quicunque hic viâ—â—â— quantumlibet iustè viuat vae illi si cuÌ„ illa in iudicium intrauerit Deus Whosoeuer liueth here howsoeuer iustly he liue woe vnto him if God enter into iudgement with him In which sort Arnobius also saith p Arno. in Psal 135. Vae nebis si quod debemus exegerit vae nobis si quod debet reddiderit Woe vnto vs if he require what we owe to him woe vnto vs if he pay what he oweth to vs. These woes are not vttered in respect of Purgatory or any temporall affliction but in respect of the issue of that finall dreadfull iudgement the sentence whereof shall stand for euer Now if they haue learned by the word of God to denounce this woe then woe to M. Bishop that to the contrary defendeth a righteousnesse so perfect in this life as that his righteous man q Sect. 4. needeth not greatly to feare the rigorous sentence of a iust Iudge as who faileth not in any duty that he is bound to performe who can keepe himselfe from all but veniall sinnes which are easily forgiuen r Rhem. Testam Annot. Mat. 10.12 Sext. Proaemaâ— glossa by the Bishops blessing by holy water by knocking the brest by saying a Pater noster by extreame vnction and some other such deuotions madly deuised to that end As touching the other place of Austine it hath bene already shewed that our righteousnesse in this life is vnperfect not onely by comparison but simply in it selfe and according to that that here is required of vs The imperfections of wit and will which M. Bishop speaketh of are so great and so many as that if he did but with a feeling heart and conscience consider the same he would finde that there is small cause in the most perfect of this life to pleade for that perfection that he maintaineth But being a man of a frosen and dead heart and neither knowing others nor himselfe by the name of many light faults he passeth ouer those things which make the most righteous and iust to groane vnder the burden of them and to say with Dauid Å¿ Psal 38.4 Mine iniquities are gone ouer my head and are like a sore burden too heauie for me to beare t Psal 40.12 My sinnes haue taken such hold vpon me that I am not able to looke vp they are moe in number then the haires of my head and my heart hath failed me Tush saith M. Bishop what neede all this adoe all these are but light and veniall faults but hereby we conceiue that neither his will nor his wit haue indeede that perfection that it were fit they should haue His answer to the words of Gregory is ridiculous and childish Gregorie forsooth by our vertue meaneth the vertue that we haue of our owne strength when as Gregorie teacheth that we haue no vertue of our owne strength but onely by the gift of God u Greg. Moral lib. 24. cap. 5. Iustitia nostra dicitur non quae ex nostro nostra est sed quae diuina largitate fit nostra It is called our righteousnesse saith he in another place not which is ours of our owne but which by the gift of God becommeth ours According to this meaning he saith that x Ibid. li. 9 ca. 1. Sanctus vir quia omne virtuâ—is nostrae meritum vitium esse câ—nspexit si ab interno arbitro districté iudicetur rectè subiungit si voluero c. the holy man Iob because he saw all the merit of our vertue to be vice if it be strictly iudged by the internall Iudge did rightly adde If I will contend with him I shall not be able to answer him one for a thousand He applieth his speech to Iobs righteousnesse which he had no cause to imagine that Iob alledged as attained vnto by his own strength And shall we be so mad as to thinke that if Iob had bene perfect by a righteousnesse receiued by the gift of God he would say he could not therefore answer God because he saw all the merit of the vertue that he had by his owne strength to be but vice It is strange to see that these men should be so blinde as not to see the grosse absurdity of these shifts Gregory spake to the instruction of his hearers whom surely he thought not to be worse then the Pharisee but knew that they attributed their vertue and righteousnesse to the gift of God and of that righteousnesse which they confessed to be Gods good gift teacheth them to acknowledge that through our weaknesse
of all conditions neither did import any thing that should belong to any deuided sorts or societies of meÌ„ but what all Christians should alike performe to God what are they but deuisers of new worship and seruice vnto God who vnder the colour of those vowes do now bring in select and speciall acts exercises of religion peculiar onely to some men If all Christian deuotions signified by those vowes were found amongst the Iews as hath bin said and these select and peculiar deuotions were not found certain it is that these deuotions are but superstitions and haue no warrant from the old Testament to be practised in the new Now then to come to that which M. Bishop saith albeit there is no man but well knoweth that a promise is more then a bare acceptance yet wholly to take away that cauil we terme a vow a solemne promise whereby a man in speciall manner bindeth himself to that which he voweth Albeit where there is a promise made to keepe Gods commandements who but an absurd man wil hold it for an absurdity to affirme that in the breach there is a double trespasse because to the obseruation he was tied with a double bond both absolutely by dutie and respectiuely by couenant and promâ—se