THe very name of The honor of the word Christian. a Christian is most bew­tifull and honorable, and the bare worde caryeth a certaine maiestie: but as our Lorde and sauior Iesus Christ, rebuked the Iewes vainly vaunting of theyr father Abra­ham, Iohn. 8 If yee were Abrahams children, yee woulde do [...] the workes of Abraham: so wyll he aunswere wycked men, with sharpe speache, at the great daye: If yee had bene Christians, yee would haue fol­lowed Math. [...] my example: I neuer knewe you, depart from mee ye workers of iniquity. And albeit wée reade that the Apostles gaue many excellent tytles, vnto those y ^t beléeued in Christ, embraced his gos­pell, & ioyned them selues to his church and congregation: as the name of Bre­thren, Saintes, and Disciples: yet at An­tioche they obtained first that noble and royall name of Christians: as a tytle which in honour and dignitie, not onely comprehendeth, but also farre passeth al [Page] other styles and inscriptions.

Eusebius Pamphilius, commending The foun­dation of Christian religion was lay de long before Christes incarnati­on. Christian fayth and relygion vnto the worlde, ertolleth the same not onely for the reuerend Maiestie, which the name importeth: but also for the antiquitie & auncientnesse, as hauing bene alwayes since the creation of the world, & where­by only all holy men, haue pleased God, and atteyned to euerlasting felycitye. Whose sentence and iudgement maye happely seeme straunge, to some simple and vnlearned personnes, caryed with that vaine opynion, that Christian rely­gion dyd first beginne in the dayes of Tiberius Caesar: mooued as it is lykely, Luk. 3. with Saint Luke his gospell: where it is written, that Iohn the Baptist began to preach, in the fifteenth yéere of Tiberi­us: and also because Historyes generally almost, consent that Iesus Christ the sa­uiour of the worlde, was crucifyed, the eyght [...]enth yeere of the same Emperor.

It can not verily bee denyed, but Chrystes treasures more plainly opened after his incamati­on. that all Prophecies were complete: and true saluation perfected in that tyme. And it must needes bée graunted that [Page] Christes most precious treasures, were then opened and communicated vnto the worlde, more plainly and plentiful­lye then euer before. Yet the same sal­uation was shaddowed long before by the Prophetes, and promised vnto the Fathers in Christe Iesus: where it came to passe, that they dyd foresee in theyr spirite Christ to come: and as we nowe doo, put their whoale trust and confidence in him onely. These thinges are proposed, offered, and exhibited in deede most absolutely and clearly vnto vs, vnder the new Testament, and in the tyme of grace: which they vnder the Lawe had in hope, and that certaine, al­beit Esa. 9. 1. Pet. 1. somewhat more obscurely, then we now haue: and looked for the same with most constant and ardent myndes: The wordes of Eusebius touching this mat­ter, are as followeth.

Nowe least any man shoulde thinke that Christes doctrine is straunge, or latelye deuised, of some newe fangled fellowe: wee meane to wryte of this matter somewhat more largely: VVher­as nowe a good space the comming and [Page] presence of our Lorde Iesus Christ, be­gan to shyne as it were to the worlde: a new nation and profession sprong vp, not few in number, nor weake in strēgth, not shut vp in a corner of the world: but gathered of all countreyes, who in ser­uing and honouring of God, were most zealous & religious, obtaining the name of Christians. VVhich thing was spokē Esa. 66. of before by one of the Prophetes: who euer heard or sawe (sayeth he) any such thinges, doth the ground beare in one day? or are the people borne all at once, as Syon trauelleth in childbirth, and bea­reth her sonnes? and in another place: Then shall the Gentils see thy rightwis­nesse Esa. 62. breake forth as the shyning lyght, and their saluation as a burning lampe, thou shalt be named with a new name: which the mouth of the Lord shal shew, Therfore making a supputatiō vpward, euen from Abraham, vnto the first man Adam: albeit they had not in very let­ters the bare name, yet in effecte & truth they were Christians. For in fowre yeres Act. 11 after Christes ascention, the disciples ob­tained the name of Christians. Nowe if [Page] the name of a Christian importeth one that beleeueth in Christ, and that pur­sueth faith, pitie and iustice by his word: surely the holye Patriarches were suche men, and therefore to be accoumpted a­mongst the number of Christians. Hy­therto Eusebius.

But touching the word Christians, it The name Christian, geuen by God. maye be gathered by that which hath bene spoken before, that the faithfull were so named first at Antioche, because they professed Iesus Christe, to be the sonne of the lyuing God. And although Act. 17 that maye séeme to haue cōmen to passe, by an imytation of the Philosophers, who were deuided into diuers sects, and receyued names after theyr Maisters: yet no doubte this name was geuen to the faithfull, by the inspiration of Gods spirit, the doctour & guider of his church. For after the gospell was caryed out of the borders of Iewrie, and spred it selfe farre abroade: the faithfull reioysed in this name, as it maye appeare by the saying of king Agrippa, mooued with S. Paules oration. Thou doest almost per­wade Act. 26 1. Pet. 4 me to be a Christian: and S. Peter, [Page] See that none of you bee punished as a 1. Pet. 4. murderer, or as a theefe, or as an euyll doer, or as a busie bodie in other mens matters: If any man suffer as a Christian man, let him not be ashamed, but let him glorifie God on this behalfe.

The wicked men were caryed with a wonderful mallice and hatred against This name was hatefull to the wicked. Act. 24. this name, Tertullus that prating Sico­phant, tearmed odiously the profession of the gospell, The heresie of the Naza­rites. And it appeareth by Iustine the Martyr, Tertullyan, Eusebius, and such lyke, the very profession of this name was accoumpted a thing worthy of con­dempnation: and the denyal of the same obtained absolution: as though the name caried with it an offēce, to be continued, or deposed with the same. Which was nothing else, but a blinde furor, in those whose eyes Satā the God of this world had put out, so that they could not see the cleare lyght. Neyther consider as Athe­nagoras wittely answered, That names are not worthy hatred, but the fact and faulte: Or as Iustinus the martyr writ, That the bare name ought neyther to [Page] procure credite nor discredite. Suche was the opinion of prophane men, of the name Christian, euen the greene herb and first spring of the gospell.

But the sense & iudgement of the god­ly was far other wise: who accompted no name or tytle more reuerend and hono­rable. They were perswaded that this The effecte or working of this name. name was inuented and geuen by God himself: partly for a difference between them of the olde & new Testament, and partly to kindle & inflame their faith in Christ, being by the remembrance and recytall of the very name, moued to bee thankfull, for his vnspeakable benefits. For euery man ought to consider with himself, y ^e he hath the name of a christiā, because he is ingraffed in Christ, as the branche in the stocke, or as the member in the head: & so to receyue of his moyst­nesse and lyfe: and to be partaker of his benefites. For there is no other word, that doeth more significantlye expresse, Eph. 5. the entyre cōiunction, which is between Christ & his Church, (which is liuely set out in the parable of y ^e mariage, wherby we are said to be flesh of his flesh, & bone of his bones) as doth y ^e word Christian. [Page] As soone as we heare that swéete sound, we call to memory, that we are made a 1. Pet. 2. 1. liuely Priesthode, to offer spirituall sa­crifices. So that this word, is as it were a sacrament assuring al professors of the gospell of the accomplishment, of that holy Vnction, whereof Dauid maketh Psa. 113. mention: for God is good and true, and doeth not deceyue them that put theyr trust in him. And he gaue the name of Christ to his onely begotten sonne, and answered the same in déede: He annoin­ted him with the oyle of gladnesse aboue his fellowes. He therefore hath also an­noynted vs his fellowes heyres, & bre­thren with the same oyle: albeit not so plentifully as their elder brother.

The tytle therefore is honourable and comfortable, as all those right well perceyue that haue any taste & féeling of Gods mysteries. What a swéete speache of God is this: Touch not my Christes: doth he not plainly declare that he déere­ly Psa. 105 loueth those, whom he adorneth with that name? Surely S. Hierom thinketh this to be that name, which the lyuing God by the mouth of his Prophete, pro­mised [Page] to geue his seruaunt, that in place of y ^e manifold names of Israel, Ephraim, Isa. 65. A poo [...]e Christian is more ho­norable then an heathen Prince. Ioseph, Iacob, they should be called Chri­stians. Howsoeuer therefore this name hath bene contemned and hated of pro­phane men: yet amongst the seruaunts of God, it hath alwayes bene accoump­ted most honorable, and preferred to all other tytles. Saint Hierome wryting to Hieron. ad Furiam. Furia, happening to make mention of her father: addeth expresly, that he bono­red him more for the name of a Christi­an: then because he had eyther bene a Senator or a Consull.

But wée ought alwayes to vse this The name of a Chris­tian maye not be ble­mished with wic­ked deedes. concorde, that we be in déede such men as we would be accoumpted and called. For the very name doth admonish men, not onely of their honor and dignity, but also of their office and duetie. And as by Sacraments, which S. Augustine calleth visible wordes, men are put in minde of their calling: euen so are Christians by that name admonished of their partes, and functions. And as the vnworthy partakers of Sacraments, receyue the same to their owne damnation: euen so [Page] those that vsurpe this noble name, and performe it not in theyr lyuing and ma­ners, shall feele the heauy hande of God for their presumption and wickednesse. Whereof Saint Paule rendreth a rea­son, Rom. 2. saying: For the name of God is euyl spokē of amongst the Gentiles through you: And the Prophete, My name is al­wayes blasphemed: And in another Esa. 52. Eze. 63. place, They came vnto the Gentyles and prophaned my name amongste them: And againe, My name is great amongst the Gētiles, but you haue prophaned it. In which place the people are charged, with two great offences: first that they made God as a reproche: secondly, that they abused his name and lawe, where­with in his mercy be vouchsafed to ho­nour them. Whereby we may easily perceyue what an heynous offence it is to bragge and boast of the name of Chri­stians, and of the worde of God, and yet in daylye violating, and transgressing the same: to prophane Gods name a­mongst the people: which is no other thing, but to playe and dallye with his reuerende name and maiestie. This is [Page] nothing else, but the subtyle practise of our enemie the Deuyll, who by his sleyghtes and temptations, bryngeth it to passe: that those thinges which shoulde serue to Gods glorie, and our owne saluation: wée by prophanation and abuse, cōuert to our owne destruc­tion. Whiche thing we see to often veryfyed in these our synfull tymes, whyles many lyppe gospellers, and protestantes haue commonlye in theyr mouthes. Iesus Christ his gospell, and fayth: and yet so lyue that the name of Christe and his gospell, is euyll spoken of. Christians alwayes of two sortes.

But this gréeuous accusation of car­nall gospellers, is auncient and gene­rall, vsed as we see by the Prophetes against the Iewes, and by the Apostles against the Gentyles: So that we may easely thereby gather, that the profes­sours of God, and true religion, haue bene alwayes of two sortes. Christians in tytle and name only: and Christians in wordes and workes: betwene whom there is no small or obscure difference. For the former sort bend, all their study [Page] and endeuors to chéerishe their carnall carkase: and desire to excell others in ho­nour, wealth, ryches, power, aucthority, and dignitie, neyther are they led with any feare of God, to bridle and restraine theyr fylthie desyres, and concupiscen­ses, but in their whole lyfe doo runne Eph. 2 headlong into all mischife: and as the A­postle sayth, Being yet aliue, are dead in their sinnes and trespasses. The second sort, led with the holy spirite: séeke God with all their harte, and lyfting vp their soules to him, couet heauenly thinges, and contempne earthly thinges: theyr chiefe care is not for ryches, honour, and worldly glorie: but they put of the olde Ro. 13 Gala. 3. 4 Eph. 4 Rom. 6 man, and cloathe them selues with the newe man, they dye to sinne, and liue to righteousnes: or at the least doo not suf­fer original sinne and corruption to rule in their mortall bodies.

Of this difference betwéene the car­nall man, and the spirituall: or betwéen A difference betwene false and faythfull Christi­ans. the false and faithfull Chrystian: that auncient father Ireneus wryteth excel­lently: whose wordes being somewhat [Page] prolixe and long, I haue in some and ef­fect gathered. Those (sayeth he) that Irenae [...]. lib. 5. beare the earnest & pledge of Gods spi­rite, renouncing the fleshe, and submyt­ting themselues vnto the spirite, are apt­lie called by the Apostle, spirituall. But those that professe them selues beleeuers in God, & yet neuer meditate his worde, nor cloath them selues with the workes of righteousnesse: but lyke swyne and dogges, geue ouer them selues to all sen­suality, and wickednesse, are called of the Apostle, carnall: of the Prophetes beasts: and in the lawe, vncleane thinges: and Christ himselfe pronounceth such men, dead alreadie. Let the dead, sayth he, bu­rie the dead, for they haue not Gods spi­rite quickening them. We see then that false Christians and carnall gospellers, haue bene alwayes from the begynning of Christes church. And now a dayes all men bragge and boast of faith, but fewe declare it in godly lyfe and conuersatiō. All of vs would be named & accoumpted Christians, which very name shoulde stay vs from violating Gods holy lawe: But fewe of vs frame our lyues after [Page] Christes example. We confesse God in worde (as the Apostle sayeth) but in dèedes we denie him, & cause his name to be euyll spoken of amongst the Nati­ons. For howe can the Turkes be per­swaded to thinke well of Christen reli­gion: when they beholde vs by commyt­ting manifest Idolatry: or how can they fauour our profession, which we deface, with our wicked and abhominable be­hauiour. There is nothing that hath The Turkes hate vs for some grose opinions. so greatly insenced, and kindled the im­mortall mallyce, and deadly fiende of the Saracens and Turkes against Chri­stians, as the presumptuous and mani­fest breaking of the seconde commaun­dement, in making and worshypping of Idolles and dembe Images: and in teaching the impanation of God, and that Capernaticall opinion, in deuow­ring In metaph. of him. Aristotle being verye godlesse in many thinges, yet coulde he not abide that God shoulde be represen­ted with any corporall lykenesse. The Turkes and Saracens can not beare a­ny Si [...]on Paulus in truth. loco­rum com. Image in theyr Synagogs: and as some wryte, haue appoynted great pu­nishment [Page] for the Caruers and makers of the same. And euen so they haue detested that opinion of carnall and re­all presence of Christe in the Sacra­ment, and haue abhorred from peace and societie in relygion with the Chri­stians, for that also amongst other cau­ses. For as Cicero wryteth, vvho is so Denat. eorum. lib. 3. Auerrois. in 12. Metaph. wytlesse to beleeue that to be God which hee eateth? And Auerrois because the Christians eate that God whome they worshippe: my soule shall be with the Philosophers. He conceyued by meanes of that grosse doctrine of Rome, that the Lordes Supper, was lyke Polyphemus banquette, fooming with redde blood a­bout mennes mouthes. For so Ny­colas The recan­tacion of Beringarius in concilio. vercell. In decretis de conse­crat, dis­tinct. 2. ego Beringarius. Glosator ce­cretorum. the Bishoppe of Rome compelled Beringarius with blooddy vvordes, to re­cant and confesse, That rhe boddie of Christe is handeled and broken sensual­lye, and brused with the teeth: Which wordes the glosse mysliketh, and admo­nysheth the Reader to vnderstande the same warely, least he fall into a greater error then Beringarius helde.

And as the Heathen haue myslyked The cor­rupt lyfe of Christians hath made some con­tempne their religi­on. our religion, by reason of such grosse and absurde opinions: so haue they bene more & more alyenated from the same, by reason of the dyssolute & fylthy life of suche as desyred to bée accoumpted the principall & chiefe amongst Christians. And heere it is worthy to be noted what befell to Innocentius the fourth Byshop of Rome: who by Embassadours mo­ued the greate prince of Tartary named Batus, to cease from the cruell persecu­tion of Christians, to acknowledge God the creatour of all things, and to receyue Chrystian religion. The Tartarian as as they saye, when he had demissed the Byssops Embassadours, sent his owne Ex Ferr. mont. de republ. lib. 4. to Rome, and other Citties of Italy: to search the forme of their beléefe, the ma­ners & conuersatiō of Christians. Who at theyr returne brought him worde, The cor­rupte lyfe of the Pa­pistes in Rome. that they were an idle people, wicked in lyfe, and worshipped they knewe not what Images, so much disagréeing from the doctrine they dyd professe: that they appeared rather to be a flocking togea­ther of beasts, then an assemble of men. [Page] At which reporte the Tartarian straight waye receyued the Saracens, who easely perswaded him to neclect Christ: and to receyue in to his domynions the abho­minable religion of Mahomite, as a mystres of manners.

O great wickednesse and ingreaty­tude worthy destruction. That which our sauiour Christ manaced vnto the The po­nishment of lyppe gospellers. Citties, which contemned his dyuyne myracles, wholsome doctrine, and wold not repent: shal fall vppon such propha­ners of Gods name at the last daye. It Math. 10. Luk. 10. shalbe more terrerable for Sodom and Gomorra at the day of Iudgement, then for you. O deare brethren, let vs not with like thanks quite almightye God for his greate benefyts bestowed vppon vs in these our dayes: as for the gladde tydings of our saluation, so playnly and plentifull, vttered by the restytution of his holy word. Let vs remember that when wée laye drowned in our synnes, and were not able to lift vp our selues: God of his méere mercy saued vs in his sonne Iesus Christ. And to bring the same to passe, he gaue his only and most [Page] dearlye beloued sonne to the vyle and shamefull deathe of the crosse. His good­nesse and fauour was so greate toward vs, that he choose vs, and predestinated vs to be inheritors of his eternall lyfe, before the beginning of the world: Let vs be moued wyth these his incompre­hensible benefyts, to lyue in this world honestly and godly. For he hath not done these great thinges for vs, that we shoulde styll wallowe and toumble in wickednesse. When Aulus Fuluius had A. Fului­us. taken his owne sonne as he was run­ning to the camp of rebellious Catilinae, and commaunded him to be executed with death. I (quoth he) begot the not to serue Catilinae, but thy countrey: Euen so God hath regenerated vs from sinne, not that we should henceforth come in to the same agayne: but that we should dye to synne, and lyue to righteous­nesse.

Let vs then in euery of our vocations, reioyce in that fayth, whiche worketh Gal. 5. through loue: let our faith (as S. Iames saythe) Be made perfect with works: Iac. 2. For as the bodie without the spyrite, is [Page] dead, euē so faith without works is dead. In that he would haue vs to make per­fyt our fayth by workes: he meaneth as Saynt Augustine and Aquias expound August. de spir. et lib. cap. 29. Aquinas. in. 2. cap Iacobi. it, that we should declare our selues to the world, to be Iustified by our works, and by the fruits, to testifye abrode that we haue a liuely fayth.

For although we are iustified before God, fréely, without works, eyther go­ing before, or comming after: through, and for the meryts of Iesus Christ, only our mediatour, which we apprehend by fayth: yet the immutable wyll of our God is, that all iustifyed men should walke in a newe obedyence, doing those workes that are acceptable to God, beu­tifying their profession wyth a vertu­ous conuersation. But because in these Men ought to shewe good workes as tokens of their faith. latter dayes, charity waxeth colde, and iniquity euery where aboundeth: those preachers and wryters cannot choose but lightlye please God, and good men: that presse the world to weare their bad­ges, and to shewe forth as it were their pasport in this theyr peregrination: in eschewing vyce and following vertue. [Page] albeit neyther merit nor Iustification, nor saluation came thereby.

For as Saint Paule writeth, these are the dayes which are perelous, and men loue them selues: Hauing a shewe of godlynes: but haue denyed the power thereof: wherefore to the ende that the 2. Tim. 3. effectuall causes may be knowen which may styrre men to pittye, vertue, and innocencye of lyfe: I haue thought good to comprehend in this Treaty, the due­tyes of euery vocation and callyng: and The effect of this worke. as vertues, which as ornaments & pre­cious stones do bewtefye and garnyshe the same. But before I come pertycu­lerly to euerye estate and condition: I iudge it most conuenyent to put downe in fewe words the causes and commo­dyties of good workes, so mouch the ra­ther? For that I sayd before, that works do not deserue neyther meryt, Iustify­cation, nor saluation: whereby, my rea­ders may happely be discorraged, from that wherevnto I bende all my studdy, to moue, and inflame them, or at the least to leaue occasion to the Papistes [Page] to crye out with open mouthes that our doctryne is a doctryne of lycencyousnes and liberty.

