perfect heart to Hebron to make Dauid King ouer all Israel Euen so whosoeuer warring against his infirmities addicts himselfe to seeke the Lord with a simple and sincere heart and indeuours the best he can according to the measure of the grace of Iesus Christ in him to loue God with all his heart God accepting of so holy an indeuour for the effect and pardoning him all that is wanting for Iesus Christs sake whose member he is he holds him reputes him names him as if hee had done whatsoeuer the Law requires and it is in this regard that hee is called Righteous For euen as he which meditates proiects designes the euill takes pleasure in it is called p Mat. 9.11 a sinner in the highest degree and is said q 5. Iob. 3.8.9 to commit sinne although God either foreslowes or hinders or dissipates his most wicked and wretched plots and proiects because it is not long of himselfe that he puts not in execution the pernicious designes of his hart God who r Iob 10.4 hath not the eyes of flesh nor seeth as man seeth Å¿ 1. Sam. 16.7 For man looketh on the outward appearance but the Lord looketh on the heart holdeth and accounteth for done that which hee would haue done termes him a sinner and committing sinne as if he did alwaies sinne in effect as well as he sinnes in affection According to this the Lord saith to Iudas who had resolued in himselfe to betray him t Iohn 13.27 That thou doest doe quickly In like manner hee which according to the ordinarie course of his life walkes in the feare of the Lord in his Law doth meditate day and night and all his delight is in the same is called u 1. Iohn 3.7 righteous and doing righteousnesse although the Diuell the World and his Flesh doe hinder him often to doe the good hee would and doe alwaies hinder him to perfect it and to doe it so holily as hee would God x Psal 7.9 who trieth the hearts and reines accepteth his good affection and as his Father in Christ Iesus and now no more his Iudge giues the title and name of righteousnesse to his sanctified his holy and religious will holding and reputing as done the good which he would haue done VI. So Dauid protests often that he hath kept the Law as we may reade in the 119. y Psal 119. Psalme because he had determined in himselfe to keepe it because he indeuoured and stroue with might and maine to keepe it and applied himselfe vnto it with great zeale and deuotion as hee declares it in the same Psalme z Vers 8. c. I will keepe thy statutes vers 8. I haue chosen the way of truth thy iudgements haue I laid before me vers 30. I haue said O Lord that I would keepe thy words vers 57. I haue sworne and I will performe it that I will keepe thy righteous iudgements vers 106. This is his resolution grounded vpon the loue of the Law I haue reioyced in the way of thy Testimonies as much as in all riches vers 14. I will delight my selfe in thy Statutes I delight in thy word Vers 16. My soule breaketh for the longing that it hath vnto thy iudgements at all times Vers 20. O how loue I thy Law it is my meditation all the day vers 97. c. This affection bred this resolution to keepe it and this resolution was followed with the effect he saith Thy testimonies are my delight and my counsellers vers 24. I remembred thy iudgements of old O Lord and haue comforted my selfe vers 52. I made haste and delaied not to keepe thy Commandements vers 60. The Law of thy mouth is better vnto me then thousands of gold and siluer vers 72. It is my meditation all the day vers 97. I haue not departed from thy Iudgements for thou hast taught me vers 102. Thy Word is a Lampe vnto my feete and a light vnto my path 105. Thy Testimonies haue I taken as an heritage for euer for they are the reioycing of my heart vers 111. My soule hath kept thy Testimonies vers 169. c. But this effect and worke is not perfect for there was as yet darkenesse in his vnderstanding and therefore hee prayes Open thou mine eyes that I may behold the wondrous things of thy Law vers 18. Giue me vnderstanding and I shall keepe thy Law yea I shall obserue it with my whole heart vers 34. Teach me good Iudgement and knowledge vers 66. Deale with thy seruant according vnto thy mercy and teach me thy statutes vers 124. There was some opposition in his heart therefore he prayes to God to encline his heart vnto his Testimonies and not to couetousnesse vers 36. He that prayeth so hath not attained vnto perfection notwithstanding he saith that he hath kept the Law that he hath done the Commandements as he himselfe expounds it saying I haue inclined mine heart to performe thy Statutes alway euen vnto the ende vers 112. VII The ancient Fathers haue thus expounded these places of Scripture as indeede they cannot be otherwise expounded then so considering the sinnes of the holiest which haue often tript and stumbled in the Law Saint Bernard shewes in what sense the Scripture termeth Christians Saints a Bernar. serm 3. Ad fratres in quo verbo non te terreat sanctitatis nomen quando non secundum meritum sed propositum non secundum affectionem sed secundum intentionem sanctos vocat Let not the name of holinesse amaze thee for God calls not his Saints according to their merit but according to his purpose not according to their affection but according to his intention Which he proues by the examples of Dauid and of Saint Paul who had not as yet apprehended that holines which men iudge it to be he adds afterwards And thou also if thou hast resolued in thy selfe to decline from euill and do that which is good hold fast that which thou hast receiued and continually profit better and better and then if thou doest something lesse vprightly according to humane frailtie not to persist in it but to repent and amend thy selfe according to thy power b Ibid. Eris sine dubio sanctus tâ— doubtlesse thou shalt also bee holy Prosper Aquitanus rendring a reason why the righteous which haue alwaies in them things from the which they desire to be freed and released are not called sinners but righteous but Saints sayes c Prosper in Psal 105. Scriptura peccatores non leuium culparum homines sed multorum facinorum profunde iniquitatis hoc nomine appellare consueuit That although the righteous and they which liue praise-worthy are not without sin the Scripture termeth commonly sinners not those which commit slight faults but those which commit many crimes and hainous sinnes and are profoundly wicked S. Austin declaring why being sinners they are named Saints saith
