words and pronounces the curse against those that keepe them not for as Saint Iames saith i Iames 2.10 Whosoeuer shall keepe the whole Law and yet offend in one point he is guiltie of all Now he that obserues not Counsels is not guiltie of the transgression of the Law is not vnder the curse according to that which Bellarmine tells vs that k Bellar. de monach c. 7. §. 6. Consilium si non seruetur nullam habet poenam the Counsell if it be not kept hath no penaltie Whereupon it followeth necessarily that the Counsels are not of the Law and haue nothing in common with it V. As little are they of the Gospell it might suffise mee to produce the confession euen of our aduersaries reducing them to the Law for if they are of the Law they appertaine not to the Gospell for the reasons heretofore alleaged VVe may adde that they cannot be of the Gospell for they recommend no other thing but workes and all workes are of the Law which commands vs to doe them as faith is of the Gospell which exhorts vs to beleeue Christ Iesus being demanded of a Scribe which is the first Commandement of all answered that it is to loue God with all our heart with all our soule with all our minde with all our strength and that the second is like namely this Thou shalt loue thy neighbour as thy selfe that said hee pronounceth l Mark 12.31 that there is no other Commandement greater then these And the Scribe agreeth vnto and consenteth with him saying that m Mark 12.33 It is more then all burnt offerings and sacrifices VVhat can the Counsels commaund or recommend any worke which hath no relation to the loue of God or of our neighbour Can they recommend any worke greater more excellent more difficult then to loue God with all his heart with all his minde with all his strength If the most excellent and exquisit of these pretended counsels cannot mount and ascend higher and cannot counsel any other thing either the Counsels are of the Law Now if they were of the Law they should bee Precepts not Counsels or they are neither of the Law nor of the Gospell which is true for workes appertaine not to the Gospell It is true that there is frequent mention of workes in the Gospell as there is often mention of Iesus Christ and of faith in Christ in the Law That which is said in the Law touching faith in Christ is of the Gospell Aâ—d reciprocally that which is said concerning the workes of sanctification in the Gospell is of the Law the Law speaketh of Christ and of faith in Christ because Christ alone hath fulfilled the righteousnesse of the Law and alone doth giue to his owne that is to the Elect vertue and strength by his Spirit to keepe it here on earth in our way and in our iourney but in part aboue in our heauenly Countrie perfectly The Gospell speakes of the workes of the Law because the Spirit of Christ brings forth in vs no other workes then those which the Law commaunds according to the promise of the new Couenant n Iâ—rent 31.31 33. 34. Behold the daies come saith the Lord that I will make a new Couenant with the house of Israel and with the house of Iudah c. For this shall bee the Couenant that I will make with the house of Israel After those daies saith the Lord I will put my Law in their inward parts and write it in their hearts and will be their God and they shall be my people they shall all know me from the least of them vnto the greatest of them saith the Lord for I will forgiue their iniquitie and I will remember their sinne no more A promise which hath two heads the first that God viewing and looking on vs in the face of his Christ who hath satisfied his iustice for vs will forgiue vs our sinnes without any reseruation of the fault or of the punishment because he will remember our sinnes no more The second that he will put his Spirit within vs that he will take away our stonie heart and wil giue vs a heart of flesh and will cause vs to walke in his statutes to keepe his iudgements and doe them o Ezech. 36.26 27. as the Prophet Ezechiel saith Now that this promise appertaineth vnto the new Testament it is manifest by the exposition which is giuen vs in the p Heb. 8.8 cap. 10.16 Epistle to the Hebrewes wherefore seeing that the holy Spirit which is giuen vs by the Gospel worketh in vs no other works but those which are commanded in the law The Counsels which they propound to vs vnder the title of workes of perfection being in no part commanded in the Law cannot be recommended in the Gospell then if they bee not neither of the Law nor of the Gospell they are but the inuentions and phantasies of superstitious men whom the sword of God hath strucken with and by this sentence q Esay 1.12 Who hath required this at your hand r Esay 29.13 Their feare towards me is taught by the precepts