The triple cord or a treatise proving the truth of the Roman religion, by sacred scriptures taken in the literall sense expounded by ancient fathers. interpreted by Protestant writers. With a discouery of sundry subtile sleights vsed by Protestants, for euading the force of strongest arguments, taken from cleerest texts of the foresaid scriptures.

SECT. II. It is proued by Scriptures, that there are Euangelicall Coun∣sayles or workes of supererogation: if they be obserued or done, they are commendable and meritorious; if o∣mitted, not sinnefull.

TO find out the truth by the sacred Scriptures, the Pro∣phet Isay writeth:(1) Let not the Eunuch say, Behould I am a dry tree, because thus sayth our Lord to Eunuches: They that shall keep my Saboths, and shall choose the things that I would, and shall hould my Couenant, I will giue vnto them in my howse, and within my walls a place and a name better then sonnes and daughters, an euer∣lasting name will I giue them, which shall not perish. To be without children was ignominious amongst the Iewes in the Old Testament, because God hauing then chosen that only Na∣tion for his peculiar people, the conseruation and increase of his Church dependeth much vpon their multiplication: But seeing the Church of Christ in the new Testament, should be gathered and consist of all Nations, the Prophet heere forsheweth, that Christian Eunuchs liuing continent, should not be ignoble or inglorious, but more glorious, and haue a better name then (Gods other seruants) sonnes and daughters: because keeping Gods Precepts (such as was the

Saboth) they also of their free election, choose this state of life to keepe perpetuall Chastity, more then is commanded. And that this is spoken of voluntary Eunuches, not of such as are so borne, or after cut, it is cleere; for there is no reason why to these should be promised greater glory then to those that are maryed: And if it were vnderstood of these who contayne because they cannot do otherwise, and so to them be promised greater glory then to the maried, then with far greater reason is it promised to them who will contayne when they might do otherwise.

Now that this Continency of Eunuches is not here commanded, but counsailed, appeareth by these wordes, Who will choose the thing that pleaseth me? for they are said to choose, who are not compelled by precept, as also in that those who are not Eunuches, are not excluded from the kingdome, which they were if this continency of Eunuches were here commanded. Lastly, that the said Continency is not only profitable, but likewise meritorious of eternall life, is proued by those wordes, I will giue them an euerlasting Name that shall not perish.

But Peter Martyr(2) replyeth, that God doth not here preferre Eunuches before others that keep his law, but on∣ly before them that transgresse the Law: But this doth not satisfy, for God here calleth them not transgressours, but his sonnes and daughters, before whom he preferreth holy Eu∣nuches: neither speaketh he of such as shalbe excluded from good place, or good name, but of such as shall enioy both, and saith, These Eunuches shall haue a better place and better name.

Agreably hereunto, when the Apostles had said,(3) It is not expedient to marry; our Lord said, Not all take this word, but they to whom it is giuen: for there are Eunuches which were borne so from their Mothers wombes; and there are Eunuches which were made so by men, and there are Eunuches who haue gelded themselues for the kingdome of heauen: He that can take, let him take. Here Continency is not commanded, for in the beginning of the Chapter, Mariage is approued, and yet here it is said, that some liued chast for the Kingdome of heauen. And though Pe∣ter(4) Martyr expoundeth these wordes. For the kingdome of

heauen, only for the better preaching of the Ghospell, yet this is only his owne Imagination without ground: Nei∣ther will it agree to many women who liued chast, sure∣ly not for preaching, which to them is prohibited, but for their greater merit in the kingdome of heauen; And I see few Protestant Ministers liue Eunuches for the better prea∣ching of the Ghospell.

Our Sauiour said vnto the yong man,(5) If thou wilt be perfect go sell the thinges that thou hast, and giue to the poore, and thou shalt haue treasure in heauen, and come follow me. That these wordes import no precept is playne, in that the only ob∣seruance of the Commandements is alleadged by our Sa∣uiour a little before as necessary to saluation. As also if it were any Precept, it were of charity: now this only exa∣cteth that we loue our Neighbour as our selfe; wherfore it doth not bynd vs to giue all that we haue to our Neigh∣bour, but that we may reserue part for our selues. Lastly if it were a Precept, all whosoeuer, were bound to giue all that they haue vnto the poore, which is absurd.

