Couenant and therefore an Apocryphall booke which may bee read for the instruction of our life as being full of holy instructions and documents touching manners but not for confirmation of Ecclesiasticall doctrine and of faith a booke which Bellarmine confesseth hath been compiled and made by a certaine Philon before Christs time of whom no Historiographer makes mention but which Ierom Lyrinensis Sixtâ—s Senensis Bâ—â—auentura Briton c. doe witnesse to be the work of Philon the most learned among the Iewes who liued in the time of the Apostles but did not adhere nor sticke fast vnto the Apostles and could not make any Canonicall booke appertaining vnto the old Testament i Bellar. de verbo Dâ—i li. 1. c. 13. which hath been finished and perfected in the death of our Sauiour to giue place to the New It is then vnfitly and little to the purpose that Bellarmine alleageth and vrgeth it to strengthen his opinion XI Notwithstanding that which he alleageth serues nothing to his purpose We reade there k Wisedome 3.13.14.15 Blessed is the barren that is vndefiled which hath not knowne the sinfull bed she shall haue fruit in the visitation of soules And blessed is the Eunuch which with his hâ—nds hath wrought no iniquitie nor imagined wicked things against God for vnto him shall be giuen the special gift of faith and an inheritance in the Temple of the Lord more acceptable to his mind for glorious is the fruit of good labours and the roote of wisedome shall neuer fall away This exquisite grace and gift of faith giuen vnto the Eunuch is saith Bellarmine a certaine singular gift answering to his faithfulnesse But let vs see what he speakes of he had said that grace and mercie is to his Saints and he hath care for his elect Vers 9. But the vngodly shall bee punished according to their owne imaginations c. He proues the one and the other part of his saying by a comparison of a woman hauing children which feares not God with a barren woman that feares him and by another comparison of an Eunuch with an adulterer Who so despiseth wisdome and nurture is miserable c. their wiues are foolish and their children wicked their of-spring is cursed He opposeth to these women the barren woman namely that woman who being married hath no children because she is barren and saith Blessed is the barren because saith Lyrinensis l Lyrinens in sapient c. 3. Quia licêt sit in matrimonio non tamen habet filios in eius ignominiam cedentes she hath no children although she be married which may make her a shame and dishonour her And what barren woman She that is vndefiled for saith he if she were barren and an adulteresse she should not be happy but miserable It is she which hath not knowne the sinfull bed She hath knowne the bed because she is married but not in sinne because m Heb. 13.4 that marriage is honourable in all and the bed vndefiled she shall haue fruite in the visitation of soules she shall receiue it from God for her coâ—iâ—gall chastitie better then if she had sonnes and daughters This barren woman therefore is not she which liues in the state of Virginitie which cannot be called barren yea cannot know whether she be barren The same Lyrinensis saith of the Eunuch That it is he which is vnable to ingender and that the exquisit gift of faith which shall bee giuen him is not any singular gift answering his fidelitie but the gift of glory giuen for his faith Donum gloriae quod pro fide formata charitate working by loue a gift common to all the elect a condition in the Temple of the Lord acceptable to his minde surely acceptable and worthy to be wished for aboue any other condition a thing to bee desired and asked of all men aboue all things n Psal 27.4 One thing haue I desired of the Lord saith Dauid that I will seeke after that I may dwell in the house of the Lord all the daies of my life to behold the beautie of the Lord and to enquire in his Temple This is that which is promised to the Eunuch depriued by reason of his impotencie of all hope of off-spring This is his comfort whereunto is opposed the desolation and miserie of the adulterer As for the children of adulterers saith Philo they shall not come to their perfection and the seede of an vnrighteous bed shall be rooted out c. Therefore he saith that the condition of Eunuches is better then that of adulterers and who doubts of that But hee saith not that the Eunuches are more happie and blessed then they which are married except they say that all married folkes are adulterers and that marriage is more o Heb. 13.4 the bed vndefiled Lastly Bellarmine confesseth that this place is like to that of Isaiah alleaged heretofore wherefore if he hath in vaine and with no effect built his Counsels vpon Isaiahs words which are canonicall these then which are Apocrypha will serue him to no purpose no more then a staffe which is nought but a broken reede CHAP. XVI I. As the pretended Counsels are not to bee found in the old Testament no more are they to be found in the New II. Bellarmines third obiection taken from the parable of the ground bringing forth an hundred sixtie thirtie â—old III. The true meaning of the Parable is expounded and Bellarmines exposition refuted IIII. The fourth obiection concerning the Eunuches which haue made themselues Eunuches for the kingdome of heauens sake V. The true sense of the wordes of our Sauiour Christ. VI. In those words the Lord giueth a precept to them which haue the gift of continencie and chastitie VII To make himselfe an Eunuch for the Kingdome of Heauen is not to abstaine from matrimonie to merit eternall life as Bellarmine saith VIII But to aduance the Kingdome of God according vnto the testimonie of Lyrinensis and of Ferus IX Another interpretation of this place X. The Argument retorted and returned vpon the Aduersarie ORigen writes a Origen â—nâ— Mat. Homil. 25. that for the testimonie of our words which wee produce and alleage in doctrine wee ought to propound and set forth the sense of the Scripture confirming the sense and meaning which we expound For euen as all the gold which shall be without the Temple shall not bee sanctified euen so all sense which shall be without the holy Scripture although it seemes admirable to some is not holy because it is not contained in the sense of the Scripture which hath accustomed to sanctifie it Bellarmine and the Author of the Pastorall Letter doe alleage Scripture for confirmation of their pretended Counsels but against the sense yea euen against the very words of the Scriptures which make no mention at all of Counsels neither in word nor in sense The Scriptures are contained in the oracles of ancient Prophets in the bookes of