and therfore must needs be said to violate his dutie the one way and his fidelitie the other Otherwise why doth God vpon h Deut. 5.27 a promise to keepe his lawes so often charge his people in speciall manner for dealing i Psal 78.8 vnfaithfully with him calling them in that respect k Deut. 32.20 children in whom is no faith no fidelitie or trust l Esa 30.9 lying children m Chap. 57.4 a false or lying seed with sundry other speeches in sundry places to the like effect It was therefore but a Romish distemper of M. Bishops eies that made him vnable to see gold from drosse and caused him to take that for an error which coÌ„mon vnderstanding should informe him to be a truth As for that which he telleth vs that by our definition we make all couenants with God and promises to him to be vows we answer him that we do indeed take all serious and solemne promises to God to be very fitly contained vnder that name not but that in precise manner of speaking there is a difference to be made betwixt them but because we are not much scrupulous of distinction of words terms where saue only in circumstance there is no difference betwixt the things themselues no difference I say at all in that respect wherein they are questioned betwixt the Papists and vs. For the onely difference is this that vowes properly so called are vttered as by examples I haue shewed before with condition of obtaining somewhat at Gods hands but other othes and couenants and promises are absolutely and simply made According to this strict rule of speaking it is onely a couenant and promise that we make to God in Baptisme to forsake the Diuell and all his workes to beleeue in God and to serue him but it is a vow when a man in sicknes by way of repentance of his former life saith If the Lord will be mercifull vnto me and vouchsafe to restore me to health againe I will forsake all my former euill wayes and betake my selfe faithfully to his seruice The matter then on both sides is one the same and the difference is onely in forme of speaking which being no other we make no doubt of calling both by the name of vowes neither is there any question in that behalfe because the Papists terme absolute promises Vowes as well as we But M. Bishop out of the drosse of their schooles taketh vpon him to teach vs another difference that a vow is a promise to God of some better good the same proceeding out of our owne free choise and liberty whereas other promises may be of necessary duties not being at our choise but whereto we are tied otherwise Where he leaueth vs to guesse what he meaneth by some better good the words importing a comparison and therefore implying a reference to some other good then which that is better which we promise by a vow This mysterie Thomas Aquinas shall open for vs who saith that n Thom. Aquin. sum 22. qu. 88. art 22. in corp Dicitur maius bonum in comparatione ad bonuÌ„ quod comunitèr est de necessitate salutis this better good is so called in comparison of that good that is commonly necessary for the obtaining of saluation meaning thereby that it is better then those vertues and good workes which in common belong to the dutie of euery Christian man Which fancie of theirs is very fond vaine because when of old the vow was sacrifice and the common dutie was mercie the vow could not be said to be of a better good then was the common dutie for that mercie was better then sacrifice as God himselfe gaue to vnderstand saying o Ose 6.6 I will haue mercie and not sacrifice Yea it hath bene before shewed that of old the thing principally intended in vowes was matter of common dutie though included for the time as it were in the shell of those outward ceremonies and therefore vowes cannot be said to be of better good then common dutie We see the speciall matter of Iacobs vow before mentioned to haue bene that that concerneth euery man for the obtaining of saluation Then shall the Lord be my God before which neither the building of a house to God nor the giuing of a tenth of his goods to God could be preferred as a better good And who doth not vnderstand and see that in this assertion of a better good in their vowes they affirme that that is directly contrary to the doctrine of the Scriptures How doth he vow a better good who in the vow of continencie burneth with fleshly lust when the Apostle so plainly saith p 1. Cor. 7.9 It is better to marry then to burne How do they vow a better good in their vow of pouertie and beggery when as our Sauiour saith q Act. 20.35 It is a more blessed thing to giue then to receiue How do they in their vow of obedience tie themselues to a better good in making themselues slaues to the rules of men then other men do in following the commaundements of God when as the Scripture saith r 1. Corin. 7.23 Be ye not made the seruants of men These are very peeuish and absurd deuices bred in corrupt and rotten braines and no way sauouring of Christian vnderstanding As for that which he addeth that a vow must proceed of our owne free choise and libertie and that no vow is made without a mans free choise to bind himselfe whether he vndrstand it of vowing or of the thing that is vowed there is no necessitie therof For albeit it be true that a man is not alwayes tied to vow but sometmies is at libertie whether to
