Rhemes against Rome: or, The remoouing of the gagg of the new Gospell, and rightly placing it in the mouthes of the Romists, by the Rhemists in their English translation of the Scriptures. Which counter-gagg is heere fitted by the industrious hand of Richard Bernard ...

XXXI. Proposition. Of keeping Gods Commandements.

THe question is not of man before his fall: for he could then* 1.1 keepe them: nor of man in corrupt estate: for hee cannot keepe them, being altogether wicked, and euill, as before is proued: nor of man in state of glory, being in all perfection, and able perfectly to doe the will of God.

But the question is of man, regenerate in the state of grace, as he here liueth, going on, by Gods assisting grace, vnto the per∣fection in glory. Neither is the question here of any kinde of keeping: for the regenerate man, in diuers respects, may bee said to keepe Gods commandements. First, Imputatiuely, in* 1.2 Christ, who is our Wisedome, Righteousnesse, Sanctification, and Redemption, and through whom we are pardoned. To this fitteth that of Saint Austin; All the commandements are then re∣puted done, when that is for giuen which is left vndone. Secondly, in respect of his will, God hauing giuen him a will, and hearty desire in sinceritie to keepe his commandements, and then in his mercy accepting the same will for the deed. Thirdly, in respect of his endeuour, and carefull striuing in all good conscience, to frame his life after these commandements: so keeping them ac∣cording

to the measure of his grace receiued. Fourthly, compa∣ratiuely, in respect of others, who liue loosely without care and conscience of obedience. A godly gracious person, in respect of such, may be said to keepe the commandements. Lastly, in respect of his integritie of heart to one commandement, as well as to another, and to all and euery clause of euery commande∣ment, at all times without sinister regard, according to his knowledge and power of diuine grace giuen to assist him therein. Of such kinds of keeping is not the question, but it is this:

That a regenerate man, by assistance of Gods grace, is able to obserue all and euery commandement of God, in euery part, at all times, in thought, word, and deed, perfectly, as God in his Law requireth of him:

Confuted by their owne Bible.

1. IT maketh all to haue sinne in them, 1. Ioh. 1. 8, 10. If we say* 1.3 we haue no sinne, we deceiue our selues: If we say we haue no sinne, we make him a lyer. Now, here in the word wee, is vnderstood Saint Iohn the beloued Apostle, as well as others. So Iames saith, In many things we offend, Iam. 3. 2. and, Where sinne is, there is the transgression of the Law, 1. Ioh. 3. 4. And they that sinne, keepe not perfectly the Law.

II. It maketh iust men imperfect and offenders against the Law. Eccles. 7. 21. There is no iust man in the earth that doth good, and sinneth not. Prou. 24. 16. Seuen times shall the iust fall, and rise againe. This they themselues expound of sinne, that a iust man sinneth oftentimes.

III. It affordeth vs a world of examples of most excellent men, which haue offended, and greatly transgressed the Law of God, Adam made in perfection, iust Noah, holy Aaron, righte∣ous Iob, zealous Dauid, Ieremie the Prophet, Saint Peter, and other the Apostles also, when they forsooke Christ.

IV. It bringeth in Saint Paul, who was an Apostle, who

had beene rapt into the third heauen, bewayling himselfe, cal∣ling himselfe an vnhapppy man, because of that sinne which yet remained in him, which made him to doe the euill which hee would not, and hindred him in doing the good which hee would doe; and so repugning the Law of his minde, and cap∣tiuing him in the Law of sinne, which is in his members, Rom. 7. 19, 24. In like manner Iob, cap. 9. 28, 31. fearing all his workes: for though hee should be washed; yet, saith he, spea∣king of God, Thou shalt dip me in filth, and my garments shall abhorre me.

Lastly, it teacheth the forme of the Lords Prayer: where∣in wee all and euery one are taught to aske dayly forgiue∣nesse of God, which sheweth that wee all trespasse dayly a∣gainst him.