is eternall life through Iesus Christ our Lord. The same ancient Fathers doe teach me that the merits of the faithfull are the mercies of God the merits of Christ to whom eternall life is giuen for a reward to the ende he giue vs it of pure grace But let vs consider a little neerer the wordes To make himselfe an Eunuch for the Kingdome of heauens sake say they is to merit heauen by single life Falsely for if it were so the vestall virgins among the Romans the Priests of Cybele grand necce to the false gods the Monks among the Turkes should merit eternall life Falsely againe seeing that heauen is replenished and filled with those which haue liued and died in the state of mariage Falsely againe againe seeing God promiseth nothing vnto Eunuchs but on condition h Isai 56.4 that they chuse the things that please him and take hold of his Couenant It is not therefore for their single life which makes theÌ„ nor more nor lesse acceptable vnto God i Act. 10.34 1. Tim. 4.8 who is no respecter of persons but for their godlines wherof the Apostle speaketh that bodily exercise profiteth little such is single life but godlinesse is profitable vnto al things hauing promise of the life that now is and of that which is to come VIII What is then to make himselfe an Eunuch for the Kingdome of heauens sake I haue already told it but because they will not beleeue me let others say what it is k Lyra in Mat. 19. vt liberiùs continentes vacent contemplationi diuinae Lyrinensis That the continent and chaste may apply and giue their minde more freely to diuine contemplation A man must not beleeue him vnlesse he proue it by Scripture and therefore he adds as it is written l 1. Cor. 7.32.33 Hee that is vnmaried careth for the things that belong to the Lord how he may please the Lord but hee that is married careth for the things that are of the world how hee may please his wife and he is diuidâ—d Ferus a Frier whose authoritie ought not to be small among the Friers and Monkes m Ferus in Mat. 19. vers 11. Doe not preferre thy selfe before another for thy continencie for it may bee that the marriage of another is more acceptable vnto God then thy chastitie for here thou hast expressely set downe before thee that all continencie is not acceptable vnto God For thou hast heere three sorts of chaste men of them that are Eunuches by nature Item of them that are made Eunuches of men whereunto it seemeth that we must adde those that liâ—e continently by constraint and against their will or which refraine themselues from it to bee praised of men Neutri autem Deo placent sed tantum bi qui propter regnum coelorum continent vt scilicet liberiùs Deo vacent ac curare possint quae Domini sunt None of these please God but they only that abstaine an refrain for the Kingdom of Heauens sake to the end they may more freely serue God and haue more care of the things that belong to the Lord. This is that wee say Continencie to him that hath that gift is more commodious for the seruice of God then marriage But hee that hath not that gift will serue God better being married then being vnmarried and burning But we will speake more largely of this matter hereafter IX Such hath been the exposition of this place vntil now all hauing vnderstood it as if Iesus Christ spake there of Eunuches that should make themselues Eunuches for the kingdome of heauens sake in the Church of Christ But I intreâ—â— the Reader to consider two things first that Christ speakes of that which is past not of that which is to come of that which happened among the Iewes not of that which should happen among Christians for he saith There be Eunuches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which haue made themselues Eunuches for the kingdome of heauens sake and saith not that shall make themselues Eunuches Secondly that Saint Paul saith euidently n 1. Cor. 7.25 Concerning virgines I haue no commandement of the Lord. With what truth If God hath spoken thereof in Isaiah and the Lord Iesus in Saint Matthew It is will they say a Counsell but euery Counsell of God is a Commandement and if God had giuen this Counsell the Apostle would haue said I haue no Commandement but I haue a Counsell of the Lord according vnto that which he protests elsewhere saying o Act. 20.27 I haue not shanned to declare vnto you all the Counsell of God Now he saith manifestly p Ephiphan baeres 16. Quidam eorum cumse exercebant praescribebant sibi decennium aut octennium aut quadriennium virginitatis continentiae that it is his aduice an iudgement whereof the Lord had imparted nothing vnto men before him Wherefore it seemeth that these words concerning Eunuches containe neither a precept nor a Counsell of the Lord but that the Lord rehearseth there simply that which certaine Iewes did then and had done since the corruption of the state and of the religion among them For wee reade that the Pharisees which had introduced many superstitions in the Church and particularly the doctrine of merit when they did exercise themselues they prescribed vnto themselues tenne or eight or foure yeares of virginitie and continencie And then q Idom heres 15 they did carrie their phylacteries that is to say the fringes and borders of purple vpon their garments to the ende that they which saw them should take heede to touch them as being for the time sanctified and separated from the world and that did they imitating therein the Essenes r Ioseph de belle Iud. lib. 2. c. 7. that despised marriage The one and the other for the Kingdome of heauens sake that is to say thinking to merit by it eternall life whom our Lord reproues of rashnesse in that they sought the Kingdome of God by continencie which surpasseth the strength of man and is a gift of God which is giuen but to few All men saith Christ cannot receiue this saying saue they to whom it is giuen He that is able to receiue it let him receiue it That is to say No man can comprehend that which those men striue to doe saue they to whom it is giuen of God as when he saith t Mat. 13.9 Who hath eares to heare let him heare Which is as if hee should haue said No man hath eares to heare and vnderstand the holy mysteries saue he to whom it is giuen for so hee expounds it in the eleuenth verse It is giuen vnto you to know the mysteries of the kingdome of heauen but to them it is not giuen X. Let vs now retort the Argument against our aduersaries They tell vs that he which shall keepe the Counsels shall haue a greater glory and doe proue it by this Text. Let vs grant vnto them this for
10.24 Children how hard is it for them that trust in riches to enter into the Kingdome of heauen If he trusted in his riches hee was couetous and if couetous an idolater for e Col. 3.5 couetousnesse is dolatrie and f Ephes 5.5 the couetous is an idolater and if an idolater hee hath not kept the Law if he hath not kept the Law he hath not merited eternall life Contrariwise he hath been excluded and debarred from it by the transgression of the Law and namely by his couetousnesse that made him g Iob 31.24 make gold his hope and say to the fine gold Thou art my confidence Whereupon the Lord pronounced that hee shall enter into the Kingdome of heauen when a Carnell can goe through the eye of a needle And if he hath not kept the Law he hath not merited eternall life but for his couetousnesse is punished with euerlasting torment surely the perfection whereof the Lord speaketh is not a more excellent degree of eternall life in heauen but hath another sense and meaning which offereth it selfe euidently in the Text. XI After the young man had said that hee had kept the Commandements to the which the Lord sent him backe hee asketh againe h Mat. 19.20 What lacke I yet Hee had made his first demaund touching the meanes of attaining vnto eternall life He asketh againe if he lacked yet something Of what Surely of the meanes whereby he might haue eternall life For hee was not as yet taught that there were in heauen Aureolae and therfore he made no such demaund