What wée teache and thinke of good works: those Homelies written in our Englishe tounge of Saluation, Faith, Cranmer his Ho­miles. and workes: by that lyght and Martyr of Christes churche, Cranmer, Archeby­shoppe of Canturburie, doo playne testi­fye and declare: which are buylt vpon so sure a foundation, that no Sycophant can deface them, nor Sophyster confute them, whyle the worlde shall endure: vnto whome I remytte the Reader de­syrous of an absolute dyscourse in this matter. As for the reprochfull spéeches of the Papistes, who crye out and saye, that the Position, Onelie faith iustify­eth is impious, blasphemous, and new, neuer vsed of any Euangelist, Apostle, or Doctour of Christes churche, and ve­rye pernicious, because it excludeth good workes, and mynistreth occasion to lycense and lybertye: all this (I saye) I myght aunswere in one worde, as Ci­cero sayde: Pro Cluentio magunm, et impu­dens [Page] mendacum: They are impudent sclaunders, and vntruthes: For my pur­pose at this tyme, is rather to instructe then to conuince: yet I wyll shortly put downe what all godlye men thinke in this matter.

And fyrst: where as many take of­fence with this proposition, which wée preache and teache: That men are iusti­fied The doc­tryne of faith iusti­fiyng ex­pounded. by faith onelie in Christe: It is because they doo not vnderstande our doctrine in that behalfe. For we meane nothing lesse, then to reiecte, or take awaye good workes, and honest actions: but wée onelye exclude confidence, and trust in mennes workes, which haue no place at all in iustyfication. And Good works not reiected. that dignitie is ascrybed to fayth, be­cause it is as it were an instrument to apprehende Christe: and is much lyke a Coundyte pype, whereby, as by a meane, the water of lyfe, that is, iustice in Christe is conueyghed, and commu­nycated vnto vs: by whose merytes we haue remyssion, and forgeuenesse of synnes, and are adopted, and made [Page] the chyldren of God. Fayth by her owne dignytie and worthynesse, doeth A simily­tude decl [...] ­ring howe fayth ap­prehendeth iustificati­on. not demeryte Iustice, and righteous­nesse: but receyueth and embraceth the same offered vnto vs in the gospell. So that in the free mercie of GOD, and merytes of Christ, who in sheed­ding of his precious blood, hath made satysfaction for the sinnes of the whole worlde, wée ought to repose all our trust and confidence. But our ad­uersaryes obiecte, saying: if you doo not exclude the promyses: why doo you saye, that fayth onelie iustifyeth? and they adde. Let fayth iustifye in The ob­iection of the aduer­sarie. Gods name, so that you saye not fayth onelie iustifyeth: Wherevnto wée aunswere. That wée speake after the vsuall manner, without deuyse of newe tearmes and Phrases, fol­lowing the aucthorytye of the brightest lyght, that haue since Christes tyme, shyned in the Church.

For the words of Christ our Master, and of his Apostles, carye the same with [Page] great efficacye and force in sence: albeit The profe of this doc­trine out of the scripture. in forme of wordes, and stampe of let­ter they haue it not. Christ him selfe speaking to the sinfull woman, sayth: Thy faith hath saued thee, go in peace. And to Iayrius the rular of the Syna­gogue. Math. 9. Luk. 8. Feare not, beleeue onely, and she shalbe made whole: And to the blinde Luk. 18. man. Receyue thy sight, thy faith hath saued thee. And Saint Paule, Where is the reioysing? it is excluded, by what lawe? of workes? Naye, but by the lawe of Fayth. Therefore we conclude that Rom. 3, a man is iustified by Fayth, without the vvorkes of the Lawe: And againe, wée know that a man is not iustifyed by the vvorkes of the Lawe: but by the Faith of Iesus Christ: And againe by Grace Gala. 2. are ye saued through Faith, and that not of your selues, it is the gyft of God, not of vvorkes, least any man should boast. Besides this, that phrase is vsuall and Eph. 2. The con­sent of the Fathers. Origen. [...]. 3. ad. Rom. common in the works of auncient wry­ters. For we finde in Origene: He saith vnto the vvoman, by no vvorkes of the lawe, but by faith onely: thy sinnes are [Page] forgiuen thee: And Saint Hierome, God Hieron. in Rom. 10. iustifyeth vs by faith onely: And Saint Ambrose, All ceremonies are taken a­waie, Ambr. in Rom. 8. and we are iustified by faith onely: And againe, Grace is so geuen in Christ Iesus, that whosoeuer beleeueth in him, Ibidem. in 1. Cor. 1. shoulde be saued without workes, recei­uing remission of sinnes by faith onelie: And Theodoretus, Neither haue we got­ten Theod. li. 7 de sacri. these heauenly blessinges, by our owne merites, but by faith onely: And Giselbertus. VVhat should we coniec­ture Giselbertus in lib. abter. cap. 1. of their saluation, that dyed before the eyghteenth daye, we must beleeue that they were saued by faith only: And Saint Barnarde. I confesse my selfe Bernardus Epist. 77. eyther to vnderstand a right, or to be de­ceyued with those, who thinke that faith onely is able to saue a man. And S. De natura et gra. cap. 1 Augustine, who was S. Ambrose his scholler, and a dilygent reader of the old wryters, sayth. If iustice came by the Lawe, therefore Christ dyed in vaine: but if he dyed not in vaine, the sinful man is iustified by him alone, to whom belee­uing fayth is imputed vnto righteous­nesse. Many other aucthorites are [Page] cyted, by that famous man P. Martyr, & yet he hath not gathered al: which might be aledged to this purpose. But amongst the auncient wryters, there is none that hath wrytten more earnestlye of this matter, then Chrisostome. I am able (sayeth he) to shewe a faithfull man that hath lyued, and commen to the In hom. de fide et lege naturae. kingdome of heauen without workes. But neuer dyd any man, at any time obtaine life without faith. The theefe beleeued onelie, and was iustified of the mercifull God: neither is their replie to any purpose, that hee wanted time to worke righteousnesse: the controuersie is not in that point. But this I constantlie affyrme, that faith onely saueth. For if he had liued yet longer, and had neglec­ted good workes, he shoulde haue fallen from saluation. Surely Saint Ambrose hath excellently set out this our iustify­cation, by fayth only in Christ: by an ex­ample of the blessing of Iacob: for as Ia­cob deserued not the byrth right: but hy­ding him selfe in the habyte of his elder brother, and cloathed with his apparell, which gaue a swéete sent, dyd insynuate [Page] him self to his Father, and for his gaine fayned him selfe another personne, and so obtained the blessing: Euen so it be­hooueth vs to lye hyd, vnder the hemme of Christes vesture, that by him we may be iustified in Gods sight. But because the wordes carye with them an especiall comfort. I thought to expresse them. which are as followe: In that Isaak did smell the sweete odour of the garments, Lib. [...]. de Iacob. et vita beata cap. 2. happelie the meaning maie bee, that we are not iustified by workes, but by faith: for mans carnall infirmytie, is an im­pediment to our workes: but the faire whitenesse of fayth, hideth the error of our deedes, which procureth pardon for our offences. If then in so many testi­monies, they can not content them sel­ues, but continue their seuere censures, ouer our phrases: let them condempne the auncient writers of the same faulte: and if they lyst, let them set Christ, his Apostles, and the Fathers of the Pri­matyue Church to schoole, for such spée­ches. If there be any inconueniencie therein, we haue learned and receyued the same from them.

Now when we haue made the people acquainted with the phrase vsed in effect by our chefe Master Iesus Christ: and in very forme of letters by the best, & most sincere wrytten, and expositors, of the holy scripture: and tolde them that this dignitie of iustification is not of fayth it selfe: but by vertue of the obiect which it respecteth, to wyt Christ: and that is not the worke of man, but the gyft of God. August. En­chir ad Lau. cap. 31. et eccle. dog. cap. 42. Eph. 2. We call vpon them for good lyfe, and tel them againe, and againe: that fayth wyll not, nor can not be a barren mother: but as Chrisostome deuinely calleth her the 2, The. 2. Nurce of all good d [...]edes and actions, and working alwayes through charitie.

We saye that fayth can not be in that man that lyueth vngodly, & walloweth in wickednesse against his owne consci­ence. And that neyther murderers, nor theeues, nor adulterers, nor couetous personnes, nor prowde men, nor dron­kardes, (without repentaunce) can en­ter into the kingdome of God. And whereas the beleeuers, as Saint Iohn sayeth, ouercome the worlde: such as Agayne an hipocritical fayth. perseuere in wickednesse, are not con­querors [Page] thereof: and therefore there can be no fayth in them, but a kinde of Hy­pocrisie, and a vaine dreame of fayth onely: and fynally, that fayth is lame and vnperfect, if honest actions, good life and conuersation be wanting: But wee exclude onely from good workes, hope of demeryting, iustification, and propicia­tion for sinnes, which commeth vnto men by faith onely in Iesus Christ, and that by the free mercy of God, without any worthynesse on mans part.

And touching lybertye, and lycenci­ousnesse An answer to the ob­iection of the Papist touching libertye lyfe. of life, whereof they complaine: and impute the occasion to the worde of God, so plentifully preached vnto the worlde. One of theyr obiections is too true, whereof we complayne as earnest­ly as they: the other is vtterlye vntrur, and sclaunderous. For it commeth to passe by the meere maliyce of the Deuyl, that our hearers walke not in that path, whiche out of the Monumentes of the Prophetes and Apostles, yea, and of Christ himselfe, we open and shewe forth vnto them. Wée exhort our hea­rers alway to repentaunce and amend­ment [Page] of lyfe, to flye from the vengeance to come, and to bring forth the fruites that belong to repentaunce. And wée Admonishi­ons vsed in Pulpits a­gainst all kinde of sinnes. geue vnto them, to haue alwaies in rea­dynesse against all kinde of sinnes, cer­taine remedies: as it were against sick­nesses and disseases. For he that beareth mallyce and enuie against his neygh­bour, heareth. Euerie man that hateth his brother, is a murtherer. The back­byter 1. Ioh. 3. heareth: VVhosoeuer sayth to Math. 5. his brother thou foole, shall be guyltie of hell fyre: And cursed speakers shall 1 Cor. 6. not possesse the kingdome of God.

The impacient, and he that desyreth to Math. 6. reuenge, heareth: Loue your enemies, praie for them that curse you, doo good to them that hate you, &c. that you may bee the children of the highest: And if you doo not forgeue other men their of­fences, neither shall your heauenlie Fa­ther forgeue you your offences. He that is altogeather geuen to ryotous volup­tuousnesse, heareth the parrable of the rytche Glutton, and the poore man La­zarus: Luk. 16 Hée that is busyed in heaping [Page] together ryches, heareth the parrable of the rytche man, fylling his Barnes, Luk. 12. and purposing to take his ease for many yeares: and that whiche the Apostle sayeth. Hauing foode, and wherewithall to couer our selues, let vs be therewithall 1. Tim. 3. 1. Tim. 6. content. For those that woulde be ritch fall into temptations and snares, and into many vnprofitable and hurtfull de­syres, which drowne men in perdicion and destruction. Those that kéepe no Heb. 13. hospitalytie, heare this saying. Be mind­full of hospitalitie: for hereby haue ma­ny vnawares, receyued Aungelles into their houses. The prowde and ambici­ous Luk. 18. Math. 23. man heareth: He that exalteth him selfe, shall be brought lowe: And God resysteth the prowde, but geueth grace vnto the humble. The babler and tal­katyuen man beareth: Men shall geue Math. 12. an accoumpt at the daie of iudgement, of euerie ydle worde: and let no filthie communycation proceede out of your mouthes. The secure and carelesse Eph. 4. Colos. 3. man heareth: Bee you therefore rea­dye, because the sonne of man wyll come in an hower, you knowe not. [Page] The Vserer heareth: Lende, looking Luk. 6. for no rewarde, and great shall your re­warde be in heauen. The droonkarde heareth: Ouerwhelme not your selues Luk 22. with wyne, wherein there is ryotte, and beware that your hartes be not ouercom­men with surfetting: and woe be to you Esa. 5. that aryse earlie to droonkennesse, and to Carowse vntyll the euening, that you 1. Pet. 5. maie be hote with wyne: And be sober and watche, because your aduersarie the Deuil, walketh vp & down like a roaring Lyon, seeking whome he maie deuowre. The fornycatour, and adulterour, or he that is spotted with any lyke cryme hea­reth: 1. Cor. 6. That neither fornicatours, nor ad­ulterers, neither softlings, shall haue the inheritaunce of the kingdome of God. And againe: For you knowe this, no whoremonger, nor vncleane person, nor couetous man, nor he that is a worship­per of Images, shall haue any inhe­rytaunce in the kingdome of God and Christ. And Marriage is honourable amongst all men, and the bed vndefiled, Heb. 13. but as for fornycatours and adulterers, God wyll iudge them. Those that neg­lect [Page] the workes of charitie, heare: De­part from mee you cursed, into eternall Math. 25. fyre, which is prepared for the Deuil, and for his Angels. For I was hungerie, and you fedde mee not: I was thyrstie, and Ro. 14. you refreshed mee not: I was a straunger, and you lodged mee not: I was naked, 2. Cor. 5. and you cloathed mee not: I was sicke, and you visited mee not. To be short, we repeate and vrge earnestlye, that of the holy Apostle: VVee shall all appeare before the Tribunall seate of Christ, that euerie one maie receiue as he hath done in his bodie, either good or euill.

Moreouer, we admonishe and call vppon euery vocation, for the fruites and vertues appertayning to theyr e­state, The Prince and Magistrate hea­reth: You carie nor the sworde in vaine, Ro. 13. for the Magistrate is Gods mynister, to Exhortati­ons vsed in Pulpyts to inflame men to vertue. punishe the euyll, and to cheerishe the good: And Princes are not a terrour to those that doo well, but to those that doo euyll. The subiecte heareth: There is no power but it is of God, whosoeuer therefore resisteth power, resisteth Gods [Page] ordynaunce, and wee ought not to o­beye for feare onelye, but also for con­science: And againe, Paie trybute Rom. 13. to whome trybute belongeth. The Husbande heareth: You Husbandes loue your wyues, and bee not bytter Eph. 5. Colos. 3. vnto them, and so men ought to loue their wyues, as theyr owne boddies. The Wyfe heareth: You VVyues be subiecte to your husbandes, as vnto the Lorde, because the Man is the vvo­mans headde: and as the Churche is subiecte to Christ, so ought vviues to bee subiect to their husbandes in all thinges. The Parentes heareth: Prouoke not Eph. 6. your Chyldren to wrath, but bringe them vppe in the dyscipline of the Lord. Chyldren heare: Obeye your Parents in the Lorde. The Seruauntes heare: Obeye those that are your Maisters, ac­cording to the fleshe, vvith feare and tremblinge, vvith symplycitie of your hartes, as it vvere to Christe. And Maisters heare: You Maisters vse your seruaunts with curtesie and gentle­nesse, knowing that you haue a Maister [Page] in heauen. The Preacher readeth: Feede the flocke of Christe, as muche 1. Pet. 5. as in you lyeth: not takynge care thereof by coaction, but vvyllyng­lye: not desyrous of fylthie lucre, but vvith a readye minde. The Pub­lycane heareth: Requyre no more then that vvhiche is appoynted for you. The Souldyour heareth: Stryke no manne, neyther speake euyll of any Luk. 13 man, but bee content vvith your sty­pendes.

These and many sutche textes of the same sorte, wée repeate and incul­cate moste earnestlye, and with all our dilligence, exhort the people to ver­tue and godlynesse: whiche doo playne­lye proue and argue, that wée are free from those crymes which our aduersa­ryes moste vntruelye chardge vs with all.

There are some kynde of workes, in déede, that wée wryghte and speake A differēce of workes, taken of the persons working. againste, because they can not bée ac­coumpted amongst the number of good workes: and to the ende our dealinges [Page] herein may be more euident. It shal not be from my purpose, to dystinguyshe be­twéene Three sortes of men wor­king. the diuerse orders of men, brin­ging foorth good works: and betwéene workes them selues, whereby the pro­cesse of my matter wyll be more facill, and easy, and touching the persons wor­kinge, they maye bee reduced to thrée sortes.

Of the firste kynde are Myscreantes, 1 and vnbeléeuers, not receyued in to Christs Church, with any sacraments: In whome the dignitye of naturall rea­son, is not so dymly obscured, but that most commonlye with great indeuour, they conuert thinges externall, honest, and detest things dyshonest, preferring with graue iudgement, vertue to vyce, as is most conuenyent. Whereof the A­postle speaketh, saying: that the Gentils by nature doo those things, whiche ap­perteyne Rom. 2. vnto the lawe. Wherefore albeit the workes of Heathen men are not to be compared, wyth the good workes of faythfull men ingraffed in the Church of Christ: yet for many cau­ses, and pryncipally, for that without all [Page] controuersie, all good gyfts, and indew­ments, euen in the Paynymes, are Gods good gyfts, they haue the tyttle and name of good workes in some respectes geuen vnto them.

Of the seconde sorte those are, whoo haue receyued the Sacraments, and The se­conde sort of men working. are written as it wéere in the Regester booke of the Churche of God: amongst whome there is also some dyfference: for some are verye Atheysts, and with theyr abhominable lyfe, denye him in their déedes, whome they confesse with theyr mouth, and are in name onelye Christyans: others are Hyppocrites, 2 making a shewe of good workes, and couerynge the wyckednesse of theyr hartes, wyth outwarde glosses: not respecting Gods honor, and glorye, but that them selues, maye bée séene and gloryfyed of men: And fynally, o­thers doo good woorkes wyth a pure and 3: syncéere harte procéedinge of fayth and feare of God, hauing theyr eyes fyxed vppon Gods glorye and the profyte of theyr neighbour, and in these the spy­rite of God, whiche they haue already [Page] receyued in Iustifycation and regene­ration is fruitefull, and effectuall. Now let vs viewe these mennes workes, that are in the fellowshippe and Communi­on of Christes church: for of the workes of Infidels and Gentyles, I wyl speake somewhat afterwarde.

Fyrst, the Atheistes, who thinke in theyr harte, that there is no God: doo Atheists. loose the raygnes of lybertye, to all fyl­thye luste, and beastlye pleasure, con­tempne all honest, and godlye actions, and with the Sicophants plainly grant: VVee knowe no other God but our bel­lyes, vnto vvhome vvee vvvll offer sa­cryfices, Euripides. Oxen, Sheepe, and all other delycious thinges. Of the whiche E­pecurysme, the holye Prophete Dauid Psa. 14. complayneth: The foolyshe boddie hath sayde in his harte, there is no God: And afterwarde accuseth and bewayleth the pyttyfull corruption of humayne nature, carying about day­lye, eyther ygnoraunce not knowing GOD, or securytie neglectyng GOD, or dystruste, runnynge awaye from [Page] God: of these mennes workes I shall not néede, to speake any thing in this my exhortations to good workes, séeing they bende them selues only to worke wickednesse.

Hyppochrites albeit nowe and then Hippocrits and theyr workes: they shewe somme workes of mercye and pytie, and obserue the commaun­dementes accordinge to the outwarde letter: yet most commonly, their whole studdye is occupyed about supersticious ceremonyes, rytes, and externall exer­cyses: wherein they thinke that a Chri­styan mannes lyfe doeth chieflye con­syst. Of the which sorte, are to goe in Pylgrimage barefooted, hanging Iew­elles vppon stockes and stones, offering of incense and waxe Candles, inuoca­tion of Saintes, and many other lyke toyes, conioyned eyther with great im­pietye and Idolatrye, or with great lyghtnesse and follye: whiche were neuer ordayned by GOD, that wée shoulde walke in them: against which kynde of workes we preache, and teache most earnestly, as we are commaunded in the holy scripture.

Hyppocrytes haue also an especiall delyght and pleasure in other workes, Hippocrits delyghte chiefly in workes ce­remonyall. (good doubtles in some sorte) but such as belong to discypline, and exercise of the bodye, rather then to true godlynesse: as an abystnence from deynty meates, in often fastinges, watchinges, lying vppon the grounde, and to lyue after some one mannes prescripte and order: whereby the loftynesse, and courrage of the fleshe is somewhat abated, and subdued. Which exercises we lyke very well of also, although wée ascrybe not so muche vnto them, as the vulgare sort were woonte: but wée preferre verye much those workes, which come more nighlye to sincere Godlynesse, of the whiche I wyll speake hereafter.

And the common and ignoraunt people The iudgement of the vulgare, touching workes ceremony­all. vndoubtedlye, if they sée any menne leane with abstynencie, broken with labours, spent with watching, they wonderfully estéeme such, and conceyue an especiall conceyte of theyr sanctymo­nie and holynesse.