Contraried by Antiquitie.

Ambros. in Comment. on Gal. 3. The commandements are such, as it is vnpossible to keepe them.

Austin. in Confess. lib. 9. cap. 13. Woe be to the most com∣mendable life, that we can leade: if thou, Lord, setting thy mer∣cie aside, shouldest examine it.

Bernard. on Cant. Serm. 50. The commandements neither haue beene fulfilled in this life by any man, nor can be. And af∣terwards, he saith, that the Law exceedeth mans strength, and acknowledgeth, that God commanded things impossible, not to make vs sinners, but to humble vs.

Gainesaid by their owne selues.

Doway in Annot. on Prou. 24. 15, 16. saith, that without im∣perfections no man liueth.

Rhemists on Matth. 6. 12. doe acknowledge, that euery man, though hee be neuer so iust, liueth not without veniall sinnes. Now, hauing proued before, that all sinne in its nature is mor∣tall: Therefore, by this their grant, all men sinne mortally, when they sinne, if that there were not remission through Christ.

Ferus in Act. 15. The Law is an impossible burthen: for it requireth not onely the hand, but the heart. Secondly, it conuinceth vs to bee sinners; for, wee doe all more against it, then for it.

Aquinas saith, in Gal. 3. lect. 4. It is impossible to fulfill the whole Law: and citeth for it, Act. 15. 10.

Scriptures obiected answered.

Phil. 4. 3. I can doe all things through Christ, which strength∣neth me.

Answ. 1. All things must of necessitie be limited: for Paul could not doe all things without exception. Secondly, they are to bee applyed to the all things, which hee before spake of in the former verse: that is, to bee abased, and to abound. In all things, saith he, I am instructed, both to be full, and to be hun∣gry; both to abound, and to suffer need. Here, we see, the Apo∣stle limits his all things, to these kinde of things. Thirdly, here∣in cannot bee included the commandements, for that the Apostle should here contradict himselfe: For in Rom. 7. 18, 19, 20. speaking of the Law, he professeth his inabilitie to per∣forme that which is good. Fourthly, let it be granted, that here the commandements are included, as they would; yet, perfect obedience will not bee hence included. For its one thing to be a doer, and another thing to doe all in perfection. A man may say hee is to doe, and can doe all his Masters businesse. Will it therfore follow, that he so doth it, as no defect euer at any time, or in any thing, is to be found in him? Fiftly, Saint Paul speakes of his abilitie of doing all things, through Christ strengthe∣ning him thereto. But where is it written, that Christ strengthe∣neth any man, perfectly to fulfill the whole Law? Saint Paul found not this in him, as before is noted out of Rom. 7. Nor Saint Peter, when hee forswore his Master; and when hee after dissembled, and was openly, and worthily rebuked by S. Paul, Gal. 2. Nor Saint Iohn, when hee fell downe, and would haue worshipped an Angell, Reuel. 19.

Luk. 1. 5, 6. And they were both righteous before God, wal∣king

in all the commandements and ordinances of the Lord, blame∣lesse.