He would haue been content to haue laine in Abrahams bosome and to haue sat at table with him in the kingdome of heauen Therefore the Lord answereth to his demaund If thou wilt be perfect that is to say if thou desirest that there be nothing wanting in thee to the obtaining of eternall life Goe and sell that thou hast and giue to the poore c. Either this is the sense of the answere or else the Lord answered not to his question let the other Euangelists be heard and you shall finde that this is the true sense and meaning Saint Marke setteth downe Christs answere in this manner i Mark 10.21 One thing thou lackest Saint Luke in these wordes k Luk. 18.22 Yet lackest thou one thing sell all that thou hast and distribute vnto the poore c. Certainely he lacked this one thing to haue eternall life whereof onely he made the demaund and therefore the sense of our Sauiours words is Thou hast not yet all that is necessary to eternall life wherefore if thou wilt be perfect and desirest to lacke nothing whereby to be saued go and sell all that thou hast c. The Lord therefore speaketh not of a greater perfection then that which is commanded in the Law much lesse of a more excellent degree of glory in heauen For to what purpose should hee haue counselled such a perfection to a man that was a Iew by profession and that was not his disciple For reason would haue required that hee should make him first of a Iew a Christian and so by degrees of a Christian a Monke seeing that to be a Monke or Frier is the highest degree of Christian perfection in this life and hath the highest degree of glory in the life to come as the Monkes doe say XII Now follow the words l Mat. 19.20 Goe and sell that thou hast and giue to the poore and thou shalt haue treasure in heauen and come and follow me In these words is a twofold commandement and promise the first is a commandement of charitie the second a commandement of faith Of the first Clement Alexandrinus writeth thus m Clemens Alexand stromat 3. lib. 3. Refellit eum qui gloriatur quod omnia à iuuentute praecepta seruauerit non enim impleuerat illud Diliges proximum tuum sicut teipsum Tunc autem vt qui à Domino perficeretur docebatur communicare impertire per charitatem Pulchrè ergo non prohibuerat esse diuitem sed esse diuitem iniustè inexplebiliter That when the Lord saith goe and sell all that thou hast and giue to the poore hee refutes him which boasteth that he had kept all the Commandements from his youth vp for he had not fulfilled the Commandement Thou shalt loue thy neighbour as thy selfe But then that he might be made perfect by the Lord he was taught to impart and giue by charitie and therefore he prohibits him not to bee rich but to bee vniustly and vnsatiably rich n Origen in hunc locum Origen saith plainely that if he had kept the Commandement Thou shalt loue thy neighbour as thy selfe the Lord had not spoken to him of a greater perfection and he alleageth to this purpose a certaine Gospell according to the Hebrewes non ad authoritatem sed ad manifestationem propositae quaestionis not for the authorising but for the clearing of the question propounded where our Lords words are thus set downe o Jbid. Quomodo dicis legem feci prophetas quoniam scriptum est in lege Diliges proximum c. ecce multi fratres tui filij Abrahae amicti sunt stercore morientes prae fame domus tua plena est multis bonis non egreditur omnin◠aliquid ex ea ad cos How saiest thou I haue kept the Law and the Prophets seeing that it is written in the Law Thou shalt loue thy neighbour as thy self and behold many of thy brethren the sons of Abraham are couered with dung and die for hunger and thy house is stuft with store of goods and there goeth nothing out of it to them And then declaring his opinion p Ibidem Verum est ergo quia non impleuit diues mandatum c. It is true saith he that the rich man hath not fulfilled the Commandement Thou shalt loue thy neighbour as thy selfe for he despiseth many of the poore and hath giuen none of his riches to them And a little after expounding the meaning of the words q Ibid. Volens arguere diuitem illum dominus noster quasi non vera dicentem c. dixit ad eum si vis c. Sic enim apparebis dicere verum si dilixisti aut diligis proximum tuum sicut teipsum The Lord saith he intending to conuince this rich man as one not telling the truth c. saith vnto him If thou will be perfect goe and sell that thou hast and giue to the poore for so it will appeare that thou saiest true if thou hast loued or if thou louest thy neighbour as thy selfe It is therefore a Commandement and a Commandement of charitie XIII Bellarmine gain-saieth this saying that this is not a Commandement of charitie because that r Bellar. de monach c. 9. §. 19. Charitie requires onely that we loue our neighbour as our selues and therefore requires not that we giue all
For there are some Eunuches which were so borne from their mothers wombe and there are some Eunuches which were made Eunuches of men and there be Eunuches which haue made themselues Eunuches for the kingdome of heauens sake He that is able to receiue it let him receiue it Bellarmine saith that Christ giues not here a Precept but a Counsell and hee proues that because Christ forbids not marriage and therefore commaunds not chastitie because that Christ also hath said He that is able to receiue it let him receiue it Whereupon he allegeth Saint o August de Tempore ser 61. Pag. 9. Austins words which are also alleaged in the Pastorall Letter to the same purpose in these words A Counsell is one thing and a Precept is another thing A Counsell is giuen to the end that Virginitie be preserued that men abstaine from wine and flesh that all things be sold and giuen vnto the poore but this precept is giuen to the ende that iustice be obserued and maintained At least it is said of virginity He that is able to receiue it let him receiue it but it is not said of iustice He that is able to doe it let him doe it but euery tree which bringeth not forth good fruit is hewen downe and cast into the sire He that doth and keepeth a Counsell shall haue a greater glorie but he which keepeth not the Precept cannot auoide the punishment The Author of the Pastorall Letter adds to this The whole world is bound to the one vnder paine of euerlasting torments the whole world is stirred vp and drawne to the other both by the authoritie as also by the loue of the Sauiour who giues this Counsel as when he commends in Saint Matthew the continent vnder the name of an Eunuch he stirres vp and incourageth al the world to it Qui potest capere capiat He that is able to receiue it let him receiue it Thus they proue that these words containe a Counsell and not a Commandement Now that chastitie doth not onely conferre a corporall benefit but also hath a reward in heauen it appeares by these words saith Bellarmine there be Eunuchs which haue made themselues Eunuches for the Kingdome of Heauens sake Wee are to see therefore if there be a Counsell or a Precept in these words of Christ and if by the Kingdome of Heauen Christ vnderstands a certaine reward reserued in heauen for those that abstaine from marriage V. Iesus Christ hauing declared that whosoeuer shal put away his wife except it be for fornication and shall marry another committeth adultery The Apostles said If the case of the man be so with his wife it is not good to marrie and so condemned marriage as hurtfull vnto man whereupon our Sauiour Christ takes occasion to shew the necessitie of marriage and who those are that can and ought to abstaine from it All men saith he cannot receiue this saying saue they to whom it is giuen That is to say p Maldon in Mat. 19. vers 16. I lest non omnes praestare possunt vt siat sine vxore qâ—ia carent dono continentiae Sic ferè omnes exponunt quibus equidem non â—ssentior All cannot take vpon them to be without wiues because they haue not the gift of continencie as almost all expound it whereunto saith Maldonat I cannot consent nor agree And wherefore my friend is it not a Maxime of some of your side that q Salmeron Iesuit in proem epist 3. d. Pauli disput 6. in fine in 1. Ioan. 3. disput 25. §. 