of men CHAP. III. I. The Scriptures makes no mention of Counsels of perfection II. How they are defined III. There is no greater perfection then that which makes vs like vnto God commanded to all men IIII. The whole perfection of man consists in charitie which is of the Commandement V. Charitie consists in that we should loue God with all our heart and with all our strength c. and leaues no part of vs free for the practising of Counsels VI. The reason by the which Bellarmine would delude this reason is refuted VII If the Counsels of perfection as they terme them were of God all should be bound to follow them which is absurd VIII If they leade and bring one to perfection all should aspire vnto it and aime at it by the dutie of necessitie IX Counsels are not workes are no good workes X. The first distinction betweene Counsell and precept refuted XI The second refuted XII The third and fourth refuted IF a 1. Pet. 4.11 any was speake let him speake as the Oracles of God This Precept and lesson of the Apostle Saint Peter either is not well learned or not well practised of those which speake of Counsels and doe tricke and adorne them with the title and name of b Bellar. de Monach. â— 7 §. 1.2 Perfection to cast a mist before the cies of those thâ—â— swallow without chowing all that is set before them for there is no place either in the old or new Testament that tearmes and names the Counsels of Perfection It is a new name inuented of late to aduance and giue credit vnto a doctrine as new as the name and as imaginary or chimerical as falsehood and vntruth hath publisht it and set it forth for reall true and emphaticall II. c Ibid. 11. Consilium perfectionis vocamus opus
b Rom. 8.14 for as many as are led by the Spirit of God they are the sonnes of God but c Rom. 8. â— if any man haue not the Spirit of God he is none of his Therefore the infidels the hypocrites and all vnregenerated Christians of what religion soeuer they be being destitute of the first qualitie and condition required in a good worke wee may say of them that which our Sauiour Christ said of the Pharisees their companions d Mat. 12.34 O generation of Vipers how can yee being euill speake good things for out of the abundance of the heart the mouth speaketh V. The second condition of a good worke is that it be wel done whereunto is required first that it be conformable vnto the word of God in all things so that he which hath done it may protest with Dauid e Psal 119.105 Thy word is a lampe vnto my feet and a light vnto my path If it declines or swarues neuer so little the workeman of the same is accursed by this sentence and decree f Deut. 27.26 Gal. â— 10 Cursed bee hee that confirmeth not all the words of this Law to doe them Now as God is a Spirit g Rom. 7.14 so the Law is spirituall and is giuen first and principally to the Spirit and is the rule not onely of outward actions but also of the most hidden and secret thoughts of the heart It is not enough that a man lay not violent and bloudy hands on his brother h Mat. 5.22 If he be angrâ—e with his brother without a cause i 1. Ioh. 3.15 if he hate his brother the Scripture sayes he is a murtherer Hee that hath not actually coÌ„mitted adulterie with his brothers wife if he looks on her to lust after her Christ Iesus sayth k Mat. 5.28 he hath committed adulterie with her already in his heart Which of the Heathen knowes that the Law hath beene written in his heart to the ende it might rule his thoughts which of them hath thought that hidden lust was a vice which of them hath emptied and purged his heart of it what doe wee speake of Infidels How great is the number of our Christians that know not the ten Commandements although there are but ten how few are there of them that know them which thinke on them to conforme their liues according to them To tell them of lust or concupiscence and to condemne it as a sinne is so strange a paâ—â—doxe vnto them that if God himselfe should come downe from heauen to tell them of it they would not beleeue it so ignorant are they in the knowledge of the true and lawful vses of the Law how then can they order and square their actions by the same This is also the priuiledge of the regenerate to make a benefit of the Law for the direction of his life because God hath ingrauen it in his heart by his holy Spirit which the vnregenerate man knoweth not l Ier. 31.33 I will saith the Lord put my Law in their inward parts and write it in their hearts m Ezech. 