Answ. 1. That they were righteous, we acknowledge it, and also before God, by the Text it is cleere, and so are all the re∣generate at this day. But how, by workes? Not so before God. The Apostle teacheth the contrary, Rom. 4. 2. and the Psalmist, Psal. 143. 2. But by faith in Christ, Rom. 4. 3, 9. Phil. 3. 9. who was made sinne for vs, that wee might be made the righteousnesse of God in him, 2. Cor. 5. 21. By which righte∣ousnesse, we are righteous before God: and yet for all this, not without sinne in our selues. For was not Iohn and Iames the A∣postles righteous? yet both acknowledge themselues to haue sinne, 1. Ioh. 1. 8, 10. Iam. 3. 2. Secondly, Walking in all the com∣mandements, is here added, as the fruit of their righteousnesse, the manifest signe thereof, and declaration of thankefulnesse, as in Gen. 17. and not as the cause of it. For by the workes of the Law shall none be iustified before God, Rom. 3. 20. Third∣ly, a man may walke faintly, he may halt; yea, now and then slip, and yet be in the right way. Fourthly, by saying in all, it noteth not perfection in obedience, as may appeare in Dauid, though of him it be said, Act. 13. 22. that he should performe all Gods will; yet hee fell fearefully sometime; but it set out their soundnesse of heart, hauing respect to all the commande∣ments and ordinances of God, as Dauid speaketh, Psal. 119. 6, 117. for they did not seuer the commandements in their pra∣ctice, but made conscience of one, as well, as of another. Fifthly, whereas it is said, without blame, or blamelesse. This is to bee vn∣derstood so before men; but not before God. For first, God strucke him dumbe, for his vnbeliefe, verse 20. Secondly, his very office, as hee was a Priest, conuinceth him of sinne: for the Priest sacrificed as well for himselfe, as for the people, Heb. 5. 3. So that he was not blamelesse before God.

Luk. 11. 27. Blessed are they, that heare the Word of God, and keepe it.

Answ. 1. This place proueth not the point in question: for wee acknowledge, that the regenerate doe keepe Gods Word. But how? Not fully and perfectly, which is the question, and

is not hence proued. Secondly, imperfect obedience through Christ is accepted, and such a one may be blessed. Thirdly, who knoweth not what imperfections are in hearing? And the same is much more in keeping. Fourthly, hearing and keeping, are a declaration of such as bee blessed; and not the cause of their blessednesse. The like answer may be made to Ioh. 13. 17. & 14. 23. Matth. 12. 50.

Luk. 11. 2. Thy will be done, as in Heauen, so in Earth.

Answ. 1. This proueth not what men here on earth doe; but what they should pray for, and begge of God to doe. Second∣ly, wee are not here taught to begge any thing impossible nei∣ther: for the word as, hath not relation to the degree of abso∣lute perfection of obedience in heauen; but to the manner of doing Gods will there, willingly, ioyfully, faithfully, and con∣stantly, which we desire to imitate here, according to the mea∣sure of grace, which we receiued of God. The Gagger calleth this Petition a demand; as if in Prayer wee were not beggers, but claimers of our dues, and rights, from God: see the proud spirit of an Antichrist.

1. Ioh. 5. 3. This is the loue of God, that we keepe his comman∣dements; and his commandements are not grieuous.

Answ. 1. Wee acknowledge, that the loue of God neither is, nor can bee without obedience to the commandements, for true loue forceth thereto: obedience is the true fruit of loue, and the true signe thereof. So as these words, This is the loue of God, may be thus expounded; This is the true signe of the loue of God, that wee keepe his commandements. Secondly, this doth not proue the point: for wee acknowledge also the keeping of Gods commandements; but wee deny the perfect keeping fully, according to the rigour and strictnesse of the Law, which this place speakes not of. Thirdly, touching the praise of them, as not grieuous, or heauy. This is to be vnder∣stood not so, in respect of the commandements themselues, for they are a heauy yoake, according to these places, Act. 15. 10. Rom. 8. 3. and 7. 14. but in respect of such as be in Christ, to whom the commandements are not heauy nor grieuous. First, for that Christ helpeth them with his grace and holy Spirit to

keepe them. Secondly, because they truely loue God, and so are willing to vndergoe any thing for Christ; and so to a wil∣ling minde, nothing is grieuous. Thirdly, for that they haue a spirituall delight in Gods commandements, feeling the peace of a good conscience, in well doing. Fourthly, for that such men doe not in their minde esteeme them heauy, or grieuous. Lastly, they may be said, not to bee heauy and grieuous, respe∣ctiuely to that which they were before Christ, through the ma∣nifest incumbrances vnder Moses: but now Christ hath fulfil∣led them for vs, he hath borne the burthen, remoued the curse, made vs by faith fulfillers of them; and thus are they not heauy, nor grieuous: but yet it proueth not, that any man can keepe the commandements.