vow or not yet this is not so alwayes and in all vowes because as shall be hereafter shewed it is one part of honour and dutie which God requireth of euery Christian man that we religiously vow and promise our selues and our faithful seruice vnto him Whereby it appeareth as touching the thing vowed that it is not alwayes at our free libertie and choise before our vow whether to do it or not For seeing necessary duties are some part of the matter of vowes and it cannot but be sinne to forgo necessary and commanded dutie it must needs follow that vowes are made of those things also which it is sinne otherwise not to do and are not at our choise and libertie whether to be bound to them or not It had bin sinne in Iacob not to haue the Lord for his God and yet it is the thing that he voweth as we haue seene Then shall the Lord be my God The words which M. Bishop alledgeth for his purpose out of Deuteronomy Å¿ Deut. 23.21 If thou vow a vow be not slacke to performe it but if thou forbearest to vow it shall be no sinne vnto thee are altogether referred to legall vowes The spirituall dutie of thanksgiuing exercised by those types and figures could not be omitted without sin but it was no sinne not to make the ceremoniall vow they were at their owne free choise and libertie in that behalfe but we cannot thence frame a rule generally for all vowes The other place which is cited is wholly impertinent S. Paul thereby not onely affirming that the father doth well to keepe his daughter a virgine when he is vpon good grounds assured that he hath no necessitie to do otherwise when he hath ful resolution that without any snare or danger to her he may so do t 1. Corin. 7.37 He that standeth firme in his owne heart that he hath no need by perill or feare of incontinencie to marry his daughter but hath full power ouer his owne will to do safely what he liketh in that behalfe and hath decreed in his heart that he will keep his virgin he doth well u Ambros in 1. Cor. 7. Hoc dicit vt qui virginem habet cui animus ad nuptias non est seruet illam nec illic ingerat fomitem nuptiarum quam videt nubendi voluntateÌ„ non habere si enim beneficia praestanda sunt quantò magis minimè sunt anferendâ— This is his meaning saith S. Ambrose that he that hath a daughter that hath no minde to marry keepe her a virgin and do not thrust vpon her occasion of mariage who he seeth hath no will or desire thereto for if it be for a man to do a benefite much more is it for him not to take it away Now how badly doth M. Bishop deale to wrest these words to his description of vowes as if the Apostle had spoken of vowing to be where there is no necessitie thereof but a man hath full power whether to vow or not when indeed he saith nothing at all to that effect Here is therefore as yet no proofe that libertie to promise or not to promise is of the substance of a vow nothing to proue that the name of vowes doth not belong to the acceptance of necessary duties such duties as in the refusall whereof we should commit sinne Nothing therefore is there to hinder but that the promise that we make to God in baptisme should properly be called a vow if we vnderstand the proper vse thereof in respect of the thing vowed as M. Bishop doth We take the proper vse from the manner not from the matter of it as hath bene before said but because the question here is what is properly the matter of a vow we say there is no exception thence to be taken why the promise of baptisme should not properly be called a vow Surely Hierome maketh x Hieron in Esa lib. 7. cap. 19. Votum offert et soluit Domino qui est sanctus corpore spiritu holinesse in body and spirit the matter of a Christian vow S. Austin asketh the question answereth it y Augus in psal 75. Quid debemus vouereâ— Credere in illum sperare ab illo vitaÌ„ aeternam benè viuâ—re secundum communeÌ„ moduÌ„ furiuÌ„ non facerè adulterium non facere noÌ„ amare vinolentiaÌ„ c. What are we to vow to God To beleeue in him to hope for eternal life at his hands to liue wel according to the manner of life that is common to all not to steale not to commit adultery not to loue drunkennes not to be proud not to kil not to hate our brother And againe z Jdem in Psal 131. Quid vouemus Deo nisi vt simuâ— templuÌ„ Dei What do we vow to God but to be the temple of God He maketh it a Idem de Temp. ser 7. VotuÌ„ eptimuÌ„ offeâ—re animaÌ„ nostraÌ„ Quomodo Moribus sanctis cogitationibus castiâ— operibus fructuosis auertendo à malo conuertendo ad bonum the best vow to offer our soule to God How By holy behauiour by chast thoughts by good workes by declining from euill and turning to good If these things be the matter of Christian vows why is the profession of baptisme which containeth al these things denied to be a vow The great schoolmaster of the Romane church defineth b Pet. Lombard sen lib. 4. dist 38. VotuÌ„ est testificatio quaedaÌ„ promissionis spontaneae quae Deo de his quae Dei sunt fieri debet c. Commune illud quod in baptismo omnes faciunt c. a vow to be the testification of a voluntary promise which is to be made to God and concerning those things which belong to God and according to this definition maketh that a vow which all make in baptisme because there voluÌ„tarily men protest and promise to consecrate to God both their bodies and their soules as being both his by right of creation redemption and wil M. Bishop here come in and tell vs Hic magister non tenetur Here our master tels a lie Their ordinary glosse calleth those protestations of baptisme c Gloss ordinar in Psal 75. Communia vota sine quibus non est salus the common vowes without which there is no saluation and Thomas Aquinas durst not deny but that the same properly do fall into the nature of a vow because d Thom. Aquin. sum 22 q. 88. art 2. ad 1. Sub voto baptizatoruÌ„ cadit quia voluntariè fit licet sit de necessitate salutis c. in corp Omninò voluntarium proprijssimè cadit sub voto they are voluÌ„tarily done but forsooth most properly they are no vowes because that is most properly a vow which is altogether voluntary that is such as that a man is wholly at his owne choise whether he do it or not And whence commeth this most properly Marry out of the forge of
