with the life of man p Idem de oratione Abel And the Scriptures doe teach vs that there cannot be found any man whatsoeuer that liues a day without spot III. Witnesse Abel q Heb. 11.4 who by faith offered vnto God a more excellent sacrifice then Kaine by which he obtained witnesse that he was righteous God testifying of his gifts If by faith surely not by his workes not by the merite of his sacrifice but by the merit of the Lambe without blemish and spot the onely and perfect obiect of faith represented and exhibited by and in the first sacrifice in the offering of the which the holy man did affirme earnestly and auouch openly and solemnely his death-worthy demerits did sigh and groane after the merits of his Sauiour did imbrace his sacrifice by saith to haue life by it If as yet man doubts let him consider that he is dead that by his death we iudge and deeme of his sinne as of the cause by the effect r Rom. 5.12 Noah For by one man sinne entred into the world and death by sinne and so death passed vpon all men for that all haue sinned Witnesse Noah who hath testimonie Å¿ Genes 6.9 that he was a iust man and perfect in his generation and walked with God but not that hee was without sinne for after hee had found grace in the eyes of the Lord in the ruine of the world by the Flood the Scripture discouers his infirmitie and accuseth him t Genes 9.21 for that he dranke of the wine of his vineyard was drunken and was vncouered within his tent He was then iust according to that righteousnesse whereof it is said u Prou. 24.16 The iust man falleth seuen times and riseth vp againe According to the which it is also said x Ezech. 18.22 33.19 that the transgressions of the wicked shall not be mentioned vnto him shall not hurt him at what hower soeuer he returnes from his waies vnto the Lord y Hieron ad Rusticum epist 44. saith Saint Hierome Iust therefore and righteous in and by acknowledging himselfe to be vniust and vnrighteous prosecuting this acknowledgement addicting and applying himselfe to righteousnesse and not as hauing attained vnto the perfection thereof witnesse z Abraham Abraham of whom alreadie iustified by faith renewed already abounding as then in good workes The Apostle writeth a Rom. 4.2 If Abraham were iustified by workes he hath whereof to glory but not before God He iustified himselfe that is to say hee approued and shewed himselfe iust by his workes towards men when he offered his sonne Isaac as Saint b Iam. 2.21 Iames obserues And that thirtie yeeres after that the Scripture witnesseth of him that he had beene iustified by faith before God For this sentence of holy Dauid wholly giuen to the obseruation of the Law repeated and confirmed by Saint Paul shall for euer remaine firme c Psal 143.2 Rom. 3.20 Faith iustifies man before God Workes iustifie man before men By the deeds of the Law there shall no flesh bee instified in the sight of God Faith imbracing Christs righteousnes for the remission of sinnes iustifies the person before God good workes which proceede alwaies from man which is iustified and which did neuer precede or goe before to iustifie him iustifies the person before men The proofes are manifest for Abraham after he was d Chrys de penitent hom 6. tom 5. infidelitate Sancti peccauit Abraham iustified by faith sinned through vnbeliefe and therefore did not escape Gods punishment so that his seede did serue foure hundred yeeres saith Saint Chrysostome e Genes 16.2.3 and that also when he tooke Agar to wife to giue by hereffect to the promise of God touching the blessed seede not perswading himselfe as then that God would raise and giue him it by his barren and old wife of fourescore yeeres Then also when distrusting of Gods prouidence and protection he concealed a part of the truth calling her onely his sister and causing her to say so for the which he was iustly reproued by Alimelech Furthermore after that he was iustified God gaue circumcision g Rom. 4.11 to bee a seale of the righteousnesse of the faith vnto him which he had yet being vncircumcised a seale I say on Gods part for the remission of his sinnes in the bloud of Iesus Christ the which hee did apprehend by faith in the effusion of his owne and of all his wherefore Christ saith of him h John 8.56 Abraham reioyced to see my day and he saw it and was glad A Sacrament also to bee to him on his side a signe of his dutâ—e towards his God to circumcise daily the foreskinne of his heart i Col. 2.11 in putting off the body of â—he sinnes of the flesh by the Circumcision of Christ If Abraham the Father of all those which belieue being in vncircumcision and Father of the Circumcision was