b Rom. 8.14 for as many as are led by the Spirit of God they are the sonnes of God but c Rom. 8. â— if any man haue not the Spirit of God he is none of his Therefore the infidels the hypocrites and all vnregenerated Christians of what religion soeuer they be being destitute of the first qualitie and condition required in a good worke wee may say of them that which our Sauiour Christ said of the Pharisees their companions d Mat. 12.34 O generation of Vipers how can yee being euill speake good things for out of the abundance of the heart the mouth speaketh V. The second condition of a good worke is that it be wel done whereunto is required first that it be conformable vnto the word of God in all things so that he which hath done it may protest with Dauid e Psal 119.105 Thy word is a lampe vnto my feet and a light vnto my path If it declines or swarues neuer so little the workeman of the same is accursed by this sentence and decree f Deut. 27.26 Gal. â— 10 Cursed bee hee that confirmeth not all the words of this Law to doe them Now as God is a Spirit g Rom. 7.14 so the Law is spirituall and is giuen first and principally to the Spirit and is the rule not onely of outward actions but also of the most hidden and secret thoughts of the heart It is not enough that a man lay not violent and bloudy hands on his brother h Mat. 5.22 If he be angrâ—e with his brother without a cause i 1. Ioh. 3.15 if he hate his brother the Scripture sayes he is a murtherer Hee that hath not actually coÌ„mitted adulterie with his brothers wife if he looks on her to lust after her Christ Iesus sayth k Mat. 5.28 he hath committed adulterie with her already in his heart Which of the Heathen knowes that the Law hath beene written in his heart to the ende it might rule his thoughts which of them hath thought that hidden lust was a vice which of them hath emptied and purged his heart of it what doe wee speake of Infidels How great is the number of our Christians that know not the ten Commandements although there are but ten how few are there of them that know them which thinke on them to conforme their liues according to them To tell them of lust or concupiscence and to condemne it as a sinne is so strange a paâ—â—doxe vnto them that if God himselfe should come downe from heauen to tell them of it they would not beleeue it so ignorant are they in the knowledge of the true and lawful vses of the Law how then can they order and square their actions by the same This is also the priuiledge of the regenerate to make a benefit of the Law for the direction of his life because God hath ingrauen it in his heart by his holy Spirit which the vnregenerate man knoweth not l Ier. 31.33 I will saith the Lord put my Law in their inward parts and write it in their hearts m Ezech. 36.27 I will put my Spirit within you and cause you to walke in my Statutes and yee shall keepe my Indgements and doe them This hath made Lombard to write after Saint Austin Prosper and other Fathers that n Lombard lib. 2. dist 41. â—t A. where the knowledge of the eternall truth is wanting there vertue is false although the manners and fashions are very good VI. In the next place A worke to bee a good worke well done must be done in faith o Rom. 14.23 for whatsoeuer is not of faith is sinne They which are not renued in the spirit of their mind may be enlightned so farre that they may know the truth and make profession of it and take pleasure in it for a time as Simon Magus and Iudas who beleeued by a temporarie faith but they haue not the iustifying faith p Ephes 3.17 by the which Christ dwelleth in their hearts q Joh. 1.12 Iohn 3.16 which receiue the Lord Iesus r Gal. 3.14 and all the blossing of Abraham through Christ and the promise of the Spirit through faith applying and appropriating it vnto themselues as Thomas which said vnto him Å¿ Ioh. 20.28.29 My Lord and my God That this is the true faith without equiuocation it appeareth for that the Lord answereth him Thomas because thou hast seene me thou hast beleeued blessed are they that haue not seene and yet haue beleeued And by the words of the Aposile t Gal. 2.20 I liue yet not I but Christ liueth in mee and the life which I now liue in the flesh I liue by the faith of the Sonne of God who LOVED ME and gaue himselfe for ME. A man shall know by her effects if hee haue this faith u Acts 15.9 Faith purifies the heart x Gal. 5.20 workes by loue y 1. Tim. 1.5 for charitie proceedes out of a pure heart and from a good conscience and of faith vnfained They that are not renewed can seele that they haue not this faith for they feele