he would praise and thank him R. ABBOT a Psal 76.11 Vow and performe vnto the Lord your God saith the Prophet all ye that be round about him M. Perkins verie truly saith that these words whether we call them an exhortation or a commandement did concerne the Iewes onely as touching ceremoniall vowes but as touching the spirituall intendment of them of praise and thanksgiuing do generally concerne both them and vs. M. Bishop like old True-pennie neuer but like himselfe runneth away with a peece of this answer and setteth himselfe to proue that which M. Perkins denieth not that the words respect both the Iewes and vs. We acknowledge so much M. Bishop we say they concerne onely them in in those duties or deuotions that were proper to them onely but in common they concerne both them and vs in those duties and deuotions that belong to both We cannot doubt but that the Prophet had reference to the condition of that time did inuite both the Priests and the people to that outward seruice of sacrifices and offerings in the exercise whereof it pleased God in his wisedome then to traine them vp But because we heare God so often professing that he respected not their naked and bare sacrifices and seeming so to reckon of them as if he had neuer giuen commandement of any such namely when they were destitute of that inward pietie and obedience and deuotion which God would haue to be exercised thereby therefore we must conceiue that the Prophet here also looked further then to outward seruice and in coÌ„mending to them the exercises thereof did call them to inward affections of praise and thankesgiuing vnto God Seeing then the outward solemnities and ceremonies which were the externall matter of their vowes were but instructions and inducements to spirituall offices and duties which in the right vse of vowes were principally vowed thereby therefore in the spirituall construction of those ceremonies we are to learne what is the true and proper matter of Christian vowes And because God as he is the same God so as touching spirituall worship is alike worshipped from the beginning to the ende we cannot doubt but that in the example and practise of the faithfull in those times we may behold as in a glasse what the duties are that by their vowes are recommended vnto vs. What we find amongst them we know the same belongeth to vs what we find not amoÌ„gst them their vowes giue vs no warrant or example of it Now what applications constructions they made of those sacrifices offerings and other ceremonies which they vowed vnto God we may see by many phrases speeches which the Scriptures purposely vse to shew the meaning of them Many examples thereof we haue in the Psalmes b Psal 4.5 Offer the sacrifices of righteousnesse c 50.14.23 Offer vnto God thankesgiuing and he that sacrificeth praise he honoreth me d 51.17 The sacrifices of God are a contrite spirite a contrite and broken heart f 107 22. Let them offer sacrifices of praise g 115.17 I will offer to thee a sacrifice of praise h 141.2 Let my prayer be in thy sight for incense and the lifting vp of my hands an euening sacrifice Thus saith Ionas i Ion. 2.9 I will sacrifice vnto thee with the voyce of thankesgiuing and Osee k Osc 14.13 We will render vnto thee the calues of our lips The vow of humbling or afflicting themselues by fasting what it imported appeareth by Gods reprouing of them for that l Esa 58.3 in the day of their fast they sought their owne will as giuing to vnderstand thas by their fast they were to be instructed to the forbearing of their owne desires to the renouncing of their owne wils to the subduing of their owne corrupt and euill affections to the eschuing of crueltie oppression and violence that they might make way to the workes of mercie which God did coÌ„mand them as in the Prophets words there is shewed m Ver. 6. Is not this the fast that I haue chosen to loose the bonds of wickednesse to take off the heauie burdens and to let the oppressed go free and to breake euery yoke Is it not to deale thy bread to the hungrie to bring the poore that wandreth into thy house c. In briefe the Prophet Micheas sheweth the signification of this humbling and of all their sacrifices n Mich 6.8 He hath shewed thee O man what is good and what the Lord thy God requireth of thee Surely to do iudgement and to loue mercy and to humble thy selfe to walke with thy God The vow of the Nazarites was the principall vow of all the rest What the intention thereof was is expressed in the first description of the ceremonie of it o Num. 6.2 to be separated to the Lord. Now this was the common condition of all that people to be separated to the Lord as God himselfe giueth them to vnderstand p Leuit. 