a finner before and after his iustification and had neede of the grace and mercie of his God to be saued shall we beleeue that his children haue been more holy more righteous and iust and lesse sinners then he witnesse his sonne Isaac Isaac who by a like distrust told a lie concerning his wife to the inhabitants of Gerar saying k Gen. 26.7 she is my sister fearing that the inhabitants and men of the place should kill him for her sake because she was faire to looke vpon Which diffidence and lye was so much the greater because God commanded him to remaine and stay there with promise of his protection telling him l Gen. 26.3 Iacob Soiourne in this land and I will bee with thee and will blesse thee Witnesse Iacob who vpon his death-bed renounced all his workes asking and crauing mercy and grace cried vnto his God m Gen. 49.18 I haue waited for thy saluation O Lord to wit the Lord Iesus who was to come n Mat. 18 11. to saue that which was lost and by reason of this charge and office is named o Luke 3.6 the saluation of God Witnesse all the Patriarkes all whom the Scripture incloseth and concludeth vnder sinne that their children presume not to be without sinne but that feeling themselues attainted with the corruption dwelling in them of necessity they must confesse and say we are no better then our fore-fathers and that so p Chrysost de poenit hom 6. tom 5. Quò solus ipse in hominis corpore sine peccato inueniatur Iob. Christ be found alone in the body of man without sinne IIII. Witnesse among an infinite number of others the holy man Iob whom God himselfe commends to haue beene perfect beyond comparison and without his like in the world * Iob 2.8 There is none like him in the earth saith God a perfect and an vpright man one that feareth God and escheweth euill A great commendation and incident to few persons Now if
The Emperour of heauen the Lord of Men and of Angels hath sent his Patent to saue thy life and notwithstanding honoured sonne thou makest no account to reade it with diligence studie therefore I pray thee and meditate daily the words of thy Creator learne to know Gods heart by Gods words that you may the more earnestly sigh after heauenly and eternal things that your vnderstanding may be inflamed with a greater desire of the heauenly Kingdome c. This is according to that that the Apostle exhorts the Colossians vnto f Col. 3.16 Let the word of Christ dwell in you richly in all wisedome and that said he g Espencaeus comment in Tit. ca. 2. to all the faithfull vnto whom he wrote exhorting them to ' haue h Hieron in Col. 3.16 not onely sufficiently but also plentifully the knowledge of the Scriptures and to this ende i Chrysost in Col. 3.16 Occum ibidem to reade them not sleightly and negligently but with great diligence Hence we conclude that the Scriptures were indifferently read of all before Christs time in Christs time and in the dayes of the Apostles wee could proue the same in the time of the ancient and Primitiue Church many ages after the Apostles by the proofes and euidences of the sentences of the Fathers who did exhort the Secular the Lay-people as they cal them al men and women to buy the Bible to reade the holy Scriptures and complaine of them and blame them for that they did not reade them And surely with good reason for it is not of holy writers as of a Plato or an Aristotle these haue written but to a few persons those haue k Espencaeus commint in 2. Tim. cap. 3. Non scripser unt pane is sed vninersâ— populâ— written to the whole multitude to all ages l 1. Iohn 2.1 12 13 14. to young babes to little children to young men to fathers vnto all whom Saint Iohn writes VVhat are wee not men like them Christians like them Gods children like them guided and gouerned by the holy Ghost that is to say true Christians as well as they why therfore may not we reade the Scriptures as well as they IIII. For feare say they m Bellar. deverbo Dei lib. 2. cap. 15. § 28. Quid. lest in stead of profiting wee receiue hurt and dammage for we should easily take occasion of erring both in regard of the doctrine of faith as also in regard of the rule of life and manners all heresies being sprung vp from the Scripture not wel vnderstood for if the rude ignorant people should reade or heare read in the vulgar tongue of Dauids adultery Thamars incest Iudiths lie either he would contemne and despise the holy Patriarchs or els he would imitate their vices O blasphemy God hath said that n Iohn 20.31 faith is conceiued and engendred by the Scriptures and men say that heresies are engendred by them God hath said that o Iohn 5.39 in them and by them we haue life eternall