D. Fulke(6) and other Prot. reply, that Christ neither Commandeth nor counsaileth this Perfection to all men, but only to this one, to discouer the hypocrisy and vaine confidence that he had in himselfe: But this insteed of an answere, is a sclanderous fal∣shood, for besydes that the Euangelistes do none of them ac∣cuse the yong man of any such fault, no sooner had he said that he had kept all the Commandements from his youth, but Christ thereupon behoulding him, loued him, as S. Marke(7) witnesseth; which he would neuer haue done, if he had knowne him to be a lying Hypocrite. Secondly the yong man hearing our Sauiours speach of Perfection,(8) went away sorrowfull, for he had many possessions, which sorrow he would neuer haue had, if he had come with a dissembling mynd. Thirdly, after this his sorrowfull departure, Peter hereupon agreable to our Sauiours said admonition giuen, said. Behould(9) we haue left all thinges, and followed thee, what therfore shall we haue? To which our Sauiour answered not, that he would giue them nothing, or that which he had spoken was only to the yong man, and that not seriously,

but only to let him see his hypocrisy, as Prot. expound it; but insteed hereof, he promiseth them for their reward,(10) That they shall sit vpon twelue Seates, iudging the twelue Trybes of Israel: Yea to euery one whosoeuer that(11) hath left house, brethren &c. or lands for his name sake, he hath promised they shall receiue an hundred fold, and shall possesse lyfe euerlasting. But M. Perkins limiteth those words, If thou wilt be perfect &c. to that only man, saying(12) Those words contayne a personall and par∣ticuler command. But this to be most false appeareth, in that Christ expresly distinguisheth here matters of Command, from matters of Perfection. But whether it be command or counsaile, it is ridiculous to apropriate the same to that only man: and cleerly most false, in that the Apostles imme∣diatly after affirmed of themselues that, they had left all things and followed Christ.

Against the state of Perfection Caluin(13) writeth, Both the Greeke and Latin (writers) do interpret this word (perfe∣ctum) perfect: But because in later ages the name of Perfection hath been ill expounded, it is better to vse the word, Integrity. For many that are ignorant, do thinke, when a man is called perfect, thence to follow that Perfection may be found in vs, whilest we are conuersant in this lyfe. So displeasing is to Caluin the state, and the very word of Perfection.

In the tyme of the Apostles themselues, many Chri∣stians, (14) who were owners of lands or houses, sould, and brought the price of those thinges which they sould, and layd it before the feet of the Apostles; And to euery one was deuided according as euery one had need. That this was commanded we do not read in any part of the Scriptures, but to the contrary to Ananias it was said,(15) Remayning, did it not remayne to thee, and being sould, was it not in thy power?

D. Fulkes answere hereto is, that,(16) Neither can it be proued that they promised the whole, but they affirmed they brought the whole, when they withdrew part. But this is so false, that D. Fulke himselfe a litle after confuteth it, saying,(17) They that haue as great power to keep the vow of Virginity aduisedly made, as Ananias had to deliuer the whole price of his land, sinne damnably if they breake it; Where he must needs suppose, that Ananias

had made a vow of giuing the whole, as the other had made a vow of keeping Virginity, otherwise their sinne could not be alyke damnable.

S. Paul teacheth in expresse wordes the difference be∣twene Counsaile and Command, saying,(18) I say to the vnma∣ried and to widdowes, it is good for them if they so abyde, euen as I also; but if they do not contayne themselues, let them marry:(19) Concerning Virgines a Commandement of our Lord I haue not, but Counsaile I giue:(20) Art thou loose from a wyfe? Seeke not a wyfe, but if thou take a wyfe, thou hast not sinned:(21) He that ioyneth his Virgin in Matrimony, doth well, and he that ioyneth not, doth better; Let the widow(22) marry to whom she will, only in our Lord, but more blessed shall she be, if she so remayne, according to my Coun∣saile. These Textes are so plaine to distinguish Counsailes from Commandes, and to the praise and aduise of Counsailes, that no Catholicke at this day can speake more cleerly.

Yet Caluin answereth(23) to these so plaine Textes, that they are not to be taken absolutely, but conditionally, and that the meaning is only this, that to liue chast is good if a man could, but(24) because of Fornication, let euery man haue his owne wyfe: euen as it were good (saith(25) Caluin) for a man not to eate or drinke, if it might be, but because it cannot be without a miracle, therfore let euery one eate & drinke. But first the wordes of S. Paul are cleere to the contrary, for he sayth not, It were good for a man not to touch a woman, or I would giue Counsaile, (but) It is good &c. I do giue Counsaile. Secondly, if to liue chast, were so impossible, as Prot. Ministers both by their wordes and liues make show of, then would S. Paul neuer haue so highly commended it: yea how absurd a thing had it bene, may appeare by ap∣plying the wordes of S. Paul to the Example of Caluin, as if he had said, It is good for a man not to eate: wantest thou meate, seeke not for meate: of not eating I haue no Precept of our Lord, but I giue Counsaile that no man eate, and the like. This absurdity conuinceth, that S. Paul speaketh not of any impossibility. Thirdly, by those wordes, because of fornication, let euery man haue his owne wyfe, S. Paul doth not admonish euery man to marry, but that the marryed man do keep his owne wyfe,

and others vnmarryed, that they rather marry then burne, if they perceyue themselues in frequent temptation thereof; and so accordingly he counsaileth that,(26) If they do not con∣taine themselues, that they marry. Lastly, if it be as difficult to liue chast, as to liue without meate, in what wicked state liue the fellowes of Colledges in Cambridge and Oxford, and sundry other Ministers abroad, who liue not only, the most dangerous tyme of their youth vnmarryed, but euen many of them all their liues: These men I thinke liue not without meat, and yet without women, I hope themselues at least will acknowledge, and not publickly confesse the contrary, howsoeuer the case truly standeth with them.