And yet it commech to passe often­tymes, [Page] both that men swell in theyr owne opynyon, of that créedyte which they haue with the vulgare, for those ex­ternall shewes: and in continuaunce of Hippocrits puft vp in theyr owne co [...]eyte. tyme doo obserue the same with super­stycious, yea, Iudaical mynd, as though true godlynesse dyd consyste therein: whereas in verye déede they are of no moment, onelesse those perfyt workes which Christe and his Apostles doo so often requyre, bee annexed vnto the same. And it may be, naye, vsually we haue, and do sée it so to bée, that those who chastyce theyr bodyes with absti­nence, labour, and watching, that of their owne accorde haue renounced in dyet, fleshe, and strong drinke: doo not abstayne from womans fleshe, ambi­cion, enuye, and malyce, emulation, and suche lyke: and yet in the meane tyme haue stollen the hartes of the sim­ple, into theyr great admyration, and tickled with the vayne applausion of the ignoraunt, are taken in amaze, and for­gat them selues.

Hippochrites somtyme doo the works Hippocrits sometyme doo morral works, and after what sort. outwardlye of the commaundementes, [Page] they praye and holde vp theyr handes to God, but from a fylthy and corrrupte harte, against whome the Prophete E­say cryeth very sharplye: VVhen you shall stretche out your handes, I vvyll turne myne eyes awaye from you: and when you shal multiplie your prayers, I Hagg. 2. Esa. 1. 58. Pro. 15. wyll not heare you, for your handes are full of blood: vvashe you, make your selues cleane, and take away the wicked­nesse of your cogitations. These men dyd all thinges to be seene of the worlde, against whome our Maister Christe is Mat. 6. 16 23. most earnest, and sheweth that they are detested of God. They are no better then the Gentyles, but rather muche Hippocrits worse then Infydels. woorse: fyrst because they haue obtay­ned more ample knowledge then they, & yet are no whyt better: Secondly, be­cause they doo not g [...]d in good order, & manner, and yet ambiciouslye seeke the tytle of sanctitie and holynesse: where­in they are twyse guyltie, for it is well sayde of Gregorie: Counterfaite holy­nesse Gregorie. is a double iniquitie. Against suche kynde of workes wee preache and teache, and that as you see not without [Page] many aucthoryties, & graue examples. Let vs now come to the works of Infy­dels, and vnbeléeuing persons, & consy­der how we ought to estéem of them also.

Concernyng the Infydelles, whe­ther Workes of Infydels. wee viewe theyr excellent, and noble knowledge and skyll, in Artes both lyberall, and manuary: or theyr honest actions and vertues, in cyuile lyfe, wée maye not gaynesaye, but that they are the good blessinges, and gyftes of God: which he collateth vpon, whome Bezeleel and Oliab could not buyld the Taberna­cle, before they were taught by God. it lyketh him, for the publyque profyte of all mankinde. And if it were néedeful that Beseleel & Oliab, should haue vnder­standing & wisedome powred into them by Gods spirit, that they might be able, to frame & perfyte the Tabernacle: much more we ought to thinke, y ^• those things Exo. 31. et 35, which are most excellent in humane so­cietie, spring and shewe from the spirite of God. Neyther ought that place of Scripture to make any man stagger, Rom. 8. 1. Cor. 3. Eph. 3. 2. Tim. 1. which affyrmeth that the spirite of God dwelleth in the faythfull: for that is to bée vnderstande of the spyrite of sanc­tyfication, whereby wée are consecrated [Page] the Temple of the lyuing God. For he doth moue, replenishe and quicken, all creatures with the same spirite, accor­ding to euery of their properties, which he gaue vnto them in the lawe of crea­tion.

And in lyke maner, we ought to thinke of theyr worthy actions, & vertues: For we ought not to be so dull and senseles, to thinke that there is no dyfference be­twéene Cata and Catalyne: betwéene the Lactan. li. 3. ca. 19. The great wisedome, learning, and ver­tues of the Heathen, are the gyftes of God. iustice, equytie, and moderation of Titus and Traiane: and the sauadge, and cruell lousenesse of Caligula and Nero: or be­tweene the beastlie luste of Tiberius, and Vespasians contynencie: betwéene the conseruation and contempt of Lawes. What thing can there remayne in good order, if we shoulde holde suche a confu­sion? God therefore hath ingraued in God re­compen­seth morral vertues with tem­porall bles­singes. mans harte, a distinction betwéene ho­nest and vnhonest actions, and as it were ratyfie the same, with the dispen­sation of his prouidence. For we sée him bestowe temporall blessinges vpon those that followe vertue: not that the externall Image, and shewe of vertue [Page] doth deserue any thinge at all: but it pleaseth him to make manyfest vnto the worlde that waye, in what pryce hée hath the true and internall iustice of the harte, whyles he suffereth not the ex­ternall to goe vnrewarded: whereof it followeth, that those vertues, or rather images, and shaddowes of vertues in the Infydels, are Gods gyftes, because there is nothing lawdable and prayse worthy in any respecte, but that onely which commeth from him.

And yet let vs take Saint Augustines lesson with vs, which he geueth touching Lib. 4. con­tra Iul. The ver­tues of the Infidels be to no purpose in matters of saluation. theyr workes after this manner: All that are straungers from the relygion, of the one and euerlyuing God, howsoeuer they seeme wonderfull, through the o­pinion of vertues: not onelie deserue no rewarde, but rather punishment, because the pure giftes of God are spot­ted, in their filthinesse. For albeit the vertues of the Painymes, in outwarde shewe be great, and maye cause many Christians to blush, when they sée them selues so farre excelled of them, in a cy­uile lyfe: yet there are many defectes, [Page] and fylthye spottes in their déedes and actions.

That principall poynt which is all in all, I meane the knowledge of God and Defects in the vertues of Infidels, and especi­ally the ig­norance of God. right religion, was so wanting vnto them: that all other thinges were they neuer so excellent, could proffite them nothing to saluation: for as is the body wythout the head, so weere the vertues of the Ethnikes without the knowledge of the lyuing God. Some of them happely wéere halfe perswaded, that there is a God, who both created, and yet conserueth the worlde, whereof those dyuyne sentences of theirs dispersed here and there, in their workes are found: concerning God, Religion, faith, and such lyke (so with some knowledge of diuinity séemed to be bred, in them naturally) yet they were not certaynly perswaded of one God, and they wanted that dyuyne wisdome wherewith the Fathers and prophets were inspired: which is to be had onely out of the holye scripture, and to bee vnderstoode by the ayde of Gods spiryt, wherein the saluation of mankinde is conteyned. [Page] They knewe nothing of God as he re­ueled They knewe no­thing of God as he reueled him self in his word. True faith hope and prayer wanted in them. him selfe in his word, euen from the beginning, then the which benefyte, none can come, or bee, more wyshed of mankinde. These cheefe and prin­cypall vertues then, the true knowledg of God, loue, feare, and reuerence of God: togeather with perfyt trust and confydence in God, calling vppon him in distresse and necessity, was wanting vnto them.

Besydes this they knewe nothing of Infydels ignoraunt of original sinne, the cause o [...] mannes misery. originall synne, and naturall corrup­tion: they knewe nothing of the cause of synne: nothing of mannes mysserie: nothing of true and effectuall consola­tions, eyther against calamityes, or against death it selfe. They knewe nothing of the redemption of mankynd They knew no­thing of mannes redempti­on end re­generation by Christe: nothing of the tyranny of the Deuyll: nothing of the reparra­tion of Gods Image: name nothing of the olde man in Adam, and newe man in Christe. They knewe nothing of the resurrection of the dead: nothing Ignorant of the re­surrection. of the daye of domme: nothing of the eternall blysse, and immortallytie with [Page] the faythfull, shall enioye in boddye and soule in the heauenly kingdome.

Albeit then, the actes and déedes of the Ethnikes, geue outwardly a godlye shewe: as Aristides and Phocion in iu­stice and equitie: Socrates in pittie: Xe­nocrates in contynencie: Lucretia in loue of Chastytie: which they pursued (let vs graunt so much) to some good ende: admyt not for any desyre of glorye and renowne: but fyrst because the verye face and countenaunce of vertue séemed honourable vnto them: secondly to leaue vnto theyr countrey men, domysticall examples whiche they might followe: lastlye, to styrre vp in others, an emula­tion and desyre of vertue: if I saye all these good thinges were in them, yet we sée howe farre they were from perfec­tion.

The crowne and garland, as it were wanteth in theyr workes: to wytte, the knowledge of God, and an harte pury­fied by fayth. Wherefore Saint Au­gustine spake of them, after this man­ner: Lib. 4. con­tia Iu [...]. There is no good thing without the chiefe goodnesse: and where the true [Page] knowledge of the eternall trueth vvan­teth, there is no true vertue, no not in the Prosper. de vocatione gentium. best manners. And another: VVithout the relygion of the true God, that which seemeth to be vertue, is vyce: neyther can any man please God, without God, &c. For those that are ignoraunt of the true God, can not haue true and perfyte ver­tue, but onely a shewe or shaddowe ther­of vanishing awaye. And whereas Reason and VVyll, doo concurre in all Reason and VVyll cor­rupt. honest and good actions: the one admoni­shing what men ought to doo, or not to doo, the other pursueth and practyseth the same: It is most certayne, that humaine reason after his fall, is oppressed with great ignoraunce and errour, and there­fore most commonly iudgeth corruptlye: and VVyl also to be caryed to the worst, in the execucion of all thinges. The knowledge of God then puryfying the hart, is doubtlesse the orygion and foun­tayne of all vertues, which is pleasaunt and acceptable vnto God. It is that which illuminateth and informeth Rea­son rightly, and correcting corrupt vvyll, reneweth a man after God, in iustyce, [Page] and true holynesse. Moreouer, the Infydelles in their ac­tions, ne­uer respect the last ende. Ethnikes in their deedes respect not the right ende, which make a true and per­fyt difference betwéene all actions▪ for example sake. To releeue and geue almes to the poore, is acoumpted, and in deede is a vertue if it procéede from the loue of God and man: but if it proceede of a desire to purchase prayse, and com­mendation of the world, it is synne and hipochrysie.

Wée do not reiect in the meane time theyr Polyticall vertues in humayne Howe the vertues of Infydelles are com­mendable and profy­table in humane societie. society: but commende and imbrace them so farre forth, as they swarue not from right, reason and Iudgment of the mynd: and especiallye from the tenne commaundements. But we admonysh therewithall, that Chrystians ought to haue a farre other respect then the Eth­nikes had. For they auoyded vice, and folowed vertue, through desire of praise, honour, and glory, or through desyre of dygnity and aucthoryty, or for comon concord and quyetnesse: or else through reuerence of men, and feare of the lawes, or some suche lyke matter. [Page] Whereas the Christians dyrect all theyr doing, to the glory of God, and What Christians ought to respect in their acti­ons. profit of their neighbours. They weigh more the feare of God, then worldlye glory: the loue of Iustyce, then deceytful prayse: and eternall blysse, more then temporall pleasure. The Ethnikes if there were any notable thing in them: vaunted as of their owne gyfts: but the Chrystians acknowledge God to be the geuer and aucthour of all good gyftes. The vertue of humilitye, then which Christ so earnestly requireth of vs, was wanting in the Infydelles.

The same that hath bene sayd gene­rallye Of the workes of Ievves, Sa­racens, and Turkes. of the Ethnikes, may be perticu­lerly extended to the Iewes, and Turks: who woulde séeme to acknowledge one God onely, to detest all Idols, and to ex­cell in holynesse of lyfe: yet because they worship not God as he hath reueled and appointed in his word, neyther be­léeue that Christ is the sonne of the ly­uing God: al their works, must nedes be fowle, in Gods sight. For without that, ther is no true vertue, no knowledge of God, nor syncéere worshipping of God: [Page] no pure loue toward God, nor towarde our neyghbour. They fayne vnto them selues a God, or rather an Idoll, who is not the Father of our medya­tour, and redéemer Iesus Christe. Therefore they worshyppe not God a ryght, (for, Hee that knoweth not the Ioh. Sonne, honoreth not the Father) nor yet calleth vpon his name. And because the holy ghost is geuen for the Sonnes sake vnto beléeuers, to styrre vp newe moti­ons in theyr hartes: it is euident howe farre from all goodnesse, Iewes, & Turkes are: whyles they despyse the sonne of God: who onelye sendeth the holy ghoste vnto men, to bréede in them all perfyte goodnesse: Moreouer, for that the true loue of God (from whence all loue to­warde our neyghbour is deryued) ryseth in vs vppon that aboundaunt mercie, which he hath shewed, in geuing his on­lye sonne Christ, to be crucyfied for our sinnes: whome the Iewes & Turkes con­tempne, and blaspheme: it can not bée that they contempning him, shoulde syn­cerely loue God: or theyr neyghbour for Gods sake.

So then both Iewes and Turkes, want the chéefe and principall vertues of Christians, the true knowledge, and feare of God, fayth, Charyty, hope, inuocation of Gods name, gyuing of thanks, obedience in sorrowes and my­series, with others of that sorte. And if happely there be any shewes or pyc­tours of Politicke vertues in them, those are so defiled and spotted, wyth impure affections, that they loose all their bewty. We sée in beasts them selues, some thing resembling vertue: A similitud as in the Lyons clemency, toward sup­pliants: in the Dogge, faythfull toward his Master: in Shéepe, softnesse and meekenesse, and yet these are not true vertues: it is euen so almost in the Infi­delles, whose reason being voyde and destitute of the lyght of Gods spirite, wandereth in Ignoraunce and dark­nesse, and can do no true and sinceere vertue: but happelye nowe and then some vayne maske and shewe of ver­tue: and thus much of the works of Pay­nyms and Infydels.

Thirdly and lastly, those good works [Page] are to be consydered, which are done of Of the workes of faythfull Christians. those, who from the bottome of theyr harts, embrace true holynesse, and righ­teousnesse. And it were requisite if a man woulde prosecute euery thing ex­actly, dyligently to consider the signify­cation of y ^e word VVorkes: but because that matter in Englysh, would rather séeme to be vaine ostentation, then serue to edification: I wyl omit the same for this tyme: and wyth some descripti­on, The defi­nicion of good wor­kes. open the meaning or signification of good workes. Good workes are actions: which are don of men regenerat, by the ayde of Gods spirit, through fayth, ac­cording to the rule of Gods worde ha­uing their respectes as chéefe vses, and endes to wyt: The honor and glory of God, the ornament and honestie of our lyues, and the profite and commodity of our neighboures: I wil open euery part of this discription largelye: after I haue shewed howe earnestly almighty God in his word, requireth of his seruants good works, which are established, and not reiectted by fayth.

Fyrst therefore al sincéere and fayth­full [Page] professors of the gospell, ought most certainly to perswade them selues: that Good workes are established, and not re­iected by the doctrin of iustifica­tion by fayth. they are adopted fréely by God, and al­readie iustifyed through Christ by faith, and regenerate and sanctifyed by Gods spyrite, that they might in worde and deede expresse, and somewhat resemble, the nature and disposition of their hea­uenly Father: and therewithall decla­red vnto the worlde by theyr workes, that they are the sonnes of God. For that cause I haue againe, & againe repe­ted before that a Christian faith ought to be garnished with al kind of good works. And therfore as the Apostle S. Paul, af­ter that propositiō: VVe gather therfore that a man is iustified by faith, without the workes of the Lawe, In the waye of questioning sayth: VVe make the Lawe therefore in vaine through faith? He an­swereth by & by: God forbid, Naie, we e­stablishe the Lawe. Euen so I presently affirme, that we do not now a daies, dis­solue good workes, by y ^e doctrine of faith: Iustifiynge, but we rather establishe the same. For without faith there can be no good works: and faith cannot be vnfruitfull or ydle, in those that are iustified.

Moreouer, almighty God him selfe re­quyreth of his seruants, the good works God requyreth good workes of his ser­uants. of a true fayth: and greeuously accuseth, & cōdemneth by the Prophets & Apostles, those that are neglygent and slouthfull. Moyses sayth in the Lawe: And nowe Israell, what doth the Lorde thy God re­quire Deut. 10. of thee, but that thou should feare thy God, and walke in his waies, and loue him: and serue the Lord thy God with al thy hart, and with al thy soule, and keepe the commaundementes of the Lord, and his ceremonies, which I commaund thee, that it maie bee well with thee. What should I speake of that, that the Law of God is geuen from heauen, that it may shew vnto them theyr infirmitie and of­fences, their natural corruption and iust condemnation: and so leadeth vs as it were by the hande, from trust and confi­dence in our selues, to depende vppon Christ. And yet that is but one scope or vse of the Law: which was geuen to the ende that it might be a rule of mans life, exhybiting a perfyte dyscipline to those that are iustifyed by fayth. So sayth the Prophete in the booke of Psalmes. Blessed is that man, whome thou O Lorde in­structest Psa. 94. [Page] in thy lawe. And againe: Hee hath geuen a testimony vnto Iacob, and a lawe vnto Israell: that the posteritye maie knowe and put their trust in God, and not forget the workes of God, but keepe his commaundements.

The Prophetes euery where teache a true fayth in God, & his sonne Christe: and also call for good workes, of the true worshyppers of God. Blessed is he (sayth Ieremie) that trusteth in the Lorde, hee Iere. 17. shall be like a tree planted by the waters, whiche sendeth his moysture vnto the rootes, and he shall not feare when som­mer commeth. And his leafe shall bee greene, and he shall not be in daunger in the tyme of drought, neyther shall he ceasse to bring forth fruicte. Which worde he translated no doubte out of the first Psalme. And in Esai the Prophet, Esa. 5. mencion is made of a Vineyarde, that was planted to bring forth fruicte. And Luk. 3. Math. 3. Iohn Baptist. Iohn Baptist the foreronner of the Lord, appoynted dyscipline and order of lyfe, to those that asked of him what they shoulde doo: and amongst other thinges he spake thus to the Pharisees, and Sa­duces: [Page] Yee generacion of vipers, who hath taught you to flye from the venge­aunce to come? bring forth the fruites of repentaunce. And Zacharie his father, songe and sayde before: That vve being Luk. 1. vvithout feare, and delyuered out of the handes of our enemies, might serue him: in holynes and righteousnes, all the daies of our lyfe.

Our Lorde and sauiour Iesus Christ, in that his Sermon made vnto his Dis­ciples, in the Moūtaine: exhorteth them, Math. 5. 6. 7. & in them all, the faithfull to good works: but especiallye in the ende, concluding with these wordes: Not euerie one that sayth vnto mee Lorde, Lorde, shall enter Christ. into the kingdom of heauen: but he that doth the vvyll of my Father, vvho is in heauen. And immediatly after, he sub­ioyneth two Parables, of one that buylt his house vpon a fyrme Rock: and of him that layd his foundation vpon the sande. The hearers and doers of the worde of God, are lyke vnto them: the hearers on­ly resembled vnto the others: And when a woman cryed out saying: Blessed is the Luk. 11. vvombe that bare thee, and the paps that [Page] gaue thee sucke. Our sauiour answered: But blessed are they that heare the word of God and keepe it: And euen the lyke answere he gaue vnto the Iewes, bosting that they were Abrahams sonnes. If ye Ioh. 8. vvere Abrahams children, ye vvould doo the vvorkes of Abraham: you are of your father the Deuyll, and fulfyll the desires of your father. And againe: I am the Ioh. 15. true vine, and my Father is the husband­man: hee cutteth off euerie braunche, that doth not bring foorth fruite in mee: and euerie one that bringeth forth fruite, he purgeth, that he maye bring forth fruite more plentifully.

In lyke manner the holy Apostles, The A­postles call for good workes. commending the doctrine of theyr Mai­ster to all Nations, doo most earnestlye call for good workes. As obedient chyl­dren, not fashioning your selues, vnto the former lustes of your ignoraunce. But as he vvhich called you is holy, euen so be yee holie also, in all manner of con­uersation. And if so bee that yee call 1. Pet. 1. on the Father, vvhich vvithout respecte of personne, iudgeth according to eue­rie mannes vvorke, see that yee passe [Page] the tyme of your dwelling heere in his feare. For asmuch as you knowe howe that you were not redeemed with cor­ruptible things, as syluer and golde, from your vaine conuersation, which ye re­ceiued by the tradition of your Fathers. But with the precious blood of Christ, as of a Lambe vndefiled, and without spot. And in his latter Epistle, after the re­hearsall of certayne vertues, he addeth: 2. Pet. 1. For if these thinges be among you, and be plenteous, they wyl make you, that ye neither shall be idle, nor vnfruictefull, in the knowledge of our Lord Iesus Christ. But hee that lacketh these thinges, is blinde, and can not see farre of, and hath forgotten that hee was purged from his olde sinnes. VVherefore brethren geue the more dilligence, for to make your calling and election sure, for if ye do such thinges, ye shall neuer fall.

