Reims Against Rome, Propositions · Proposition 31
XXXI. Propoſition. Of keeping Gods Commandements.
THe queſtion is not of man before his fall: for he could thenThe ſtate of the queſtion. 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, vntounto the perfection 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, inRetract. lib. 2. cap. 19. 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 reputed 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 according to the meaſure of his grace receiued. Fourthly, comparatiuely, 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 eueryevery clauſe of eueryevery commandement, 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 eueryevery commandement of God, in eueryevery 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 hauehave ſinne in them, 1. Ioh. 1. 8, 10. If we ſayProu. 20. 9. we hauehave no ſinne, we deceiue our ſelues: If we ſay we hauehave 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 vsus a world of examples of moſt excellent men, which hauehave offended, and greatly tranſgreſſed the Law of God, Adam made in perfection, iuſt Noah, holy Aaron, righteous 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, calling 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 captiuing 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, ſpeaking of God, Thou ſhalt dip me in filth, and my garments ſhall abhorre me.
Laſtly, it teacheth the forme of the Lords Prayer: wherein wee all and eueryevery one are taught to aske dayly forgiueneſſe of God, which ſheweth that wee all treſpaſſe dayly againſt 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 commendable life, that we can leade: if thou, Lord, ſetting thy merciemercy aſide, ſhouldeſt examine it.
Bernard. on Cant. Serm. 50. The commandements neither hauehave beene fulfilled in this life by any man, nor can be. And afterwards, he ſaith, that the Law exceedeth mans ſtrength, and acknowledgeth, that God commanded things impoſſible, not to make vsus ſinners, but to humble vsus.
Gaineſaid by their owne ſelues.
Doway in Annot. on Prou. 24. 15, 16. ſaith, that without imperfections no man liueth.
Rhemists on Matth. 6. 12. doe acknowledge, that eueryevery man, though hee be neuer ſo iuſt, liueth not without veniall ſinnes. Now, hauing proued before, that all ſinne in its nature is mortall: 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 onelyonly the hand, but the heart. Secondly, it conuinceth vsus 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 ſtrengthneth 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 hungry; both to abound, and to ſuffer need. Here, we ſee, the Apoſtle limits his all things, to theſe kinde of things. Thirdly, herein 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 performe 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 ſtrengthening him thereto. But where is it written, that Chriſt ſtrengtheneth 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 hauehave worſhipped an Angell, Reuel. 19.
Luk. 1. 5, 6. And they were both righteous before God, walking in all the commandements and ordinances of the Lord, blameleſſe.
Anſw. 1. That they were righteous, we acknowledge it, and alſo before God, by the Text it is cleere, and ſo are all the regenerate 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 vsus, that wee might be made the righteouſneſſe of God in him, 2. Cor. 5. 21. By which righteouſneſſe, we are righteous before God: and yet for all this, not without ſinne in our ſelues. For was not Iohn and Iames the Apoſtles righteous? yet both acknowledge themſelues to hauehave ſinne, 1. Ioh. 1. 8, 10. Iam. 3. 2. Secondly, Walking in all the commandements, 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. Thirdly, 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 commandements and ordinances of God, as Dauid ſpeaketh, Pſal. 119. 6, 117. for they did not ſeuer the commandements in their practice, but made conſcience of one, as well, as of another. Fifthly, whereas it is ſaid, without blame, or blameleſſe. This is to bee vnderſtood 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. Secondly, wee are not here taught to begge any thing impoſſible neither: for the word as, hath not relation to the degree of abſolute perfection of obedience in heauen; but to the manner of doing Gods will there, willingly, ioyfully, faithfully, and conſtantly, which we deſire to imitate here, according to the meaſure 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 louelove of God, that we keepe his commandements; and his commandements are not grieuous.
Anſw. 1. Wee acknowledge, that the louelove of God neither is, nor can bee without obedience to the commandements, for true louelove forceth thereto: obedience is the true fruit of louelove, and the true ſigne thereof. So as theſe words, This is the louelove of God, may be thus expounded; This is the true ſigne of the louelove 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 vnderſtood 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 louelove God, and ſo are willing to vndergoe any thing for Chriſt; and ſo to a willing minde, nothing is grieuous. Thirdly, for that they hauehave 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, reſpectiuely to that which they were before Chriſt, through the manifeſt incumbrances vnderunder Moſes: but now Chriſt hath fulfilled them for vsus, he hath borne the burthen, remoued the curſe, made vsus 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, onelyonly 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 meaſure, which was the thing he ſhould hauehave 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. Secondly, 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 regenerate, 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 commandements.