and men say that by them wee haue eternall death God saith that p Rom. 15.4 they haue been giuen vs to teach vs and to comfort vs and men say that they serue to peruert and destroy vs God saith that q Deut. 31.13 by them we may learne to feare him and men say that by them wee learne to offend him God saith r Psalm 119.9 a young man shall cleanse his way by taking heede thereto according to Gods word and men say that if hee take heede to the Scriptures they will misleade and peruert him and make him to become incestuous an adulterer a drunkard yea that he is danger to beleeue nothing and to become an Atheist God saith that Å¿ 1. Cor. 15.33 euill communications and speeches corrupt good manners and men say that good words the words of God the words of the euerlasting God t Psalm 12.6 that are pure words as siluer tried in a furnace of earth purified seuen times withdrawes men from godlinesse and drawes them to vice And that is the reason why they instruct their children in the knowledge of euill discourses of men reade vnto them a Martial a Catullus the incests fornications contentions and all the fables of the false Gods of whom God hath said u Exod. 23.13 You shall make no mention of the names of other Gods neither let it be heard out of thy mouth And Dauid accordingly to that x Psal 16.4 I will not take vp their names into my lipps On the other side they forbid them to reade the words of God vnto the which God himselfe hath giuen this testimonie and witnesse declaring that y Psal 1.2 Blessed is that man whose delight is in the Law of the Lord and meditates in his Law day and night And concerning that part of the Scripture which is the most obscurest he saith z Reuel 1.3 Blessed is he that readeth and they that heare the words of this prophecie and keepe those things that are written therein It is not the Scripture but the ignorance of the Scripture that breedes heresies a Hieron in Mat. 22.29 as Christ saith to the Saddâ—ces great hereticks yee doe erre not knowing the Scriptures nor the power of God And Saint Chrysostome b Chrysost in praesat ad epist ad Rom. conformably to this truth of God saith Innumerable mischiefes are sprung vp from the ignorance of Scriptures thence commeth the great plague of heresies thence the dissolute life thence vnprofitable toyle and labour for euen as those that are depriued of this light cannot goe aright so they that haue no regard vnto the reasons of diuine Scriptures are compelled to fall immedâ—atly many waies like them that walke in palpable darkenesse There the ignorant shall finde what to learne the man of little faith wherewith to stirre vp himselfe to vertue the sinner wherewith to call him to repentance the theeues shall finde there the examples of Gods iudgements executed against Achan the fornicators affrighted by the example of the Israelites they which couer bad things will learne there to mortifie their flesh they see there the sinnes of holy men that they may know that all haue sinned and that they haue been saued by the mercies of God in Christ Iesus and therefore doe not trust in and to their owne merits by pride but humbly seeke their whole saluation through the all perfect merit of Christ Iesus In a word the greatest sinners shall see there Dauid a murtherer and an adulterer repenting of his sin and entreating pardon of the same the sinful woman weeping and obtaining mercy the thiefe on the crosse crying to Christ for grace Christ answering him c â—â—ke 23.43 Verily I say vnto thee today shalt thou be with me in Paradise that so they being instructed and taught by these examples that the d Ezeâ—h 33 1â— Lord takes no pleasure in the death of 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
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
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
other Churches And neuer thought to merit of God euerlasting life much lesse an excellent degree of glory therein for he challengeth nothing to himselfe but attributes all to the grace of God g 1. Cor. 15.10 By the grace of God I am what I am and his grace which was bestowed vpon me was not in vaine but I laboured more abundantly then they all yet not I but the grace of God which was with me And although he protests saying I know nothing by my selfe namely in the exercise of his Ministerie concerning his affection fidelitie and zeale yet saith hee am I not hereby iustified Hee was then farre from thinking on workes of supererogation and obtaining a greater glory he that knew that he was not iustified no not by his workes esteemed himselfe h 1. Cor. 15.9 not meete to bee called an Apostle because he persecuted