20.24.26 I am the Lord your God which haue separated you from other people therefore shall ye be holy vnto me for I the Lord am holy and I haue separated you from other people that ye should be mine But God by a speciall vow of ceremoniall obseruations whereby in outward things for the time they were diuided from the common conuersation of themselues and their owne people would giue a spectacle and example to the rest of them of putting off those carnall and earthly affections by which they should be like to other peoples for preseruing of spiritual integritie and holinesse towards him And therein is exemplified the condition of all the faithfull of whom our Sauiour hath told vs that q Ioh. 15.19 they are not of the world but he hath chosen them out of the world and therefore are r 2. Pet. 1.4 to flie the corruption that is in the world by lust and to hearken to the voyce of God Å¿ 2. Cor. 16.17 Come out from among them and separate your selues saith the Lord and touch no vncleane thing and I will receiue you These are then the vowes that belong to vs vowes of prayer of praise and thankesgiuing of denying our selues of mortifying our owne affections of mercie and compassion towards our brethren and in a word of keeping our selues holy vnto God euen those vowes whereof we reade many examples in the Psalmes and other Scriptures t Psal 27.8 Thou saidest seeke ye my face and my heart answered thee O Lord I will seeke thy face u 79 9.13 Helpe vs O God of our saluation for the glorie of thy name c. So we that be thy people and sheepe of thy pâ—sture shall praise thee for euer and from generation to generation we will set forth thy praise x 80.17 Let thy hand be vpon the man of thy right hand and vpon the sonne of man whom thou madest so strong for thine owne selfe so will not
h Luk. 12 21. So is euery one that gathereth riches to himselfe and is not rich in God Wo be to them that are rich in this world and are not rich in God but a man may be rich in this world yet rich in God also by acknowledging spiritually his owne pouerty in himself and receiuing all things of Gods mercy Seeing therefore a man may be rich according to this world and yet none of them to whom Christ saith Wo be to rich men surely nothing hindereth but that a man may be rich and yet may be one of those poore whom Christ pronounceth to be blessed and therfore M. Bishops argument is idle and proueth nothing lesse then that Christs sentence is to be vnderstood of voluntary pouertie so that still it remaineth good that the vow of pouerty and beggery is the voluntary casting away of the blessing of God and the vndertaking of his curse 20. W. BISHOP Thus M. Perkins his texts of Scripture against pouertie failing him he fetcheth about another way saying that it is a rule of the holy Ghost He that will not labour namely in some speciall and warrantable calling must not eate * Thess 2. Ans I allow both the text and the glosse and find nothing there against religious persons whose calling is speciall perfect and therefore best warrantable not so saith he because they giue thēselues to prayer fasting What a profane stupiditie is this Is not a life giuen to prayer and fasting agreeable to the wil of God and lawes of his church albeit many religious men do ouer and besides very great seruices to Gods church in preaching teaching and writing of most learned books But suppose they did nothing else but fast and pray did they not very well deserue their sustenance yes much better then they which trauell all the yeare about the prouiding of it For in vaine do men labor if God blesse not their worke with seasonable weather which he doth rather at the prayer and instance of such good innocent soules that are to be fed with it then for the Plough-mans owne labors sake And if by their fasting watching and such like afflictions of their bodies they do partly satisfie for our superfluous pampering of the flesh and teach vs by their good example to bridle and correct it do they not deserue at our hands bodily sustenance And who better performes all duties of the second table then they being most obedient to all their superiours and not hurting their neighbour in life person or any maner of their goods And so in their seuerall callings offend no honest men and do much good both vnto the Church and Common-wealth R. ABBOT If S. Paul whē he said a 2. Thess 3.10 He that wil not labor let him not eate did take praying to be laboring then the Messalians had as wel to answer for themselues as the begging Friers because they took as great paines in praying as the begging Friers cā do yea those idle loiterers concerning whō the Apostle speaketh had sufficient to answer for them selues that there was reason for them to eate because they did pray Surely M. Bishop is a good proctor for such thriftles drones who wil be content to pray apace as much as the Friers do if that may be reckned a labor for which to require their meate But praier is a cōmon duty seruice of all callings not a distinct labor of any one Till M. Bish blotted this paper I think it was neuer read that praier fasting was a calling saue only in the conceit of those Euchites or Messalians of whō I spake albeit they indeed