The Gagger hath collected many other places, onely he citeth them, but vrgeth them not. Ezek. 36. 27. Walke in my Statutes, and keepe my iudgements, and doe them.

Answ. Here is no mention of either the manner, or mea∣sure, which was the thing he should haue proued: else we grant all. The like answer is to Ecclus. 15. 15. which booke is not Canonical.

Matth. 11. 30. My yoake is easie, and burthen is light.

Answ. 1. Here is no mention of commandements. Se∣condly, Christs yoake is not the Law; but the doctrine of the Gospell, and his owne discipline. Thirdly, whatsoeuer is meant by yoake and burthen, the same being Christs to the regene∣rate, it is easie, and light, by the former reasons alledged to the place of 1. Ioh. 5. 3.

Matth. 19. 17. If thou wilt enter into life, keepe the comman∣dements.

Answ. 1. This place imposeth a duty, but proueth not per∣formance: for it is one thing for God to command, and another thing for man to perform his commandement. Secondly, Christ speakes not here thus to this yong man, as imploying abilitie in him to keepe the commandements, but to answer to the pride of his heart, to conuict him thereof, and to discouer to him his hypocrisie: for when he commanded him but one thing, verse 21, 22. he failed in performance.

Rom. 13. 8. He that loueth another, hath fulfilled the Law.

Answ. As our loue is, so is the Law fulfilled; but our loue is imperfect: for wee are exhorted to increase in it, 1. Thes. 4. 10. therefore is our obedience imperfect. Secondly, the Apostle telleth vs in verse 10. how loue is the fulfilling of the Law, for that it worketh no ill to our neighbour. Where note first, that here he speakes of loue to our neighbour, and not of the loue to God. And secondly, that loues fulfilling of the Law, is in the negatiue, in not working ill; and not in the affirmatiue, in do∣ing well; and therefore but a poore perfection of obedience. Thirdly, it is the fulfilling of the Law, because the commande∣ments of the second Table, are comprehended in the comman∣dement of louing our neighbour as our selues, verse 9. and not for that loue makes vs sufficient, perfectly to fulfill the whole Law.

Rom. 7. 3. Is nothing at all to the purpose. It speakes of the wife freed or not freed from the Law of her husband.

Iosh. 11. 15. Answ. The praise of Moses and Iosua in their obedience. But first, this was in their seruices performed in such outward things as God commanded them, and not of their spirituall obedience to the Morall Law. Secondly, if applyed to proue perfection in them, it is mis-applyed: for Mo∣ses offended God, so as hee dyed, before the people came into Canaan; yea, he so displeased the Lord, as God would not heare him in his request, to let him goe into the Land.

Also Iosua erred against the commandement of God, in ma∣king vnaduisedly a league with the Gibeonites. Thirdly, God is pleased to passe by his seruants frailties, in giuing them prai∣ses, and speaketh of them, as if they neuer had done amisse, be∣cause he will not in his mercy impute their wants and defects vnto them, for his Sonnes sake, in whom they are, and in whom God is well pleased.

Iosh. 23. 5. This is Iosua's exhortation to the people of the two Tribes and halfe. So it teacheth what they ought to doe; but proueth not, that either they did, or were able perfectly to doe what they were bidden.

Psal. 17. 3. There is no iniquitie in me.

Answ. 1. This is to be vnderstood of his carriage towards his enemies: for otherwise he once sinned in both murther and Adultery. Secondly, Dauid speakes often as a type of Christ, whose person he did beare; so as Christ in the Prophets is often called Dauid. Thirdly, in the Originall, the word iniquitie is not, but there may be vnderstood deceit, or hypocrisie; so as Dauid here cleereth not himselfe of sinne, but of hypocrisie: for in the Originall, there is onely the Verbe, Thou shalt not finde.