and filled with violence then when m Genes 6.2 the sonnes of God saw the daughters of men and tooke them wiues of all which they chose To proue this we neede but enter into great Cities and may iustly cry against them as in old time the Prophet cried against Ierusalem n 〈◊〉 3.1 Wee to her that is gluttenous fi lt his and polluted to the oppressing Citie The strong are within her roaring Lions they are night-wolues which leaue no bones to gnaw vpon in the morning of whom the Prophet Micah prophesied o Mica 2.1.2 Wee to them that deuise iniquitie and worke euill vpon their beds when the morning is light they practise it because it is in the power of their hand and they couet fieldes and take them by vilence and houses and take them away so they oppresse a man and his house euen a man and his heritage The women and maides do paint their faces and tire their heads like p 2. King 9.30 Iezabel They dance as the daughter q Mat. 14.6 of Herodias did They go abroad with a Mercers shop on their shoulders of whom it is written as otherwhiles of the daughters of Sion r Isai 3.16.17 Because the daughters of Sion are haughtie and walke with stretched forth necks and wanton eyes walking and mincing as they goe and making a tinckling with their feete The Lord will smite with a scabbe the crowne of the head of the daughters of Zion and the Lord will discouer their secret parts There are but few that can say with this young Lord that they haue not committed adulterie that they haue kept the Commandement in regard of the outward righteousnesse of the Law yea few that know the Commandements yea that will heare speake of them few therefore whom our Lord Iesus Christ loueth as he loued this young man although he loued him not with that speciall loue wherof S. Iohn witnesseth that hauing ſ John 13.1 loued his owne which were in the world he loued them vnto the ende Hee loued him because he saw in him a desire to profit but he loued him not as hauing profited much He loued him to conuince him of sin but he loued him not to conuert him from his sinne He loued him to warne and admonish him of that which he should doe but he loued him not to make him to doe it He loued him to instruct him he loued him not to saue him He loued him with that measure of loue wherewith he loued the Doctor of Law who although he asked him which is the great Commandement in the Law in tempting him t Mat. 22.35 hee omitted not to approue the good he found in him and to say vnto him u Mark 12.34 Thou art not farre from the kingdome of heauen But he loued him not with that loue wherewith he loued his disciples x Iohn 15.9.13 As my Father hath loued me so haue I loued you greater loue hath no man then this that a man lay downe his life for his friends In a word he loued him with a common loue of a Doctor teaching with mildnesse those which came to him but he loued him not with that speciall loue of a Sauiour wherewith he hath loued none but his Church as it is written y Ephes 5.25.26.27 He loued the Church and gaue himselfe for it that hee might sanctifie and cleanse it with the washing of water by the word that he might present it to himselfe a glorious Church not hauing spot or wrinkle or any such thing but that it should be holy and without blemish Louing him therefore with that common loue of a Doctor and Teacher he proceedes to instruct him and saith vnto him X. a Mat. 19.21 If thou wilt be perfect goe and sell that thou hast and giue to the poore and thou shalt haue treasure in heauen and come and follow me What is that to say If thou wilt be perfect It is as much as to say saith Bellarmine b Bellar. de monach c. 9. §. 18. Si nones contentus vita aeterna sed aspiras ad excellentem gradum in ipsa vita aeterna as if thou art not content with eternall life but doest aspire vnto an excellent degree in eternall life O man wherewith can he content himselfe that is not contented with eternall life which is the gaine of the death of the Sonne of God and of all that which God promiseth which God giueth vnto those he loues all that the Saints sigh after the Abstract and epitome of all that which they beleeue all which they desire and indeuour to apprehend all that which they obtaine apprehēd Where hath Christ Iesus taught any not to content himselfe with eternall life Where is it written that to be perfect is as much as not to be content with eternall life as much as to aspire vnto a more excellent degree in eternall life How can such a glosse agree with the Text For let them tell me if this young man had already merited eternall life or no If hee had merited it then it would follow that hee that is no Christian that is not iustified in the bloud of Christ that is not sanctified by the Spirit of Christ that hath not acknowledged Christ but a good Master and Doctor and not for his good Sauiour that neuer followed Christ that refused to follow Christ can merit eternall life Now if eternall life can be gotten without Christ Christ came into the world in vaine in vaine is he dead and hath fully finished the worke of our redemption in vaine If he had merited it how went hee away sorrowfull when Christ counselled him to sell all that he◠had and to follow him How came it to passe that he went not rather away altogether ioyfull and content For hee enquired onely of eternall life and Christ gaue him this testimonie if we beleeue Bellarmine that hee had already merited eternall life there was then great occasion of great ioy And as touching the words Goe and sell that thou hast it was saith Bellarmine but a Counsell which Christ left to his choice either to doe it or to leaue it vndone without danger There was then no subiect no cause of sorrow except they will affirme that the Saints which neuer wore a Monkes Cowle nor euer haunted a Cloister shall haue wherewith to bee sorrowfull in heauen seeing themselues depriued of that more excellent degree of glory which is nothing else but the Aureola in that part there to the end the holy Ghost may be condemned of falsehood in the description of the eternall happinesse which hee setteth downe saying that there shall be no more sorrow nor crying neither shall there be any more paine And if he hath not fulfilled the Law he hath not deserued eternall life as his owne conscience witnessed against him when he went away sorrowfull as our Sauiour Christ declared after he was gone saying d Mark