the Church of God felt yea acknowledged himselfe i 2. Cor. 12.11 to be nothing preached his demerits his misdeedes towards God the merits of Christ his Sauiour the mercies of God towards himselfe k 1. Tim. 1.15 Christ Iesus saith he came into the world to saue sinners of whom I am chiefe howbeit I obtained mercie c. He that in the combat of the law of his members warring against the law of his minde and bringing him into captiuitie to the Law of sinne which is in his members hath no other refuge then to the mercy of God in Christ l Rom. 7.25 I thanke God through Iesus Christ our Lord no other comfort then in the assurance he hath that m Rom. 8.1 there is now no condemnation to them which are in Iesus Christ that saith of Abraham his father and the father of all the faithfull n Rom. 4.2 if he were iustified by workes he hath whereof to glory but not before God declareth that not the righteousnesse only but o Rom. 4.6 the blessednes of the man also consisteth in that God imputeth vnto him righteousnesse without workes affirmeth that all they that are saued are saued freely p Ephes 2.8.9 ye are saued by grace through faith and thereby draweth an argument to exclude workes saying and that not of your selues it is the gift of God not of workes lest any man should boast Because he saith elsewhere q Rom. 11.6 If by grace then it is no more of workes otherwise grace is no more grace But if it bee of workes then it is no more grace otherwise worke is no more worke And that saith he of free election and therefore of vocation iustification sanctification and glorification also which proceede from it according to the Schoole-mens rule Quod est causa cause est causa causati That which is the cause of a thing is the cause of all the effects that proceede from thence Such an Apostle who in all his Epistles abaseth man yea makes him as a thing of nought that God may bee his all who will know nothing r 1. Cor. 2.2 saue Iesus Christ and him crucified who cries out Å¿ Gal. 6.14 God forbid that I should glory saue in the crosse of our Lord Iesus Christ by whom the world is crucified vnto me and I vnto the world who feeling t 2. Cor. 12.7.9 a thorne in his flesh the messenger of Satan to buffet him protests that he will glory not in his vertues not in merits of supererogation but in his infirmities that the power of God may rest vpon him Such a man so sensible of his infirmities so humble by reason of them so great a Preacher of the mercies of God such an enemie of mans merits such an Heralde and Trumpeter of their sinnes and demerits should he haue boasted of so small a matter before God should he haue made of so easie a thing a work of supererogation a merit of a greater glory because he preached the Gospell to the Corinthians without charge whilest he liued at the cost of other Churches as he tells them u 2. Cor. 11.8 I robbed other Churches taking wages of them to doe you seruice If it bee merit to preach the Gospell without wages wherefore tooke he reliefe of other Churches How suffered he that this his glory should be made voide But although hee preached the Gospell vnto all without wages Doe the Monkes preach the Gospell for nothing freely The preaching without wages freely is it an Euangelicall Counsell if it be where to whom by whom giuen kept by whom not by the Apostles not by the ancient Bishops not by the moderne Bishops not by Friers and Monkes How few Bishops Priests Monkes can preach How great is the number of those perfect ones that cannot so much as reade well And how few are they which in preaching recommend not their wallet bagge that would preach if it were not for the scrip that would doe the office if it were not for the benefice III. Let vs leaue this trifling and let vs seeke in the Apostle the meaning of his words The Corinthians were a couetous people and giuen to lucre The Apostle had conuerted them to the Gospell without charges to them for the reason he renders vers 12. We haue not vsed this power but suffer all things lest we should hinder the Gospell of Christ This people would not haue bought the Gospell with money his enemies would haue accused him of couetousnesse would haue vpbraided him that he preached the Gospell for his belly-sake would haue slaundered him and called him an hireling The couetousnesse of those and the malicious calumnies of these would haue hindred the course of the Gospell The Apostle knowing this did labour with his hands and when his worke could not suffice hee liued by the liberalitie and maintenance of other Churches x 2. Cor. 11.9 When I was present with you and wanted I was chargeable to no man for that which was