Deut. 30. 11, 12, 14. This commandement, &c. is not hidden, nor farre from thee, &c. But in thy mouth, and in thy heart, that thou maist doe it.

Answ. 1. The Apostle expoundeth this of the Word of faith, Rom. 10. 8. And so it is not for the Gaggers purpose. Secondly, if vnderstood of the Law written in the heart, and professed by mouth, yet this place sheweth onely the end, that it may be done, but not either the manner, or measure of doing.

1. Ioh. 2. 4. This speakes of keeping: but our question is of the perfection; of which, not a word here.

Iob 1. 22. Answ. 1. The words are to bee vnderstood, not of all Iobs life; for he after fell into a cursing, and so sinned: but of his patient carriage in this great conflict. Secondly, the words shew what is meant by his not sinning, to wit, that hee did not charge God foolishly.

Iob 27. 6. My righteousnesse I hold fast.

Answ. 1. This is of the righteousnesse of his cause, in plea∣ding against his friends, for he held that hee was not punished so of God for his sinnes, as his friends iudged him to be. Se∣condly, if it be vnderstood of his person, it is to bee taken so of his righteousnesse before men: for in chap. 9. 20. hee saith, If I iustifie my selfe, mine owne mouth shall condemne me. Thus hee speakes against himselfe, in the apprehension of righteous∣nesse before God: so also in verse 21. 30, 31. and chap. 10. 15. abhorring himselfe, and repenting in dust and ashes, chap. 42. 6.

Rom. 2. 27. Shall not the vncircumcision, &c. if it fulfill the Law, &c?

Answ. This place teacheth not, that a Gentile is able to ful∣fill

the Law: but Saint Paul speakes by a supposition, If he did, he should condemne the Iew, which bragged of Circumcision, and yet was a transgressor of the Law.

Luk. 10. 28. This doe, &c.

Answ. This Christ spake to a proud Iustitiarie, who rested vpon the Law; so hee spake in the tenure of the Law, which none could performe, to beate down his pride, and not to shew what man could doe.

Luk. 15. 7. Ninety and nine iust persons, that need no repen∣tance.

Answ. 1. To take the words after the letter, is flat against these Scriptures, Rom. 3. 10, 23. Iam. 3. 2. Eccles. 7. 20. Now, if the iust man sinne, then he needeth repentance. And the Lords Prayer teacheth to aske dayly forgiuenesse. Secondly, the words were spoken against the proud conceited Scribes and Pharises, verse 2. who thought themselues such iust ones: but we not. Thirdly, the words may be spoken comparatiuely, in respect of such as notoriously breaking out, as the stray sheepe, the other keeping within bounds, may be said to be iust, and to need no repentance, like the other out-strayer.

1. King. 14. 8. Dauid, who kept my Commandements, and who followed mee with all his heart, to doe that onely which was right in my eyes.

Answ. 1. This praise of Dauid respecteth his care of Gods worship, which Ieroboam had violated by setting vp Idolatrie, which Dauid did not. Secondly, if farther extended, then it is meant of his measure, the manner for his vprightnesse, and the intendment of his mind, but not of full perfection in all things, for he once fell fearefully in the matter of Vriah, chap. 15. 5. al∣so, in numbring the people, 2. Sam. 24.

Ephes. 1. 4. That wee should be holy & without blame before him.

Answ. Being chosen in Christ, as in the former part of the verse. So our holinesse, and vnblameablenesse in Gods accep∣ting vs in Christ: For we haue no righteousnesse in our selues to iustifie vs before God.

Rom. 4. Gal. 5. 14. All the Law is fulfilled in one word, Thou shalt loue, &c.

Answ. For this, see the answer before, to Rom. 13. 8. yet further here note, that he onely telleth them what is the excel∣lencie of loue, but hee also rebuketh them for the breach of it, verse 15. What is this to the perfect fulfilling of the Law?

Gen. 6. 9. Noah, iust and perfect.