Saint Paule in lyke manner wry­ting to the Thessalonians sayeth: VVee 1. Thes. 4. beseeche you brethren, and exhorte you by the Lord Iesus, that ye increase more and more, as ye haue receiued of vs, how you ought to walke and please God. For [Page] you knowe what commaundements wee gaue you by the Lord Iesus. For this is the wyll of God your holinesse, that yee shoulde abstaine from fornication. That euerie one of you shoulde knowe howe to possesse his vessell in holinesse and ho­nour, &c. And in his Epistle to Timothie. 2. Tim. [...]. This sure foundation of God endureth, hauing this signe, the Lorde knoweth who are his: and let euerie man that calleth vpon the name of the Lorde, de­part from iniquitie. If a man therefore purge him selfe from these thinges, hee shalbe a vessel sanctified to honor, appli­ed to the vse of the Lorde, and prepared to all good workes. But speaking of the hyppocrits, he sayth thus: They professe Tit. 1. that they know God, but in their deedes they deny him, being abominable & dis­obediēt, and reprobate to al good works. The blessed Apostle and Euangelyste, sayth thus: If we saie we haue fellowship with him, and walke in darknesse, wee 1. Ioh. 1. lye, and doo not the trueth. And if wee walke in the light, as he is in the light, wee haue mutuall fellowship with him. And S. Iames: Be you doers of the word, [Page] and not hearers onely, deceyuing your selues. For if a man heare the worde, and Iam. 1. expresse not the same in his deedes: he is lyke a man that beholdeth his face in a glasse. For beholding him selfe, he goeth his waye and forgetteth his similitude. Iudas also the brother of Iames, & Apostle Iud. 1. of Christ, is very angry with those that abuse the grace of our God to wātonnes, and sayth: That such haue already, mani­festlie denyed God, and his sonne Christ.

This doctrine of good workes. I haue specifyed, and collected out of the holy Prophetes and Apostles: Least some myght report of vs, that we are very co­pious in the doctrine of Iustification by faith. But bare and barren in the other part of Christiā doctrine cōcerning good workes: & principally least Sicophantes myght cauell that we are despysers, and enemyes to good workes. The Apostles of Christ the Lord: and namely S. Paule the doctour of the Gentyles, and vessell of election, haue notablye set out Gods grace. And very often inculcate, that men are iustified before God by faith, & not by the law, by grace, & not by works: and yet notwithstāding, they vrge most [Page] ernestly y ^e works of faith. Ye were som­time darknesse, but now are you light in the Lord: vvalke as children of light: For the fruite of the spirite is in all goodnes, righteousnes and truth, approuing that vvhich is acceptable vnto the Lord. And haue no fellowship vvith the vnfruitfull vvorks of darknes, but rather rebuke thē.

And as the preaching of Gods grace, is nowe a dayes obiected vnto vs, as a re­proch: The prea­ching of grace re­prochful to the wicked. Rom. 3. 5. euen so was it in the tyme of Paul the Apostle, when many obiected & sayd: that the Apostles taught men to do euyl, y ^e good might come thereof. There were moreouer, Hippocrits, & false gospellers, who abused y ^e preaching of grace, faith, & Christian lyberty, to satisfy their carnall lustes: & yet the Apostles continued most constātly, and earnestly, in teaching that doctrine: neyther dyd they inhybite the doctrine of iustifycation, because y ^e some men had no regarde of good workes. But they sharply rebuked such, and admoni­shed the faythfull to beware of such per­uerse lybertie. In consideration whereof S. Peter is thought to haue vttered these words. And suppose that the long suffe­ring of the Lord is saluation, euen as our [Page] dearelie beloued brother Paule also, ac­cording vnto the wisedome geuen vnto 2. Pet. 3. him, hath written vnto you: speaking of suche thinges, amongst which are many Peters iudgement touching Paules Epistles. things harde to vnderstande, which they that are vnlearned and vnstable, peruert, as they doo also the other scriptures vn­to their owne destruction. Ye therefore beloued, seeing ye be warned aforehand, beware least ye also being ledde awaie, with the error of the wicked, fall from your owne stedfastnesse: And the same Apostle in another place. For so it is the 1. Pet. 2. wyll of God, that with well doing ye maie stoppe the ignoraunce of foolishe men. As free, and not as hauing the liber­tie, for a cloake of naughtinesse, but euen as the seruauntes of God.

Herevnto agréeth the saying of Saint Paule. Brethren, ye haue bene called in­to Gal. 5. libertie, onelie let not libertie bee an occasion vnto the flesh, but by loue serue one another. And almost the lyke was vttered before of our Sauiour Christe: Against the abuse of Christian libertie. Verelie, verelie, I saie vnto you: that whosoeuer committeth sinne, is the ser­uaunt of sinne. And the seruaunt abideth [Page] not in the house for euer: but the sonne abydeth for euer. If the sonne therefore Ioh. 8. shall make you free, then shall you bee free in deede. Wherefore Chrystians who are made free in true Christian True Christian lybertie. liberty, are delyuered from the Deuyll, synne, & condemnation, that synne may not rule in their mortall bodies, (albeit the dregges and remnaunts of naturall corruption remayne in them) neyther are they subiect to the sentence of eter­nall death, albeit they deny corporally, and to be short that they may not serue synne and Dyuell, but Grace and Christ.

And hauing spoken thus much of the necessity of good workes. It conse­quently followeth, that I returning to the definition of good workes, shoulde shewe what workes are allowed or dis­alowed in Christes Church. And fyrst The ori­gin of good workes. we do not deryue the same out of the decr [...]es of men: but acknowledge God to be the fountayne and aucthour of the same. For all men by nature are lyers corrupt and synfull, and howe can that which is euill bring forth good, therefore [Page] from God onely who alone is good, all good workes do spring. The blessed A­postle Saint Iames sayth. Euerye good Iam. 1. gift and any persyt gyft, is from aboue descending from the Father of lights. Saint Peter also writeth to the same 1. Pet. 5. ende. The God of all grace who hath called you to his eternall glory through Iesus Christ, strengh then and confirme you. And Saint Paule. It is God that worketh in you both the wyll and the Phili. 2. deede. Our Lorde and sauiour Iesus Christ sayth. He that abydeth in mee, and I in him the same shall bring foorth Io. 15. much frute: And in another place. Hee that doth truth commeth vnto the light: that his workes maye be manyfest, that Ioh. 3. they are done by God. The Prophete Esaye, also inspyred wyth Chrystes Esa. 26. spyrite, sayeth: Lorde thou shalt geue vs peace, for thou hast wrought all our Good workes are of God, and yet in som respect they are ca [...]ed our owne workes. workes.

Nowe although we hould that good workes procede from God, as the foun­tayne and origyn: yet he dooth not these thinges without vs, but rather wor­keth by vs, and in vs, so that the works [Page] of God done by vs, are also our owne workes. For GOD doeth regene­rate his elect and choosen seruauntes with his spirit, and gyueth them fayth. Then they being so regenerate, lyke Gods obedyent chyldren, doo yeelde and apply them selues, to please him with a holye lyfe and conuersation. And How good workes are wrought. the holy spirit which is in them is effec­tuall, styrring vp theyr power and wyll to all good workes in all partes and course of their lyfe. Fayth also wherby mens harts are purified, is not idle and sluggyshe, but doth her part: and is a vi­gelent and diligent kéepers of integrity of mynde, and vertuous conuersation throughout all their life. And doth as it were put them in mynd, that they be­ing once purifyed, in the bloud of Christ, through the holy ghost: shoulde kéepe them selues vnspotted in the fylthye world from all pollution of the fleshe: neuer to abuse the gyfts of the body but to preserue the same as a vessel of honor▪ The regenerate therfore watch & work righteousnesse, neyther do they make a small accoumpte of synne, as wycked [Page] wordlyngs doo: for they right well and déepely consider, that God who sent hys sonne into this world to be a propicia­tion for synne, and gaue him to death, euen the death of the Crosse: dooth both hate synne as a thing abhominable, and also loue Iustyce and purity of lyfe. And for that cause they also hate synne. and loue righteousnesse, detest impiety, and imbrace pyty, and so studie to prac­tyse the same all the dayes of theyr lyfe.

But in this labour and endeuour of the chyldren of God, there are manye Impedy­mentes of good workes. lets and hinderances: and holy men are afflicted, as it were with a gréeuous and dayly battell which is neuer ended before the daye of death for that deadly A continu­all battell. and crafty enuy of ours, Satan the De­uyll rusheth vppon vs with greate ve­hemency, and vndermyneth vs with a thousand temptations. And he is assys­ted with many mightye confederats. For our owne flesh is slowe and dull to all goodnesse: and prone to all vicious­nesse. The flattering and disceytfull worlde also vrgeth vs mightely, with [Page] company pleasures, honours, which are most vayne. There are also many wordlings, who with their pernicious examples, do cary the simple sort into distruction. What should I saye of feare and hope, which do excéeding exer­cyse and afflyct the mynds of the rege­nerate: in such sort, that onlesse Gods spirit dyd euery hower assyst them, and confirme theyr fayth, they coulde doo no good worke at all. Against these and all other temptations, that disciple so dear­ly God ay­deth vs euerye mo­ment. beloued of Christ, doo comfort vs say­ing, This is the loue of God that we should keepe his precepts, and his com­maundements are not heauy. For euery 1. Iohn. 5. one that is borne of God ouercommeth the worlde. And this is the victory that ouercommeth the worlde, euen your faith. VVho is he that ouercommeth the world, but he that beleeueth that Iesus is the sonne of God? And S. Paul: If his spirit that raysed vp Iesus Chirste from the dead, dwell in you: He that rai­sed Rom. 8. vp Christ from the dead, shall also quicken your mortall bodyes, by the power of his spirite dwelling in you. [Page] By the whiche word all faythfull men maye easely gather, the carke and care with Gods spirit dwellyng in the harts of the faythfull, taketh that Iustice may ouercome and Iniustice be vanquyshed. And Christ our sauiour promyseth that he wyll power his spirit most plenty­fully vpon vs: and dooth also commaund vs, to aske the same of him with ardent and continuall prayers. The faythfull therefore, and suche as are regenerate, by Gods spirit, contynue in prayers without intermyssion. They kéepe theyr bodyes in subiection, with mode­rate fasting and abstinency, that theyr prayer maye be more zealouse. For prayer and fasting, are as it weare pre­paratyues to good workes.

Nowe as these impedimentes aboue specefyed, doo hinder men from doing of Helps and furtheran­tes to doo good wor­kes. good workes: euen so there are manye things which further, and helpe vs to­ward the practyse of the same: amongst the which is especially Gods spirit, then a true and perfyt fayth, and afterwarde continuall and earnest prayers. Wher­vnto we may adde, the sincéere doctryne [Page] of all fymes, and ages, aswell vnder the ould, as new testament. And more­ouer the innumerable examples of the seruaunts of God, and of Christ, the Lord and sauiour of the whole worlde, who amongst other things sayth: I haue geuen an exāple vnto you, that as I haue Iohn. 13. done so should you do. Besydes these thinges the very filthinesse of vices ter­refying vs from synne: and the prayse & fayre beautye of vertue, inuiting vs to the studdy of pyty. The wrath of God also and the seuerity of his Iudgments: the fearefull threates of payne and tor­ments aswell temporall as eternal, wyl plucke vs from vices. On the other side the fauour of God, the mercyfull coun­tenaunce of that eternall Iudge, his bountifull promyses and hope of bles­sings, aswell temporall, as eternall wyl encorrage vs to pursue, and practyse vertue. For the faythfull wyll not bee ingrat for Gods innumerable benefits: neither wyl they offend their brethren with their filthy liues, for whom y ^e lord Iesus suffred such gre [...]ous pains & tor­ments. These, and such other like consi­deratious, [Page] doo both staye men from vice, and further them to vertue.

But the godly vse, a choyse, and discre­tion What manner of workes the godly doo. in doing workes (as I haue once or twyse alreadie spoken) accoumpting of those onely that are appoynted by God: Wherin that elect vessel S. Paul geueth vs a good lesson, writing to the Ephesians. VVee are created in Iesus Christ to doo those workes, vvhich he hath prepared Ephe. 2. for vs to vvalke in. Fyrst he affyrmeth notably, & with great weyght of words, that we were created in Christe Iesus to doo good workes. We answere not then our ende if we rotte, and putryfie euyll and fylthie sinne, and returne not to God by true fayth, and hartie repen­taunce. And confesse wee drawe our lyuelye moysture from him, w [...]e can Iohn. 15. neuer bring forth any good fruite: for so Christ him selfe beareth wytnesse. The Apostle therefore speaketh with great weyght and effycacie, in that he sayth: that we were created in Christ Iesus to doo good works. Then lest we should be ignoraunt what good works the Apostle would haue, he addeth: VVhich he hath [Page] prepared vs to walke in. What be those which he hath prepared for vs to walke in: but those which he hath reuealed vn­to vs in the holy lawe: of his commaun­dementes. And therefore our sauiour Christe demaunded in the gospell by a certaine man: VVhat shall I do to pos­sesse eternall life: and what is the greatest commaundement in the Lawe: He aun­swering, sent him vnto the law: wherof this is the summe. Thou shalt loue the Lorde thy God with all thy hart, with all thy soule, and with al thy minde. This is Math. 12. Luk. 10. the first and great commandement. The seconde is lyke vnto this: thou shalt loue thy neighbour as thy selfe: for in these two commaundements consist the whole lawe, and the Prophetes. The ten comman­dementes are an ab­solute rule of good workes.

I repeated once or twyse before, that the tenne commaundementes, are the most certaine, & most absolute platforme of good workes. Which thing that it maye more euydently appeare, I wyll by a briefe enumeration (as it were in a table) noate and poynt out the same. Vnto the fyrst commaundement, wée 1 maye referre the feare of God, fayth, [Page] loue, and assured hope in aduersitye to­geather with patience and constancie. The second commaūdement containeth 2 all true worshypping of God, and the a­uoyding of al superstition and Idolatry. The third commaūdement comprehen­deth, the reuerence of Gods name, toge­ther 3 with inuocation & confession of the same. And the fowrth commaundement 4 calleth for the preaching of Gods word, publique prayers, and for external wor­shypping and seruing of God: allowing also séemely and moderate ceremonies, and especially such as maye tende to e­difying in the church of God. Vnto the 5 fyfth we may referre pittie towarde our Parents, countrey, & kynsfolkes, lawful obedience vnto the Magistrate, and all superiours, and the offices in cyuile life. The sirte commaundeth iustyce, and 6 iudgement, the defending of the father­lesse. & widdowes, and the delyueraunce of those that be oppressed, benefycencie, & innocencie. The seuenth comprehen­deth. faith and trouth, betwéene maryed 7 persons, and dueties of matrymonie, ho­nest and godly education of chyldren, [Page] the loue of chastitie, and sobrietie. Wée maye referre vnto the eyghth, iustice in 8 contracts and bargaynes, munifycencie, lyberalytie, and hospytalyty. Vnto the nynth we may referre, the loue & studye 9 of trouth throughout all our lyfe, fayth in worde and déede learned, honesty, and profitable communication. And vnder 10 the tenth are conteyned, good and godlye affections, togeather with all holy, and honest cogitations. And this is a verye briefe and compendious fourme & rule of good workes: Which if you woulde haue more contract and short, you maye consider the spéeche of Christ, deuyding the same into two generall parts: Thou shalt loue the Lord thy God with all thy Math. 12. hart, and with all thy soule, and with all thy strength: and thy neighbour as thy selfe. And whatsoeuer you would that men should do vnto you, euen so do you vnto them.

Wherein this is principally to be ob­serued, The lawe requireth internel o­bedience. that the dyuine lawe, the sum or effect whereof is the loue of God, and our neighbour: doth not requyre of those that be iustified, onely externall workes [Page] and dyscipline: but also the interiour and spyrituall motions of the hart, consonant to the holy wyll of almighty God, as our sauiour Christe him selfe beareth wyt­nesse, saying: You shall be perfect, euen Math. 5. as your heauenlie father is perfect. For praue and corrupt affections, and cogy­tations of the inner man, are rebuked and infourmed by the lawe of God. And The tenne commaun­dementes are a rule of lyfe, and as it were a lodesmā to all sexes [...] degrees. therewithall externall dyscipline is plā ­ted: in so muche that by the rule of the tenne commaundementes, all men, and all orders, and vocations of men: are informed and instructed in theyr duety, in all tymes, and places. All estates, sexes, and ages, as Princes, Prelates, Husbandes, Wyues, Maisters, ser­uauntes, fathers, chyldren, men, wo­men, bonde, and free, are dyrected and guyded, by the lawe of the tenne com­maundementes.

The last parte of the discription of The endes of good workes. good workes remayneth touching theyr ende. For I sayd that all the good works of the regenerate, ought to respecte the glory of God, the ornament of our liues, & the commodity of our euen Christian. [Page] The faithfull doo not good workes, to be iustifyed thereby, or to obtaine remyssi­on of theyr sinnes, or to procure vnto them selues and others eternall lyfe, they doo them not to be séene of menne. But rather that God might be gloryfied amongst men: that they might shewe theyr obedience in walking worthy of theyr vocation, to the comfort and profit of their brethren. The Lorde and saui­our Christ sayth thus in the gospell: Let Math. 5. your light so shine before men, that they seeing your good workes, maie glorifie your Father who is in heauen. He spea­keth God is gloryfied by our good wor­kes. signifycantly: That they may see your good works, and glorifie your hea­uenlie father? not that they maye wor­shippe and gloryfie you. For touching those that do theyr workes, that they maye be séene of men: our sauiour spea­keth in the same gospell. Take heede that you do not your almes before men, Math. 6. that you maye be seene of them. For if you doo so, you haue no rewarde with your heauenlie father. In the which he teacheth vs excellently: that to doo good workes in secréete, is to doo them with a [Page] minde voyde of vaineglory, séeking only to please God. And as God is gloryfied in good workes: so is he dishonored with euyll workes, as Saint Paul alleageth out of the Prophete: The name of God is euyll spoken of through you amongst Rom. 2. the Gentyles.

Moreouer, the godlye are alwayes thankful to God for his benefyts: which thing is plainly declared in that worthy example of the Samaritane [...] who as soone Luk. 17. In doing good wor­kes, we are grateful to God. as he sawe that he had recouered health: returned immedyatly, and falling down at the Lordes féete, with a lowde voyce gloryfyed God. Which thing all those also doo, that are purged with Christes blood, and shewe them selues gratefull in worde and deede, to so bountyfull a Lorde and sauiour. And Christe him selfe declareth howe odyous, ingratefull menne are vnto him, in that spéeche of his vnto the Samaritane: VVere there not tenne cleansed? and where bee those nyne? There are none founde, that returned to glorifye GOD, but onelie this straunger. And Saint Paul: Doo you not knowe, that to vvhome Rom. 6. [Page] you geue your selues seruauntes to o­beye, his seruauntes you are, vvhome you obeye, eyther of sinne to death, or of obedience to Iustyce? The faythfull, therefore being nowe made the seruauntes of Iesus Christe, ap­plye them selues to obedyence, doo ryghteousnesse: departe from iniqui­tye, and Sathan, from whose tyranny they are delyuered, by the obedience of Christ.

Besydes these thinges, the godlye Good workes confyrme our fayth in vs, and assure vs of our election: doo good workes, to confyrme theyr fayth, and to assure and certyfye theyr consciences, of theyr Election. [...]n­deuour my brethren (sayeth Sayncte Peter) to make your vocation, and e­lection certayne. And Saincte Paule 2. Pet. 1. counsayleth his scholler Tymothie, to 2. Tim. 1. styre vp, and as it were to kyndle the gyfte of GOD in him: for as fyre increaseth, and burneth whot­ter by the adding of woodde: euen so An apte sy­milytude. is pyttye and fayth, augmented, and confyrmed, by the exercyse of good woorkes. GOD hath not cal­led [Page] vs vnto vncleannes, but to holynes: neyther into darknesse, but out of dark­nesse into the holye lyght, wherevnto those wordes of the Apostle séeme to serue. VVe ceasse not to praie for you, Colos. 1. that you woulde walke worthie of the Lorde, that you maie please him, in all thinges, fructifying in all good workes, increasing in the knowledge of GOD, confirmed with all strength, according to the power of his glorie, to all suffe­ring, and patience with hope. And in a­nother place: Ye were once darknesse, Ephe. 5. but nowe are you lyghte in the Lorde: walke as chyldren of the light: for the fruite of the spirite consisteth in al good­nesse, iustice, and trueth, allowing that which is acceptable to God: and haue you no fellowshippe with the vnfruitful workes of darknesse, but rather rebuke them. Therefore as the Apostle com­maundeth the faithfull to walke worthy of theyr vocation, and sheweth them al­so howe they maye doo the same: euen so the godly alway doo those things, which they are commaunded, and dyrect theyr workes to this ende, that they maye [Page] declare them selues to bée the chyldren of the lyght. The chyldren of God also Good workes serue for the profyt of our neighbour. Phil. 2. in their workes labour to profitte all men, and to hurt none. Let no man (sayeth the Apostle) seeke those thinges that bee his owne, but that which is ano­thers: as I in all thinges please all men, not seeking my owne gaine, but the pro­fitte of many, that they maie be saued.