z Tit. 1.15 that their minde and conscience is defiled and therefore they may resolue and conclude with themselues that God detests and abhorrs them and all that they doe because a Heb. 11.6 it is impossible to please him without faith Witnesse among others Cain who offered sacrifice vnto God and was reiected not because the sacrifice was naught but because hee offered it without faith as it is written b Heb. 11.4 By faith Abel offered vnto God a more excellent sacrifice then Cain The Fathers haue acknowledged the same when they said that c Prosper in lib. Epigram epigrammate 81. Lombard lib. 2. dist 41. lit A. The whole life of Infidels is sinne For that also though a man d 1. Co. 13.1.2.3 could speake with the tongues of Angels and had the gift of prophecie and vnderstood all mysteries and all knowledge and though he had all faith so that he could remoue mountaines and though he bestowed all his goods to feede the poore and though he gaue his body to bee burned and hath not charitie he is as sounding brasse or a tinckling cimball he is nothing and all that profiteth him nothing VII The last condition of a good work is that it be done for a good ende e Aug cont Iulian lib. 2. c. 3. The vertues are discerned from the vices non officijs sed finibus not by the outward duties but by their ends saith Saint Austin The ende of euery worke must bee the glory of God who hath giuen vs vertue wifedome and direction for to doe it It ought to be the end of naturall works also f 1. Cor. 10.31 Whether saith the Apostle ye eate or drinke or whatsoeuer ye doe doe all to the glory of God How much more ought it to bee the ende of our
IACOBS VOVV OPPOSED TO THE VOWES OF MONKES AND FRIERS The first Volume in two Bookes Of the Holy Sripture And Euangelicall Counsels WRITTEN IN FRENCH BY Mr. GILBERT PRIMEROSE MINISTER of the Word of God in the Reformed Church of Burdeaux And TRANSLATED INTO ENGLISH by IOHN BVLTEEL Minister of the Gospell of Iesus Christ August de Trinit lib. 4. c. 6. Contra Rationem Scripturas Ecclesiam Nemo Sobrius Christianus Pacificus Senserit 2. COR. 13.8 We can doe nothing against the truth but for the truth LONDON Printed by Felix Kyngston for Nathaniel Newbery and are to be sold at his shop vnder Saint Peters Church in Corne-hill and in Popes-head Alley 1617. TO HIS DEARE AND LOVING BRETHREN Mr. IAMES BVLTEEL AND Mr. PETER BVLTEEL Merchants I. B. wisheth increase of externall prosperitie and internall peace and comfort in this life and eternall felicitie in the life to come through our Lord Iesus Christ ALL Scripture is giuen by inspiration of God deare and louing Brethren and is profitable for doctrine a 2. Tim. 3.16.17 for reproofe for correction for instruction in righteousnesse that the man of God may be perfect throughly furnished vnto all good workes And therefore the same Scripture is called b Heb 6.5 the good Word of God c Psal 119.103 the sweete Word d Heb. 4.12 the quicke and powerfull Word e Colos 1.5 the Word of truth f Heb. 5.13 the Word of righteousnes g Act. 14.3 the Word of grace h Act. 13.26 the Word of saluatioÌ„ i Psal 19.7 making wise the simple yea k 2. Tim. 3.15 wise vnto saluation through faith which is in Christ Iesus l Psal 19 â— conuerting the soule reioycing the heart enlightning the eyes m Rom. 15.4 instructing vs and n Deut. 31.13 making vs to feare God â—â—endring in vs o Iob. 20.31 faith p Rom. 15.4 consolation hope patience q Joh. 5.39 hauing 〈◊〉 eternall life r Joh. 20.31 Gregor 1. Origen Isider Fulgent Athanas Greenam Tilen Molin for by it wee beleeue in Christ Iesus and beleeuing we haue life through his name Hence it commeth to passe that the holy Scripture is for diuers considerations diuersly termed of the Fathers both ancient and moderne A long Epistle which the Creator sends to the creature The Testament of God the Sonne The Librarie of God the holy Ghost The booke of true loue wherein God vnfoldeth his loue vnto man The mirror of Diuine grace and mans misery The rich Treasury of the King of glory wherein is the spiritual Manna the Bread of life common to the perfect ones and to the young ones where is Iacobs Well out of the which the learned and the simple may drinke where are meates for all ages the sincere and wholesome milke of the Word the two Testaments being the two brests of the Church of God for the new borne babes and strong meates for them that are of full age where are remedies for all euils preseruatiues to keepe vs from diseases plasters to heale our wounds weapons against tentations heresies a sword to kill hereticks a touchstone of truth to display