Answ. In his generation, in respect of others; and before men, but not before God. For did he not after fal into drunken∣nesse? Now, hauing thus fallen, how can they alledge him, to proue perfect obedience? For perfection is not in one point, or in all for a time, but in the same for euer. Thus we see, that there is no perfection of obedience in any to keepe the Law. Therefore is there no workes of supererrogation: for they that boast of these, must bee in all perfection obedient to the Law first, and then doe more then God commandeth, either expresly or deriuatiuely.

For reasons against this point: see Moulins his Buckler of faith, pag. 173. 70. Sect. and Doctor White his last Booke, pag. 521. Sect. 2. to pag. 534.

Scriptures obiected for workes of supererrogation, answered.

Matth. 19. 21. If thou wilt be perfect, goe and sell all that thou hast, and giue to the poore, &c.

Answ. 1. Christ here teacheth not, that a man may in this life attaine to perfection, to doe all that God commands; and more too: For first, he had taught the contrary, Luk. 17. 10. Secondly, in Mark. 10. 21. Christ leaueth out the word per∣fection, and telleth him plainly that he lacked one thing. Third∣ly, Saint Paul, for all his excellencies, and his manifold sufferings for Christ, 2. Cor. 6. 4, 10. yet hee did not attaine to perfecti∣on, Phil. 3. 12. But here Christ speaketh to the vainely concei∣ted yong man; who as Austin. in Epist. 89. saith, answered more arrogantly then truely: and as Basil saith, gaue false testimonie of himselfe, when he said, he had kept all these, to wit, all the* 1.4 commandements, from his youth vp, saying, What lack I yet? as if he had lacked nothing, when he was apparantly couetous,

Mar. 10. 22. To suppresse this excesse of pride, and to discouer his folly, Christ thus speakes to him, and not to set out a new Doctrine, and way to perfection, not contained in the Law.

Secondly, these words are not a bare counsell, as some con∣ceit, because it is said, if thou wilt. For this kinde of spea∣king, notes not the thing spoken of, to bee euer in a mans li∣bertie, and pleasure to doe, or not to doe; for so then should we not be tyed to Gods commandements: for thus hee speakes in vrging to the obedience of them, in verse 17. of this Chapter, and Deut. 28. 1, 15. it is said, If thou wilt, or, if thou wilt not. So in Esa. 1. 19. These words imply not the libertie of choise, but rather the desire of the minde, to attaine to some thing yet lacking, as by comparing Matthew here with Mark. chap. 10. 21. it may appeare.

Thirdly, the words, giue vnto the poore, are plainely a com∣mandement. This is a duty commanded, and the Law requi∣reth the works of Charitie, and Almes to be giuen to the poore. This is no counsell left to mans free choise to doe, or not to doe, as these places shew, 1. Tim. 6. 17, 18, 19. Heb. 13. 16. to striue to perfection is commanded also, Matth. 5. 48. Heb. 6. 1. 2. Cor. 7. 1. increasing more and more, 1. Thes. 1. 10. and 4. 1, 10. 1. Pet. 2. 2. 2. Pet. 3. 18. Act. 20. 32. So it is not in our libertie to stand at a stay, but we are tyed, and bound to grow in grace, in know∣ledge, in faith, and in good workes. Thirdly, Goe and sell all that thou hast. This also is a commandement, for it hath the forme of a commandement, Goe and sell. And though it be not an ordinary commandement to binde all: yet was it a comman∣dement to this young man for the present, to try him, and to discouer him; as Gods commandement to Abraham to sacrifice his sonne, Gen. 22. Seeing therefore that these words containe in them Commandements, and not a bare counsell, this place is nothing for arrogantly conceited works of supererrogation.

Fourthly, if it were granted to bee a counsell; yet being Gods counsell, it is not best to our libertie, to doe or not to doe: for God (who is great and wonderfull in counsell, Esai. 28. 29. Ierem. 32. 19.) his counsell bindeth, and to neg∣lect and despise it, is sinne, and deserues punishment, Psal.