But the truth is, the foresayd wordes of S. Paul, As con∣cerning virgins a Commandement of our Lord I haue not, but Coun∣saile I giue, are so cleer and vnanswerable, as that the Rhe∣mistes therupon truly inferring, that a Counsayle is one thing, a Commandement another; D. Fulke who vnder∣taketh to make some answere or other to whatsoeuer they shal say, yet heer is content to passe it ouer in deepest silence not so much as taking the least notice thereof: which cer∣tainly could be for no other cause, but that the words were so splendent, as that his bleared eyes were not able to be∣hould them.

S. Paul might haue receiued(27) maintenance for his preaching, yet, he vsed not(28) this power, but, being free,(29) made himselfe the seruant of all, that he might gayne the more: and, so(30) preached the Ghospell without cost, for which he expected a re∣ward,(31) and glory(32) so great, that it was good for him to dye rather then that any man should make his glory voyd. Heere S. Paul might haue taken maintenance for his preaching, and yet preached without cost to his auditours, for which he hoped for a reward and glory.

Peter Martyr(33) replyeth heerunto, that S. Paul in sight of God was bound to do the same, though not in the Iudgement of men; for he sayth,(34) It is good for me to dye rather &c. Now for a worke not necessary, no man can suf∣fer himselfe to be slayne: and,(35) If I preach it is no glory to me, that is, if I receiue gaine of the people,(36) what is my

reward then? that preaching the Ghospell, I yield the Ghospell without Cost, that I abuse not my power in the Ghospell. But this doth not satisfy, for in all this Chapter S. Paul goeth about to proue, that it was lawfull for him to liue at the Charges of the peo∣ple, which he confirmeth by the Example of the rest of the(37) Apostles, by the example of(38) Souldiars, sheepheards, and husbandmen, by the law of(39) Moyses, and by the(40) ordi∣nation of Christ. Secondly in answere to the places cyted, a man may lawfully suffer death for a worke not necessary or commanded, but only of Perfection, and so haue many Virgins beene martyred for refusing Mariages: so also by the second place, S. Paul did not thinke, that he should re∣ceiue no glory, but only that singular glory, which is due to a worke of Perfection. Lastly, by the word, abuse, is(41) often vnderstood a full and absolute power of vsing, as if he had sayd, that, I vse not my power in the Ghospell as much as I may; and so also is the Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, abutor, often taken in a good sense.

Adde yet heerunto, that, to auoid absurdity, we must eyther hould an arbitrary freedome, in the omitting or do∣ing of certayne lawfull actions, as for example, that we may lawfully in our Prayer bestow tyme and leasure, and in our Almes giue to the Poore more then in eyther we are bound; or else that in these, and other our particular actions, there is such a determinate point or period, as that to exceed the same, or to be short thereof, were sinne: which to af∣firme, is no lesse absurd, then scrupulous, and troublesome to all mens Consciences.

Notes

• (1)

  C. 56. 4. 5.
• (2)

  L. de Cae∣lib. & votis Monast.
• (3)

  Mat. 19.10.
• (4)

  De Caeli∣batu & votis.
• (5)

  Mat. 19.21.
• (6)

  Against Rhem. Test. in Mat. 19. sec. 9. Par∣kins in his Reform. Cath. p. 241. Caluin l. 4. c. 13. sec. 13.
• (7)

  C. 10. 21.
• (8)

  Mar. 10.22.
• (9)

  Mat. 19.27.
• (10)

  Mat. 19.28.
• (11)

  Ver. 29.
• (12)

  Cases of Conscience l. 3. c. 4. col. 1626.
• (13)

  Concione 1. in Iob.
• (14)

  Art. 4. 34. 35. 37.
• (15)

  Act. 5.4.
• (16)

  Against Rhem. Test. in Act. 5.2.
• (17)

  Ibid. in Act. 5.6.
• (18)

  1. Cor. 7.8 9.
• (19)

  Ver. 25.
• (20)

  Ver. 28.
• (21)

  Ver. 38.
• (22)

  Ver. 39.40.
• (23)

  In. 1. Cor. 7.25.
• (24)

  1. Cor. 7.2.
• (25)

  In Com∣ment. huius loci.
• (26)

  Vers. 9.
• (27)

  1. Cor. 9.7.11.14.
• (28)

  Ver. 12.15.
• (29)

  Vers. 19.
• (30)

  Ver. 18.
• (31)

  Ver. 17.
• (32)

  Ver. 15.
• (33)

  In Com∣ment. buius loci.
• (34)

  Ver. 15.
• (35)

  Ver. 16.
• (36)

  Ver. 18.
• (37)

  Ver. 5.6.
• (38)

  Ver. 7.
• (39)

  Ver. 8.9.
• (40)

  Ver. 14.
• (41)

  Chrysost. bo. 8 de poen. oecum. & Theophil. in hunc locum. Plato Ep. 8.