36.27 I will put my Spirit within you and cause you to walke in my Statutes and yee shall keepe my Indgements and doe them This hath made Lombard to write after Saint Austin Prosper and other Fathers that n Lombard lib. 2. dist 41. â—t A. where the knowledge of the eternall truth is wanting there vertue is false although the manners and fashions are very good VI. In the next place A worke to bee a good worke well done must be done in faith o Rom. 14.23 for whatsoeuer is not of faith is sinne They which are not renued in the spirit of their mind may be enlightned so farre that they may know the truth and make profession of it and take pleasure in it for a time as Simon Magus and Iudas who beleeued by a temporarie faith but they haue not the iustifying faith p Ephes 3.17 by the which Christ dwelleth in their hearts q Joh. 1.12 Iohn 3.16 which receiue the Lord Iesus r Gal. 3.14 and all the blossing of Abraham through Christ and the promise of the Spirit through faith applying and appropriating it vnto themselues as Thomas which said vnto him Å¿ Ioh. 20.28.29 My Lord and my God That this is the true faith without equiuocation it appeareth for that the Lord answereth him Thomas because thou hast seene me thou hast beleeued blessed are they that haue not seene and yet haue beleeued And by the words of the Aposile t Gal. 2.20 I liue yet not I but Christ liueth in mee and the life which I now liue in the flesh I liue by the faith of the Sonne of God who LOVED ME and gaue himselfe for ME. A man shall know by her effects if hee haue this faith u Acts 15.9 Faith purifies the heart x Gal. 5.20 workes by loue y 1. Tim. 1.5 for charitie proceedes out of a pure heart and from a good conscience and of faith vnfained They that are not renewed can seele that they haue not this faith for they feele z Tit. 1.15 that their minde and conscience is defiled and therefore they may resolue and conclude with themselues that God detests and abhorrs them and all that they doe because a Heb. 11.6 it is impossible to please him without faith Witnesse among others Cain who offered sacrifice vnto God and was reiected not because the sacrifice was naught but because hee offered it without faith as it is written b Heb. 11.4 By faith Abel offered vnto God a more excellent sacrifice then Cain The Fathers haue acknowledged the same when they said that c Prosper in lib. Epigram epigrammate 81. Lombard lib. 2. dist 41. lit A. The whole life of Infidels is sinne For that also though a man d 1. Co. 13.1.2.3 could speake with the tongues of Angels and had the gift of prophecie and vnderstood all mysteries and all knowledge and though he had all faith so that he could remoue mountaines and though he bestowed all his goods to feede the poore and though he gaue his body to bee burned and hath not charitie he is as sounding brasse or a tinckling cimball he is nothing and all that profiteth him nothing VII The last condition of a good work is that it be done for a good ende e Aug cont Iulian lib. 2. c. 3. The vertues are discerned from the vices non officijs sed finibus not by the outward duties but by their ends saith Saint Austin The ende of euery worke must bee the glory of God who hath giuen vs vertue wifedome and direction for to doe it It ought to be the end of naturall works also f 1. Cor. 10.31 Whether saith the Apostle ye eate or drinke or whatsoeuer ye doe doe all to the glory of God How much more ought it to bee the ende of our
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 f 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 g Leuit. 18.5 Ezech. 20.11 Rom. 10.5 Gal. 3.12 The man that doth them shall liue in them h 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 life i Phil. 1.19 faith which God himself giueth vs k 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 l 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 m 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 n Ro. 16.25.26 Ephes 3.5.9 a mysterie which was kâ—pt secret since the world began but now is made manifest and by the Scripture of the Prophets made knowne to all Nations Fifthly o 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 p Mat. 11.28 that are heauie laden and labour by the feeling of their sinnes q Esay 61.1 Luke 4.21 and are broken hearted Sixthly r Rom. 3.20 The Law giues the knowledge of sinne Å¿ Rom. 4.15 and worketh wrath that is hir effect wherefore it is called t 2. Cor. 3.7 the ministration of death The Gospell u Rom. 1.16 is the power of God vnto saluation to euery one that beleeueth Seuenthly the Law was written x 2. Cor. 3.3 in Tables of stone The Gospell is written in fleshie Tables of the heart Eighthly y 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 z Heb. 8.6 Mediatour of the new Testament Ninthly and Lastly a Exod. 24.7 8. The Law hath been dedicated by the blood of beasts The Gospell b 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 c 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 〈…〉 