106. 13. and 107. 11. Prou. 1. 25. Luk. 7. 30. And therefore vpon Gods counsels, they can build no workes of supererro∣gation.

1. Cor. 7. 25. Now concerning Virgins, I haue no cōmandement of the Lord: yet I giue my iudgement, &c. He that giueth her in marriage, doth wel, but he that giueth her not in marriage, doth better, ver. 38.

Answ. 1. Here is not the word Counsell, though they for ad∣uantage so translate it. For the word in Greeke, which is for* 1.5 counsell, is not here vsed: but another, which signifieth a sound and graue sentence and iudgement, more then counsell and ad∣uice.* 1.6 For the Corinthians had written about the matter, verse 1. and the Apostle giueth his iudgement what is most conuenient, and fitting for the present time, verse 26. Second∣ly, this his iudgement hee giueth by the aide and assistance of Gods Spirit, verse 40. and therefore were the Corinthians highly to reuerence his iudgement, yea, and to submit vnto it, as being giuen from an Apostle, hauing Gods Spirit, and one that had obtained mercy of the Lord to bee faithfull, verse 25. and had the wisedome of God, to iudge what was best to bee done. Thirdly, by saying he had no commandement from the Lord, his meaning is, hee had no expresse precept in particu∣lar, but, not that he had no commandement at all. For he taught nothing which he had not from the Lord, at least, included in generall precepts, from which, by the direction of Gods Spirit, hee deduced particulars, considering and applying them to the circumstances of times, places, and persons. This the Apo∣stle doth here: for Christ cōmanded his to be without worldly carefulnesse, Mat. 6. 25, 31, 34. and to mind heauenly things chie∣fly, ver. 33. Now the Apostle at this time grounded his iudge∣ment vpon these precepts, and considering the present distresse and troubles of the Church, applyed the same to the question of marrying, or not marrying, as is most cleare in verses 32, 33, 34, 35. So then, here is no counsell, or bare aduice, but his iudge∣ment vpon the question, grounded first on Christs commande∣ments, and then deliuered faithfully by the guidance of Gods Spirit. This place therefore is nothing for workes of supererro∣gation, or for counsels, tending as they dreame, to perfection.

Matth. 19. 12. There be Eunuches, which haue made themselues Funuches for the Kingdome of Heauen. Hee that is able to receiue i••, let him receiue it.

Answ. There are here two things: First, a commendati∣on of some. Secondly, a commandement vpon some. Out of neither of these can they build their workes of supererro∣gation.

Not out of the first. First, they are to proue that these Eu∣nuches were perfect fulfillers of the Morall Law. Secondly, that they did this, which they did, vpon counsell, and not of dutie. Both which they are to proue, before they proue vpon this their commendations, their works supererrogatory: which from hence they can neuer doe: for men praised for one action, iustifieth them not therefore as perfect obseruers of the Law: Or, for that they doe a voluntarie action praise-worthy; that therefore it will follow, they haue done perfectly all necessarie duties. Againe, these Eunuches, which so made themselues, they did it, the text saith, for the Kingdome of Heauen: that is, to further their passage to Heauen. Now, this euery man, as much as lyeth in him, is bound to doe, and to auoid all the hin∣derances, according to that of Christ: If thy eye offend thee, plucke it out; if thy hand or foot, cut them off: so he that hath the gift of Continencie, and knowes that Marriage would hin∣der him, must make himselfe an Eunuch, that is, liue as an Eu∣nuch vnmarried: And this not by way of counsell, but as a duty to further his owne saluation. Thus, this first part helps no∣thing to these arrogant workes.