lacking to me the brethren which came from Macedonia supplied and in all things I haue kept my selfe from being burthensome to you and so will I keepe my selfe Surely in regard of his place and office they owed him his intertainement and he might haue iustly demanded and taken it but by reason of the circumstances and of the ende of his function he might not haue asked it nor taken it The ende of his calling was the edification of the people the aduancement of the Gospell Now he confesseth if he had been at charges with them he had hindered the Gospell therefore he might not doe it y 1. Cor. 10.23 All things saith he are lawfull for me but all things are not expedient all things are lawfull for mee but all things edifie not This was one of those things If hee had taken wages of the Corinthians he had not edified he had brought hinderance to the Gospell for the which it was expedient yea necessarie that hee should spare them for in things indifferent as this was one that which is lawfull in it selfe
is no great matter it is but a veniall sinne God will not regard it By sinne the great God the infinite immortall immense God is offended and men dare say that it is a small sinne O sinne not veniall but mortall not small but great but worthie of an infinite and immortall punishment of all those which dare teach that man can sinne against the infinite Maiestie of the Almightie and yet not sinne infinitely nor be guiltie of an infinite punishment IIII. Let sinne be measured by the Law e 1. Iohn 3.4 for sinne is the transgression of the Law Now the Law-spares not him which transgresseth the least iâ—t or tittle of the same but pronounceth this sentence and decree f Gal. 3.10 Cursed is euery one that continueth not in all things which are written in the booke of the Law to doe them What is there any sinne so small which is not committed against some word or other of the Law of God which by consequent drawes not the curse vpon the head of him which transgresseth it This cannot bee denied me that hee which is guiltie of the transgression of all the Commandements of the Law is worthie of death g Iames 2.10 But whosoeuer shall keepe the whole Law and yet offend in one point is guiltie of all saith S. Iames for as much as the Law generally vnderstood requires nothing but obedience which is not rendred by him which transgresseth the least word thereof Wherefore such a one is worthie of death although he had spoken but an idle word seeing that Christ declares that h Mat. 12.36 Euery idle word that men shall speake they shall giue account thereof in the day of iudgement or had vttered i Ephes 5.4.6 but foolish talking or iesting seeing that the Apostle saith because of these things commeth the wrath of God vpon the children of disobedience The Saints which haue prayed with such seruencie for the remission of sinnes which haue confessed that they could not subsist before God if he would proceede against them in rigour and extremitie who renouncing vnto their owne iustice and righteousnesse haue called vpon him for grace and mercy to their vnrighteousnesse haue knowne this haue â—elt it thus haue acknowledged and confessed it V. All they that will compasse and measure their sinnes by the satisfaction which our pledge hath made vnto the iustice of God will know and finde it so will confesse this and feele it so What termest thou that a sinne veniall not to be punished by death for the which the God of glorie died Wilt thou say that to be veniall and pardonable for a little asperges a little Holy-water sprinckle for the which the onely and best beloued Sonne of God hath spilt his bloud Wilt thou blesse thy selfe in thine heart in committing a fault a sinne for the which k 2. Cor. 5.21 God hath made him to be sinne for vs who knew no sinne yea l Gal. 3.13 a curse for vs to redeeme vs from the curse of the Law Of that Law which accurseth all them which keepe not euery word thereof Now such are the sinnes which they terme veniall m 1. Iohn 1.7 for the bloud of Iesus Christ clenseth vs from all sinne And as Saint Iohn saith speaking as well of himselfe as of others n 1. Iohn 2.1.2 If any man sinne we haue an Aduocate with the Father Iesus Christ the righteous and hee is the propitiation for our sinnes Sinne thus examined and measured to God against whom it is committed to the Law of God by the which it is condemned to Iesus Christ who hath spilt his bloud to blot it out cannot seeme veniall to none but to him who insensible of his owne corruption mockes at God despiseth the Law and sets naught by it and counts the bloud of the Couenant the death of our Immanuel God-Man and Man-God an