3. Est incuitabile argumentum veritatis est infallibilis regula iudicandi What is taught of all or almost of all is an vnauoideable argument of truth an infallible rule of iudging But whether Maldonat consents to it or no it is the true sense of Christs words who continuing his discourse teacheth who they are to whom it is behouefull and expedient not to marry saying that there are but three sorts of them first the Eunuchs which were so borne from their mothers wombe that is to say which are naturally weake and vnable Secondly Eunuches which were made Eunuches of men where of there was anciently a great number among the Pagans and Gentiles Thirdly Eunuches which haue made themselues Eunuches for the kingdome of heauens sake That is to say who hauing receiued of God the gift of continencie and being called thereunto do abstaine willingly from matrimonie not for their particular commoditie but for the kingdome of heauens sake for the aduancement of the Kingdome of Christ Iesus or as Saint Paul expounds it r 1. Cor. 7.34.35 to haue care for the things that belong to the Lord and to attend vpon the Lord without distraction The Apostles seeing the libertie of diuorcement restrained and limited iudged that if a man might not put away his wife for euery cause it were better not to marry Iesus Christ corrects this error and declares vnto them that none but three sorts of men can liue without a a wife Eunuches so borne Eunuches so made of men and such men as being capable of marriage haue receiued of God the gift of continencie They saith the Apostle Å¿ 1. Cor. 7.9 that can containe and burne not Moreouer he enacts that those abstaine from marriage not because of tribulations that doe accompanie it neither for the ease of the flesh nor for particular commoditie but for the kingdome of heauen for the edification of the Church called commonly in the Gospell t Mat. 13.24 the kingdome of heauen for the u 1. Cor. 10.31 glory of God which ought to be the ende of all our actions to whom we must adde a third condition that he be called thereunto according to the doctrine of the Apostle x 1. Cor. 7.24 Let euery man wherein hee is called therein abide with God Adam had the gist of continencie in his state of innocencie and notwithstanding if he had not sinned be should haue rendred vnto his wife due beneuolence whom God had giuen him in his innocencie and hee should haue begot of her children in Paradice because that by Gods calling hee was ordained to be the Father of mankind Wherefore Christ concludes this speech with a Commandement and not with a Counsell He that is able to receiue it let him receiue it For they that can abstaine from mariage by the gift of continencie by their calling vnto continency by the heauenly end of their gift and calling those I say are bound by Gods Commandement to abstaine from it It is no more an arbitrable thing left to their choice but necessarie We must say of all the rest whatsoeuer they be He which is not able to receiue this saying let him not receiue it He that hath not the gift of continencie let him marry for it is not expedient for him to saluation to liue without a wife Let vs reduce our Sauiors words into a syllogisme and the sense thereof
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
consequently neither perfect sound man nor Eunuch but they are all one in Christ Iesus b Act. 10.35 And that in euery Nation hee that feareth him and worketh righteousnesse is accepted with him as Saint Peter saith IX As this is the onely true and sole exposition conformable to the Text so is it of the ancient Doctors c Clemens Alexand stromat lib. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clement Alexandrinus saith that the Eunuch is not he that is gelded nor he that is not married but he which ingenders not the truth Such a one was heretofore drie wood but if he obey the word and keepe the Sabbaths by abstinence from sinne and doth the Commandements he shall be more honourable then those which without an vpright conuersation are instructed by the Word alone c. and therefore the Eunuch shall not enter in Gods Church namely he which is barren and beares no fruit neither in conuersation nor in word But they that geld themselues from all sinne for the kingdome of heauen they are those happy ones which fast and doe abstaine from the world that is to say from worldly desires This exposition is allegoricall and comes neere the true one d Cyrill in Isai lib. 5. tom 3. Bellarmine belies Saint Cyrill who hauing shewed that the Iewes did glorifie in their children and boasted of them thus expounds the Prophets words Id est carens liberis sobole Id est ne molest è ferat orbitatem Although a man bee an Eunuch that is to say destituted of children and of-spring let him not say in himselfe I am a drie tree that is to say let him not beare impatiently the want of children for that is nothing towards God and God will not cast him off for that for what vertue is it what great exploit the luster â—nd glistering whereof is to haue a linnage and succession of children For these things are the worke of the flesh and deserue neither reproofe nor commendation For although that hath been giuen to some in lieu of blessing God calling them vnto it it shal be no discommodity to them that haue none at all At nibil erit non habentibus incommodi He adds that these words of God may be appropriated to them which haue made theÌ„selues Eunuches for the kingdom of heauens sake And in that he giues vs to vnderstand that the naturall sense and meaning of the Text agrees consents with the true Eunuches only and cannot be referred to those which make themselues Eunuches for the kingdom of God but by application Now to make himselfe an Eunuch for the Kingdome of heauen is not to enter into a cloister as it shal be shewed in his place He goes on and expounds the words of comfort giuen vnto the stranger These words saith he are to bee annexed vnto the words going before that the meaning of that which hath been said be The Lord saith these things vnto the Eunuches and vnto strangers which is worthie to be obserued for in that the Eunuch is placed in the same ranke the Gentile is and is comforted alike it followes that as it was a vice and defect to be a Gentile in like manner it was a defect to be an Eunuch a defect of the one and of the other which had neede of comfort whereas to be a voluntarie Eunuch and to abstaine from marriage for the Kingdome of heauens sake is not a vice but a vertue