error an exact rule of all things the Mistris of faith and of vertue a lanterne to direct our steppes an anker in time of tempest Yea the Scripture is called Paradise God sometimes Å¿ Ambros ep 41 Deambulabat Deus in Paradiso nunc deambulat in Paradise Deus quando scripturas lego Paradisus Genesis in quo virtutâ—s pullulant Patriarcharum Paradisus Deuteronomium in quâ— germinant legis praecepta Paradisus Euangelium in quâ— arbor vitae bâ—nos fructus facit walked in Paradise saith Saint Ambrose and now God walketh in Paradice when I reade the Scripture Genesis is a Paradise wherein the vertues of the Patriarkes doe branch forth Deuteronomie is a Paradise wherein the Law doth spront forth The Gospell is a Paradise wherein the tree of life doth bring forth good fruits And truly well may it be called a Paradise for the godly person can in no place finde a sweeter and pleasanter refreshing then in the Paradise of the holy Scriptures where the tree of knowledge is not of that that was forbidden but of that which is appointed of God for the elect where standeth in the middes the tree of life which is Chris t. The dore whereunto is not kept close by Cherubins and the fierie sword but it is opened by the instinct of the holy Spirit and the light of the Gospell to all that be hungrie where the riuers be of liuely waters whereof the Church of the faithfull is ouerflowne and cherished and where the mindes of the godly are enriched with most fine gold and precious stones that is with the riches of heauenly graces t Muscul loc Com. cap. 20. de S Script where bee trees of all sortes faire to the eye and sweete to the taste trees planted by God handsome and fruitfull that is the Patriarkes Prophets and Apostles where the aire passeth very smooth and calme I meane the breathing of the holy Spirit most sweetly cherishing the hearts of the dwellers in this Garden where the voice of God is walking and seeking the saluation of the seduced man not crying this onely Adam where art thou but calling all men also vnto him instructing and teaching the ignorant correcting and prouoking to amendment them that do sinne shewing vnto them that bee deceiued the tree of true knowledge leading them that bee subiect vnto death and destruction vnto the tree of life raising vp them that are fallen comforting the carefull and refreshing them that bee wearie The Garden of Eden out of the which Adam was thrust for his disobedience had scarsely the shadow of the true pleasure which the Elect doe enioy in this garden of holy Scripture wherein they heare the voice of God they see the appearings of Angels they bee conuersant with the holy Patriarkes and Prophets with Christ himselfe and the Apostles and do feede on the tree of life not onely taking no hurt but exceeding profit being made partakers of it for euer But as the old Serpent indeuoured to banish our first parents out of the corporall and terrestriall Paradise so hath he laboured to banish his posteritie out of the spiritual and heauenly Paradise of the holy Scripture depriuing them of the vse profit and consolation thereof Witnesse the u August contra Petil. lib. 1. c. 27. Circumcellians who seduced by this old SerpeÌ„t and brought into a distast dislike therof contemptuously refused and contumeliously reiected yea defaced and burnt the Scripture If x Ioseph Antiq. lib. 20. cap. 4. a wicked Souldier and an Heathen was beheaded by the Commandement of Cumanus an Heathen gouernor of Iudaea for tearing a copie of the booke of the Law of Moses at the sack of a Towne What were these wicked hereticks not heathen but Christians though vnder that name worse then
him all that beleeue are iustified from all things from which ye could not be iustified by the Law of Moses Secondly the Law sends vs to our selues to seeke there her back-righteousnesse and requires of vs perfect holinesse in our nature and perfect holinesse in our thoughts words and deeds but shewes vs not the way to come and attaine vnto it The Gospell sends vs backe to the righteousnesse of Christ who hath paied for vs that which he did not owe and is f Ierem. 23.6 The Lord our righteousnesse Thirdly the Law doth promise eternall life with condition of workes in all points holy and perfect saying g Leuit. 18.5 Ezech. 