fasted not But wheras M. Perkins saith that men liuing apart giuing themselues only to praier and fasting do liue in no calling M. Bishop because he cannot proue the contrary beggeth it What a profane stupiditie is this saith he Is not a life giuen to prayer and fasting put in as it should be only to prayer and fasting agreeable to the wil of God and lawes of his Church You should not haue asked the question M. Bishop but haue proued it so to be because therin stood the question which it was your stupidity not to see The argument propoundeth to you that it is necessary for euery man to labor in some calling that he may haue according to Gods ordināce wherof to eate It alledgeth that to liue apart to be giuen only to praier fasting is not to labor in a calling and do you answer al with Is it not so To make vp the matter he addeth that many religious men do ouer and beside very great seruices to Gods church in preaching teaching and writing of most learned books Ye say wel M. Bishop such mē because they labor may iustly eate but these matters are accidental and their vow religion may stand without them and therfore the matter is not answered by them I admit that which he saith but there might here worthy stories be told of the preachings of their Friers of all sorts But M. Bishop himselfe knowing that this is but impertinent goeth on Suppose they did nothing else but fast and pray did they not very well deserue their sustenance If they did nothing but fast pray it should be with them according to the Apostles rule because then they should eate nothing But now beside fasting and praying they eate also which the Apostle sayth they should not do because they do not worke They fast a little that they may eate enough and there is no idle lozell but would be content with their fasting so that he may haue their diet otherwise In a word M. Bishop may keepe his opinion to him selfe but the Apostle sufficiently teacheth vs that because they labour not therefore they do not so well deserue sustenance as they who labour all the yeare for the prouiding of it As for the blessing of God it dependeth not vpon the prayers of such who haue no warrant for the state of life wherein they pray and the ploughmans prayer is more acceptable to God then theirs because he followeth that rule of life which God hath taught who neuer prescribed any rule of Monkish trade Good innocent soules saith he whereas by all stories it appeareth that there hath not bene a more stinking vermine vpon the earth euen some of their owne men haue discouered them so to be But M. Bishop is not satisfied vnlesse to folly he adde blasphemie saying that they satisfie for our superfluous pampering of the flesh Impious man Christ is the satisfaction for our sins what haue we to do with the satisfactions of wretched men who damnably sinne in those things wherein they take vpon them to satisfie for others sins And what M. Bishop is there any superfluous pampering of the flesh to be found amongst you Alas how haue ye deceiued vs all this while We thought that you had bene nothing but spirit and that superfluous pampering of the
the commandement of offering his sonne And to this effect Clemens Alexandrinus vnderstandeth it saying e Clem. Alexan. stromat lib. 3. CuÌ„ dixit si vis perfectus esse c. refella eum qui gloriatur quòd omnia à iuueÌ„tute praecepta seruauerit non enim impleuerat illud Diliges proximuÌ„ c. Tunc autem vt qui à Domino perficeretur docebatur coÌ„municare impertiri per charitatem Pulchrè ergo non prohibuit esse diuitem iniustè inexplebilitèr When Christ saith If thou wilt be perfect sell what thou hast and giue to the poore he disproueth him that glorieth that he hath kept all the commaundements from his youth for he had not fulfilled the commaundement Thou shalt loue thy neighbor as thy selfe But then as being to be perfected by the Lord he was taught charitably to communicate and bestow Notably therefore he forbiddeth not to be rich but to be rich vniustly and vnsatiably Clement then saith as M. Perkins saith that the words are directed to a particular occasion and had their speciall vse in respect of him to whom they were spoken to discouer his erronious conceit and opinion of himselfe This is not then a silly shift of the poore Protestants but the true exposition of an auncient and learned Father But what doth he alledge for the confuting of this silly shift Marry that f Ver. 27. S. Peter a little after saith Lord we haue forsaken all and haue followed thee what reward shall we haue And what is that We haue done saith he that which thou commandedst in the words before to the yong man But that is not so for we do not find that they sold all to giue to the poore as he was commaunded to do much lesse that they vowed neuer after to haue any thing as M. Bishop would proue by it For it is apparent that though the Apostles then had left the care and the vse yet they had not left the proprietie right of all They medled not with any thing they had they attended not to any businesse of their owne they gaue ouer their nets and their ships the following of all worldly affaires that they might wholy follow Christ but yet that they had stil their owne it appeareth by the words of Christ g Iohn 16.32 Ye all shall be scattered euery man to his owne and shall leaue me alone So is it said of Iohn that when