And these workes of Godly men, do excéedinglye please the Lorde our God: but not of their owne dygnitie and wor­thynesse, if ye weygh them in respect of men, or in them selues: but because they are done of those that are reconcyled to God in Christ, by faith and new obedy­ence. And if nowe and then through the corruption of our nature, wée fall For what cause good workes please God into sinne and wickednesse, whereby we steyne and pollute the good workes: yet God, such is his goodnesse, wynketh (as it were) at suche escapes, couering our fylthinesse, and spots, with the garment of his Christ, hee washeth and cleanseth the same with his most precious blood? wherof the Apostle speaketh thus. There Rom. 8. is no condemnation to those that are in [Page] Christ Iesus, who walke not after fleshe, but after the spirite: and who shall laye any thing against the electes charge? It is God that iustifyeth, who is he that wyll condempne. &c.

And that these good workes of Chri­stians are acceptable to God, and please God re­wardeth the workes of faithfull men. him: it appeareth by that, that God re­wardeth, and crowneth the same with great honors and rewardes, both in this life, and in the lyfe to come. Obserue and heare (sayeth the Lord) all those thinges Deu. 12. which I commaund thee, that it maie be wel with thee and thy children after thee, when thou shalt doo that thing which is good, and acceptable in the sight of the Lord thy God. The Prophet also spea­king beforehand of the Christians. I wil Esa. 56. bring them (saith he) into my holie moū ­taine, and I wyl cheare them in the house of praier, their offeringes and oblations shall please mee vpon my aulter. Wher­vnto the Apostle no doubte had respect, saying: I beseeche you brethren, by the mercifulnes of God, that you woulde of­fer Rom. 12. your bodies, a quick, holie, and accep­table sacrifice to God, which is your rea­sonable [Page] seruing of God. And the promise made by God vnto Abraham, in all the faithful in him is most comfortable, in y ^t Gen. 15. he sayth: He wyl be their defence & plen­tiful reward. And the Apostle sayth: That godlynes hath promise, both in this life, 1. Tim. 4. and in the lyfe to come. And againe: The iuste iudgement of God shall be decla­red, which wyll rewarde euerie man ac­cording to his deedes. To them which by continewing in well doing, seeke for glorie, and honour, and immortalytie. But vnto them that are contritious, and Rom. [...]. doo not obeye the trueth, but obeye vn­righteousnesse, shall come indignation, and wrath, tribulation and anguish, vp­pon euerie soule of man that doth euyll. Wherefore, wée see it moste euydent, that GOD hath prepared most plen­tyfull, and lyberall rewardes, aswell in this lyfe, as in the lyfe to come, to all those that hate synne, and worke ryghteousnesse: and the Apostle ap­prooueth Gods Iustyce by the same, whyles that hée sayeth: God is not Heb. 10. vniuste, that hee vvyll forgette your vvorke.

These and many other such places of scripture do sufficiētly declare that God rewardeth the good works of godly men. And yet it is not to bee inferred or col­lected that they maye truste to be iusti­fied In what respecte God re­wardeth his ser­uauntes. and saued thereby: For the godly do freely and willingly confesse: that theyr workes are rewarded of grace, and not of theyr owne meryt: especially for that they euer doo féele and perceyue, that throughe humayne infyrmitye, theyr workes are neuer so perfyt, but that they haue néede of Gods mercy, to myti­gate the rigor of his Iustice, and exami­ning theyr good workes. Therefore in consyderation of theyr hyre, or reward, the godly ertoll Gods grace and mercy: who geueth to the vndeseruinges, as though they had deserued: and percey­uing imbecillytye and wickednesse in them selues, are humbled in myndes and crye with the Prophet: If thou O Lord marke our iniquities whoo is able to abide it. Almightye Gods dooing in An apte similytude. this, and many other matters, maye bée resembled to carnall parentes: who ha­uing sonnes, to be theyr heires by lawe [Page] of nature and byrthright? yet they in­flame and kyndle dertue, setting before their eyes gyfts and rewards. Whose gracious & vertuous children, acknow­ledge themselues to owe al euen of duty to their Parents without rewards, and therefore they referre all such benefyts and rewardes to the meere bounty and lyberalytye of their Parents. They looke not for hyre and rewardes, as ser­uaunts and hirelings, but onely for the fauor and loue of their heauenly father. And as the sonnes of the frée woman, and not the sonnes of the bondwoman, are heyres, euen so the kingdom of God is not the stipend of seruauntes, but the rewarde and heritage of children.

To conclude this matter of meryt The sum or effect of the pre­mysses. and reward, the mercifull and gratious Lord rewardeth his louing chyldren for their good workes, not for the perfec­tion and dignity of the sayd workes, but because the doers of those good workes, are sōnes and chyldren. They are made sonnes & heyres by adoption in Christ, & therefore their workes are acceptable to God, not in respecte of them selues, [Page] but for Christes sake, in whom they are ingraffed, and of whose moysture (as it were of heauenly dew) they are parta­kers, so that all their rewards, are of ne­cessity referred to the grace and mercy of God. And although we graunt renu­meration, and rewarde of good workes: yet meryts or Desertes cannot be infer­red thereof, that by our workes wee are able to procure eternall lyfe. For the scripture seemeth of purpose in all pla­ces, to auoyde the word merit. The sty­pend of sinne is death, but eternall lyfe Rom. 6. is the gift of God: through Iesus Christ: and therefore Sainte Augustine, wryt August. in psal. 31. et in psal. 88. very excellently. VVilt thou fall from grace, then boast thy owne merites: And agayne. VVhen a man seeth that all his goodnesse commeth not of him selfe, but of God: he easely acknowledgeth all that which is prayseworthy in him, not to be of his owne merites, but of the mercy of God.

Neyther yet is the earnest and ardent Good works not hyndered but furthe­red by this doctrine. desire of working righteousnesse extin­guyshed, and quenched by this doctrine as our aduersaries slanderously lay vn­to [Page] our charge. For as we deny mans merit; so do wée teache Gods rewarde which we referre to his grace and mer­cye. We adde also y ^e Gods holy spirite, dwellyng in the faythful, workes effec­tually in their hartes, that they bringe foorth good frutes. For God hath geuen vnto his seruants, not the spirit of feare, but of power, loue, and sobriety. So that the godly being indued with holy mode­ration, and humilyty, are afrayde to as­crybe that to their owne merits, which of right belongeth to the grace of God, & the merites of his sonne Iesus Christ: herevnto consenteth the holy Father Saint Augustine. Let no man saye that Ad valenti­um Epist. 46 grace is geuen vnto him by his merites as heretikes falsely affirme. Not because there is no good merite of the godly, nor euyll meryt of the vngodly, for if it were so, how shold God iudge the world. But the grace and mercy of God, conuerteth man, whereof the Psalme speaketh. The Psal. 78. mercye of my God shall preuent mee. Which thing séeing it is most euident, let no man leaue the only & perfit foūda­tion which is Christ, through whom we [Page] are iustified by fayth, and not by works: and yet wée being setled vpon this foun­dation, as lyuelye stones: ought lykewyse buylders, to laye vpon the same in ryght and decent order, true and per­fytte good workes.

It appeareth by that which hath bene Great dif­ference be­tweene the faithfull and vn­faithfull. spoken before, what great dyfference there is betwéene the vertues of Chry­stians, and Infydelles. Surely, so great as there is betweene a beast, and a child: betwéene a wyse man and a foole: or betwéene a blinde man, and one that seeth well. For vnto Christians is the secreete wyll of God reuealed, and that mysterie, which as the Apostle sayeth, was hyd many ages. Ʋnto Chrystians God the father of glorye hath by his spi­rite in his worde reuealed wisedome, and the knowledge of him selfe. To con­clude, Christians are translated out of the power of darknesse, into the king­dome of his dearely beloued sonne, by whome wee haue redemption through his blood, and remyssion of sinnes: In whome it hath pleased the heauenly fa­ther to dwell with all fulnesse, and by [Page] him to reconcyle all things toward him selfe, and all thinges pacifyed through the blood of his crosse, whether they be in heauen or in earth.

Séeing then the excellent dignitie of Christian men is suche: let them also thinke that theyr lyfe, and conuersation, ought to be most excellent, and to passe all other Nations or professions. For Paynimes and all faythlesse people, doo leade a lyfe, without any faith or hope, they know nothing of eternall lyfe. And although amongst many of them some do holde the immortality of the soule: yet their arguments depend of naturall reason, and haue not force and effecte to perswade weake mynds. Neyther tou­ching matters of this lyfe do they pro­céede any further then the bare letter of the seconde table of Gods commaunde­mentes, and so much as apperteyneth to the shaddowe of honestie, in externall manners and actions. They being ouercome with the lustes of the fleshe, and drawne into vices, knowe not the occasion of the same, muche lesse the meane to amende the same: naye, they [Page] often fréely confesse, that they are vio­lently drawen with their fylthy appe­tytes, they sée better thinges, and allow of them, but they choose and embrace the worst: they desire those thinges that are forbidden them, they pursue such things as fléete awaye, and refuse those things that are offered vnto them. Such is the corrupt nature of all men, that lyue without the direction of Gods spirit, and the light of the gospell.

But the Christians beléeuing in the The excel­lent know­ledge of Christians. sonne of God and walking in the cleare light of his gospell: do know that they are redéemed not with any corruptyble thinges, as syluer & gold, but with such a matter, whose lyfe hath no end, doubtles euen with the blood of Iesus Christ. And An apte si­mylytude. for as muche as hee beyng both God, and man, lyueth for euer, and therefore became man to redéeme vs, and couple vs vnto him selfe, wée doo knowe that w [...]e shal liue in him throughout al eter­nytes: and in this faith we looke for eter­nall lyfe when as God shalbe all in all. And in this lyfe we resist carnall con­cupisenses▪ [Page] and suffer not synne to beare rule in our mortall body. We resyste not the holye ghoste, wée serue not the fleshe but that serueth vs. Yea and al­though somtyme this carnall nature of ours wyll shewe it selfe, yet wée ac­coumpt it a thing vnworthy to followe the bent thereof: and being the chyldren of God, are ledde with Gods spirite on­lye.

Let vs for example sake vewe these greate courtyers, and noble men pla­ced in dignytye and aucthorytye: who A simily­tude. puffed vp with ambition and hautinesse of mynde, throughe a vayne con eyte of theyr offyce and countenaunce: con­tempne the acquayntaunce and famy­lyarytye of poore symple men, or vse them onelye to serue theyre tourne and gayne. Some other are become so doltyshe and arrogaunte, that they wyll not vouchsaufe a becke, or nodde, to those that with bothe legges, moste humblye salute them. They are growne into all madnesse, and follye: blynded with theyr hyghe offyce, and callynge, whiche is a thynge méere [Page] vaine: for it is not theyr owne, but anothers: not in them, but without them, as all other the goodes of Fortune are.

Which thing if such men doo in their fléeting and miserable estimation of this fyckle worlde: Why doo not Christians a great deale more, call to minde theyr dignitie, and estymation, who are alrea­die redeemed with the pure, and preci­ous blood of Christ y ^e sōne of God? Sure­ly it is our partes once to begin, to haue consideration of our worthy offyce and calling. We are the sonnes of God, why doo we therfore geue the raynes, to sinne and wickednesse: for as a certayne wry­ter finely sayth. I maie not accoumpt my selfe vyle, in whome God was so greatlie Hugo. delyghted, that he chose death, rather then he would loose mee. We are nowe the sonnes of God, endewed with the Man is most preci­ous in Gods sight. Iustice of God: and washed from our sinnes by the blood of his sonne. Let vs then resist wicked and impure affecti­ons: and let vs thinke them to bee, too vyle for vs to obeye: to the which ende those wordes of the Apostle doo serue: [Page] Haue no care for your fleshe, to satissye Rom. 13. the lustes of it. Be you sayth he, Mai­sters, and let the flesh be your seruants: for the seruaunt of the fleshe wandreth in darknesse. But the nyght is passed, and the daye shyneth vppon vs Christi­ans: let vs cast awaye the workes of darknesse, and put vppon vs the armour of lyght: let vs walke honestly, as in the day tyme: let vs geue continual thanks, to our mercyful and louing Father: who hath promoted and called vs, into the most noble and diuine fellowship of his sonne Christ. Let vs haue a careful care Rom. 13. that we neuer commytte any thing vn­worthy so excellent a calling: and with a kinde of holy and heauenly contempt, despyse this wicked worlde, with the Prince thereof. Let vs kéepe our selues vnspotted of the same, and suffer not our selues to be taken, with glyttering and vayne shewes of worldly thinges. For it is the wyll of God, that we shoulde couette, and aspyre after highe and hea­uenly things, and contemne and treade vnderfoote, all mundane and earthlye thinges.

Hytherto I haue spoken of the neces­sitie of good workes: and for what cause The sūme. Christians ought to doo the same: of the dyfference betwéene the workes of the faythfull, and vnfaythfull: and last of all, of the dignitie of Christian mennes workes, passing, and much excelling the actions of all other Nations, and profes­sions. Nowe it resteth that I descend partycularlie, to the workes of those thrée callinges, and conditions: in one of the which all good men ought to settle them selues: being the scope and ende, wherevnto all young mennes studies and labours ought to be dyrected and re­ferred. I meane the state Ecclesiasticall, Politicall, and Oeconomicall: For tou­ching the workes comprehended in the cōmaundements of the fyrst table, pro­perlye respecting our duetie towardes God, out of the which these other issew and flowe: I shall peraduenture speake more in theyr proper place: nowe my bente and purpose is, to deale with those vertues, which are braunches of the se­conde table, and incurre, and as it were, she we them selues, in the eyes of the [Page] world, in euery estate and vocation.

And because in what state or vocation soeuer men lyue: they haue eyther to doo Man ought to haue great care of him selfe, whe­ther he be alone, or with com­pany. publiquely with others, or meditate, and study priuatly with themselues: I think it very néedefull, to admonishe them of their duetie, aswell when they are at home, and in theyr closet, as when they be abroade in company, & conferre with others, of the which two things whether men ought to haue greater care, because of the peryls and temptations, which in euery tyme and place, doo assault & mo­lest them, it séemeth very harde to iudge and pronounce.

There hath bene some I knowe, that Company of the vul­gare daun­gerous. thought it a great furtheraunce to ver­tue, if a man would sequester himselfe from the worlde, and as much as it is possyble to auoyde company: one of the Phylosophers, whose name cōmeth not now to my remembrance, vsed this kind of speache. I neuer was more vnlyke a man, then when I came from the multi­tude of menne. Seneca wryting to his friende Lucilius, counsayleth him after this maner. Thou doest demaunde my [Page] opinion, what I thinke most conuenient for thee to auoyde? I woulde haue thee Seneca Epist. 7. ad lucilium. lib. 1. come seldome, or neuer amongst the vulgare, for their conuersation is hurtful vnto man: thou shalt come from them eyther more couetous, cruell, or vncurte­ous. Thou must needes eyther followe them, or hate them. The company and example of men, doubtlesse doth both of­fende honest natures, and vnlesse they be verye well stayed, spotteth and cor­rupteth them: that we maye iustlye ac­coumpt the Troupe and multytude of men, to be that broade and wyde gate, which leadeth into eternall destruction.

Againe, man being alone, is subiect to many gréeuous temptations and pea­rylles. Crates the Phylosopher, when Seneca Epist. 10. lib. 1. Man is in great perryll, be­ing solyta­ric, and a­lone. he sawe a yong man walking alone, as­ked of him what he dyd alone. I talke with my selfe, quod the yong man: Yea saide Crates, but beware then that thou talke not with an yll man. Wée are woont to watche and kéepe men, eyther dystract or greeuously sicke, least they then hurt, or mischiefe them selues: how much more ought wée to haue an eye to [Page] our selues when wee are alone gre­uously taken and infected with originall synne. And it is out of all controuersye, that mo synnes both in weyght, and number, are committed by them that lyue solitarily, then by those that fre­quent the socyety of men. Eue being a­lone was tempted and vanquyshed by the serpent: murders, robberies, and thefts are diuised in solytarinesse. Da­uid in his Chamber alone, is caryed to commyt great wickednesse. The Deuyl tempted Chryst in solytarynesse.

God created man to socyety, and not to Man crea­ted of God to societie, not to so­lytarynes. solytarinesse. They were created two, male and female, of whose mariage God hath buylt, and deryued his Churche: and our sauiour Christ promiseth that he wilbe present with two or three ga­thered togeather in his name: and euen so weare Sacraments ordeyned in the Churche for the society of men. But I breake of this comparyson betweene so­lytarynesse and society: for it appeareth by these few words, that neither of them are without gréeuous temptations, and daungers: and therefore both of them to haue greate néede of instruction and [Page] consolation. I wyll therefore speake fyrst of mans duety being alone in hys study & bedchamber, as he is sequestred from all fellowship, & company of men.

And because man consisteth of soule & body I wil say somwhat br [...]efely of both those partes. The mynd of man is to be garnished, & informed, with the science The duety of mannes mynde. & knowledge of many excellent maters: but especially with those which are a­vaileble, to a blessed lyfe, to correct and frame maners to true religion & sincéere worshipping of God: for vnto this ende ought we to refer al our studies & ende­uors. And without these things, no man can rightly haue the name of a Christiā, nor enioy assured hope of eternal salua­tion, nor yet a quiet and peaceable con­science. Let our myndes differre very much from the purposes and intents of the Infydells: who neyther séeke nor do these things perfectly or syncéerely, not lede with the loue and feare of God: but are kindled to vertue eyther with desire of vaine glory, or are stayde from vyce for feare of punishment: and respect no­thing lesse then the glorye of God the profit of their brethren, or the saluat [...]on [Page] of their owen soules. But we that pro­fesse Christ ought most ardently to em­brace vertues, inflamed with an earnest desire to inlarge and set out Gods glory: neyther ought wee to respecte externall dyscipline onelye: but to doo well with a syngle eye, in the sight of the lyuing God, & to be frutful in good works before men, hauing alwayes the assystance of Gods spirite, to lighten our Reason, & to Reason. VVyll. guide our vvyll. So it shal come to passe, that faith shining & burning like a bright lampe before our actions: we shal not be puffed vp with a vaine conceit & opinion of our selues, but shal acknowledge our owne corruption and behaue our selues hūbly before God & man: dayly desiring mercy & remissiō of sinnes, & reposing al our confidence & hope of saluation in the mercy of God, through his sonne Christ. The solace & cōfort which ariseth of acti­ons & vertues thus done in Christiā mēs brests, is so great, y ^• no tong, or pen can counterpaise the same, albeit I haue in­deuowred before to shadow (as it were) and geue a glemish thereof & thus much I thought good to speake of the minde, nowe I wyll come to mans body also.

Let euery man so dyet and gouerne his body, that he may conserue the same safe and sounde, so farre as he possiblye maye: For we ought to haue a care of our health, to the ende that we maye be The orde­ring of the bodye. more ready to do our duety in our voca­tions and callings. It behoueth vs to re­gard that we neither corrupt our bodies with ryot, and surfettyng, (for we ought to eate and dryncke so muche that our power and strength, may be refreshed and not oppressed,) nor yet that wee doo not eneruate & weaken the same, with ouer much abstynence, and famyne, for in both these, there is synne and offence. Therefore as in all other thinges, so in this also Mediocrity, is a commendable & necessary vertue: Although besides a certain perpetual sobriety, & temperan­cye in dyet, which we ought to obserue: we must somtyme as occasion offereth rumpresse, and subdue the wanton lous­nesse of our fleshe, with fasting, absty­nence, and spare dyet: because most com­monly Lust is a cōpanyon of Gluttony. The body must be chastened therefore, and broughte into subiection, neyther may we lawfully take care for the flesh, [Page] to satysfie the lusts of it.

And as those that impare & decay their health, with riotte and surfetting, bree­ding Wylfull murder committed against our selues. disseases, and hastening their own end are murderers of them selues: euen so they that weaken and vtterly destroy theyr bodyes with immoderate absty­nence, and other austerity of lyfe are in no lesse faulte, whyles they make theyr bodies vnable to ex [...]cute any thing, vnto whom y ^e Apostle chargeth vs to geue ho­nor. And therfore wryt vnto his scholar Timothy, that he should drynke no more water, but to vse a lyttle wyne for the weakenesse of his stomack: albeit I shal-not néede to speake many words in this behalfe, for fewe there are found now a dayes, that offend in that part: Euerye man therefore must guide his bodye, wyth skyll and dyscretion: and beware that he dystroye not that whiche God hath geuen vnto him, to cheryshe, and conserue. All the order of our dyet, motion, and exercyse, to geather wyth all trymming and dressing of the body, ought to respect sanity and good health: but without delycacy & nyce pleasure.