20.11 Rom. 10.5 Gal. 3.12 The man that doth them shall liue in them h Mat. 19.17 if thou wilt enter into life keepe the Commandements The Gospell promiseth eternall life freely without any condition of works and requireth of vs onely faith to imbrace Christ who is our life i Phil. 1.19 faith which God himself giueth vs k Rom. 4.5 To him that worketh not but beleeueth on him that iustifieth the vngodly his faith is counted for righteousnesse saith the Apostle hauing said afore l Rom. 3.21.22 that now the righteousnesse of God without the Law is manifested euen the righteousnesse of God which is by faith of Iesus Christ vnto all and vpon all them that beleeue Fourthly the Law was in man or mans nature before the fall and some reliques thereof remaines as yet in the hearts of all men m Rom. 2.14.15 which doe by nature the things contained in the Law and shew the work of the Law written in their heart The Gospell is n Ro. 16.25.26 Ephes 3.5.9 a mysterie which was kâ—pt secret since the world began but now is made manifest and by the Scripture of the Prophets made knowne to all Nations Fifthly o 1. Tim. 1.9 1. Cor. 2.7 8. 9. We know that the Law is not made for a righteous man but for the lawlesse and disobedient for the vngodly and sinners c. To the ende that hauing conuinced them of sinne she condemne them and kill them The Gospell is not preached but to them p Mat. 11.28 that are heauie laden and labour by the feeling of their sinnes q Esay 61.1 Luke 4.21 and are broken hearted Sixthly r Rom. 3.20 The Law giues the knowledge of sinne Å¿ Rom. 4.15 and worketh wrath that is hir effect wherefore it is called t 2. Cor. 3.7 the ministration of death The Gospell u Rom. 1.16 is the power of God vnto saluation to euery one that beleeueth Seuenthly the Law was written x 2. Cor. 3.3 in Tables of stone The Gospell is written in fleshie Tables of the heart Eighthly y Iohn 1.17 The Law was giuen by Moses grace and truth by Iesus Christ who hath brought the Gospell himselfe and hath been in person z Heb. 8.6 Mediatour of the new Testament Ninthly and Lastly a Exod. 24.7 8. The Law hath been dedicated by the blood of beasts The Gospell b Heb. 9.12 hath been consecrated by the owne blood of the Sonne of God And therefore the Law and the Gospell not being one and the same doctrine in substance c Gal. 4.24 but being as different as the mountaine of Sina and that of Sion and as Agar the bond-woman which engendereth to bondage according to the flesh and Sarah the free-woman engendring free children by vertue of the promise certainely if these pretended counsels are of the Law they haue been ill yea absurdly termed Euangelicall and if they are Euangelicall they are no part of faith and can haue no communion at all with 〈…〉 III. The Author of the Pastoral Letter saith that the Law is diuided into Precepts and Counsels What could bee said more absurd The Law commands or forbids alwaies it neuer counsels The Law hindes by authority of the Soueraigne and Master and neuer lets go or giues ouer her right to giue counsell or aduice which is arbitrable and left to the wil of others The word of the Law is one Do these things If it speaks not so it is no more Law So Christ Iesus reduceth the whole law to these two Commandements d Mat. 22.27 39. 40. Thou shalt loue the Lord thy God with all thy heart and with all thy soule and with all thy minds Thou shalt loue thy neighbour as thy selfe and saith On these two Commandements hang all the Law and the Prophets Marke All the Law reduced to two Commandements Counsels are no Commandements they are not therefore of the Law In like manner the Apostle speaking of the righteousnesse of the Law and of the righteousnesse of faith opposeth the one to the other in this manner Moses e Rom. 10.5 6. 7. describeth the righteousnesse which is of the Law that the man which doth those things shall line by them that the righteousnesse which is of faith speaketh on this wise Say not in thine heart who shall ascend into heauen That is to being Christ downe from aboue c. The word is nigh thee euen in thy mouth and in thy heart that is the word of faith which may each The whole Law then consists in doing as the whole Gospell â—â—beleeuing the one and the other to obtaine eternall life Now the Counsels are not for to obtaine life therefore they are not of the Law and appertaine not to the righteousnesse of the Law g Bellas prâ—fat de Monach. § 1. Qui Euangelica consilia Christisecuti vita genus arctioris ac sublimieris instituunt quà m aut lex diuina aut humana praescribit Pag. 10. And indeed Bellarmine saith that they which follow the Counsels of Christ dâ—â— leade â—â—stricter and 〈…〉 thou the Diuine or 〈◊〉 Law prescribes If therefore be say true it is easie â—o conclude that such Counsels are not of any Law either cliâ—â—ne or humane IIII. The very words of the Pastocall Booke doth furnish and minister to 〈◊〉 this argument where