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 d 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 e 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 â—â—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 g Bellas prâ—fat de Monach. § 1. Qui Euangelica consilia Christisecuti vita genus arctioris ac sublimieris instituunt quà m aut lex diuina aut humana praescribit Pag. 10. And indeed Bellarmine saith that they which follow the Counsels of Christ dâ—â— leade â—â—stricter and 〈…〉 thou the Diuine or 〈◊〉 Law prescribes If therefore be say true it is easie â—o conclude that such Counsels are not of any Law either cliâ—â—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 pâ—â—â— of euerlasting torments The whole world is stirred vp and drawne to the other both by the 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 h 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
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 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 e Alphons de Castro lib. 1. â—eraetic cap. 13. Pauci fuerunt idiotae heraesiuâ— 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 f 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 g Iohn 8.48 he had the diuell and were often scandalised and offended at his words and the Gospell should not be preached because h 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 prooâ—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 VII All ought to reade the Scriptures according to Saint Hierome VIII Which is proued by reason BVt the a Bell de verbo Dei lib. 2 cap. 15. 16. lib. 3. cap. 1. Scriptures are so obscure that the vnlearned lay-men cannot â—â—â—erstand them O impietie that Christ who is the b Malacb 4.2 Sun of Iustice and c 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 d Psal 119.105 a lampe vnto our feete and a light vnto our paths e 2. Pet. 1.19 and a light that shiueth in a darke place and that of the new Testament the light of the Church f 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 g Ephes 5.8 without Christ are nothing but darkenesse h 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 i 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 k 1. Cor. 13.9 We know in part and we prophecie in part and notwithstanding all sufficiently to saluation III. l 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 m Gegor 1. They are saith another a riuer wherein an Elephant may swimme and a Lamb may wade ouer A third saith n 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 o Fâ—â—â—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 p 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 q 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 r Thomas in sum part 1. quaest 1. artic 10 Omnes sensus fundantur super vnum scilicet literaleÌ„ ex quo solo potest traâ—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
a â— Ier. 23.30.31 steale my word euery one from his neighbour that vse their tongues and say He saith They borrowed of the true Prophets the words of God which they abused to giue luster and sway vnto their impostures b Ier. 2.3 17. They say still vnto them that despise me The Lord hath said ye shall haue peace and they say vnto euery one that walketh after the imagination of his owne hart no euill shall come vpon you To them that hearkned vnto them they cried c Ezech. 13.10 Peace peace and there was no peace but prophesied disasters curses and death against those that would not giue eare vnto their lies d Ezech 13.18.19 Will ye hunt the soules of my people saith the Lord vnto them and will ye saue the soules aliue that comes vnto you and will ye pollute me among my people for handfuls of Barley and for pieces of Bread to slay the soules that should not die and to saue the soules aliue that should not liue by your lying to my people that heare your lyes Who would haue beleeued them now the greatest part of the people beleeued them they saw the Visions of God they were Gods Messengers they prophesied the words of God the beginning and conclusion of all their lyes was The Lord hath said who beleeues God and but few beleeued him e Jer. 23.21 He hath not sent these prophets yet they came he spake not to them yet they prophesied f Ezech. 