Christ said to him Behold thy mother meaning it of the blessed virgin h Chap. 19.27 he thenceforth tooke her to his owne home Yea and by the last chapter of his Gospell it may wel be conceiued that they had still their ships and their nets to go a fishing as they had before But howsoeuer that be these words make nothing against M. Perkins answer because the disciples had had a like speciall calling to follow Christ as this yong man had and they do hereby but professe their yeelding themselues to that speciall calling of Christ as this yong man shold haue done to this calling directed particularly to him Albeit therfore this commaundement were here intended onely to the yong man yet there was no cause why Christ should say that they had done foolishly in doing that they had done because they had receiued the like commaundement in effect before and by vertue therof had before this forsaken all and followed him Now as those callings of the disciples and Christs commandements to them of following him were particular to themselues and not common to al nor could be vnderstood as belonging to this yong man so neither can this commaundement to the yong man be vnderstood here as spoken in coÌ„mon to the disciples or belonging vnto vs. In a word Christ called him to be one of his disciples as the rest were and his calling caÌ„not be vnderstood to belong vnto vs any more then their calling doth Now as Christ saith peculiarly to the disciples that they hauing left all at his commaundement and followed him shall sit vpon twelue seates to iudge the twelue tribes of Israel so he maketh a common and general promise to all that whosoeuer for his names sake and for the Gospâ—ls sake shal forsake all that is shal be content to yeeld all into the persecutors hands and to loose all rather then to denie the name of Christ and to forsake his Gospell he shall now receiue an hundred fold and in the world to come eternall life This is true we doubt not hereof but M. Bishop himselfe must perforce confesse that this maketh nothing at all to prooue that the former words spoken to the yong man do belong to vs. For that forsaking of all which Christ here speaketh of for his names sake and for the Gospels sake is a necessary dutie without the performance whereof i Luke 14.26 a man cannot be Christs disciple k Marke 8.35 Whosoeuer in this case will saue his life saith Christ shall lose it and whosoeuer shall lose his life for my sake and for the Gospels sake he shall saue it But M. Bishop telleth vs that that selling of all and giuing to the poore is no commandement but a counsell a matter not necessary but voluntary which a man may chuse whether he will do or not He that forsaketh not all in such sort as Christ speaketh thereof in the latter words sinneth grieuously against Christ but M. Bishop saith that a man may forbeare to sel all and giue to the poore and yet sinneth not Here by then we may see how vntowardly he dealeth in taking from one of these a confirmation of the other and so it appeareth that hitherto M. Perkins answer standeth good that those words of our Sauiour Christ to the yong man were intended onely in particular to him and concerne no other in proper meaning but onely such to whom they were in particular directed as they were to him But yet that M. Bishop may know that we haue somewhat more to say then M. Perkins hath said and can make it good that they most wickedly abuse this place to the maintenance of their vowes and opinion of perfection I will somewhat more fully examine the circumstances thereof I shall seeme haply here to go against the streame and to be somewhat preiudicated by the opinion of sundry of the Fathers but yet gentle Reader let not names of men carry thee away from that which thou thy selfe canst manifestly discerne to be the truth Remember what hath bene already said that the words of Christ literally and in proper vnderstanding belonged peculiarly to the yong man but yet we deny not but that as the calling of the rest of the Apostles so the calling of this yong man by deduction and moralization is to be applied vnto vs onely the question is in what meaning it doth concerne vs. Let it be obserued what meaning M. Bishop intendeth of it that Christ here recommendeth a matter of counsell not necessary for
all Christians but voluntarily to be followed as a matter of speciall perfection by such as will so as that without this a man may be saued and come to eternall life but by the doing of it he meriteth a release of his owne and other mens sins and an eminent and more then ordinary degree of glory in euerlasting life But the text plainly sheweth that this cannot be there meant and that the lesson that Christ taught him did concerne a dutie necessary for the obtaining of eternall life The question that he moueth to Christ is l Mat. 19.16 Good master what shall I do to obtaine eternall life Our Sauiour answereth If thou wilt enter into lift keepe the commaundements He professeth himselfe so to haue done from his youth and addeth what lacke I yet What is it whereto he supposeth somewhat yet to be lacking Euery man seeth whereto it is to be referred What lacke I yet to the obtaining of eternal life Accordingly then the answer of Christ is to be construed If thou wilt be perfect that is lacking nothing to the obtaining of eternall life go sell all