As in dyet it is a fault, and almoste [Page] Epycurisme, to séeke delycacie with all our care: so to myslyke cleanlynesse, and to refuse good & pleasaunt meates, which both content our nature, and conserue God hath geuen vs things not onelye for necessitye, but also for lawful pleasure. the same, is a poynt of méere follye: whereof Seneca wryteth very finely. As (sayeth he) earnestlie to desire delycate thinges, is a poynte of lycorishnesse: so to refuse thinges vsuall and profitable, is madnesse. Philosophie requireth fru­galytie, and not myserie. He doeth well verily that drinketh vvater to keepe him selfe lowe: and he doth aswell, that drin­keth Wyne for the weakenesse of his stomacke. He that eateth sallettes and hearbs doth wel: and he doth aswel that eateth flesh, boyled or roasted. In which sence Seneca also hath wrytten thus: He is a worthy man that so vseth earthen Seneca de pauper [...] ▪ vessels, as though they were plate: and he is as worthy that vseth plate, as if it were earthen vessels. That is a weake and in­fyrme mind, that can not vse well riches. Euen so let vs thinke, that to bée but a supersticious minde, that dare not eate delycate meates, especially such as may without great cost, and labour be obtai­ned. For all things are cleane, to those [Page] that are cleane, and nothing is to be refu­sed, if it be taken with geuing of thanks. For that which entreth in at the mouth, doth not defyle a man.

[...]nd yet I woulde not that any man shoulde vse my wordes, as a cloake and defence to lust, ryotnesse, and prodygal [...] ­tie, wherevnto nowe a dayes, most part of men, are geuē without any measure: I meane nothing lesse, & this world hath no néede of pleasaunt pyllowes, and soft coushins. For now, euen many are most precyse, make no scruple to tumble and wallow in al kinde of prodigality, as in deynty fare, in costly apparel, & sumptu­ous building: & for the most part of them they make no conscience in spoiling hou­ses of learning, and studie, and in taking away the patrimony of Christes church. But touching y ^e first part, they answere, Howe things in­different be abused. that meates, apparell, and buildings, are matters méere indifferent, and defende them with y ^e cloake of Christian liberty. They are things indifferent, I confesse, Cali. iust. lib. 3. cap. 16. if a man doo so vse them. But when they are couetted with extreeme gréedynesse, shewed forth with ostentation, & wasted prodigally: the things y ^• were lawfull in [Page] theyr owne nature, are nowe polluted, and abused. The Apostle maketh an apt & euident distinction, betwéene thinges indyfferent: All thinges (sayth he) are cleane, to those that are cleane: but to Tit. 1. those that are spotted and vnbeleeuers, nothing is cleane, seeing their minde and conscience are polluted, and defyled. And why are the rych men cursed, who Luk. 6. Amos. 6. Esa. 5. haue their consolation, who are ful, who laugh, who sl [...]epe in Iuery beddes, who ioyne lande to lande, whose banquets, are full of harmony and musick. Doubt­lesse, Iuery, golde, meates, and musicke, are the good gyftes of God, appoynted by his prouidence, for the vse & comfort of man, and there is no sinne in theyr na­tures. But when God hath blessed vs with these his good gyftes: if wée vse them with excesse, fylthy pleasure, vaine iactation: and being neuer satysfied, doo styll groone and gape after more: we a­buse Gods good gyftes, and pollute our bodyes and consciences. Let men cut of them, in the vse of these thinges, im­moderate lust, prodigalytie, vanitie, and arregancie: and frame theyr natures [Page] to sobrietie, & the vse of Gods creatures, shall be both lawfull and holy. And this my counsell I offer aswell to the poore husbandman, as to the Gentleman: for they in theyr callinges, so farre as their habylyty wyll stretche, excéede in prody­galytie and ryotte: and if they kéepe a better staye herein, then others, it is ra­ther for want of power, then of wyll. And that vulgare spéeche, is commonly veryfyed. Vnder a frees coate often­tymes there lurketh a purple minde: and againe, vnder purple and fylk, an humble and gentle nature. This is the best then, for euerye man to lyue according to his callyng & order, eyther homely, or wor­shipfully: but therewithal to remember that all men are fed & susteyned of God, not to ryotte, but to lyue: and to learne with the Apostle, To bee content with Philip. 4 that they haue▪ &c.

Seneca inueygheth very earnestly a­gainst Lib. 21. Epist. [...]6. Necessity & pleasure conioyned in Godes creatures. the abuse of necessary things, his wordes, in some are these. Nature hath commaunded, that we should haue a care of our selues, but to be ouercarefull it is a faulte. Nature hath mingled pleasure, [Page] with thinges necessarye, not that wée shoulde desyre them. But that those thinges without the which wée can not lyue, might be more welcome vnto vs. If pleasure come alone, it is lousnesse: Wée ought then to withstand the begin­ning: it is more easy to kéepe them out at the fyrst, then afterwarde to expel them. Yea, but thou wylt saye, beare with mée but a lytle, but this lytle encrocheth, and when you would, you can not make an ende.

Therefore séeing we knowe so per­fectly our owne imbecilytie, let vs bée quyet, and stay our selues. Let vs com­myt our weake minde, neither to wyne, women, delectation, ambition, adulati­on, neyther to any vaine pleasure. It is wisedome to auoyde deepe and stypperie places: our féete are tycklishe inough vppon the fyrme grounde. Thou wylt bappely obiect, that common voyce of the Stoikes. You promise great thinges, and you commaund ouer harde things. VVe are men, and can not thus brydle our selues. VVe wyll lament, but a lyttle, vve wyll desire but a pyttance. VVe [Page] wyll bee angrie, but soone pleased. But doost thou knowe why wee can not doo these thinges, wée can not, because wee thynke that wée can not. For the trouth is otherwyse: wée defende our faultes, because wée are delygh­ted in doing of them, and wée had rather nourishe them, then neglect them: Yll wyll is the cause, and wee pretende want of power. But to returne to my matter. The godly make no difference of meats in respect of saluation: for they know ryght well, that Christianisme, con­systeth not therein, but in other farre more wayghtye matters. To con­clude, wee muste dryue awaye hun­ger and thyrste, with those meates, and drynkes: and suche dyette, and apparell, are to bee vsed: as the con­stitution of mennes bodyes, and con­seruation of theyr healthe, seemeth to requyre: for no certayne and exquy­sytte precepts can be prescribed in these matters.

And if it come to passe, that wée fall into some sycknesse, and dys­sease, let vs desyre the Physytions [Page] counsayle and helpe, whose knowledge Phisicke necessarie, and Phisi­ons to bee esteemed. and ayde: yet we ought so to vse that we put our chiefe confidence in the heauen­ly Phisition, the lyuing God: least the same betyde vs, that came vppon Asa king of Israell, who was stryken with a dyssease in his legges. Whereby he was 2. Cro. 16. excéedingly payned & tormented, sought not for helpe at Gods hande: Men ought fyrst of al to craue Gods ayde & helpe, & then séeke for y ^e Phisition. For the vvyse Syrache, commaundeth men to honour Syrach. 38 the Phisition, whome God hath created for our necessitie: he addeth that this arte was geuē by God to men, that he might be praysed in his wonders, and they re­couer their health. Let vs marke those wordes which follow a lyttle after: My sonne (sayth he) in thy sicknesse call vpon the Lord, and he wyll heale thee. Ceasse from sinne, and cleanse thy harte from all offences: Then sende for the Phy­sition, for the Lorde hath created him, neither let him depart from thee, at such time as thou hast neede of him. I thought good to vse thus much spéech in this mat­ter, because of some men, that both think [Page] and speake amysse of Physitions: and in the Phisitiō impiously contempne God, and in Phisicke a singular gyft of Gods goodnesse toward man. For by the Phi­sition, as by a mynister, God expelleth disseases, and by Physicke as by an in­strument, he conserueth health, and re­storeth the same againe being lost.

Great consideration we ought to haue then of our duetye towarde our selues, when we are alone. Marcus Cicero, Cicero. li. 3 officiorum. highly praysed Scipio the Africane, for that he was woont to saye: That he was neuer lesse ydle, then when he had ley­sure: Great care for our sel­ues being alone. nor neuer lesse alone, then when he was alone. Which was a worthy spéech (sayth he) and fytte for such a man. And the Epicure is commended by Seneca, for Epist. 11. lib. 1. y ^• he willed his schollers alwaies to ima­gine that they had one at their elbowe, viewing their doinges. Many offences are auoyded (sayth he) if a wytnesse stand by vs. But Seneca, his counsayle in ano­ther Epist. 41. lib. 1. place, is more graue and holsome: that we shoulde certainly perswade our selues, that God is alwayes present, his wordes are these. So I saye in deede Lu­cili, the holie spirite sytteth within vs, as [Page] if were a watchman and an obseruer of our life? and as wee behaue our selues to­ward him, euen so he dealeth with vs, surely there is noe good man without God. Which lesson let euery Christian man learne, and thinke with hym selfe, as y ^e troth is, that when he is most alone he hath many witnesses and eyes wat­ching and beholding him: For into Man is neuer a­lone. what séecret place soeuer, he withdraue him selfe: he hath present with him the lyuing God, his holy Aungell, his owne Conscience, from whome it is not pos­sible with any pollycy to hyde and kéepe secréete his cogitations and actions.

When therefore wée haue shut our closet doores and windowes, and drawn God seeth our needes and though [...]s. the curtens of our beddes, and fall to deuise or do any thing: let vs fyrst con­sider whether it be honest or vnhonest: if reason tell vs that it is fowle and vyle, and yet wanton wyll, and furious affec­tions forcibly cary vs, to doo that which reson diswadeth, the rather because we see no man present to controwle vs: then let vs remember that Gods eyes are open, euen our doings, and his presence [Page] in all places, and therefore not absent from vs. That saying of Saint Au­gustine is memorable. God is in him selfe, as the beginning, and ending: in the worlde, as the aucthour and gouer­nour: in the Aungelles, as sweetnesse, and comelynesse: in the Churche, as the goodman is in his house: in the soule, as a brydegrome in his cham­ber: in iuste men, as a helper and de­sendour: in vvicked men, as terror and horrour. And Saynct Gregory: God is absent from no place, and yet hee is farre of from euyll mennes cogyta­tions: for he is not farre distaunt where hee is most absent: where hee is absent in grace, hee is there present in venge­aunce.

Nowe if we would be loth to haue a man or a lyttle chylde to come vppon vs as we are working wickednesse: howe much more ought we to stand in aw and reuerence of Gods maiesty? do we blush at the eyes of a chylde, and care wée not for the sight of the lyuing God? espe­ciallye seeing that hee beeing nowe a wytnesse, wyll one daye be our Iudge. [Page] Let vs pause a lytle, & as it were reason the matter thus with our selues: Shall A iust and [...] profitable examimy­nation of our selues. I make the holy spirit sorrowfull, that the wicked spirit may reioyce? Hathe Christ therefore redéemed mee with his precious bloud, that I should wylfully become Sathans bondslaue? Shall I come to the Lords table with thys lyfe? Shall I thus looke for the comming of Christ? Shall death take me in this case? These and such lyke considerations, if we vse in the myddle of Temptation, we shall not so forwardly commit sinne and wickednesse.

Herevnto we may adde this worthy A conside­ration that wee are the sonnes of God. consyderation and admonytion, that we are made the sonnes and heyres of God, and the fellowe heyres of the Lord Iesus. Which dignyty in Gods mercy, if we remember (as we neuer ought to forget the same) we shalbe moued with a certayne lyberall feare and shame­fastnesse to abstayne from vice. Surely he that calleth to mynd, that he is the sonne and heyre of God, and the bro­ther and fellowe heyre of Iesus Christ, wyll represse sinne, and staye him selfe [Page] from wickednesse, not so much for feare of the last daye and torments of hell: as least he should offende and dysplease so louing, and mercifull a father. He that beléeueth with Saint Paule, that his bo­dye is the Temple of the holye ghost, dwelling in him, wyl not wylfully wal­lowe in iniquity. He that beléeueth that he is a Cyttezen with the Sainctes: in heauen, wil followe the vertues in the Sainctes: both in pyety towarde God, and charyetye towarde hys neygh­boure.

The second wytnes or watchman of mans doings when he is alone, is the A conside­ration of the holye Angell al­way behol­ding vs. holy Aungell, whome God hath appoyn­ted to be his garder and guyder. And what care ought we to take, that wyth our fylthy and abhominable lyfe, we do not alienate, and driue away from vs, so faythfull a kéeper? For the good spirites are not delighted, with shamefull and detestable déedes, as Deuylls are: but with purenesse and holynesse of lyfe. The Apostle Saynct Paule wryting to 1. Cor. 11. the Corinthians, sayeth that a woman ought to be couered in the congregation, [Page] whereby she may acknowledge and te­stifie, that she is subiect to hir husbande: and he addeth because of the Aungels, shewing that if shée bée not moued with the shame and reuerence of men, shée should yet that she ought to do it, in res­pecte of the Aungelles préesent and be­holding hir.

What soeuer therefore thou hast in hand, if thou desire to auoyde the lighte and to worke the déedes of darknes: yet remember I saye the cleare eyes of the bryght Aungell vewing and beholding thee. And let the awe and reuerence of him, staye thy enterpryse, restrayne thy appetyte, and brydle the vnlawfull concupisence. The wales and doores maye kéepe backe man that hee cannot come vnto thée: but the subtyll nature of an Aungel wyl pearse the strongest and thickest places. God then is present and his Aungell séeth thee, O wicked and dampned man if thou contempne suche ouerlookers.

The third wytnesse whereof I made mention before, whiche regestreth and as it weare enrowleth all, and euery of [Page] our thoughts & actions, is the Cōscience, and Chrisostome, and Barnarde nameth Chrisost. in psal. 50. Bernard. Plato. lib. 1. de repub. her: Is a witnesse, a Iudge, a Tormentor: who if shee sleepe for a tyme, yet shee breaketh out at the last, especially at the hower of death, and geueth a thousande euidences against men. The Conscience Our Con­science al­waies wat­cheth vs. in vsuall & common spéeche, is accoump­ted in steede of a thousande wytnesses. Seneca amongst many other golden les­sons, wryteth hereof after this manner. Thou mayst then thinke thy selfe hap­pie, Seneca. Epi. 43. lib. 5. when thou canst lyue openlie, when thy house couereth thee, but doth not hyde thee: for many men make wals, and houses, not so much to liue cōmodiously, as to sinne couertly. I wyl speake but one thing, wherby thou maist iudge of mens maners, & condicions: Thou shalt scarce­lye find one man in a countrey, that wyll lyue with his gates open. A guilty Con­science, rather then arrogancy, and safety built doores and gates. But what auaileth it to lye secreete, and to auoyde the eyes and eares of men? for a good Conscience calleth company, whereas an euyll Con­science is careful and feareful being alone. [Page] If our doinges be honest, what matter is it if all men knowe them, but if they be­vnhonest, what commoditie is it, that o­thers are ignoraunt of that, which tor­menteth thy selfe: A wretche, and a my­ser art thou, if thou contempne suche a wytnesse. &c. Many other notable sentē ­ces are left vnto vs, in the works of the Ethnykes, touching this wytnesse the Conscience: which because I haue cyted plentyfully in my booke of the Consci­ence, I wyll omyt to collect any more in to this roome. And for that as I haue sayde before, our Conscience séemeth som tyme eyther to sleepe, or to geue vs a louely and frendly countenance: much A simily­tude. lyke a Creditour who vpon some consi­derations nowe and then beareth with his debtour, and geueth him a longer daye of Pay, but if his patience bee to much abused, and no daye obserued and kept, he bringth him to an Outlary: E­uen so conscience, looketh sterne at the last, and calleth his debtour to a harde, and wayghty accoumpt.

The wyse and welmeaning debtour, who goeth eyther vppon the score, or [Page] booke, hath oftentymes an eye vnto the Conscience resembled to a Credy­tour. score: least he be ouerreckoned, & runne in the lashe: euen so we, if there be any forecare in vs, to departe this worlde quietlye, and to make an euen recko­ning, ought oftentymes to resort vnto our credytor, the Conscience, and to haue an especiall regarde, that we maye well passe our accoumpt with him. Let vs then euerye daye once at the least, and especiallye at nyght when wée goe to bedde, open our tables, and noates of remembraunces, and take a viewe as it were, howe we haue spent that daye. And when wée haue layde downe our actions seuerallye, let vs enquyre of our Conscience, her iudgement, and opyni­on: and shee out of hande wyll open vn­to vs, wherein we haue eyther done, well or euyll. So shall wée as the A­postle exhorteth vs, worke our saluation with tremblyng and feare: wée shall shake of securitie, and carelesnesse, and syncéerelye walke in our vocation, and calling.

Which order was dyllygently obser­ued, euen amongst the Ethnikes: for we [Page] reade that Pythagoras gaue in commaū ­dement to his schollars, that they should Seneca. li. 3 de ira. straightly keepe his custome. And Se­neca hath a lyke e [...]ample of one Sextius: Pithacoras schollars, when they goe to bed, call them selues to a reckoning [...]or the day spent. whose wordes being full of wytte and godlynesse, must néedes be both pleasant and profytable to the Readers. This was Sextius fashion, euerie nyght when hee went to reste, to examyne him selfe, saying: vvhat faulte hast thou men­ded this daye? vvhat vyce haste thou resysted? vvherein arte thou better? staye thy hastie nature, and thou shalt come with more moderation before the Iudge. In this disputation, thou waste ouer whote, and contentious meddle not with the ignoraunt henceforth. Thou dealt ouer sharplie with that man: and hast rather offended him, then amen­ded him. Hereafter take care, not on­lie to saye the trueth, but also consyder, whether thou speake to one that wyll, and can abyde to heare it &c. This is my manner, and thus I vse to doo when the candle is put out: I search and syfte my wordes and deedes. I hyde nothing [Page] from my selfe, I passe nothing ouer: for why shoulde I, moued eyther with feare, or shame doo so? seeing I maye safelie saye vnto my selfe, I forgeue thee nowe, but amende this geare, and see thou doo so no more. And Seneca addeth of his owne immediatlye: VVhat can bee more commendable (sayeth hee) then this kynde of tryall, and exami­nation? vvhat a golden sounde, and quiette sleepe, muste needes followe? vvhen as the minde is eyther commen­ded, or amended, vvith the graue and vpright information of a mannes owne manners.

These Heathen menne shall ryse The Hea­then men shall con­demne im­penitent Christians at the laste daye. againste vs, at the laste daye, and condempne vs: for they mooued with loue, of cyuile vertues, haue daylye and déepelye, looked into theyr lyues spente: but wée that professe Christe, are secure and neglygent, and neuer caste our eyes vppon yesterdaye, nor purpose to performe any thing, the daye following.

If we woulde inure our selues to this [Page] custome, and practyse the same, but a fewe dayes: it woulde in shorte space be both moste pleasaunt vnto vs: and vnlesse I be deceyued, would also bréede, and bring forth the fruites, agréeable to a Christian callyng, and profession. But howe doo we nowe a dayes, most commonly passe the tyme? Verely, we feast, and banquette, one with another, daye by day, and night by night: so long, that neyther eye, tongue, hande, nor foote, can doo theyr duetie: for wée are drowned, and euen buryed in surfet­ting, and dronkennesse. So that scarce once a yeare, much lesse once a daye, we examyne our conscience, and recorde with our selues, howe we haue runne our race, and spente our age. And yet nightly we laye vs downe to sléepe, and securely snort and snore in our sinnes: In which case, if soddaine death shoulde take vs in the necke (as no man hath a charter, to lyue vntyll the next morrow) wée are but cast awayes, and dampned cratures, But alacke, wée thinke not once vppon these matters, blynded with a vaine hope of long lyfe: whereof [Page] albeit wée might receyue daylye admo­nition, by the example of others, yet we wylfullye deceaue our selues, whyles we thinke that wée are exempte out of the common number, and to haue a cer­taine especiall, and particular priuelege graunted vnto vs.