bonum à Christâ— nobis non imperatum sed demonstratum non mandatum sed commendâ—tum c. Bellarmine tells vs that The Counsell of perfection is a good worke not inioyned but demonstrated and shâ—wed not commanded but recommended by Christ different from a Precept in respect of the matter or subiect in the forme and in the end In the matter two waies first because the matter of a Precept is easier that of a Counsell more difficult Secondly because the matter of the Precept is good that of Counsels better and perfecter In the subiect because the precept is common to all the Counsell is not In the forme The precept bindes by his owne vertue and power but the Counsels depend on the free iudgement and free will of man In the end because the precept promiseth reward to the obseruer of it threatneth penalty and punishment against the transgressor but the Counsels not obserued hath no penaltie and obserued haue a greater reward The like in substance is written and set downe by the Author of the Pastorall Letter though more obscurely and confusedly III. They forge and inuent lyes and afterwards they define distinguish and amplifie them as truth They define them Counsels of perfection and not onely the name but the thing also is vnknowne in the Scripture That is certaine this may be easily proued by concluding arguments necessarie and indissoluble The greatest perfection that men yea the elect Angels can attaine vnto is that whereby man is made like vnto God and that is commanded to all by our Lord Iesus saying d Matth. 5.48 Be perfect euen as your Father which is in heauen is perfect Let them remaund and send packing their Sophistrie to them which seeke by their disputations the glorie of the world in their victorie not the glorie of God in the victorie of the truth let them not abuse the world with the distinction e Bellar. de Monach c. 13 §. 5. of a necessarie perfection which Christ commaunds to all and of a profitable perfection which hee recommended vnto the rich man counselling him to sell all that hee had to giue it to the poore and to follow him for there is no such beneficiall and profitable perfection as that which make vs perfect as God is perfect there is no perfection so great so to be followed as that which is commanded Christ say they counselled the rich man to sell all that hee had and giue it to the poore that was something but Christ commaunds all f Matth. 5.44 to loue their enemies blesse them that curse you doe good to them that hate you and pray for them which despitefully vse you and persecute you This is a great deale more for a man may bestow all his goods to feede the poore and not haue charitie g 1. Cor. 13.3 according to the testimonie of Saint Paul but none can loue their enemie and not haue charitie IIII. Now charitie h Col. 3.14 is the bond of perfectnesse a bond which doth keepe vs perfectly to God as it is written i 1. Iohn 4.16 God iâ— loue and hee that dwelleth in loue dwelleth in God and God in him A bond which in God vnites vs one with another makes vs one and the same body in Christ imparts and communicate to euery one that which is in all and makes common to all that which is in euery one It makes thy gift mine and my gift thine and so by the communication of gifts and of all the graues which God hath imparted to euery one it perfecteth the bodie of the Church This is the intention of the Apostle saying k 1. Cor. 3.22 Whether Paul or Apollo or Cophas or the world or life or death or things present or things to come all are yours and yet are Christs and Christ is Gods This is so manifest a truth that Bellarmine himselfe confesseth it faying l Bellar. de Monach c. 2. §. 2. that the true perfection confisteth in charitie we know that it hath many degrees but her highest degree is no other thing then that which shee is namely charitie There is also none but knoweth that without any exception of degrees charitie is commanded and recommended commended to all men as being m Rom. 13.10 1. Tim. 1.5 the endâ— and fulfilling of the Law to the fulfilling of the which we are bound Therefore charitie being the best perfection and charity being the excellentest and greatest perfection and no worke being acceptable vnto God but that which springeth from faith which worketh by charitie he that seekes for a better and greater perfection by I know not what Counsels is but ill counselled and aduised and hee that perswades himselfe that he may attaine vnto it is ignorant of two things of the excellent perfection of charitie and of the great imperfection of his owne nature an enemie to charitie for n Rom. 8.7 the carnall minde is enmitie against God for it is not subiect to the Law of God neither indeed can bee V. The whole Law is comprised in charitie and this charitie consists in two points o Mark 12.30 31. The first and the greatest is Thou shalt loue the Lord thy God with all thy heart with all thy soule and with all thy strength and with all thy minde The second like vnto this is Thou shalt loue thy neighbour as thy selfe This is that which euery man must doe this is all which the holiest and perfectest man can doe p Eccles 12.13 Feare God and keepe his Commandements for this is the whole dutie of man saith Salomon Wherefore there remaines nothing else to be done God hauing commanded that all the parts of man and all his strength powers and faculties be incessantly and for euer exercised in charity towards him and in charitie towards his neighbour according to him To what purpose then is this cauilling so much To what ende O Bellarmine so great a cloud of expositions diuisions corollaries to darken the Sunne Tell me if man can do more then loue God with all his heart with all his soule with all his minde with all his strength The Angels the Saints that are with God can they doe more then that If no creature heauenly nor earthly If Iesus Christ Man in as much as man though holy without measure could do no more to what purpose then these Counsels After that the whole soule the whole boast the whole minde all the powers and faculties haue been and are imploied and occupied in the loue due to God doth there remaine in vs any part any facultie that may be spared to be imploied and busied in Counsels not commanded not due VI. He thinks to shift off this and saith q Bell. de Monach c. 13. §. 11. that to loue God with all his heart and with all his soule is nothing else but to loue him truely sincerely without faining without dissimulation and that to loue him with all his
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