not a defect that wants consolation but the highest degree of perfection yea a worke of supererogation worthy of recompence stipend and reward say our Monkes and Friers Saint Ierom expounding the same place e Hieronim in Esai c. 56. Qai â—uâ—mliâ—er hunc 〈◊〉 intelligunt ad proselytoâ— ex gentibus verè Eunuchos referunt quae dicuntuâ— c. They which expound this Text humbly doe referre the things which are said vnto the Proselites among the Gentiles and vnto right Eunuches that the strangers if they keepe the Law and are circumcised and the Eunuches such as was the Aethiopian Eunuch of Candace are not strangers from the saluation of God Therefore he shewes that in his time some vnderstood this place as wee expound it although he preferre before it his allegoricall exposition contrary to the Text wherein God vnder the name of the persons and seruice of that time did declare what grace and fauour he would doe vnto all persons without exception vnder the Gospell Now in that time there was no Counsell of chastitie but it was the glory of the Iewes to haue wiues and children Saint f Chrysost in Mat. homil 56. in fine Prophetae quidem omnes vxores domos habebant â—icut Esaâ—as Ezecâ—iel eximius ille Moses nihil hinc virtuti illorum fuit impedimento Chrysostome tell vs that all the Prophets had wiues and children as Isaiah Ezechiel and that great man Moses and that it hath not been any hinderance to their vertues If all the Prophets which were the holiest and perfectest were maried surely the rest of the people haue not sought perfection in abstaining from marriage g Lyrienesin Esai c. 6. Jd est impotens ad generandum non faciens prolis fructum Lyriensis expounds word for word as we doe The Eunuch that is to say he which is impotent to ingender let him not say I am a drie tree and haue not linnage For thus saith the Lord c. Here the contrary truth is affirmed namely that the Eunuch and the Gentile hauing faith shall obtaine as much good grace in this life and glory in the world to come the other things being alike as the Iew by nation and he which is inriched and endowed with many children shall receiue and it appeares that this hath been fulfilled in the new Law Act. 10.44 Where it is said that the holy Ghost fell on Cornelius and the other Gentiles which heard the Word with him as it fell on the Apostles and other Saints which were Iewes wherefore the Apostle Paul saith Rom. 10.12 There is no difference betweene the Iew and the Greeke for the same Lord ouer all is rich vnto all that call vpon him c. The second obiection Bellar. de Monach c 9. § 11. X. The second Argument of Bellarmine is taken out of the booke of Wisedome which booke was neuer in Hebrew and therefore hath neuer been in the Canon of the Hebrewes a booke which h Athanas in Synops Cypr. in symbol Hieron in prologo galeato in praefatione in libros Salâ—monis Epiphan lib. de mensur ponderib Hugo de S. victore sacram lib. 1. c 7. Lyran. in Esai c. 1. in praefat in Tobiam Caietan in lib. Hest c. 10. Athanasius Cyprian or Ruffinus in the exposition of the Creede Ierome Epiphanius Hugo de S. Victore Lyrinensis Caietan c. doe acknowledge is not Canonicall and hath neuer been put in Aaron neither in the Arke of the
the Euangelists and Apostles Bellarmine hath found nothing for his Counsels in the Prophets let vs see if hee can finde any thing to serue his turne in the writings of the Euangelists and Apostles For seeing that they properly appertaine vnto the Gospell and to the Christian Church and doe bring so excellent and great a reward to the obseruers of them They ought to bee euidently and plainely recommended in the new Testament II. The Lord Iesus propounding the Parable of the Sower 3 Obiection compares the Church to good ground which hauing receiued seede b Mat. 13.8 brings forth fruit some an hundred folde some sixty folde some thirtie fold By this Parable saith Bellarmine the merit of chast matrimonie of virginitie and of widdow-hood is distinguished and that proues hee by Saint Cyprian Saint Ierom and Saint Austin Whence saith he it appeares that the virgin-like continencie is a greater good and more meritorious towards God then matrimoniall chastity is because that it is a diuine Counsell for that which God commaunds not and notwithstanding recommends and preferrs before all other things without doubt he counsels it III. But this cannot be showne in any wise by our Sauiours words who speakes neither of virginitie nor of marriage nor of widdow-hood but of those onely which heare his word of what condition and state soeuer they be according to the exposition which he himselfe giues c Mat. 13.23 He that receiued the seede into the good ground is he that heareth the Word and vnderstandeth it which also beareth fruite and bringeth forth some an hundred fold some sixtie some thirtie folde It is hee therefore which heares the Word of God and keepes it liuing holily and doing good workes according to that measure of grace which hee hath receiued who seekes here any other sense or meaning forgeth to himselfe chimeraes and fruitlesse imaginations buildes castles in the aire and deceiues himselfe with those which heare him And therefore we obiect against Saint Ierome that which he himselfe saith in his Commentarie vpon this Parable d Hieron in Mat. 13. Canendum est vbicunque dominus exponit sermones suos ne velaliud nec plus quid velimus intelligere quam ab co expositum est Obserue saith he that this is the first parable which is set downe with his interpretation and we must beware in what place soeuer our Lord expounds his words that we vnderstand no other thing nor more then that which hath been expounded by him If hee had kept this rule which he prescribed to others he would haue taken heede and not allowed an hundred folde to virgines sixtie to widdowes and but thirtie only to married folkes Falsely by his leaue and fauour seeing that Abraham who was married and remarried is propounded in the Scripture as e Rom. 4.11 the Father of all them that beleeue f Luke 16.23 in whose bosome Lazarus lyes and of whom Christ Iesus saith g Mat. 8.11 that many shall come from the East and West and shall sit downe with Abraham Isaac and Iacob in the Kingdome of heauen He is then aduanced on high liuing in a glory so eminent and so excellent that all the happinesse of all the faithfull of all nations is described by the part and portion they shall haue therein because the Apostle saith that h Gal. 3.9 they are blessed with faithfull Abraham The Virgin Marie her selfe a daughter of Abraham not onely according to the flesh by birth but also by faith in beleeuing hath no greater glory in heauen then Abraham hath neither doth shee attribute to her selfe any thing aboue him but contents her selfe to haue part in the promises that haue been made to him as we find it i Luke 1.55 in her Canticle It is not for me to play the harbinger in heauen or the Steward to set at table the friends of the Spouse euery one according to his degree but all that which we say and can say is grounded vpon coniecture I say that I gesse coniecture that Abraham who hath been twice married hath the highest degree and ranke of glory in heauen seeing that none enters into heauen but in as much as he hath followed the trace of Abrahams faith Saint Ignatius a single vnmaried man was