this difference in set downe betweene Counsell and Precept Her that doth the workes of Counsell shall haue a greater glory and he that fulfills not the Precept shall not be able to auoide the punishment All the world is bound to the 〈◊〉 under pâ—â—â— of euerlasting torments The whole world is stirred vp and drawne to the other both by the authoritie and by the loue of the Sauiour that giues the Counsell Is not that to say that the Counsels are not of the Law for the Law is giuen to all and all are bound to keepe it vnder paine of incurring the Lords curse for it is from thence that the Apostle proues h Gal. 3.10 Deut. 27.26 that as many as are of the works of the Law are vnder the curse for it is written Cursed is euery one that continueth not in all things which are written in the booke of the Law to doe them Marke that he sayes All the
words and pronounces the curse against those that keepe them not for as Saint Iames saith i Iames 2.10 Whosoeuer shall keepe the whole Law and yet offend in one point he is guiltie of all Now he that obserues not Counsels is not guiltie of the transgression of the Law is not vnder the curse according to that which Bellarmine tells vs that k Bellar. de monach c. 7. §. 6. Consilium si non seruetur nullam habet poenam the Counsell if it be not kept hath no penaltie Whereupon it followeth necessarily that the Counsels are not of the Law and haue nothing in common with it V. As little are they of the Gospell it might suffise mee to produce the confession euen of our aduersaries reducing them to the Law for if they are of the Law they appertaine not to the Gospell for the reasons heretofore alleaged VVe may adde that they cannot be of the Gospell for they recommend no other thing but workes and all workes are of the Law which commands vs to doe them as faith is of the Gospell which exhorts vs to beleeue Christ Iesus being demanded of a Scribe which is the first Commandement of all answered that it is to loue God with all our heart with all our soule with all our minde with all our strength and that the second is like namely this Thou shalt loue thy neighbour as thy selfe that said hee pronounceth l Mark 12.31 that there is no other Commandement greater then these And the Scribe agreeth vnto and consenteth with him saying that m Mark 12.33 It is more then all burnt offerings and sacrifices VVhat can the Counsels commaund or recommend any worke which hath no relation to the loue of God or of our neighbour Can they recommend any worke greater more excellent more difficult then to loue God with all his heart with all his minde with all his strength If the most excellent and exquisit of these pretended counsels cannot mount and ascend higher and cannot counsel any other thing either the Counsels are of the Law Now if they were of the Law they should bee Precepts not Counsels or they are neither of the Law nor of the Gospell which is true for workes appertaine not to the Gospell It is true that there is frequent mention of workes in the Gospell as there is often mention of Iesus Christ and of faith in Christ in the Law That which is said in the Law touching faith in Christ is of the Gospell Aâ—d reciprocally that which is said concerning the workes of sanctification in the Gospell is of the Law the Law speaketh of Christ and of faith in Christ because Christ alone hath fulfilled the righteousnesse of the Law and alone doth giue to his owne that is to the Elect vertue and strength by his Spirit to keepe it here on earth in our way and in our iourney but in part aboue in our heauenly Countrie perfectly The Gospell speakes of the workes of the Law because the Spirit of Christ brings forth in vs no other workes then those which the Law commaunds according to the promise of the new Couenant n Iâ—rent 31.31 33. 34. Behold the daies come saith the Lord that I will make a new Couenant with the house of Israel and with the house of Iudah c. For this shall bee the Couenant that I will make with the house of Israel After those daies saith the Lord I will put my Law in their inward parts and write it in their hearts and will be their God and they shall be my people they shall all know me from the least of them vnto the greatest of them saith the Lord for I will forgiue their iniquitie and I will remember their sinne no more A promise which hath two heads the first that God viewing and looking on vs in the face of his Christ who hath satisfied his iustice for vs will forgiue vs our sinnes without any reseruation of the fault or of the punishment because he will remember our sinnes no more The second that he will put his Spirit within vs that he will take away our stonie heart and wil giue vs a heart of flesh and will cause vs to walke in his statutes to keepe his iudgements and doe them o Ezech. 