Luke 18.13 God be mercifull to me a sinner and I am assured that I shall returne to my house iustified because x Psal 145.18 the Lord is nigh vnto all them that call vpon him to all that call vpon him in truth CHAP. IX I. The Righteousnesse of the Saints in this life consists rather in the remission of sinnes then in the perfection of vertues II. The first obiection God hath promised to circumcise our hearts to the ende we loue him with all our heart III. An Answere to this obiection IIII. Second obiection Many haue this testimony that they haue kept the Law and haue loued God with all their heart V. An Answere to this obiection VI. According to Dauids words in the 119 Psalme VII And the consent of the Ancient Fathers THe a Psal 19.7.8.9 Law of the Lord is perfect The Testimonie of the Lord is sure the Statutes of the Lord are right the Commandement of the Lord is pure the Iudgements of the Lord are true and righteous altogether In this word therefore there is nothing imperfect nothing doubtfull nothing crooked nothing impure nothing false nothing that bends to one side there is no opposition no contradiction By it haue we proued that there is no thought word or action of the holiest men which being ruled and leuelled by the Law of God is not found crooked and oblique For S. Austin said b August in Psal 42. How streight and vpright soeuer I seeme to my selfe thou drawest a rule from thy treasurie thou measurest and squarest me by the same and I am found crooked and awry Whence I concluded and doe conclude againe c August de Ciuit Dei lib. 19. cap. 27. that our righteousnesse it selfe although it be true hauing respect vnto the end of true good wherevnto it is referred and applied is notwithstanding such of that nature in this life that it consists rather in the remission of sins then in the perfection of vertues Witnesse saith S. Austin the prayer and supplication of the Citie of God which is a Pilgriâ—esse on earth which cries to God in all her members Forgiue vs our debts By this word notwithstaÌ„ding they that are ashamed to be too much bound vnto God and presume to haue obtained plenteously grace of Christ to haue no more neede of Christ indeuour to improue and impugne this truth and opposing the Scripture to it selfe doe seeke in it men that haue perfectly kept the Law and arguments concluding that the Law may be kept by him that is here liuing on earth assisted with the grace of God II. God say they hath promised so to worke in men 1 Obiection that in the time of the new Testament he may be loued with all the heart with all the soule and Moses said vnto the people d Deut. 30.6 Bellar. de monach c. 13. §. 24. The Lord thy God will circumcise thine hart and the hart of thy seed to loue the Lord thy God with al thine hart and with al thy soulâ— that thou mayest liue And there are many such like promises in the Prophets wherefore either God hath lied which cannot bee or this Commandement is simply fulfilled in this life III. e Rom. 3.4 Let God be true but euery man a lyar as it is written that thou mightest f Psal 51.4 be iustified in thy sayings and mightest ouercome when thou art iudged That which he promiseth hee performeth but he hath not promised that we shall loue him in this life with a perfect loue wherein nothing is omitted nothing can bee desired but onely that hee will circumcise our hearts that we may loue him with al our hearts which he doth by order and successiuely giuing vs here the beginnings and proceedings and so prosecuting that which concernes vs vntill he folly consummate it and finish it in the Kingdome of heauen vnto which is reserued the prerogatiue to bee inhabited by the Saints which haue neither wrinkle nor spot nor any such like thing IIII. 2 Obiection Bell. ibid. §. 2â— But there haue been some found that haue kept the Law God saith of Dauid * 1. King 14 8. He hath kept my Commandements and hath followed me with all his heart to doe that onely which was right in mine eies And of Iosiah g 2. King 23.25 like vnto him was there no King before him that turned to the Lord with all his heart and with all his soule and with all his might according to all the Law of Moses neither after him arose there any like him Dauid witnesseth also of himselfe before God and saith h Psal 119.10 With my whole heart haue I sought thee * Bellar. de iustificat lib. 4. c. 11. §. 11 12. 13. Saint Luke writeth of Zacharie and Elizabeth his wife i Luk. 1.6 They were both righteous before God walking in all the Commandements and ordinances of the Lord blamelesse And Iesus Christ saith of his Apostles k Iohn 17.6 They haue kept thy Word these therefore haue kept the Law V. Surely if they speake of a soueraigne and singular perfection and such a one as the Law requireth vnder paine of eternall damnation condemning concupiscence and all the first bad motions of the Spirit wee haue heretofore proued and conuinced that no man liuing hath so kept the Law Iesus Christ onely excepted l Thom. 2.2 q. 184. art 3. Est autem infimus diuinae dilectionis gradus vt nihil supra eum aut contra eum aut aequaliter ei diligatur A quo gradu persectionis qui deficit nullo modo implet praeceptum The lowest degree of the dilection or loue of God is that nothing be beloued aboue him or against him or alike to him whosoeuer failes of this degree of perfection accomplisheth in no wise the precept saith Thomas None therefore hath euer kept the precept for since the fall there neuer was found any which hath attained vnto this lowest degree of diuine charitie yea that hath not been exceeding farre from it For seeing that m Eccles 7.20 there is not a iust man vpoÌ„ earth that doth good and sinneth not as Salomon saith and that Dauid Iosiah Zacharie the Apostles haue sinned as we haue seene it cannot be but that they haue loued in regard of the flesh sinne aboue God and against God seeing that sinne is against the will of God and displeaseth infinitely the Maiesty goodnesse holinesse and iustice of God The Saints therefore are said to loue God with all their heart because they loue him sincerely and truly without fraud and hypocrisie For sometimes the Scripture opposeth all the heart vnto a double heart witnesse that which is said of those of Zebulun to establish Dauid King ouer Israel n 1. Chro. 12.33 they kept their ranke without a heart and a heart that is expounded by these words these men of warre that could keepe their ranke came with o Vers 38. a