Anſw. 1. This place impoſeth a duty, but proueth not performance: 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 louelove is, ſo is the Law fulfilled; but our louelove is imperfect: for wee are exhorted to increaſe in it, 1. Theſ. 4. 10. therefore is our obedience imperfect. Secondly, the Apoſtle telleth vsus in verſe 10. how louelove is the fulfilling of the Law, for that it worketh no ill to our neighbour. Where note firſt, that here he ſpeakes of louelove to our neighbour, and not of the louelove to God. And ſecondly, that loues fulfilling of the Law, is in the negatiue, in not working ill; and not in the affirmatiue, in doing well; and therefore but a poore perfection of obedience. Thirdly, it is the fulfilling of the Law, becauſe the commandements of the ſecond Table, are comprehended in the commandement of louing our neighbour as our ſelues, verſe 9. and not for that louelove makes vsus 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 Moſes 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 making vnaduiſedly a league with the Gibeonites. Thirdly, God is pleaſed to paſſe by his ſeruants frailties, in giuing them praiſes, and ſpeaketh of them, as if they neuer had done amiſſe, becauſe he will not in his mercy impute their wants and defects vntounto 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 onelyonly 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 onelyonly 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 pleading againſt his friends, for he held that hee was not puniſhed ſo of God for his ſinnes, as his friends iudged him to be. Secondly, 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 righteouſneſſe 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 fulfill 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 vponupon 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 repentance.
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 onelyonly 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. alſo, 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 accepting vsus in Chriſt: For we hauehave no righteouſneſſe in our ſelues to iuſtifie vsus before God.
Rom. 4. Gal. 5. 14. All the Law is fulfilled in one word, Thou ſhalt louelove, &c.
Anſw. For this, ſee the anſwer before, to Rom. 13. 8. yet further here note, that he onelyonly telleth them what is the excellencie of louelove, 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 drunkenneſſe? 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 giuegive 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 perfection, and telleth him plainly that he lacked one thing. Thirdly, Saint Paul, for all his excellencies, and his manifold ſufferings for Chriſt, 2. Cor. 6. 4, 10. yet hee did not attaine to perfection, Phil. 3. 12. But here Chriſt ſpeaketh to the vainely conceited 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 theAd Hilarium, lib. 4. de linquendis facultatibus. 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 conceit, becauſe it is ſaid, if thou wilt. For this kinde of ſpeaking, notes not the thing ſpoken of, to bee euer in a mans libertie, 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, giuegive vntounto the poore, are plainely a commandement. This is a duty commanded, and the Law requireth 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 knowledge, 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 commandement 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 neglect and deſpiſe it, is ſinne, and deſerues puniſhment, Pſal. 106. 13. and 107. 11. Prou. 1. 25. Luk. 7. 30. And therefore vponupon Gods counſels, they can build no workes of ſupererrogation.
1. Cor. 7. 25. Now concerning Virgins, I hauehave no cōmandement of the Lord: yet I giuegive 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 aduantage ſo tranſlate it. For the word in Greeke, which is forforeign. counſell, is not here vſed: but another, which ſignifieth a ſound and graue ſentence and iudgement, more then counſell and aduice.foreign. 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. Secondly, 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 vntounto 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 particular, 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 Apoſtle doth here: for Chriſt cōmanded his to be without worldly carefulneſſe, Mat. 6. 25, 31, 34. and to mind heauenly things chiefly, ver. 33. Now the Apoſtle at this time grounded his iudgement vponupon 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 iudgement vponupon the queſtion, grounded firſt on Chriſts commandements, and then deliuered faithfully by the guidance of Gods Spirit. This place therefore is nothing for workes of ſupererrogation, or for counſels, tending as they dreame, to perfection.
Matth. 19. 12. There be Eunuches, which hauehave 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 commendation of ſome. Secondly, a commandement vponupon ſome. Out of neither of theſe can they build their workes of ſupererrogation.
Not out of the firſt. Firſt, they are to proue that theſe Eunuches were perfect fulfillers of the Morall Law. Secondly, that they did this, which they did, vponupon counſell, and not of dutie. Both which they are to proue, before they proue vponupon 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 hauehave 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 eueryevery man, as much as lyeth in him, is bound to doe, and to auoid all the hinderances, 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 hinder him, muſt make himſelfe an Eunuch, that is, liue as an Eunuch vnmarried: And this not by way of counſell, but as a duty to further his owne ſaluation. Thus, this firſt part helps nothing to theſe arrogant workes.
Not the ſecond: for it is not a bare counſell, but a very commandement 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 vsus any gifts, bindeth vsus to make true & right vſe of them: euen this very gift of continencie to further vsus: 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 credulous Readers would neuer examine them, no more then himſelfe did.
Act. 2. 45. So chap. 4. 34. Theſe places ſpeake of beleeuers ſelling their goods, and poſſeſſions, and that they were diſtributed to the poore among them, as eueryevery 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 Diſciple. So then, that act of forſaking all, may bee no worke of ſupererrogation, 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 ſupererrogation.
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 louelove 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 preparation for the Temple, made him, not to conceit any worke of ſupererrogation, but to debaſe himſelfe, and to admire the worke of Gods grace and mercy towards him and his people therein, and to giuegive 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 weakeneſſe of faith, their dulneſſe of hearing, and once called Peter Satan? Therefore men may forſake all, and yet doe therein no worke of ſupererrogation, as the Apoſtle implyeth, 1. Cor. 13. 3.