If the cause of this securitie, and con­tempte of good lyfe, were demaunded of Euyll cu­stome cause of security. mée. I woulde aunswere, that conty­newall and daylye custome of wycked, and synfull lyfe, (which obtayneth al­most the force of nature) is the occasion thereof. And as it is a verye hard thing, for a man to subdue his owne nature, so is it not verye easie to alter, vse and custome, which they truely accoumpt to bee almost another Nature. Experience teacheth, that those vyces which are bredde, and brought vp with vs: are with much a doo, pulled vp by the rootes. Herevnto commeth the nyce tendernes, Corrupte Parentes. of Parentes, in the education of theyr chyldren: whome they acquaint, with all kinde of delyghtes, and pleasures, euen from theyr infancye. They teache them not to abstayne from vnchast, and [Page] vnreuerent spéeche agaynst God and man. They set them out wyth sumpte­ous, and gorgeous apparell; of dyuerse colors sometyme lyke Routters, some­tyme lyke Rouffyns, but seldome like honest folckes. They bréede in them fyercenesse, boldnesse, and impudencye: they neglect reuerency, comlinesse, and honesty. Whereby it commeth to passe, that they cast away care of obedyence to their parents, lowlinesse to their elders, and curtesye toward their equalles, and in euery thing thinke their lust to bée Lawe. So are they not reclamed from vice, either with feare of God, or shame of man: they haue no care of Religion, and pyetye towarde God, much lesse of vertue and honesty towarde the world. For why? The Parents, nowe a dayes, do corrupt and cast away theyr children with domesticall examples in the be­ginning: so that afterwarde when they woulde, they are not able to reforme the same. Whereas godlye and ver­tuous Parentes ought not to saye, or doo anye thinge in presence of theyr [Page] chyldren, that maye geue a shewe of wantonnesse and dishonestye: but soo to frame, theyr lyues and behaue them selues: that in them as in a perfite pa­terne and example, theyr Chyldren might see what is fayre and bewtifull. Otherwyse it shall come to passe that Chyldren shall accuse theyr Pa­rentes for theyr neg­ligent edu­cation. theyr owne fleshe and bloude shall ex­clayme, and accuse them wyth that young man: Who sayde, I maye impute my loose and ryottous nature, to my Father: For hee kept mee not in subiection, nor gaue mee any good example of lyfe: but rather inflamed mee [...], to pursue my appetyte. Of those youthes then that are thus depra­ued in theyr young yeares, (as it were in the gréene hearbe) eyther with euyll Parentes, or Scholemaisters: what good can bee looked for at theyr hande, when they come to mannes estate? Surelye, surelye, so many adulterers, robbers, stealers, cutpurses, cog­gers, carders, dysers, sellers of landes, and bankroutes, yssewe out of that lake and fylthy poddel, of negligent and per­uerse education: where as carnall and [Page] sencelesse men impute it, blyndly and vntruely to the preaching of the gospell, so brightlye shyning amongst vs, and condempning all dyshonestye, and wic­kednesse.

A waye then with wicked vse and custome, especially in young and tender A harde thing to breake euyl custome. age: which wyl be a let and staye from vertue, when men come to rype yeres. That holy martyr Saynt Ciprian, sayde truly. No man can shake of that sodenly Cyprianus or quickly, whiche by contynuaunce of time hath growne into vse. For when wyll that man followe frugalytye, who hath byn accustomed vnto two or thrée courses of delycate dyshes? Or howe wyl he bee content with course and sim­ple apparell, who blased and shyned in purple and gold, when he was a chylde? but rather loue of wine, wyll lead them, pryde wyll puffe them vp, angre wyll inflame them, gréedynesse wyll pricke them forwarde, ambytion wyll delyght them, and lust wyll destroy them. So that it wyll be a matter exceeding hard, to bridle offences, which by custome are almost turned into nature.

And yet we must labour and inde­uour, to restrayne our carnal appetites, The com­moditie of good cu­stome. if we hope to be saued. You wyll aske of me, howe shal we do this? I answere. Accustome your selues but a whyle to good things, as you haue a great whyle to euyll thinges, and you shall fynde no small profite. The matter may happely seeme han [...]e in the beginning: but there is nothing as Seneca sayth, inuincible to mannes mynde, In processe of tyme the pleasure that a man must needes féele in this excercyse, wyll mytigate the payne and labour: and we shal fynd the words of our Sauiour Christ spoken to his Disciples, to be true to our com­fort. My yoke is sweete and my burthen Math. is lyght: For as S. Hierom sayth: The custome of vices, causeth the way of ver­tue to seeme hard and vnplentie: which if we apply to the better part, the way of iustice wyl be found more smooth.

And if Stilpho (of whome Cicero wri­teth) Stilpho. being naturally gyuen to the loue of wyne and women, was able through the preceptes of Philosophye, so to master and brydle his vicious and car­nall [Page] nature, that no man coulde neuer by his behauiour conceaue any suspiti­on, of dronkennesse, or whordome: Why shoulde Christians thinke it vn­possyble, with the assystaunce of Gods grace, and holy spyrite, to tame and sub­due the olde man, that he maye not raine in our mortall bodyes, and to expell wic­ked and corrupt custome. Could a Pay­nyme vanquishe nature, and can not Christians brydle custome? especially if they endeuor earnestly, and labour dyl­lygently to withstand pleasures? And if through humane imbecillytie, they now & then slyppe, and loose (as it were) theyr handfaste: yet let them not quayle ther­fore, but call for his helpe, who alwayes putteth too his hande and wyll: not suf­fer those vtterly to fall away from him, that put theyr trust & confidence in him. For he sendeth vnto them his holy spy­rite, who styrreth vp in theyr harts hea­uenly motions: and guydeth their stud­dies and endeuors to a effecte and pur­pose.

All good men sée and perceyue, by that which hath bene spoken before, howe [Page] néedeful it is for Christians to vse a cer­tayne reuerence towarde them selues, whē they are alone: and to beware, that they neyther doo, nor thinke any thing vnhonest. Of this duetie Cicero had a consideration, in that he wrytte to his sonne Marke. There is no parte of mans lyfe, neyther in publique nor priuate matters, neyther in conference with o­thers, neyther in meditating with your selfe, that can wante, Duetie and in ob­serung thereof, doeth the honestie of mannes lyfe consist, and dishonestie in neglecting the same. For although the feare and reuerence of Gods Maiestie, present in all places, and searchinge mennes reynes and hartes: and there­withall the holye Angell, our kéeper, and watchman, ought to staye and feare vs from synne and wyckednesse: yet besydes those thinges, that duetye and reuerence, whiche wée owe vnto our selues, ought to brydle and let the same.

And to the ende, that wée maye imy­tate and followe Sextius, his vse and cu­stome, Sextius custome. and shewe that shamefastnes and [Page] reuerence, which is conuenient for our selues, when we are solytarie, and se­questred from company. Let the short­nesse Considera­tions mo­uing men to godly­nes. of our lyfe, and the innumerable perylles and daungers, which compasse vs in on euerye syde, be set alwayes be­fore our eyes. The Ethnikes haue set out the same with many fyne simyly­tudes: but because they may haue lesse wayght with Christians. I praye them to consyder the holy Scriptures, who Psal, 90. Esa. 40. Iob. 14. 1. Pet. 1. Iam. 1. compare our lyfe to gréene grasse wy­thering: to the flowers of the fielde, fa­ding awaye: to a dylluding dreame.

But the wyse man séemed, of purpose to haue gathered them all into one roome, which we ought to reade, and ponder Sapi. 6. deepely, that in consideration of the ex­tréeme vanitie of our lyfe: we maye be more cyrcumspect in our conuersation, and be enflamed with an ardent desyre, to come to our perpetuall and heauenly habitation.

The lyfe of all men (sayth he) euen of those that are most wealthye, and myghtie, but especiallye of the vngod­lye, vanishe awaye lyke a shaddowe, [Page] then the whiche there can scarcelye any thing be found more transitory: and yet Pindarus, extenuating mans lyfe signify­cantly, tearmeth Man, But a shadowes 1 dreame. 2. Mans lyfe flyeth away as a 2 noyse or crye, which soddainly vanisheth away. 3. Or lyke a shyppe, which cutteth 3 the waues of y ^e Sea: and leaueth no signe of passage behinde it. 4. And as a byrde 4 which flyeth through the ayre, & leaueth no token of her passage. 5. Or as the ar­rowe 5 shotte at a marke, leaueth not any trace. 6. As the duste is scattred with the 6 winde. 7. As the frost is dyssolued with 7 the heate of the Sunne. 8. As the smoake 8 is blowne away with the wind. 9. Or as 9 a guest is forgotten of his hoast, where he lodged but one night. 10. As the belles 10 which bubble vp in the water, whereof some are greater, and some lesser, but all breake and fall in a moment. Euen so, amongst men, some are great & mighty, some learned & rytch, and other some are poore, abiect and myserable. But in what state so euer they bée, they dye without a­ny exception, one after another: so that as the Prophete sayth, although we come to thrée score and ten, or fowre score yeares, Psal. 90. [Page] yet the passage of our lyfe is swyft, an we flye away.

But those that are loth to restrayne the delytes of the fleshe, wyll aunswere, Against differing of repen­taunce. that they wyll repent when they faule sycke and lye on theyr death bed, I grant they maye doo so, and Gods mercye is neuer shutte vppe, but I woulde haue them also consyder howe many impedi­ments and stumbling blockes lye in the waye, hindering them from true repen­taunce. For that I maye omyt the care about a mans wyll and testament, for his wife and chyldren, and the gréefe and payne of the dissease: & many other such thinges which may seeme to be matters of smaller importaunce: what assaultes doth Sathan vse to geue in that case, and what pollyces dooeth hee not practise to bring the seely sycke man into dreadfull dyspayre of his saluation? For then euen in a moment he calleth to mans remem­brance, and setteth before his eyes, what soeuer be hath thought, purposed, sayd or The prac­tise of Sa­than at our la [...] hower. done, throughout all his lyfe: and suche offences as he hath committed being yll enough in them selues, he amplifyeth and augmenteth: that he may shake their [Page] fayth, & pluck from them the ancor of sal­uation and eternall lyfe. Herevnto may be added the agony of a guylty Cōscience, the greeuous feare of death at hande, the heauy & bytter cogitation, of the Iudge­ment seate of God, and the horror of hell fyre, all which things are wonderfull ob­stacles, to true repentance: so that it were nothing else but méere presūption to de­fer it to the last hower. And surely repen­tance in such sort extorted, is not volūta­ry, but compulsyue, and most commonly lame & vnperfyt. If we be wyse, let vs a­mend & repent, when we can offend, other wyse y ^• common saying wilbe verified of vs. Synne hath forsaken man, and not mā sinne, And it is to be feared, least if we a­mend not when we may, we cannot whē Those that repent not when they may, can­not when they would. we would. The iudgements of almighty are profounde and vnsearchable in pu­nishyng mennes faultes. For as in his goodnesse and mercy geueth tyme & space to men that are wylling to repent, and indureth offendors with great patience, and longaminyty to bring them to righ­teousnesse of lyfe: so when hée seeth a man wylfull, obstynate, and contemp­ning his mercye, hee withdraweth his [Page] grace and fauour, and gyueth him ouer into a reprobate sence, and looketh not any more for his conuersion. And God hath appointed vnto euery man his time and measure, beyond which they cannot procéede in theyr myschéefes, and beyond the which he wyll not conteyne and stay his plages and punyshments. The re­membraunce whereof ought to moue vs to walke in Innocency and holynesse of lyfe: to vse that dutiful reuerence toward our selues, which is requisyt when wee are solytary and alone, and to contayne and staye our selues from sinne, and wic­kednesse.

But there is nothing more effectuall Wee ought to consider our short tyme and sickie state. to brydle and restrayne men from deui­sing, and dooing fylthynesse and synne, when they are solytarye and alone: or when they haue ouerlashed them selues and done amys. Wyth Sextius before they take theyr rest, to examine and call an accoumpt howe they passed the daye, then the often consideration and remem­braunce of suddaine deathes, wherewith all many mortall men haue pittifullye and dreadfully perished in all tymes and ages. Plynie in his naturall story, hath [Page] a whole chapter intituled. Of sudden Plinius. hist. lib. 7. ca. 52. val. max. deathes. And so hath Valerius Maximus, Where they wrytte that many vppon moste lyght causes haue sodenly dyed. One at Rome as he went foorth at hys chamber doore, dyd but stryke his finger Examples. a lyttle on the doore cheeke and immedi­ately fell downe dead. An other dyd but stumble as he went foorth, and dyed by and by. An Embassedour of the Rhodi­ans, after he had declared his message to the Senate departing forth of the coun­sayle chamber, fel downe by the way and sodenly dyed. Aeschilus the Poet lying on sleepe bare headded neare the Sea: a great Seafoule, thinking his bauld head to bee a stone, whereon he might breake the shelfyshe which he caried: let it fall vppon his head, wherewith he was kyl­led out of hand. Lucian a man learned and eloquent, but a derider of all religi­on, and namely a blasphemer of Christi­an religion: traueling by the waye was sodenly set vppon by doges and worried, a death meete for such a blasphéemer, and a terryble example to all contemners and deriders of religion and godlynesse. The scriptures also want not examples, [Page] The churlysh riche man Naball, who at his sheapshearing held a feast in his Reg. [...]5. house lyke a king: but denyed to reléeue Dauid then persecuted and in distresse: within ten dayes after was smytten of the Lord, and so dyed. Ananias and Sap­phira, Act. 5. pretending that they gaue theyr whole patrymonye to the releefe of the poore in the primatyue church, but in­déede reseruing a portion to them selues, and so lying to the holye ghost, were Immediately stricken of God, and so en­ded theyr lyues, to the fearfull example of all Hypocryts and dissemblers, and speciallye in matters perteyning to re­lygion. Herodes Agrippa, being in most Act. 12. glorious magnifycence, and contented to heare him selfe extolled, to be rather a God then a man, was sodenly smytten by the Aungell of the Lorde, and dyed a­most myserable death. The ryche man of who me mention is made, that he in­tended to pul downe his barnes and gar­naries, and to build larger, sayde to his soule. Soule thou hast prouision layde vp in store for many yeres, and therefore take thine ease: Eate drink and be mery, but what became of him? God sayd vnto [Page] him: Thou fole euen this very night shal thy soule be taken from thee, & then who Luk. 12. shall haue that which thou hast prouided? The example of Nabucodonozor is very terrible, who walking in his pallace, and glorying in his strong & stately citty Ba­bilon: whiles the words were yet in his Dan. 4. mouth, was sodenly stricke, with a plage worse then death: for y ^e vse of reason was taken away from him, & him self turned amōgst beasts, became as a beast eating hay like an Oxe: to teach al posteritis en­suing, not to glory in things of this world which are but vaine, but that he which glorieth should glory in the Lord.

Neuertheles I grant it to be true, that aswel the godly as the vngodly, somtime are taken with sodden death, as that fa­mous and godly. Humfery Duke of Glo­cester Humfrey Duke of Glocester. sodenly dyed in his bed (albeit not without some suspicion of violence) and much lyke to that was Iohn Hunne, and Iohn Hunne. many others. But howsoeuer the godlye dye: deare and acceptable is theyr death in Gods syght: and at what time soeuer they are taken, they are in ease, and refreshing: whereas wicked and vngodly mennes death, especially their [Page] sodayne death is as the scripture sayeth, Mors peccatorum pessima. Which fearful Psa. 33. speache ought to keepe good men in awe and feare of God, in reuerence towarde them selues, and in examyning surely of theyr lyues and conuersations.

To conclude this part of reuerence The sum or conclu­sion, with a similitude. and duety toward our selues, when wée are sequestred from companye: let vs ob­serue and marke what men doo in greate pestylences and mortabyties, howe sor­rowfull they are for their synnes, and carefull to amende theyr lyues, euen so mortall man in consideration of his ma­nyfold peryls & dangers, which hang o­uer his head euery hower, ought to vse al dylygent consideration to amend, and to continue in well doing. But as it fareth in these wordly and temporall matters, so commeth it to passe in spirituall mat­ters? For in aduersity, as in pestilences, famyne, warre, earthquakes, men ac­knowledge Gods iust wrath and indig­nation agaynst synne: but when things goo as they would haue them, they abuse his goodnesse and mercye: and neuer thinke, neither of the hower of death, nor of the daye of doome, nor of the Trumpe [Page] of God, nor of the torments of Hell, nor yet of the gnashing of teeth, and worme of the Cōscience which neuer dyeth. The remembraunce of which things shoulde neuer slyde out of our myndes, whether wée ryse in the morning, or laye vs downe to sléepe in the euening: whe­ther wée dyne or suppe, whether we en­terpryse weighty matters, or are wyl­lyng to sporte and recreate our selues: In all these thinges wée should obserue the préecept of the wyse man. VVhat­soeuer Syrach. 7. thou takest in hand, remember thy end and, thou shalt neuer do amysse. And hytherto haue I wrytten of that duetye and honesty whiche a man ought to vse, when he is solytarye and alone. Nowe I wyll discende to that whiche is requysit and necessary for him that wyll lyue in publyke and common socyety.

The office and duetye of a Christian. The se­cond parte of this trea­tye. as he lyueth publykely, and hath to do in the world, is of two sortes, to wyt either pertyculer in respect of some state and vocation in the whiche he lyueth: being eyther a master or a seruant, a Father or a chyld, a husband or a wyfe. &c. or else generall in that he is a man and a Chris­tyan [Page] man: whereby he is lynke [...] to o­thers with that fast knotte of humanitie and pyttie, wherein he excelleth all other earthly creatures. Of mennes degrées and functions, I shall (if God permyt) in­treate hereafter: now I wyl touch briefly that decent, honest, and godlye behauiour of Christians, which ought to shyne lyke a Lampe in the eyes of men, that they be­holding the same, may glorify God in the daye of visitation. The matter is plenti­full, and as it were a large field to walke in, but to obserue any certaine order, or methode, in it is very harde to please all men: I wyll therfore select out of the holy scripture, y ^e which s [...]emeth vnto mee most conuenient to this purpose, and as I sayd shortly, & in few words: minding to geue vnto my Readers an occasion & admoni­tion only, of further study and cogitation.

That elect vessell of saluation S. Paul, writeth hereof after this manner. I be­seech you brethren, by the mercyfulnes of God, that you geue vp your bodies a quick Rom. 12. sacrifice, holy, acceptable vnto God, which is your reasonable seruice. And be not ye fashioned lyke vnto this worlde: but be you chaunged in your shape, by the re­newing [Page] of your mind, that you may proue what is the good and acceptable & perfyt wyll of God. The Apostle exhorteth vs to dedycate, consecrate, and vow our selues wholly to God, that we shoulde offer our bodies as a sacryfice to our God, in mor­tefying the fleshe, in crucifying the olde man, in denying of our selues: and in submytting vs totallye to his worshyp­ping and seruyce, in obeying him in ho­lynesse and righteousnesse, all the dayes of our life. And immediatly after he saith: Loue without dissimulation, hating euyl, cleaning to good. Affectioned one to ano­ther with brotherly loue, in geuing ho­nour, going one before another. Not ly­ther in businesse, feruent in spirite, ser­uing the Lord. Reioysing in hope, pacient in trouble, instaunt in prayer. Distrybu­ting to the necessitie of the Saintes, geuen to hospitalitie: Blesse them which perse­cute you, blesse I saye, and curse not. Re­ioyce with them that reioyce, and weepe with them that weepe. Being of lyke af­fection, one towardes another, being not highe minded: but making your selues equall to them of the lower sorte. Be not wyse in your owne opinions.

Recompence to no man euill for euill, pro­uiding aforehand things honest, not onlie before God, but also in the sight of men. If it be possible, as much as lyeth in you, lyue peaceablie with all men. Dearelie beloued, auenge not your selues, but ra­ther geue place vnto wrath. For it is writ­ten, vengeance is mine, and I wyll reward sayth the Lorde. Therefore if thine ene­mie hunger, feede him, if he be thirstie, geue him drinke: for in so doing, thou shalt heape coales of fire on his head. Be not ouercome of euill: but ouercome euill with good. Howe many notable and excellent vertues hath the Apostle, cou­ched in this place? as charytie, brotherly loue, patience, perceauerance in prayer, benefycense, hospytalytie, méekenesse, or gentlenesse, modestie, desire of peace, and concorde, pittie, and clemencie, with ma­ny other of that sort.