then as the seede of God remaines in him that is borne of God hee commits not sinne but in as much as there are tares and darnell in him he sinneth In like manner Saint Austin We are saith he the children of God and the children of this world n August de Peccator merit lib. 2. c. 8. Per quod filij dei sumus per hoc peccare omnino non possumus per quod adhuc filij saeculi sumus per hoc peccare adbuc possumus By that whereby wee are the children of God wee cannot sinne after a sort c. By what wee are the children of the world we can yet sinne In another place hee expounds this sentence by another where the same Apostle saith o 1. Iohn 4.7 Loue is of God and euery one that loueth is borne of God and knoweth God p August de gratia Christi contra pro lib 1. Cor. 2.1 According to this loue saith hee this sentence may bee better vnderstood He that is borne of God doth not commit sinne and thinkes not on euill Therefore when a man sinnes he sinnes not according to charitie and loue but according to lust according to which he is not borne of God Their resolution and answere is that man as he is regenerate cannot sinne and sinnes not as he is not regenerate he sinnes VI. We adde a second answere He sinnes not malitiously and with a full and whole consent of the will he makes not a trade of sinne q Psal 1.1 He walkes not in the counsell of the vngodly nor standeth in the way of sinners nor sitteth in the seate of the scornefull The Scripture termes such as spend their dayes in wickednesse r Mat. 7.23 workers of iniquitie Å¿ Prou. 4.16.17 They sleepe not except they haue done mischiefe and their sleepe is taken away vnlesse they cause some to fall for they eate the breade of wickednesse and drink the wine of violence The man that is borne of God is no such man for the seede of God the gift of regeneration that is in him preserueth him from sinnes committed by insolency and arrogancie that he neuer withdrawes himselfe from Gods loue and from faith His sinnes are sins of infirmitie and he commits them vnwillingly ouercome by some sudden passion of the flesh as it happened to Dauid and Saint Peter when the one committed adulterie and murder the other denied his Master and Sauiour for the spirituall man warring against the flesh it oftentimes borne downe but the blowes he receiues makes his courage to swell so that he riseth vp incontinently and returnes to the combat armed with flame and fire hee buckleth and grapleth with his enemie and angrie with himselfe to haue been thus foiled he beates his brest and cries Haue mercy vpon me miserable sinner as Dauid did he goes speedily out of Caiphas house and weepes bitterly and returnes with the Saints as Saint Peter did he is like vnto that braue Romane Captaine Marcellus who though often beaten did alwaies returne to the combat could not endure to be ouercome neuer gaue ouer neuer left his enemie in rest till he had ouercome him The seede of God that is in him giues him alwaies courage and strength After this manner saith Saint Iohn t 1. Iohn 5.18 We know that whosoeuer is borne of God sinneth not but hee that is begotten of God keepeth himselfe and that wicked one toucheth him not CHAP. XIII I. The seuenth Obiection All God workes are perfect II. The first Answere That which God doth perfectly man comprehends it imperfectly III. The second Answere God perfectth not our regeration but successiuely and by degrees IIII. The third Answere All the workes which God makes alone are perfect but he makes good workes in vs and by vs. V. The last Obiection If good workes are sinnes we must not doe good workes VI. We must doe good workes and for what cause VII Good workes are not sinnes VIII Notwithstanding are not perfectly good because they are tainted and soiled by the flesh XI God forgiuing the regenerate man the imperfection of them accepts of them for Iesus Christ his sake X. According to his mercie and not for our merit THis should content the most contentious but because they seeke themselues and not the truth of God in their disputations nothing can content and satisfie them Obiection 7 And therfore they obiect againe that all Gods workes are perfect as it is written a Deut. 32.4 He is the rocke his worke is perfect Regeneration and the good workes that flow from thence are workes of God they are therefore perfect and if perfect then they which doe them keepe perfectly the Law II. I answere to this obiection three manner of waies First that which God doth perfectly is imperfectly comprehended of vs we are alwaies children alwaies disciples and do learne imperfectly and with great difficultie the perfect lesson of our Master The documents and precepts of Iesus Christ were perfect b Iohn 15.15 All things saith he that I haue heard of my Father I haue made knowne vnto you but the Apostles could not conceiue and vnderstand them but successiuely by little and little one after another and had neede after their regeneration that the c Luk. 24.45 Lord should open their vnderstanding a new that they might vnderstand the Scriptures and that yet after all he should send the comforter which saith he is the holy Ghost d Iohn 14.26 he shall teach you all things and bring all things to your remembrance whatsoeuer I haue said vnto you e Iohn 16.13 and will guide you into all truth III. Secondly although that which God doth is perfect in his degree ranke and that our regeneration is perfect in regard of the perfection of parts he works but successiuely by degrees in vs because that being a free agent he doth al things in all men according vnto the counsell of his good will To be borne deformed blind crump-shouldred a cripple c. is a defect an imperfection in comparison of Moses that was f Acts 7.20 borne exceeding faire yet notwithstanding he which is so borne is the worke of Gods hands and a perfect worke in that perfection which the eternall wisedome of God hath intended to conferre and giue him God who created our first father created him a perfect man in the full measure of age and stature but he hath determined that all they which descend from him should be borne babes and should grow from age to age vntill they came to mans estate the first age being imperfect in comparison of the second and so consequently vnto the declining age g Eccles 12.3 When the euill daies come and the yeeres draw nigh when thou shalt say I haue no pleasure in them Notwithstanding euerie age is perfect in his degree Euen so it fareth with vs in regard of our spirituall new birth h 1. Pet. 2.2 First