13.2 They were prophets that prophesied out of their owne hearts foolish prophets that follow their owne spirit and haue seene nothing They haue seene vanitie and lying diuination saying The Lord saith and the Lord hath not sent them and they haue made others to hope that they would confirme the Word They haue spoken vanities and seene lies and haue seduced Gods people hunting their soules and all for filthie lukers sake for handfuls of Barley and for pieces of Bread all of them being like foxes in the desarts which being hunger-starued hunt on all sides after their prey and doe cast themselues on it hastily and rauenously II. Saint Peter prophesied g 2. Pet. 2.1.3 that as there were false prophets among the people so there shall bee false teachers amongst vs who priuily shall bring in damnable heresies and through couetousnesse shall with fained words make merchandise of vs. And notwithstanding the world shall become so brutish h Vers 2. that many shall follow their pernitious waies by reason of whom the way of Truth shall be euill spoken of Saint Iude saith of them i Jude 16. that their mouth speaketh great swelling words hauing mens persons in admiration because of aduantage he saw in his daies the fulfilling of Saint Peters prophecie We see the like also in our daies abounding as much in this kind of people as any other that hath been since the beginning of the world wee neede no other witnesses then the Patrons and fautors of the Monasticall life in these our daies who with great swelling words doe display lay open and expose vnto the view of the whole world this Monkish life k Bellar. praefat in lib. de monach §. 1. That it is a kinde of life more strict more sublime and eminent then the diuine or humane Law prescribes which the infirmitie also and weakenesse of many men cannot beare l Ibid. §. vnto the which God hath promised a hundred for one in this world an honourable seate in the day of iudgement a place and name in the kingdom of heauen greater and more noble then is that of sonnes and daughters yea a marke whereby they shall be knowne amongst all the rest of the blessed a marke which our good Doctors terme aureola which is say they m In lexico Theologico quaedam decentia pulchritudo singulariâ— repraesentatiua aureolae praedicatorim ore virginibus in illâ— parte martyribus in cicatricibus vel alijs partibuâ— corporis secundum geniâ— martyrij vt statim ex aspectâ— corporis sciatur qualis quisque fuit virgo martyr aut Doctor words that I am ashamed to expound and expresse what more The rule and order of Cordeliers or Gray-Friers of Saint Francis order n Librâ— confor is the book of life the hope of saluation the marrow of the Gospell the key of Paradise the state of perfection the contract of the euerlasting Couenant All they which being of this Rule and Order dye are saued In a word o Bernardin in Rosario Thomas in lib. 4. sentent distinct 4. the same grace descends on him that takes an Habit or Garment of Religion which descends on him that is baâ—tised the taking and wearing of a Monkes Cowle conferrs a full remission of sinnes both in regard of the fault as also of the punishment That is good for him but that is a small matter he is borne for others he merits for others he doth more then the Law of God or man doth prescribe And by his ouerplus by his Masses Orisons Preachings Fastings Contemplations by his Watching and Waking Abstinency Cloisterlie and Monasticall Discipline Deuotion Songs lessons Labour and other good-deeds he redeemes the liues of those that desire to be made partakers of the merits of his order and societie That is that which they terme Workes of Supererogation properly seeing it is more then the diuine or humane Law prescribes and God approues and allowes of saying p Deut. 4.2 Ye shall not adde vnto the word which I command you neither shall ye diminish ought from it and notwithstanding prudently according to the world for these good Fathers that are not of this world barter and exchange their superstitions for the goods of this world and make good traffick and trade of them according to Saint Peters prophecie giuing their spirituall goods for corporall eternall for temporall the fruit of their contemplations and monasticall occupations for the fruit and profit that the poore abused and gulled worldling hath got with the sweate of his brow and labour of his hands the fruite of their merits which these goodly meÌ„ know in their coÌ„sciences are nothing but chymeracs and idle conceits for gold siluer houses rents possessions and other reall substantiall and perdurable things And that wee may know how wise and prouident they are in their generation they neuer giue any thing but of what they superabound and exceede in purueying and prouiding first for themselues their brethren and companions of their Order and Society of so great and good store of merits as they haue need of for to carrie l' Aureola in illa parte when they shall be in the Kingdome of heauen if this be the meanes to attaine vnto it and then making largesse of that which shuld be to them euery way superfluous and vnprofitable both here and there wise in comparison of Lucullus who offered all his tapistrie to him that had neede of it q Horat. epis 6.