that thou hast and giue to the poore and thou shalt haue treasure in heauen and come and follow me That this is the meaning of the perfection here spoken of appeareth by the two other Euangelists who thus set downe the answer of Christ m Mark 10.21 One thing is lacking vnto thee n Luke 18.22 Yet lackest thou one thing sel all that thou hast c. Wherto did he lacke one thing but to that whereof he made the question to the obtaining of eternal life Christs words then in effect are Thou hast not yet all that is needfull to the obtaining of eternall life but if thou wilt be perfect lacking nothing thereto go sel all that thou hast c. Now if we vnderstand it as M. Bishop would haue vs then there was no cause why the man should go away so sorowful at that that Christ said For the thing that he desired was to haue eternal life and if he might haue had eternall life without the forgoing of his riches it would haue fully satisfied him But by M. Bishops doctrine it might be said to him that he troubled himselfe in vaine for the words of Christ were but a counsell and not a commaundement and that there was not any necessitie of doing that that was sayd vnto him They that wold be of a high degree of perfection aboue others must so do but if he would rest in a lower degree he might continue as he was and yet obtaine eternall life But the yong man conceiued not so he knew that Christs words imported a conditiō of obtaining eternal life according to the question that he had moued to him and therefore was very sorowfull And hereto accord the words of Christ ensuing Verily I say vnto you that a rich man shall hardly enter into the kingdome of heauen It is easier for a camell to go through the eie of a needle then for a rich man to enter into the kingdom of God Why doth Christ vse these words but that the yong mans respect of his riches did hinder him not from a state of perfection aboue others as M. Bishop dreameth but wholly from entring into the kingdome of God Furthermore it is to be considered how improbable a thing it is that to a man who knew as yet only the Iewish religion had no knowledge of the faith of Christ our Sauior wold giue at first a direction of perfection aboue others in Christian profession He was as yet no disciple of Christ he beleeued not in him and is it credible that he would teach him at the first dash of a ruler according to M. Bishops vnderstanding to become a Monke Nay it appeareth plainly that whereas the man had a zeale of God and no doubt in true meaning did walk according to the Law so farre as he had the true vnderstanding thereof our Sauior Christ wold instruct him that that was not sufficient for the obtaining of eternal life but he must be content vpō his calling and commandement to renounce all that he had to cast off al vaine loue and confidence of worldly things and to become one of his disciples and followers In a word he teacheth him to be of the same mind that the Apostle S. Paul professeth as touching himself o Philip. 36.8 As touching the righteousnes of the law I was vnrebukable but I think all things but losse for the excellent knowledge sake of Christ Iesus my Lord for whom I haue counted all things losse and do iudge them to be dung that I might win Christ. For so it is that morall workes whether of Iewes or of Gentiles are not auailable in the sight of God they want their forme and life and perfection vntill the same be giuen vnto them by the faith of Christ p Ambr. in psal 1 Virtutes sine fide folia sunt videntur virere sed 〈◊〉 non 〈◊〉 Vertues without faith are bu◠leaues saith S. Ambrose they shew greene but they cannot profite vs. Therefore the faith of Christ teacheth vs to renounce all trust and confidence thereof and to trust onely vpon him This is the perfection whereto Christ calleth this yong man as if he should haue said vnto him Thou doest well in that which thou doest but that is not enough if thou wilt haue good of it become my disciple and to that end be content to forgo all that thou hast and come and follow me Where to know how these words do belong to vs it must be considered that this man was called to a corporall and outward following of Christ according to the flesh by meanes whereof he must necessarily forgo the vse of those great possessions that he had Thus the Apostles had partly done already and were afterwards fully and wholly to do being to be corporally employed to preach the Gospell through the world thus Christ calleth this yong rich man to do the same But our following of Christ now cōsisteth not in changing of our places but in giuing him our affections neither is performed by the foote but by the heart neither is it a matter of speciall dutie belonging onely to some but vniuersally concerneth all that belong to him As is then our following of Christ so is our selling of all that we haue a matter of the heart and affection whilest in the midst of all that we haue we haue our minds so vntied free from the loue and respect of worldly things as that we are ready to forgo all when the cause of Christ and his Gospell shall require vs so to do And this M. Bishop out of their owne grounds must be forced to confesse whether he will or not For by Bellarmine we vnderstand that to be a Monk is q Bellar. de Monach cap. 2. Status Episcoporum est status perfectionis adeptae status religiosorum est status