of this opinion when he said k Ignati ad Philadelp I desire that God finde me worthie to be in the Kingdom of heauen at the feete of them which haue been married as of Abraham Isaac and of Iacob of Ioseph Isaiah and of the other Prophets as also of Peter and of Paul and of the other Apostles which haue been married The Fathers which haue attributed an hundred folde vnto virgins and thirtie vnto the married yea an hundred vnto the Martyrs sixtie to the Virgins and thirtie vnto Widdowes and nothing to the married folkes according to that we reade in Saint Ierome if the Martyrs haue an hundred folde l Hieron in Mat. c. 13. Quod si ita est sancta consortia nuptiarum excluduntur à fructu bono The holy conuersation in marriage is excluded from the good fruite All these Fathers were they an hundred haue intruded themselues into matters which they haue not seene they haue spoken of the things of God without the Word of God they haue spoken by the spirit of man and not by Gods Spirit and therefore I will answere to all that they say and to all that can bee said vntill the ende of the world that which Saint Ierome answered to those which did broach and propound their opinions without Scripture m Jdem in Mat. c. 23. Hoc quia de scripturis non habet authoritatem eadem facilitate contemnitur quâ probatur Because this hath not his authoritie from the Scripture it is reiected with the same facilitie wherewith it is proued being able notwithstanding to name for my part both ancient and moderne Doctors Chrysostome Theophylact c. which haue seene no such great and deepe mysterie in this Text let Frier Ferus be heard at this time for them all giuing vs the right vnderstanding thereof This saith hee is diuersly expounded c. but it seemeth that Christ saith and meaneth in this place that the Word of God doth altogether conuert more men in one place then in another as it hath done more good and borne more fruite among the Gentiles then among the Iewes Againe that the same Word of God fructifies more in one man then in another in this man then in that man according as the ground is the more fit and apt IIII. It followeth that wee see in the second place 4 Obiection that which is written in the selfe same Gospell chap. 19. where the Apostles hauing said vnto Christ n Mat. 19.10.11.12 If the case of man be so with his wife it is not good to marrie Christ saith vnto them All men cannot receiue this saying sauing they to whom it is giuen
this time and put the case that this vntruth be true Saint Paul saith t 1. Cor. 7.2 That to auâ—ide fornication let euery man haue his owne wife and let euery woman haue her owne husband This is an expresse Commandement as it shall be shewne and seene in his place notwithstanding u Bellar. de clericis c. 21. §. 6. adde non esse praeceptum Apestoli sed consilium pag. 10. Bellarmine cries out This is not a precept of the Apostle but a Counsell Let vs suppose also that this second falsehood be truth and let vs argue in this manner He which doth the workes of a Counsell shall haue a greater glory saith our Cardinall He that hath his owne wife to aâ—oide fornication doth a worke of Counsell according to Bellarmine Wherefore our Cardinall and Bellarmine must conclude wil they nill they that he who to auoide fornication hath his owne wife shall haue a greater glory If Bellarmine sayes true the Vrseline virgins which they feede with vaine hope of a greater glory in shew onely should marry to auoide fornication and not giue men occasion to speake ill of them CHAP. XVII I. The first obiection taken from the words of Christ Mat. 19. Goe and sell that thou hast II. The Author of the Pasterall Letter giues vs to vnderstand that these words are no Counsell but a Precept III. It is a shame for their Bishops to speake of this Counsell and not to follow it IIII. These wordes do nothing auaile the Vrseline virgines nor any order of Monkes because they sell nothing and giue nothing to the poore V. The young man asking our Lord Christ what good thing he should doe to haue eternall life our Sauiour sends him to the Commandements and the reason why VI. The young man saying that he had kept all the Commandements from his youth vp lied VII Thinking that the Law was not giuen but to the outward man VIII Why he asked what he lacked yet IX In what sense it is said that Christ loued him X. A refutation of Bellarmines exposition of these words If thou wilt be perfect c. XI The true meaning of these words XII The words Goe and sell that thou hast c. are a particular Commandement of Charitie XIII Bellarmines reply refuted by three reasons XIIII The words Come and follow me are a Commandement of faith and not a Counsell Christ is followed two manner of waies XV. The promise And thou shalt haue treasure in Heauen imports not any merit of a singular reward as Bellarmine saith XVI In what sense the Apostles said vnto Christ that they had forsaken all and followed him XVII All Christians are commanded to forsake all to follow Christ and in what manner THe a Hieren aduers Pelag. lib. 1. truth may be assaulted but cannot be ouercome saith Saint Ierome men take paines to hide it to cast a mist ouer it to supplant it and to oppresse it but all in vaine For as the prouerb is Shee is the strongest and makes her selfe knowne found such of all yea of her enemies hauing the skil to make vse of their owne weapons to their ruine as Dauid did who tooke vp Goliahs sword slew him and cut off his head therewith we neede no other proofe for this time then our Cardinals words alleaging an argument for the pretended Counsels and ouerthrowing them by the same argument The first obiection Pag. 8. Hauing made a distinction betweene Precepts and Counsels he proues his distinction saying that our Sauiour Christ himselfe shewes it vs in b Mat. 19.16 Saint Matthew 19. and Saint Mark 10. where one asked him what good thing he should doe that he might haue eternall life He said vnto him Thou shalt doe no murder Vers 18. Vers 19. Vers 20. Thou shalt not commit adultery Thou shalt not steale Thou shalt not beare false witnesse Honour thy father and thy mother And thou shalt loue thy neighbour as thy selfe The young man saith vnto him Vers 21. All these things haue I kept from my youth vp what lacke I yet This answere is no sooner made but see the Counsell of our Sauior If thou wilt be perfect goe and sell that thou hast and giue to the poore and thou shalt haue treasure in heauen and come and follow me This is Bellarmines first obiection II. Here say you is the Counsell of our Lord. How shall I beleeue that which you say for you say so indeede but by your words you shew that it is a Precept for you adde Pag. 9. Whereupon our Sauiour pronounceth this fearefull sentence against rich men Amen dico vobis diues difficile intrabit in regnum caelorum c Mat. 19.23 Verily I say vnto you that a rich man shall hardly enter into the kingdome of heauen d Luk. 18.24 Quam difficile qui pecunias habent in regnum Dei introibunt How hardly shall they that haue riches enter into the kingdome of God Let vs adde for the explanation of this matter the sequele of Christs words And againe I say vnto you It is easier for a Camell to goe through the eye of a needle then for a rich man to enter into the Kingdome of heauen Whereupon Saint Ierome e Hieron aduers Pelag. lib. 