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 i Mat. 16.17 Flesh and bloud reueale not these things but the Father which is in heauen k 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 l 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 m 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 n 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 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 o Tit. 1.15 their minde and conscience is defiled p 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 q 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 r 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 ſ 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 t 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 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 u 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 x 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 y 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 z 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 a 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
ingenders and begets in vs all manner of euill thoughts and desires of which Saint Iames faith x 〈◊〉 1.14 Euery man is tempted when hee is drawne away of his owne lust and enticed Secondly withdrawes vs from good and doth what he can to smother the good and holy motions of the Spirit in vs as Saint Paul saith y Rom. 7.22.23 I delight in the Law of God after the inward man but I see another law in my members warring against the law of my minde and bringing me into captiuitie of the law of sin which is in my members The Spirit also â—usteth against the flesh two manner of waies First hee creates in vs all sorts of good thoughts motions and desires Dauid felt it thus when he said z Psal 16.7 I will blesse the Lord who hath giuen me counfell my reines also instruct me in the night-season a Psal 27.8 When thou saidest Seeke ye my face my hart said vnto thee Thy face O Lord will I seeke Secondly he stops and stayes the bad motions of the flesh to the ende they take not effect or at the least blunts their point that they doe not sinne excessiuely in which fense Saint Iohn saith b 1. Ioh. 3.9 Whosoever is borne of God doth not commit sinne for his seede remaineth in him To commit sinne is to make a trade and occupation of sinning and to giue himself ouer to euil with an entire and whole consent of the will the which a man renewed cannot doe because with the feede of sinne which is his naturall corruption he hath in him the feede of God which is the gift of sanctification and is mixed in all the qualities of his soule and in all the workes that flow thence The supernaturall knowledge wherein the minde is enlightned is mingled with ignorance and naturall blindnesse which remaines in him so that he hath neede to aske euery day new enlightning of God as Dauid did who said c Psal 119.18 Open thou mine eyes that I may behold the wondrous things out of thy Law His faith is mingled with vnbeleefe his confidence with diffidence his hope with despaire witnesse the lunaticks father as wee haue seene before witnesse Iob who complaining of God said vnto him d Iob 13.24 Wherefore hidest thou thy face and holdest me for thine enemie And at the same time he cried our e Iob 13.15 Though he slay me yet will I trust in him His will purified and corrected is incessantly crossed by a contrary wil which hinders him to doe the good he would doe For as our Sauiour said f Mat. 26.41 The Spirit is willing but the fleshes weak The will in as much as it is sanctified hath a maruellous affection and desire to obey God but the flesh with the which she is chained weakens it and makes her slacke and remisse to doe that shee would doe The affections are neuer so well squared and ordered but there is disorder they can neuer shake off so wel this dust and durt but as g 1. King 18.21 the Israelites did halt on both sides following at one time God and Baal so do they halt betweene heauen and earth betwixt the heauenly goods which cannot bee defiled nor wither and the perishing goods of this world whhose figure passeth away as swift as a weauers shittle I write nothing but that which all the children of God feele in themselues otherwise they should not appertaine vnto the Church Militant Which hath no enemies so cruel vigilaÌ„t pressing hard and difficult to ouercome as those which euery member of the same nourisheth within himselfe and carrieth continually in his bosome as namely lust which saith Saint Iames h Iam. 1.14.15 draweth enticeth conceiueth and bringeth forth sinne and therefore is a sinne like a Serpent that engenders conceiues and brings forth a Viper is a Viper as all that which is conceiued is of the nature of that whereof it is conceiued as the tree that bringeth forth bad and rotten fruit is corrupt and rotten according to Christs saying k Matth. 