Not the second: for it is not a bare counsell, but a very com∣mandement of Christ, to him that hath the gift of continency, to vse the same: He that can receiue it, that is, he that hath this gift giuen him of God, to abstaine from marrying, (else hee cannot, verse 11.) let him receiue it; that is, let him abstaine from marriage. This is Christs cōmandement. For God giuing vs any gifts, bindeth vs to make true & right vse of them: euen this very gift of continencie to further vs: for hee giueth no gifts in vaine to any one, but will require the vse thereof, Luk. 12. 48. and the gift is Gods calling to employ the gift to Gods

glory, and to our owne comfort, else he will punish the neglect, Matth. 25. 15, 25, 27, 30.

The Gagger citeth Luk. 10. 25. 1. Cor. 7. 1. Reuel. 4. 3. All idle, and nothing to the purpose. Perhaps hee found them quoted some-where, and so set them downe, being sure his Popish cre∣dulous Readers would neuer examine them, no more then him∣selfe did.

Act. 2. 45. So chap. 4. 34. These places speake of belee∣uers selling their goods, and possessions, and that they were distributed to the poore among them, as euery one did need.

Answ. 1. Charitie (we know) is a dutie commanded, and so farre, no worke of supererrogation. Secondly, at some time, so the case may be, that we are to forsake all, for Christ and for his Gospels sake, so as hee that doth it not then, is so farre from doing a worke of supererrogation, as hee himselfe cannot bee Christs Disciple, as Christ speakes in Luk. 14. 33. Whosoeuer he be of you, that forsaketh not all hee hath, hee cannot be my Disci∣ple. So then, that act of forsaking all, may bee no worke of su∣pererrogation, but a necessarie dutie. Thirdly, this act here of selling and giuing all away to the poore then, was a voluntarie act, a vertue of very high praises, yet was it no worke of su∣pererrogation.

First, for albeit no particular commandement did bind them hereto, and so was it a free worke; yet in generall they were bound to it by the commandement, To loue our neighbour as our selues. Now, a man will sell all, Iob 1. 4. to relieue his owne selfe, and by the commandement to doe things honest, iust, pure, louely, of good report, matters of vertue and praise, Phil. 4. 8, 9. The present necessitie of the Church also required a more then an ordinarie charitie: and in such a case, Christian compassion moueth euen deepe pouertie, to be rich in liberalitie, beyond abilitie, 2. Cor. 8. 2, 3. and so is it in such a case a dutie, which at another time bindeth not.

Secondly, it was the worke of grace in them, it came of God; and what they gaue to the Saints, it was that which God gaue them. The consideration whereof in Dauids infinite preparati∣on for the Temple, made him, not to conceit any worke of su∣pererrogation,

but to debase himselfe, and to admire the worke of Gods grace and mercy towards him and his people therein, and to giue God the sole glory thereof, reade 1. Chron. 29. 13, 16.

Thirdly, to make this act a worke of supererrogation, they must proue first, that all these, that thus sold and gaue all away, had done perfectly before God all such duties, as they were bound to doe: for this must euer bee presupposed, before wee can dreame of any worke of supererrogation; but whosoeuer presupposeth so much, doth presuppose that which is most false, as before is proued, Iam. 3. 2. 1. King. 8. 46. Eccles. 7. 20. And therefore there are no workes of supererrogation. For the Apostle Peter, Matth. 19. 27. speakes of himselfe, and of the rest, that they had forsaken all. But had they perfectly fulfilled the Law, how came it then after, that hee fell so fearefully? and that they forsooke Christ, and so failed of their dutie? yea, did not Christ often reproue their ignorance, their weake∣nesse of faith, their dulnesse of hearing, and once called Pe∣ter Satan? Therefore men may forsake all, and yet doe there∣in no worke of supererrogation, as the Apostle implyeth, 1. Cor. 13. 3.

Notes

• * 1.1

  The state of the question.
• * 1.2

  Retract. lib. 2. cap. 19.
• * 1.3

  Prou. 20. 9.
• * 1.4

  Ad Hilarium, lib. 4. de linquen∣dis facultatibus.
• * 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.