1. In this that which can be done is not said but that which is impossible is compared with the impossible for as a Camell cannot go through the eye of a needle so a rich man shall not enter into the kingdome of heauen It is a terrible sentence pronounced against this rich man who went away sorrowfull for hee had great possessions Sorrowfull saith Saint f Hieron in Mat. 19. vers 22 Haec est tristitia quae ducit ad mortem c. Chap. 11. Ierome of that sorrow which worketh death and the reason of this sorrow is rendred because he had great possessions that is to say thornes briers and bushes that choked the seed of the Lord. Let vs now remember the difference heretofore specified betweene a Counsell and a Precept A Precept not obserued hath punishment but a Counsell not obserued hath us punishment This is the first difference whence I argue in this manner that which not being obserued threatneth punishment is no Counsell but a Precept Christs words not kept by this young man threatned punishment against him For Christ declares him excluded not of the Kingdome of heauen for the not obseruing of them therefore Christs words to this young man were no Counsell but a Precept The maior of this is Bellarmines and the Authors of the Pastorall Letter The minor thereof is also taken out of the same Letter For wherefore should this sentence haue been terrible and dreadfull to this rich man if hee might haue left the obseruation of the words of our Lord without danger of punishment The second difference betweene a Counsell and a Precept is that A Precept obserued hath a reward a Counsell obserued hath a
being a Pharisee touching the righteousnesse which is in the Law blamelesse which things he esteemed gaine as then to him iudging that he was well prouided of all the righteousnesse of the Law necessarie to saluation Euen so the Pharisee p Luk. 18.11.12 God I thanke thee that I am not as other men are extortioners vniust adulterers or euen as this Publican I fast twice in the weeke I giue tithes of all that I possesse It might be that he spake truly but he deceiued himselfe in that he thought that God was as man to content himselfe with an outward righteousnesse whereas if he had come to the Schoole of Christ q Mat. 5.21 or else had well considered and pondered the summe of the Law he had learned that God who is a Spirit and that aboue all asketh the heart as he saith r Prou. 23.26 My Sonne giue me thine heart hath giuen a spirituall Law to the spirit of man that he may be serued Å¿ John 4.23 in spirit and in truth Thus Saint Paul learnt it after his conuersion and instructed that the last Commandement t Rom. 7.7 Thou shalt not couet did condemne the first bad motions of the heart did acknowledge and confesse himselfe a sinner and declared that then he began to count all his pretended righteousnesse and all his other prerogatiues u Phil. 3.8.9 but losse and dung that hee might winne Christ and be found in him not hauing his owne righteousnesse which is of the Law but that which is through the faith of Christ namely the righteousnesse which is of God by faith Ferus giues this reason saying x Ferus in Mat. 19. Adolescens Iudaeorum more praecepta tantum externè aspiciebat ideò in hanc praesumptionem inciderat The young man according to the custome and manner of the Iewes did onely consider the Commandements outwardly therefore he fell into this presumption c. VIII Lastly he asked What lacke I yet y Ibidem looking saith Ferus that Christ would haue told him that he lacked nothing They stumble at this stone which doe referre and restraine the Commandement to outward things only For these doe easily rush headlong into presumption and that is fulfilled in them which is written in the Reuelation z Reuel 3.17 Thou saiest I am rich and increased with goods and haue neede of nothing and knowest not that thou art wretched and miserable and poore and blinde and naked Finally these are more dangerously sicke and more difficultly healed then if they were openly wicked To these therefore this sentence appertaineth a Reuel 3.15 I would thou wert cold or hot What can wee say more smoothly and conformably to the words of Christ vnto the Priests and Elders of the Church as righteous as this young Ruler b Mat. 21.31 Verily I say vnto you that the Publicans and the Harlots goe into the Kingdome of God before you IX But this seemes to disagree with that which we reade in Saint Marke namely that the rich man hauing said that he had kept all the Commandements from his youth c Mark 10.21 Iesus beholding him loued him Now the Lord loueth no liars and therefore it is credible that he said the truth saith d Bellar. de mon. c. 9. §. 24. Bellarmine but truely it is in no wise credible that he was neuer angry with his brother without a cause that he neuer coueted in his heart any thing appertaining vnto his neighbour To be short that he loued his neighbor his enemie yea the stranger an vnknowne man yea his very friend as himselfe that is to say with such an affection sinceritie feruencie earnestnesse readinesse of courage and with such loyaltie as himselfe If he had loued only the poore of his Countrie of his towne of his neighbourhood as himselfe hee had not reserued to himselfe so much wealth Wherefore it is certaine that he lied in respect of the true vnderstanding of the Law but he lied not in regard of the interpretation and meaning that the Pharises gaue leading a blamelesse life from his youth vp among men for the which cause our Lord loued him that is to say according to Lyras exposiposition he shewed him an amiable countenance e Lyra in Marc. c. 10. Ostendit sibâ— vultum amâ—cabilem For the Greeke word f Eustath in Odyss Origen in hunc locum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is heere turned to loue among other things signifies to receiue one courteously and friendly Saint Markes words doe beare plainely this sense for he saith not simply that Iesus loued him but that he beheld him and loued him that is to say did behold him with a meeke and louely looke testifying to him that hee did make much esteeme and account of this affection wherewith he was carried to the outward obseruation of the Law For it was prophesied of Christ that g Isai 42.3 Mat. 12.20 a bruised reede shall be not breake and smoking flaxe shall he not quench that is to say he would approue the least appearance of good that he should finde in men intertaining it and not quenching it as it is also written in Zacharie h Zach. 4.10 who hath despised the day of small things And truly it was a good beginning and worthy of praise and commendation to see a young man shunning from his tender yeeres the desires of youth and following after all honest and laudable things among men O that our Christians young and old could represent euery where in their liues the innocent life of this young Ruler that they did not vse their tongues to deceit that they had not their feete so swift to doe euill that their handes were not so full of bloud the widdow should not be so trodden vnder foote the weake should not bee so harried and opprest the simple circumuented the poore despised and Achab should not take away quo iure quâ iniuriâ poore Naboths vineyard Were they but good onely in equall comparison with certaine Heathens that would be profitable to them for they should thereby haue more glory among men and lesse torment in hell But alasse our life iustifieth and excuseth the liues of the Pharisees and Heathen men which haue not sinned halfe so much as we haue done If God blesse some with prosperitie and how many doe we see i Psal 113.7.8 whom he raiseth out of the dust and lifteth out of the dunghill making them to sit with Princes yea with the Princes of his people as Dauid saith Suddenly k Psal 73.6.7.8.9 pride compasseth them about as a chaine violence couereth them as a garment Their eyes stand out with fatnesse they haue more then heart could wish they are corrupt and speake wickedly concerning oppression they speake loftily they set their mouth against the heauens and their tongue walketh through the earth l Genes 6.11 which is now as much nay more corrupt before God