we are as new borne babes hauing neede of the milke of the word that we may grow thereby and then we grow i Rom. 1.17 from faith to faith we aduance and go on from age to age k Ephes 4.13 Till we all come in the vnitie of the faith and of the knowledge of the Sonne of God vnto a perfect man vnto the measure of the stature of the fulnesse of Christ IIII. Thirdly all the workes that God makes alone and without the co-working of the creature are perfect in their kinde but in our regeneration our will workes together with God the flesh that is in vs by nature resists the Spirit which he puts in vs by grace whence it is impossible but that the good workes which we doe haue a smacke of the corruption that is in vs. An expert Scriuener handling alone his pen will write neately and perfectly but if he holdes his young Schollers hand and guides his pen in his hand the writing will not be so neate and will manifest it selfe by her imperfection that it is not the Masters hand alone as it will appeare also by reason of the straightnesse measure and neatnesse that it is not the Schollers hand alone Euen so is it with vs all the good workes we doe doe issue and proceede from two contrarie principles in vs from Gods Spirit and from our flesh God doth them in vs and by vs as by young ignorant prentises and nouices which cannot follow the perfect direction of the Spirit by reason of our flesh vnprofitable and vnseruiceable to good and strong vnto euill whence it followeth that as they are defectiue and vicious they belong to vs as our owne so as they are good and holy God claimes and challenges them himselfe as his owne V. Now followeth the answere to the last obiection Obiection 8 Bellar. de iustif lib. 4. §. 5. seq If our good works are thus vicious and corrupt then are they sinnes and if sinnes then worthie of death and therefore are not to be done but are to be left vndone yea auoided It would also follow that God should bee the author of sinne for hee is the author of euery good worke in vs l Phil. 2.13 working in vs both to will and to doe of his good pleasure VI. This is a subtill cauill to shift of the truth and to cast a miste before the eyes of the ignorant we ought we ought and must doe good workes m 1. Sam. 15.22 to obey God n Mat. 6.33 to seeke and aeduance the Kingdome of God o Mat. 5.16 1. Pet. 3.1 to winne by our holy conuersation those which obey not the Word p 1. Pet. 2.12 3.16 to stoppe the mouthes of the enemies of the Gospel when they speake against vs as euil doors q Ephes 4.1 to walke worthy of the vocation wherewith we are called and r Phil. 1 27. Col. 1.10 as it becommeth the Gospel of Christ Å¿ 1. Thes 2.12 who hath called vs vnto his Kingdom and glory by grace who gaue t Tit. 2.14 himselfe for vs that he might bee our head to whom the Father hath giuen vs to be members of his bodie and a peculiar people zealous of good workes u Iames 2.18 1. Pet. 3.15 to testifie of our life and the truth of our faith before the Church to testifie it to our selues and to x 2. Pet. 1.10 make our calling and election sure that wee may y Rom. 8.5 Gal. 5 16.22.2â— learne and know by the works of the Spirit if we walke after the Spirit and that we may z Mat. 6.16 know the tree by his fruit VII He which doth good workes to these endes sinnes not and tho workes which hee doth in this manner are not sinnes They are good in their principle for they proceede from God they are good in their manner of doing them for they are done in faith in obedience in charitie they are good in their matter and substance for they are conformable to the Law they are good also in their ende for they tend and extend to the glory of God to our neighbours good to our strengthening and setting in the feare of God in the assurance of the grace of God towards vs. Sinne is no such matter it proceedes from the stinking sinke of the flesh it is contrarie to the Law contrarie to faith and charitie sinne is committed in vnbelieâ—â— and disobedience and hath for his faith and beliefe the world and the things that are in the world so that it is as vnpleasant and displeasing vnto God as the good works are pleasing and acceptable vnto him VIII But man being composed of flesh and spirit it falleth out that when the spirit makes his good workes the flesh steps in vnlooked for and taints them with the stench of his corruption to the great griefe and displeasure of the spirit of the new man who â—urceaseth not to proceede and goe on to doe the best he can being assured that God who hath already accepted of his person in Iesus Christ will also accept approue and receiue in good part the little good he doth forgiuing him for Christ Iesus sake the euill that the flesh hath foisted in and accepting for the loue of Christ that good which remains as being the worke of his Spirit IX Euen so hath he promised it saying a Mal. 3.17 I will spare them at a man spareth his owne sonne that serueth him so doth God b Psal 103.13.14 like as a father pitieth his children so the Lord pitieth them that feare him for he knoweth our frame he remembreth that we are dust He accepts first our persons he adopts vs to himselfe and makes vs his children in Iesus Christ and afterwards he accepts our workes because of our persons If once we are his children and heires in Christ he handles and intertaines vs as father and no more as a Iudge he accepts the holy endeuour which our new man brings and yeeldes to his seruice and supports the opposition and impugning of our old man against him In a word when he viewes and beholds in our good workes the euill which is ours he forgiues vs it for Christ his sake c Jsai 53.5 who was wounded for our transgressions and bruised for our iniquities and when he beholds and considers the good which is his he crownes it for the same Christ Iesus sake d Ephes 1.6 in whom hee hath made vs accepted X. Not therefore for our merits but according to his mercie whereof he saith e Exod. 20.6 I will shew mercie vnto thousands of them that loue me and keepe my Commandements that his sentence remaine for euer f Tit. 3.4 Vers 5. After that the kindnesse and loue of God our Sauiour toward man appeared not by workes of righteousnesse which we haue done but according to his mercy he saued vs by the washing of regeneration and renewing
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