7.18 A good tree cannot bring forth euill fruit neither can a corrupt tree bring forth good fruite This naturall contagion doth infect all the good workes of the regenerate with so great a blemish that the Church it selfe confesseth l Isai 64.6 All our righteousnesse are as filthie rags what can we then say yea what ought we to say we I say who as Bernard saith m Bernard de verb. Esaiae serm 5. are not better then our forefathers which haue no lesse truly them humbly spoken so This is the first argument grounded on the great and general deprauation of our nature wherby the workes of the most holiest are so blemished and distained that they can in no wise answere vnto the righteousnesse holinesse and perfection of the Law IIII. The second argument is taken from our knowledge for such as is our knowledge such is our obedience such are all our workes that proceede from it Now our knowledge is verie imperfect n 1. Cor. 13.9.12 For as the Apostle saith of himselfe and of all we know in part and we prophesie in part we see now through a glasse darkely the perfect knowledge being reserued for the Kingdome of heauen which our Lord hath represented by giuing to the blinde man his sight o Mark 8.22 of whom Saint Marke saith that Christ Iesus hauing put his hands vpon him the first time he saw men walking but not as men but as trees but hauing put his hands vpon his eies the second time he saw euery man clearely euen so fareth it with vs we receiue here but the first imposition of hands we often take one thing for another and see the things of God but by halues whence wee must not find it strange if we do them but by halfe and do remaine and stand a farre off from the perfection and righteousnesse of the Law whose first and last Commandement cannot be fulfilled by any man liuing here on earth Thou shalt loue the Lord thy God with all thy hart with all thy soule and with all thy mind and with all thy strength It will haue the soule and the whole soule the heart and the whole heart the thoughts and all the thoughts the strength of the hart of the soule of the thoughts and the whole strength of the same p Aug. lib. 1. de doct Christ c. 22. It leaues no part of our life that may be voide of charitie It commaunds all the degrees of charitie for he that saith All excepts nothing If thou canst adde any thing thereunto there is not all If thou takest away any thing there will not bee all More charitie can bee added day by day vnto our charitie otherwise Saint Iude would not haue praied q Iude 2. Mercie vnto you and peace and loue be multiplied Let Saint Austin speake for vs r Aug. epist 29. Charitie is a
d August de Ecclesiast dogmat c. 85. nullus sanctus iustus caret peccato Nec â—amen ex â—oâ— desiâ—it esse iustus vel sanctus cum â—ffectu tenent sanctâ—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 saies that e 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 f Idem epist 54. Ad MacedomuÌ„ Sed enim â—icimus bonum cuius praeualent eumque 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 g Mat. 7.11 If yee then being euill know how to giue good gifts vnto your children Quid simus Dei dono quid humanâ— vitio hoâ— commendans illud emeâ—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 i Idem in Job traci vers Omnes quâ— per Christum iustificati sunt â—usti â—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 liâ—e consists rather in the remission of sinnes then in the perfection of vertues So then Christianâ— according to the Fathers are said to be righteous in this life because 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 a Genes 6.9 Noah was a iust man and perfect in his generation walking with God b 2. Chro. 15.17 The heart of Asa was perfect all his daies c 1. Cor. 2.6 We speake saith S. Paul wisdome among them that arâ— perfect And elsewhere d 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 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 e 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 f 2. Chro. 16.7 reproued by Hanani the Seer to haue relied on the King of Syria and not on the Lord his God g Vers 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 h Vers 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 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 i 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 k 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 * Vers 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 l 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 * Vers 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 In this sense m 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 n 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 o 1. Co. 15.26.53 54 55 when 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 sâ—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 p Hieron ad â—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 q 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 r 1. Cor. 2.6 We speake wisedome among them that are perfect And in another place Let vs therfore Å¿ 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 t Vers 12.13.14 either 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 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 u Hieron aduers Pelag. lib. 1. Imperfectos nos esse conâ—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