vnholy thing All sinnes therefore are mortall in their nature and are alwaies mortall to them which liue not by the Spirit of Christ VI. o Rom. 8.1 But there is no condemnation to them which are in Christ Iesus to them which haue Christ liuing in their hearts by faith and are true members of his body To these all sinnes are veniall and in effect are pardoned and forgiuen them by the merit and indulgence of God VII All this hinders not that some sinnes are greater then othersome and more or lesse rigorously punishable with death eternall as our Sauiour Christ himself declareth when he saith that p Ma. 10.14.15 11.24 it shall be more tolerable for the land of Sodom and Gomâ—rra in the day of iudgement then for them which heare not nor receiue his word Euen so among men capitall crimes are vnequall and different and punished with a more sharpe and cruel death in some then in othersome VIII I haue sufficiently proued that not one of those which are recommended in the Scripture for their holinesse hath kept the Law I haue brought in a great number of Fathers Bishops Priests Monks which subscribe vnto this whelsome and holy doctrine haue yeelded vnto it condemned themselues and confessed themselues to bee sinners as other men I would faine see now if these righteous men these boâ—sters these sellers of merits could make any one come forth out of their Monasteries whom the Cowle the Sackcloth and Monasticall discipline haue so sanctified and renewed that hee hath obserued and kept all the Commandements hath no need to say Forgiue vs our trespasses nor to confesse himselfe a sinner to his brethren in life and death Let them not iuggle and dodge with the truth as the Pelagians did for when Saint q Hieron ad Câ—esiphontem Egregij Doctores dicunt esse posse quod nunquam fuisse demonstrant Ierome asked them who those were whom they esteemed to be without sinne they shifted of his demaund by a new tricke affirming that they spake not of those that are so or haue beene so but that may be so They that would auoide it with such a â—est and wile I will oppose to them as a wall of iron S. Ieromâ— answere Goodly Doctors which say that that may be which they cannot shew that it hath euer been seeing the Scripture saith r Eccles 1.9 The thing that hath been it is that which shall be and that which shall be done is that which hath been done Let then these holy Fathers these mortified men display and lay open their righteousnesse before God and giue God thankes with the Pharisee Å¿ Luk. 18.11.12 God I thanke thee that I am not as other men are extortioners vniust adulterers or euen as this Publican I fast twice in the weeke I giue tithes of all that I possesse As for mee acknowledging my selfe with Saint Paul t 1. Tim. 1.15 the chiefest sinner I will goe vnto the throne of grace to obtaine mercie and will crie and call vpon my Iudge with the Publican u
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
will bee plaine Saint Peter said that it was not good for a man to marrie Christ refutes his saying by this syllogisme whosoeuer is such a one as that he is no Eunuch neither by nature nor by necessity nor by the gift of God that he be able to abstaine frō mariage with quietunes and with peace of conscience it is not good for such a one for the saluation of his soule to be without a wise but contrariwise it is expedient for him to marrie for there are but these three sorts of men that can commodiously liue out of the state of marriage but it is not giuen to all to be wiuelesse Now if it bee not expedient for them not to marry it is expedient for them to marrie and they ought and must marrie if they desire to bee saued Saint Paul who had in him Gods Spirit expounds the Lord◠words after this manner y 1. Cor. 7.8 I say to the vnmarried and widdowes It is good for them if they abide euen as I. This is that which our Sauiour saith He that is able to receiue it let him receiue it and that which our Apostle said in the verse going before z 1. Cor. 7.7.9 Euery man hath his proper gift of God one after this manner and another after that He adds But if they cannot containe let them marry for it is better to marrie then to burne This is that which our Sauiour saith All men cannot receiue this saying It is expedient and good for them that are such to marrie VI. This therefore is a precept and no counsell but because there are two sorts of precepts the one common to all as to loue God practise righteousnesse c. the other particular to some onely according to the gift and particular calling of God as to sell all that we haue and to giue it to the poore to follow Christ The ancient Doctors doe