36.26 27. as the Prophet Ezechiel saith Now that this promise appertaineth vnto the new Testament it is manifest by the exposition which is giuen vs in the p Heb. 8.8 cap. 10.16 Epistle to the Hebrewes wherefore seeing that the holy Spirit which is giuen vs by the Gospel worketh in vs no other works but those which are commanded in the law The Counsels which they propound to vs vnder the title of workes of perfection being in no part commanded in the Law cannot be recommended in the Gospell then if they bee not neither of the Law nor of the Gospell they are but the inuentions and phantasies of superstitious men whom the sword of God hath strucken with and by this sentence q Esay 1.12 Who hath required this at your hand r Esay 29.13 Their feare towards me is taught by the precepts of men CHAP. III. I. The Scriptures makes no mention of Counsels of perfection II. How they are defined III. There is no greater perfection then that which makes vs like vnto God commanded to all men IIII. The whole perfection of man consists in charitie which is of the Commandement V. Charitie consists in that we should loue God with all our heart and with all our strength c. and leaues no part of vs free for the practising of Counsels VI. The reason by the which Bellarmine would delude this reason is refuted VII If the Counsels of perfection as they terme them were of God all should be bound to follow them which is absurd VIII If they leade and bring one to perfection all should aspire vnto it and aime at it by the dutie of necessitie IX Counsels are not workes are no good workes X. The first distinction betweene Counsell and precept refuted XI The second refuted XII The third and fourth refuted IF a 1. Pet. 4.11 any was speake let him speake as the Oracles of God This Precept and lesson of the Apostle Saint Peter either is not well learned or not well practised of those which speake of Counsels and doe tricke and adorne them with the title and name of b Bellar. de Monach. â— 7 §. 1.2 Perfection to cast a mist before the cies of those thâ—â— swallow without chowing all that is set before them for there is no place either in the old or new Testament that tearmes and names the Counsels of Perfection It is a new name inuented of late to aduance and giue credit vnto a doctrine as new as the name and as imaginary or chimerical as falsehood and vntruth hath publisht it and set it forth for reall true and emphaticall II. c Ibid. 11. Consilium perfectionis vocamus opus
of Saint y Iohn 21.3 Iohn that they had yet their ships and nets Now although they had left all without reseruing to themselues any right and proprietie they had done it by commandement and speciall calling as being particularly called to follow Christ euery where and after his ascention to preach the Gospell throughout the world And therefore the fact of the Apostles serues nothing to the purpose of Monkes and Friers vnlesse they shew that they haue receiued a commandement from Christ as the Apostles haue that they forsake all and giue alto the poore as they pretend to haue been done by the Apostles that they follow Christ as the Apostles haue done This is the chiefest point z Hieron in Mat. 19. Sequitur dominum qui imitator eius est per vestigia eius graditur For it sufficeth not vnto perfection saith Saint Ierome to sell all a man hath if after the contempt of riches he followeth not Christ that is to say if in departing from euill hee doth not the good c. Many leauing their riches follow not the Lord. Now he followeth the Lord who followeth his steps a 1. Iohn 2.6 for he that saith he beleeueth in Christ ought to walk euen as he walked Againe expounding Christs answere to the Apostles He hath not said ye that haue left all for Socrates the Philosopher hath done that and many moe haue left their riches but he saith Ye which haue followed me which is proper to the Apostles and all the faithfull c. Therefore the true perfection is to follow Christ and this perfection is of all the beleeuers saith Saint Ierome but to sell all that wee haue is not a state of perfection but onely a helpe to perfection a remedie against all that could hinder vs from following Christ notwithstanding not to all for Abraham Isaac Iacob Dauid Ezechias Iosias Zacheus Nicedemus Ioseph of Arimathea many rich persons haue followed Christ and can follow him without renouncing actually their riches