that wee haue to our neighbour and keepe nothing for our selues but wee keepe this Commandement if we giue partly and retaine in part But Bellarmine dissembleth to say that in the Commandement Thou shalt loue thy neighbour as thy selfe the word As doth not signifie the quantitie measure and rule of our charitie but onely the qualitie thereof for we loue our selues without measure and limit and God will not haue vs to loue our neighbour in this manner Furthermore if the loue we beare to our selues were the rule of our charitie towards our neighbour the common prouerb would be true that charitie begins at her selfe But reason and experience sheweth that to be false for we are bound to loue Father Mother our King our Country the Church of God more then our selues The Scripture saith that Å¿ 1. Cor. 13.5 Charitie seeketh not her owne and according to that giues vs this expresse Commandement t Phil. 2.4 looke not euery man on his owne things but euery man on the things of others wherefore this As is not a marke of equalitie but of similitude and signifies the truth and sinceritie that ought to be in our charitie for as wee loue our selues in truth and without dissimulation or reseruation so ought we to loue our neighbour u 1. Iohn 3.18 not in word neither in tongue but in deede and in truth saith Saint Iohn The rule and measure of our loue towards our neighbour is the loue of Christ towards vs x John 13.34 A new Commandement I giue vnto you that ye loue one another as I haue loued you that yee also loue one another Now his loue consists in this that he died for vs therefore ours also towards our neighbours ought to consist in this if God call vs therevnto y 1. Iohn 3.16 Hereby perceiue we the loue of God because he laid downe his life for vs and we ought to lay downe our liues for the brethren If our liues how much more all our goods that are not so much as our life is Secondly Iesus Christ commanding this rich man to sell all that hee had did not bid him giue all to the poore to become a beggar a vagabond and a wallet bearer for in the Text there is but and giue to the poore Now he could haue giue of his all without giuing all But because Christ would haue made him a Disciple and one of his attendants and followers during the dayes of his flesh and afterwards a Preacher of his Gospell in those places where it would haue pleased him to haue sent him he commands him to ridde himselfe speedily of his possessions that they might not with-hold nor hinder him to follow Gods calling and to giue liberally to the poore but hee commaunds him not to giue them to the poore without reseruing any thing for his need and there is nothing in the Text from whence they can gather any such either Commandement or Counsell Thirdly it is true in generall that charitie requires not of vs that wee giue all we haue to the poore without any reseruation for our selues neither also that wee sell all that we haue for ordinarily this sentence of the Apostle takes place a 2. Cor. 8.13 I meane not that other men be eased and you burthened but by an equalitie But such a time may happen that a man shall be called of God to lay downe not all his goods onely but his life also for his brethren then such a one receiueth of God a true Commandement to doe so if he doth not so he transgresseth the Commandement of God and becomes guiltie before God It is not a generall Commandement to euery man to goe out of his Countrie to serue God and to offer vp to God his children to obey God Notwithstanding this was a particular Commandement giuen to b Genes 12.1.4 Genes 22.2.3 Abraham which Abraham could not haue refused to doe without shewing himselfe an hypocrite without offending God Thus although it be not a generall Commandement of charitie to sell all that wee haue and to giue it all to the poore yet was it a Commandement of charitie particularly giuen and in expresse termes from Christs owne mouth to this young Ruler who for not obeying thereunto is by the Lord declared to be excluded out of the Kingdome of heauen This I say presupposing with the most part that it was inioyned him as well to giue all as to sell all XIIII The other Commandement is And come and follow me expresly added to the first c August epist 89. quaesâ— 4 Deinde addidit veni sequere me ne cuiquam quando haec feâ—â—rit aliquid prodesse existimetur si non sequitur Christum to the end saith S. Austin we think not that it can profit any body when he shall haue done these things when he shall haue sold all that he hath and shall haue giuen it to the poore if he follow not Christ This commandement is tearmed by Bellarmine d Bellar. de Monach c. 9. §. 41.6 Obiection A Counsell of obedience A Counsell saith he and no Commandement because it is giuen but to him to whom it hath been said Goe and sell all that thou hast And this is his sixth obiection whereby hee pretends to proue the obedience which the Monks yeeld and giue to their Abbot Prior Generall or other Superiour Nothing can bee more ridiculous as if an Abbot were Iesus Christ and to follow an Abbot were to follow Christ Iesus said And follow me and did not command this yong man to become a Monke and to ranke himselfe vnder the obedience of an Abbot in a Monasterie Friers Abbots Cloisters and Monasteries were things vnknowne in those times and a long time after To follow Christ is taken diuersly in Scripture Sometimes it is referred to the time onely wherein our Sauiour Christ was in the flesh and to the attendance of his person in which sense he said vnto one of his Disciples that asked him leaue e Mat. 8.22 to goe and buriâ— his father Follow me and let the dead bury their dead and vnto Matthew sitting at the receit of custome f Mat. 9.9 Follow me and he arose and followed him As much said g Iohn 1.43 he vnto Philip. To follow him was to accompany Christ froÌ„ place to place to become his disciple for to be after imployed by him in the ministerie of the holy Gospell Thus all the Apostles except Paul haue followed Christ not by counsell but by expresse commandement Thus would Christ haue had this yong man to haue followed him corporally and accompanie him wheresoeuer hee went And in this manner hee commanded him to follow him not by a commandement common to all men but by a personall commandement directed and giuen but to a few persons For our Sauiour Christ refused to take to his corporall attendance some men that would haue ranked themselues thereunto h Mat. 8.19 A
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