call a precept a commandement giuen to all and a Counsell a particular Commandement made particularly vnto some according to Gods gift and calling which also they call sometimes Precept So the ordinary glosse calls this our Lords exhortation a Glossa in Mat. 19. vers 10. Non omnes capiunt id est non omnes implere possunt praeceptum continentiae A precept of continenci◠So Saint Austin calls a Commandement the words of our Lord to the rich man Goe and sell that thou hast c. b August epist 89. quaest 4 cui dominus haec praecepit to whom saith he hath the Lord commanded these things and he repeates the same thing often in 89. Epistle the fourth question In like manner Saint Ierome c Hieron aduers Pelag. lib. 1. In qua praecipitur we must seeke the Euangelical perfection wherein this is commanded If thou wilt be perfect goe sell that thou hast c. It is an easie matter then to vnderstand Saint Austins words He distinguisheth betweene a precept and a counsell that is to say betweene precepts giuen to all and precepts giuen to some all they which will not keepe those shal be punished because they are directed and giuen vnto all but all they that do not these shall not be punished because they are not giuen to all but as concerning those to whō they are giuen how can they escape the iudgement of God if they doe not that which he commands which he counsels and requires them to doe and whereunto he exhorts them Let them call it what they wil that man which doth not the counsell of his God cannot be innocent nor guiltlesse as wee haue seene heretofore Moreouer Saint Austin puts among Counsels the abstinence from flesh and wine Chap. 11. §. 12. and how few are there among the orders of Friers that doe abstaine from flesh the Iesuites that are the most exact sect of them all doe they abstaine from it and is there any of them all that valew so much that greater glory that aureola in illâ parte that for it they would forgoe their wine d Psal 104.15 that maketh glad the heart of man let them tell me therefore if Christ hauing giuen this counsell with many others according to Saint Austin a counsell easier to be obserued then the rest they shall obtaine the greatest reward in doing the others and not intending to do this Lastly it appeares by this place that S. Augustine held that a Counsell is of things indifferent that is to say which are neither good nor bad but in as much as they are vsed well or ill to eate flesh and drink wine being a thing in it selfe wholly indifferent But Counsels saith c Bellar. de monach c. 8. §. vlt. Bellarmine are not things indifferent but acceptable to God and recommended by him which abstinence from flesh and wine is not because f Rom. 14.17 that the Kingdome of God is not meate and drinke but righteousnesse and peace and ioy in the holy Ghost It is therfore little to the purpose that they produce and alleage this place of Saint Austin which is not to the purpose VII But it is worse to the purpose that they tell vs that for a man to make himselfe an Eunuch for the kingdome of heauens sake is to abstaine from marriage thereby to merit a reward in heauen These good men would not bee debtors to God for God must needes remaine their debtor and must giue them alwaies some returne as hauing paid to God more then was due for the which hee is beholding to them Hirelings that would doe no seruice to God if they did not hope for a reward that keepe not the Commandements but to merit the reward of eternall life that keepe not the Counsels but to merit a greater glory in the life to come hirelings indeed who in doing seruice to God haue no other aime then themselues and if God giue them not the reward which they beleeue is due to them they will repent that they haue serued him and will blaspheme him before his face as vniust Not children who in seruing God haue no other scope nor ende then the glory of God who would bee contented to bee blotted out of his booke of life to be accursed and separated from Christ their deare Sauiour if it could bee possible if that could aduance his glory Hirelings worthy to be expelled out of the house of God as enemies of his grace who will reckon with God and binde him to giue them as a reward iustly due to them that which hee declares to be a free gift of his grace vnworthie that Christ should aduow and take them for his owne seeing that they depriue him of his glorie and attribute to themselues the reward which is not due which is not giuen but to his merit Let them not cry out The ancient Fathers The ancient Fathers The Ancient of dayes hath told me by Saint Paul more ancient then them all g Rom. 6.23 that the gift of God