certaine Scribe came and said vnto him Master I will follow thee whither soeuer thou goest and he refused him Hee that had been possessed with the Diuell and was deliuered by Christ i Mark 5.18.19 prayed him that hee might be with him but Iesus suffered him not But most commonly to follow Christ is to deny himselfe to take vp the crosse of Christ to rest in him with a true and liuely faith and depend on him in life and death This following is common to all commanded to all men k Mat. 16.24 Whosoeuer saith hee will come after mee let him deny himselfe and take vp his crosse and follow me The Lord would haue this young man to follow him specially in this manner and therefore wee haue said that these words were a commandement of faith for it is with the feete of faith that wee follow the Lord goe to the Lord and obey the Lord. There being therefore no other following of Christ then that which was corporall and of few persons which hath ceased and that which is spirituall common to all the faithfull which is perpetuall there is nothing in this text for the Monkes and Friers For to follow Christ is not to frame and apply himselfe vnto the iudgement and will of another as Bellarmine falsely saith but to frame himselfe vnto the will of Christ alone l Mat. 23.10 who is our only Doctor and teacher whom we must heare and our only patterne whom wee must imitate and our Lord whom wee must obey There is no more due vnto the others how holy soeuer they haue been then to S. Paul that saith m 1. Cor. 11.1 Be ye followers of me euen as I also am of Christ XV. The promise annexed to this commandement is And thou shalt haue treasure in heauen whence Bellarmine inferres that to giue all deserueth a singular and speciall reward This man turnes all the promises that God makes to them which obey him into salaries and wages due and iustly giuen to the merits of men as if the creature could merit of his Creator man which is but a little worme could make God beholding to him and could purchase to himselfe for a little money that glorie which eye hath not seene nor eare heard neither hath entred into the thought of man How much better n Ferus in Mat. c. 19. Ferus expounding this promise Admirable saith he is the goodnesse of God he might exact without any remuneration and damne the disobedient but behold he allures by promises and makes himselfe a debtor he who is debtor to none but vnto whom all creatures are indebted what other thing then can I say then that which Dauid saith o Psal 106.1 Praise yee the Lord O giue thankes vnto the Lord for he is good for his mercie â—ndureth for euer let Israel say he is good God then promiseth vnto men eternall life to draw them to their dutie and hee doth that as a Father whereas hee might compell them as a Iudge He promiseth them that which he owes them not to the end they giue and render that which they owe he giues them that which he promised them not for their merit but for his mercie sake He giues them I say a treasure in heauen this treasure is nothing else but eternall life which onely the rich man asked for which only the Lord promised and was it not enough and more then enough an exchange without proportion of earth for heauen of a treasure of durt and mud for a treasure of an vnspeakable price of the vanitie of riches for the eternall weight of a glorie exceedingly excellent This treasure signifies no other thing in the holy Scripture I will say vnto him that beleeueth otherwise and that seeketh eternall life in his oyle in his gold in his siluer and other corruptible things as S. Peter said vnto Simon Magus p Acts 8.20 Thy money perish with thee because thou hast thought that the gift of God may be purchased with money XVI The rich man hearing that Christs words did import a condition without the which he could not obtaine life euerlasting discouers his hypocrisie and shewing that his money was dearer and more precious to him then his God and the treasure he possessed here on earth was better to him and more esteemed then that which was promised him in heauen goes away sorrowfull and giues Christ occasion to pronounces dreadfull sentence against him and against all rich men that set their hearts on riches and put their trust and confidence in them that they shall neuer enter into the kingdome of heauen q Mat. 19.27.28 Then answered Peter and said vnto him Behold wee haue forsaken all and followed thee what shall we haue therefore And Iesus said vnto them Verily I say vnto you that yee which haue followed me in the regeneration when the Sonne of man shall sit in the throne of his glorie ye shall also sit vpon twelue thrones iudging the twelue tribes of Israel r Bellar. de monach c. 9. §. 32. This is as much saith Bellarmine as if Peter had said Behold wee haue done that which this young man will not doe what wilt thou giue vs therefore Whereunto our Sauiour said not I will giue you nothing for I spake but to this young man and that not in earnest but only that he might not know that he lied He answered not so but said Verily I say vnto you c. This glosse spoiles the text and is contrarie to the truth For the Apostles sold not all they had and gaue not all to the poore for although they had left their ordinary vocation whereby they might haue got their liuing and had left the care of their domesticall businesse to follow Christs calling they renounced not for all that the possession the right and prerogatiue nor left the vse thereof when they were in those places The historie sheweth plainly that after Å¿ Mat. 9.10 Luk. 5.29 Matthew had followed Christ he made him a great feast in his owne house Yea Peter that said these things had yet his house as it is written t Mat. 8.14 When Iesus was come into Peters house he saw his wiues mother laid and sicke of a feuer Christ telling his disciples what should befall them at his death saith he not u Iohn 16.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in propria The houre commeth yea is now come that ye shall be all scattered euery man to his owne And being vpon the Crosse said vnto Iohn touching the Virgin x Iohn 19.27 Behold thy mother is it not said that from that hower that Disciple tooke her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnto his owne home They had therefore yet their houses and therfore Bellarmine imputes vnto them a lie in making them say Behold we haue done that which this young man will not doe For they had not sold all nor giuen all but it appeares by the last Chapter