vertue wherewith we loue that which is to be loued in some greater in others lesse in others none but the perfect charitie which cannot be augmented is in no man so long as he liues here * Quamdiu â—â—tem augeri potest profecto illud quod minus est quà m debet ex vitiâ— est Now so long as it can increase surely that lesse that it hath then it should haue is of vice This vice makes that there is none iust vpon earth that doth good and sinneth not This fault causeth that no man liuing shall be iustified before God This sinne effects so much that if we say we haue no sinne we deceiue our selues and the truth is not in vs. By reason of this vice how much forward and aduanced soeuer we be it is needefull for vs to say forgiue vs our trespasses although all our words deeds thoughts haue beene alreadie forgiuen vs in our Baptisme Againe the Law saith Thou shalt loue thy neighbour as thy selfe Thy neighbour thy very enemie the stranger whom thou shalt meete in the way as thy selfe with as great an affection readinesse and courage as thou louest thy selfe In whom shall wee finde this perfection Who loues God as he should Who loues him for himselfe and loues nothing but for him and according vnto him Who loues his neighbor with that seruencie of charitie wherwith he is inflamed towards himselfe Who lookes vpon his enemie with a simple sincere and vnfained eye reconciles himselfe vnto him without a reseruation Who liues with his intirely affected friend without wronging and misusing him in some sort or other without enuying him or at leastwise without thinking ill and hardly of him without coueting something that appertaines vnto him Who therefore fulfilleth this Commandement Thou shalt not couet The Apostle could not attaine vnto it and by that he acknowledged himselfe to be a sinner Å¿ Rom. 7.7 I had not saith he knowne sinne but by the Law for I had not knowne lust except the Law had said Thou shalt not couet Who then shall attaine vnto it V. t Bellar. de monach c. 2. §. 6.7 8. c. 13. §. 20.21 They who puft vp with pride and presumption will not acknowledge themselues to be sinners that God may bee acknowledged the alone Sauiour who saues without our merits who saues not but in pardoning our trespasses and forgiuing our demerits haue forged in their giddie braines a double perfection the one conuenient and meete for the condition and state of this present life consisting in that we must loue God more then any creature the other proper and peculiar to the life to come where the blessed haue not any motion contrary to God thinke alwaies on God and loue God with that vehemency and seruency of loue that can be in a creature u Iob 11.2.3 Should not the multitude of words be answered and shall a man full of talke be iustified Thy lies O man shall they make men hold their peace and when thou mockest shall no man make thee ashamed The Law speakes but of one charitie and that so perfect and accomplished that it possesseth all the heart all the soule all the thoughts and all the strength of man and you forge vs an inferior and an vnderling charity which a man may perfectly keepe and obserue and which God accepts and is pleased with Where is this charitie commanded What in the Decalogue or tenne Commandements Doth it appertaine vnto the first or vnto the second Table of the Law The first commaunds that thou loue God with all thy strength and you tell vs of a Law that is not so rigorous and strict and that contents it selfe that thou loue God with thy strength without requiring all thy strength Where is this Law hath it beene giuen of God vpon the Mount Horeb Hath the people heard it from Gods mouth Hath God written it in two Tables Hath Moses enregistred it in his bookes Haue the Prophets euer heard word or speech of it Reade the whole Scripture yee shall not finde it there you shall finde there but one rule of an vnchangeable and perfect righteousnesse and the fame giuen to the liuing not to the dead to them that are viatores are yet in the way and doe aime at perfection not to them that are comprehensores who hauing alreadie apprehended it doe rest from their labours and haue no neede of the Law giuen with this terrible sentence pronounced not against the Inhabitants of Heauen where there is no sorrow nor feare of mourning but against the Inhabitants and dwellers on earth x Deut. 27.26 Gal. 3.10 Cursed is euery one that continueth not in all things which are written in the booke of the Law to dee them A sentence which Saint Paul applies vnto the liuing and proues by the same that y Gal. 3.10 as many as are of the workes of the Law are vnder the curse Badly yea vnaptly yea falsely if a man can continue in all the words of the Law yea contradictorily to that which he adds that it was necessarie that Christ came to redeeme vs from the curse of the Law z Gal. 3.13 Christ saith he hath redeemed vs from the curse of the Law being made a curse for vs For what neede was there of him if God requires not of men a perfect obseruation of his Law Or if he command them no other perfection then that which they may keepe and obserue perfectly in this life He which hath enough wherewith to pay and satisfie his Creditor hath no neede that another should satisfie for him These men doe erre because they know nor that man although a sinner yea though an apostate yea though destitute altogether of the glorie of God is bound by the Law to doe all that which Adam was bound to doe by his Creation and all that which he could doe and did during the short time of his innocencie for we haue beene all of vs created in him in him the Law hath been giuen to vs all that Law which wee haue written in parchment being no other thing then the image of the Law which he had written in his heart and the traces whereof after his sinne remaine in our hearts Now by right of Creation he was bound to loue him and in effect did loue God with all his heart with all his soule with all his thought with all his strength and therefore we are bound to the same perfect whole and absolute obedience and charitie VI. Notwithstanding put case and suppose that the matter goeth as Bellarmine hath propounded it and that God requires of man in this flesh but a perfection of a meane and reasonable charitie whereby man loues God more then the creatures And wee will argue vpon that which hee saith a Bellar. de monach c. 13. §. 21. This Commandement may be perfectly kept For if that be true which hee saith either hee can produce vs some iust man which hath