but to them onely which resemble this young Ruler in whom the care of this world and the deceitfulnesse of riches choke the good seede which the Lord soweth in their harts Therefore they say nothing to the purpose vnlesse they can proue that to weare a Friers Cowle to thrust himselfe into a Monasterie is to follow Christ that Christ commanded oâ— counselled this yong man to weare a Monks Cowle and to enter into a Cloister that the Apostles haue not followed Christ but by a Monkish life or that the Monkes doe follow Christ as the Apostles haue done XVII b Hieron in Mat. c. 19. Quod prâ—priè Apostolorum est atque credentium Saint Ierome saith that to follow Christ is peculiar to the Apostles and all beleeuers It is not therefore a particular perfection of Monkes and Friers but a dutie whereunto all are bound and which is now offered and giuen to Christ not with the feet but with the affection not by changing place but by changing the heart and will as it is the dutie of vs all to purifie our soules from all carnall concupiscence and to be alwaies disposed ready resolued to sell all to giue all to the poore to forsake all for God for Christ for the Churches sake if neede be For Christ saith c Luke 14.26 If any man come to me and halt not his father and mother and wife and children and brethren and sisters yea and his owne life also he cannot be my Disciple c. d Luke 14.33 So likewise whosoeuer he be of you that forsaketh not all that he hath he cannot be my Disciple And thus it is that e Antonius tit 23. c. 8. §. 1. Mandatam esse ibi paupertatem habitualem non actualem id est flagitare Christum à nobis non vt iam omnia abijciamus quae habemus sed vt cum confessio diuini nominis gloria Christi postulauerit tum propter eum omnia deserere parati simus sicut cum odium patris matris propriae anima à sectatoribus suis Christus requirit non iubet simpliciter vt non honorent parentes multo minus vt eos odio habeant sed vt re ita postulante omnia propter Christum negligere parati sint Guilielmus de Sancto Amore Doctor of the Sorbon facultie about the yeere 1250 expounding the words of Christ Goe and sell that thou hast c. saith that an habituall pouertie and not actuall is there commanded that is to say that Christ requireth of vs not that we should incontinently cast away all that we haue but when the confession of the name of God and the glory of Christ requireth we be ready to leaue and forsake all things for his sake as also when Christ requireth of his followers that they hate father and mother yea their owne liues he commands them not simply that they honor not their parents much lesse that they hate them but that when the case shall require they be ready to leaue all for Christ Thus in what manner soeuer we take the words either literally they are a particular commandement giuen to the young rich man who sinned grieuously in that he obeyed not Christ and was punished therfore or by application to others they are a generall Commandement giuen to all whereto all are bound to obey men women great little poore rich all orders of what condition and qualitie state or degree soeuer they be with threatning against the wilful refractaries that they shall not be accounted the Disciples of Christ and with promise to the willing and free f Mat. 19.29 Euery one that hath forsaken houses or brethren or sisters or father or mother or wife or children or lands for my names sake shall receiue an hundred fold and shall inherit euerlasting life Marke he saith shall inherit and not shall merit that wee may know that eternall life is an inheritance of children and not a stipend of hirelings an inheritance giuen not due promised to them that worke not merited by their workes CHAP. XVIII I. The false Conclusion of the Author of the Pastorall Letter saying that he ioyneth his Counsels vnto the Counsels of God II. The seuenth Obiection taken from the 1. Cor. 7. yet giue I Counsell grounded vpon a false interpretation III. The Apostle giues no Counsell but giues his iudgement and his iudgement is a Commandement IIII. Retaining the name of Counsell the Counsell of the Apostle proceeding from the holy Ghost is a Commandement V. It is proued by the very words of the Text that the Apostle giues a Commandement and not a Counsell VI. The Apostles words partly falsely translated in the Pastorall Letter partly alleaged against the intention thereof VII The Apostle commands those that haue the gift of continencie and are thereto called to vse it and those which haue it not to marrie VIII In what sense it is said He that giueth his virgin in