Herevnto you maye adde, those things that followe in the next Chapter: Owe nothing to no man, but to loue one ano­ther, Rom. 13. for he that loueth another, hath ful­filled the lawe. For this: Thou shalt not commit adulterie: thou shalt not kyll: thou shalt not steale: thou shalt not beare false [Page] wytnesse, thou shalt not luste: and if there be any other commandement, it is in few words comprehended: namelie, thou shalt loue thy neighbour as thy selfe. Charitie worketh not euill to his neighbour, ther­fore the fulfilling of the lawe is Charitie. In this texte all the commaundementes of the lawe are referred to the loue of our Neyghbour, to wyt, in that part that the lawe was geuen to restraine iniuries, respecting cyuile societie, and fellowshyp of men: namely, that no man shoulde be so bolde to endammage his neighbour, in his body, fame, goodes, or any other waye that might redounde to his annoyaunce. For he that loueth another from the bot­tome of his harte: is so farre from doing iniurie and wrong: that he wyll endeuor with all his might, to be profitable to his neyghbour. And whereas we are com­maunded to loue our neyghbour, euen as our selues, in this one worde, not onely syncéere loue is dyscerned from hypocri­sie: but also all dueties of Charitie are epacted and requyred. The same Apostle wryteth also to the Galathians, in this wyse. VValke in the spirite (I saie) and ye shall not fulfill the lustes of the fleshe, [Page] for the flesh lusteth contrary to the spirit, Gala. 5. and the spirite contrary to the flesh, these are contrarie one to the other, so that ye can not doo that which you would. The deedes of the flesh are manifest, which are these, adulterie, fornication, vncleannes, wantonnes: vvorshypping of Images, witchcraft, hatred, variaunce, emulations, wrath, stryfe, seditions, sectes, enuyinges, murders, dronkennes, gluttonie, and such lyke: of the which I tell you, as I haue told you in times past: that euē they which do such things, shal not inheryt the kingdom of God. But the fruite of the spirit is loue, ioy, peace, long suffering, gentlenes, good­nes, faith, meekenes, temperancie: against such there is no law. They truely that are Christes, haue crucified the flesh, with the affections and lustes. If we lyue in the spi­rit, let vs also walke in the spirit. Let vs not be desirous of vainglorie, prouoking one another, enuying one another. The wor­des of the Apostle are plaine inough, and neede not any exposition. And his counsel is in sense the very same, which he geueth to y ^• Romanes. That we should tame the Rom. 8. flesh, and earnestly resist carnal affections. If you liue after the fleshe (sayeth he) you [Page] shall dye: but if through the spirite you mortifie the deedes of the flesh, you shall liue. For those that are led with the spirit of God, those are the sōnes of God. And in y ^• same Epistle. For I delght in the lawe of Rom. 7. God, after the inner mā, but I see another law in m [...] members, rebelling against the law of [...] mind, and subduing me to the law of syn, which is in my mēbers. And y ^e same Author to the Ephesians. I therfore [...] ▪ as a prisoner in the Lord exhort you, that you vvalk vvorthy of the vocation vvher­vvith you are called, vvith al lowlines and meekenes, vvith long suffering, forbearing one another in loue: Endeuoring to keepe the vnity of the spirit, in the bōd of peace. And a litle after: This I say therfore, & te­stifie in the Lord, that ye walk not hence­forth, as other Gentiles walke, in vanities of their mind: Darkned in cogitation, be­ing alienated from the life of God, by the ignorance which is in them, through the blindnes of their harts: VVho being past feeling, haue geuen themselues ouer, vnto wantōnes, to work al vncleannes with greedines. But ye haue not so lerned of Christ. If so be that you haue heard him, & haue bene taught in him, as the trueth is in Ie­sus. [Page] To laye downe according to the for­mer conuersation, the olde man which is corrupte, according to the lustes of error. To be renued in the spirite of your mind. And to put on the new man, which after God is shapen, in righteousnes and holy­nes of trueth. VVherefore putting away lying, speake euerie man trueth [...]nto his neighbour: for asmuch as we are mem­bers one of another. Be ye angrie and sinne not. Let not the Sun go downe vpon your wrath. Neither geue place to the De­uyll. Let him that stoole, steale no more, but let him rather labour, working with his handes, the thing which is good, that hee maie geue vnto him which needeth. Let no filthie communication proceede out of your mouthes, but that which is good, to edifie with all, as ofte as neede is, that it maie minister grace vnto the hea­rers. And greeue not the holie spirite of God, by whome ye are sealed vnto the daie of redemption. Let all bitternes, and fiercenes and wrath, and crying, and euill speaking, be put awaie from you, with all naughtinesse. Be ye curteous one to ano­ther, mercifull, forgeuing one another, euen as God for Christes sake, hath for­geuen [Page] you.

To the same purpose tende those wordes of his in the next Chapter. Be you therfore followers of God as deare childrē, Ephe. 5. and walke you in loue, euen as Christ hath loued vs, and hath geuen him self for vs, an offring and a sacrifice, of a sweete smelling fauor to God. But fornication & al vnclea­nes, let it not be once named amongst you, as it becōmeth Saints. Neitheir fylthines, neither foolishe talking, neither iesting, which are not comely, but rather geuing of thanks. For this you know, that no whore­monger, neither vncleane person, nor co­uetous person, which is a worshipper of Images, hath any inheritaunce in the king­dome of Christ, and God. Let no man de­ceaue you with vaine wordes: for because of such things commeth the wrath of God vpon the children of disobedience. Be ye not therfore companions of them. For ye were sometime darknes, but no we are you light in the Lord: vvalk as childrē of light. For the fruite of the spirite in all goodnes, and righteousnes, and trueth: approuing what is acceptable vnto the Lorde. And haue no fellowship with the vnfruictfull works of darknes, but rather rebuke them, [Page] for it is a shame euen to name those things which are done in secreet. Herein may we easely perceaue what difference there is between diuine, & Philosophical precepts A difference [...]et [...]e [...]ne diuine and philosophi­call pre­ceptes. touching manners. For wheresoeuer the scripture exhorteth men to good workes, it adioyneth by and by some thing out of the fyrst Table of the tenne commaunde­mentes: as for example, of the feare of God, offayth, of charitie, of obedience to­warde God, of his promyses and threats, of Christes benefittes towarde his ser­uaunts, and of his punishmentes toward the obstinate and rebellyous. Whiche thing prophane wryters doo not touche, when they intreate of cyuile dueties.

They speake not a worde in theyr pre­ceptes of the wyll of God, of the worship­ping of God, neyther of fayth which is the mother of all Christian vertues. Neyther too they teache men to doo well, for Gods honour and glorie, which thing is chieflye inculcate in the Scriptures: neyther doo they referre all thinges to one God, ney­ther make him the ende of theyr actions, neyther yet doo they looke for rewardes at his hande. So that briefly and by these fewe wordes wée maye sée an apparent [Page] dyfference betweene the Phylosophicall and Apostolycall preceptes concerninge vertue. The same Apostle wryteth also to the Collossians saying. Mortifie Colos. 3. therefore your members which are vppon earth, fornication, vncleannesse, inor­dynate affection, euyll concupiscence, and couetousnesse, vvhiche is vvorshyp­ping of Images. For vvhich thinges sake, the vvrath of God commeth on the children of disobedience. In vvhiche you also vvalked sometyme, vvhen yee lyued in them. But nowe put ye of also all vvrath, fiercenesse, malyciousnesse, blasphemie, fylthie communication, out of your mouth. Lye not one to another, seeing that ye haue put of the olde man vvith his vvorke. And haue put on the new man; vvhich is renewed into know­ledge, after the image of him that made him. VVhere is neyther Greeke, nor Iewe, Circumcision nor vncircumcision, Barbarian, Sythian, bonde, free, but Christe is all, and in all. Put on there­fore as the electe of GOD, holie and beloued, bowelles of mercye, kindnesse, humblenesse of minde, meekenes, long sufferinge. Forbearinge one another, [Page] and forgeuing one another, if any man haue a quarrell against any: euen as Christ forgaue you, euen so doo yee. And aboue all thinges put on charitie, which is the bonde of perfectnes. And let the peace of God haue the victorie in your harts, to the which also we are called in one bodie, and see that ye be thankfull. That which the Apostle nameth vnto the Romaines: The mortifying of the body, through the spi­rite, he doth explaine: saying, that it is no other thing then to maister the lustes of the fleshe, whereof he rehearseth dyuerse sortes: and else where he calleth them the workes of the flesh, with whom we ought to contend & wrestle in such sort, that syn maye not rule in our mortall bodies: that we should not geue ouer our members as weapons of vnrighteousnesse to sinne: but that we should yéelde our selues to God, & our members armor of righteousnesse.

The same Apostle contynuing his ex­hortation, addeth: Let the word of Christ dwell in you richly, in all wisedome, tea­ching and admonishing your owne selues: in psalmes, in hymnes, and spiritual songs, singing with grace in your hartes vnto the Lorde. And whatsoeuer you doo in word [Page] or deede: doo all in the name of the Lord Iesus, geuing thankes to God, and the fa­ther by him. And to the Thessalonians: VVe beseeche you brethren, and exhort 1. Tess. 4. 2. Tess. [...]. you by the Lorde Iesus, that ye increase more and more as ye haue receaued of vs: for ye know what commaundements wee gaue you in the Lord Iesus. For this is the wyll of God, euen your holines, that you should abstaine from fornication: that e­uerie one of you should knowe howe to keepe his vessel, in holines and honor. Not in the lustes of concupiscence, euen as the Gentyles, which know not God. That no man oppresse and defraude his brother in any matter: because that the Lorde is the auenger of all such, as we also haue forwar­ned you and testified. For God hath not called vs vnto vncleannes, but vnto holy­nes. And to Titus he writeth thus. For there hath appeared the grace of God, which is healthfull to all men. Teaching vs that denying vngodlynes and worldly lustes, we should liue soberly and righte­ouslie, and godly in this present worlde. Looking for that blessed hope, and appea­ring, of the glory of the great God, & our sauiour Iesus Christ. VVhich gaue him [Page] selfe for vs, that he might redeeme vs from all vnrighteousnesse, and purge vs a pecu­lyar people to him selfe, zelous of good workes. These thinges speake and exhort, and rebuke with all aucthoritie, &c.

In these few words, y ^e Apostle declareth very plainly what maner of life a Christi­an man ought to lead: expressing the chéefe & principal vertues both toward God and man: first he would haue vs lyue soberly, that is to say, honestly, shamfastly, chastly temperatly, & frugally: not vncomly, not wātonly, not immodestly, not incontinēt­lye, wherein he exhorteth vs to subdue & vanquysh all kind of concupiscences and lusts, & to withdraw as it were our mynd from the society & contagion of the body. Secondaryly he willeth vs to lyue Iustly, with our neighbor, y ^• is innocently, gently meekely: not to couet any mans goods, not to be iniurious to any man: but to render vnto euery man his own, to profit whom we can: & to conclude as we would wyshe that other mē should deale with vs, let vs euen so deale with them: & that which we would not haue others to offer vnto vs, let vs not offer to doo vnto any. Thirdly, he calleth on vs to lyue godly and religiously [Page] toward God: that is in y ^e true knowledge of God, in worshipping & seruing of God accordinge to hys wyll, in geuing him thanks for his benefyts: in following ver­tues, and in fléeing of vyces: in dyeting all our words and works to his honor & glo­rye. For this is true pittye & godlynesse.

Two things there are which are need­full for vs to regard in the execution of Two thinges to bee conside­red in this matter. these things: the one hindering, the other helping vs in doing of honest actions and vertues. One which especiallye hinde­reth, is wycked and vngodly companye, from the whiche we ought to sequester our selfe and to kéepe company with those that be good. And as one doth admonishe Fyrst hyn­deraunces and impe­dimentes. vs, to be conuersaunt eyther with those whome we may amend, or who may a­mend vs, Neither ought any mā to think that good custome and companye, are in smal moment, to practise vertue. For as with y ^e felowship of euil mē we are infec­ted (as it were) with some contagiō: euen so with the daylye conuersation of those y ^t feare God, we are reformed & amēded. If our desyre then be to lyue well, let vs haunt & frequent honest, and godly mens company: wherevnto we are exhorted by [Page] the wyse Salomon. Come not (sayth he) in­to the pathe of the vngodly, nor walke in 1. Pro. 4. the way of the wicked. And S. Paule wry­ting to the Corinthians, is so earnest in perswading men to auoyde euyll compa­ny, that he would not haue men to eate & drinke with such. If any that is called a 1. Co. 5. brother be a fornicator, or couetous, or a worshipper of Idols, or a rayler, or a dron­karde, or an extorcioner, with him that is such eate not. I am not ignoraunt that there are some other causes, why suche Euil com­panye to be auoyded. mens companyes should be auoyded, ey­ther to declare that we mystyke their con­uersation, or else that they moued with shame should amende: but surely this is not the least cause, least we should be in­fected with their naughty company. For as a lytle leuen maketh a great lumpe of of dowe sowre: euen so the example of one man oftentymes corrupteth many. The wordes of the wyse man are notable and worthy to be marked. VVho vvyl Syrach. 12. haue pittie vpon the charmer that is stin­ged with the serpent, or of al such as come nigh the beastes. Euen so is it of him that keepeth company with an euill man, and lappeth him selfe in his sinnes: vvho so [Page] toucheth pitche, shalbe defyled therewith: As the vvoolfe agreeth with the Lambe, Syrac. 13. so doth the vngodlie with the righteous. We knowe that vnder good Trées, all kinde of beastes rest and shadowe them Chrisost in. 7. Math. hom. 19. selues, but vnder thorns & brābles, there come nothing commonly but Serpentes. Euen so good men and badde, maye dwell nigh the godly but there is no peace, nigh godlesse and gaselesse persons, but onelye for serpentes, that is to saye, for Deuyls: who as in a Mancion dwel in their harts. And in the matter it commeth to passe, as Basi. mag. quod deo non fit au­thor mali. et Procopi­us in Gen. Cap. 3. in pestilent and contagious places, where the ayre being taken and drawne, casteth mens bodies into soden sicknesse Euenso through wicked company, many euyls & mischiefes are learned, albeit the incon­uenience be not felt in the beginning. It may happely seeme hard to some men, to shake of old and familyar acquaintaunce, with whome we haue lyued pleasauntlye long, and many yeares: yet wée ought to labour and wrestle to auoyde those hurful and daungerous companies.

Amongst many examples whereby we maye the rather be induced to follow this A notable example of precept: there can none be founde more [Page] memorable, then that of Henrie the fifte King of Englande of that name: of of K▪ Henrie in casting of euyl company. whom the Chronicles, wryte, after this manner. This was the man in déede, who taught euen at the first that honors, ought to chaunge manners: For as­soone as he was crowned king: conside­ring howe expedyent it was for him to begin a newe trade of lyfe, he remoued, and expelled far from his court all such as were his mates, and companyons with him in his youthfull dayes: (which are commonly spent in loosnes and wan­tonnesse) and appointed in theyr roomes graue, prudent, and valiaunt counsel­lers, He knew right well. that it was be­séeming [...]olid. in Hen. 5. a Prince to excell other men, in corage, counsaile, grauitye and careful­nesse: and that a kingdome is rather a burden then an honour, and therefore distrusting his owne wit, he thought good to haue about him such men, as myght help him in tollerating that burthen, and by whose aduise not only rule others, but him self also, and become a singuler spec­tacle and example to his subiectes. For euyll princes do often tymes hurt more with theyr example then with the fact it [Page] selfe, for there are alwayes many fol­lowers of princes fashions, whereby it commeth to passe (as Cicero writeth) that the euill facte of a Prince is not so greate (albeit great inough in it selfe) as in that he corrupteth others: and is the cause that as the prince changeth his lyfe, so do the people chaunge theyr man­ners. Verely he that ruleth, is therefore aduaunced and honored, to gouerne pro­uidently, to correct, & reforme the man­ners of the people, and to care for those things, which may be honorable for him selfe, and profitable for his people, not to put cheefe felicitie in plesures which are common with the vulgar & raskall sort. Which thinges if he wyll not, care not, or cannot do surely, then he is rather to be accoumpted a seruaunt then a Prince. And what can be more dishonorable for him that should gouerne others, to be go­uerned him selfe as a Pupill being nowe past none age? Such a one was Richard the second, who at the first gaue good hope to many, but in the end was subuerted by wicked companions and counsellers. Much like vnto him was Edward y ^e se­cond: but both of thē had an vnhappy end. [Page] By whose examples happely K. Henrie being taught to beware, abandoned suche old acquaintance of his, as were geuen to fyll by pleasure, and planted in their pla­ces, vertuous and noble counsaylers.

That spéeche vttered by a certaine Eth­nike, is profitable for vs to remember that we may the rather auoide wicked compa­ny. Idem habet Sene. Epist. lib. 2. epi. 59 et de tranquillit. vitae. lib. 1. ca. 7 VVe receaue fashions and condicions of our companions, and as diseases passe from one bodie to another by touching: euen so doth the minde powre her infec­tions into her neighbour. The dronkard leadeth his guests into dronkennes. Effe­minate men and softlings, cause the stoute mā to waxe tender. Couetousnes transfer­reth her poison into cohabitants. And on the other side, the force of vertue hath her effect. Now if our old acquaintance, toge­ther with their pastims & pleasures, with other their youthfull and ruffyns tricks, come vnto our mynd: Let vs then apose and set against them the vanity of plea­sure, and the contynuance of the shame: let vs consyder the shortnes of our lyfe, the vncertenty of the hower of death, the dreadfull daye of dome, and the endles torments of hell. So shall we according [Page] to the prouerbe, with one naile driue out another. So that if old pleasures, and de­lytes tyckle vs: let vs reason thus with our selues. My olde mates and compa­nions, Luk. 22. doo allure me to accustomed plea­sures: but my Sauiour byddeth me be­ware that my hart be not opprest with surfetting: and the holy apostle Saynte Paule wylleth me not to oppresse my selfe with wyne, wherein is ryot, and a­gaine Gluttons and dronkerds, shal not be heyres of Gods kingdom. And Saint Peter byddeth mée be sober and watche: 1. Pet. 5. And the prophet cryeth in my eares, wee bee vnto those that aryse earlye in the morning to followe drounkennesse, by Esa. 5. this meanes Gods spirite shall streng­then our reason, to ouercome lusts, and our wyll shall follow, and obey, right vn­derstanding. And in déede we may not forget at any tyme that it is our partes to geue care to the voyce of God, and to stoppe our eares against louse and vaine pleasures: to obeye the holy Aungell ay­ding and guyding vs, and to withstande the foule fende tempting vs. Whiche things if we weygh and ponder aright, shall sone withdrawe our selues from [Page] wicked fellowshippe and company: and easyly preferre endles blysse before vaine and momentany pleasures.

Another great obstacle there is, that deteyneth men from good and vertuous The secōde let is Idle­nes. actions, to wytte, Idlenesse, and Rechles­nesse, wherevnto our nature is excéeding­ly geuen. There is one that she weth very fynely, that loue and fylthie luste, can Lucianus in dialog. ve­neris et Cu­pid. haue no place with those, who [...]f the we Idlenesse, and are alwayes busied about some. For out of all doubte, Idlenesse breadeth in vs a desyre of banquetting, of pleasaunt and wanton company, and lea­deth vs headlong into all kinde of lusse, & intemperancie. We shall doo then very well, to be dilygent in the workes of our vocation, if we studie, and reade the word of God, if we praye incessauntly, if we [...]raue his dayly ayde, if we be thankfull vnto him for his goodnesse: and to con­clude, if we occupie our selues alwayes about some good thing. And if happely we haue nothing to doo at home, (which not­withstanding, wyll argue our euyll hus­bandrie) let vs repayre vnto the Church, and heare common prayer and Sermons: let vs conferre with our friendes, about [Page] matters of diuinitie, let vs visit the sicke, and comfortlesse, so shall we not faint and fal vnder the temptations of Satan. Cato his saying is much commended. In doing nothing, a man shall learne to doo euyll: according to that of the holy man. Euerie ydle man is busyed in the desire of plea­sures.

Hereof procéede those often and ear­nest exhortations in the holy scriptures to Exhort [...]ti­ons to la­bour and dylligence. care, vigilancie, and diligencie. As that parrable of our Sauiour, of a man going into a farre countrey, who at his depar­ture: delyuered certaine goodes vnto his seruauntes, and at his returne wylled those whome he founde dilygent to enter into the ioye of their Maister. And so the Apostle exhorteth him that ruleth, to rule with dylligence: And againe, Dil­lygent in studie, and feruent in the Rom. 2. spyrite. The Prophete Ieremie pro­nounceth hym accursed that doeth his Maystes busynesse fraudulently.

Many suche speaches occure in the ho­lye Scripture, whiche styrre vp those that are regenerate in Chryste, to doo theyr duetye, to carefulnesse, to [Page] auoyd synne, and to desyre to lyue well. And surely it is lamentable to consyder howe rare this vertue of studie, and de­lygence is nowe a dayes amongst those that desyre to be accoumpted Christians: s [...]eing that without, we vse the same in the Regiment of our lyfe: God wyll ney­ther heare our praiers, nor gyde vs with his holy spyrit. Let vs shake of therefore this Rechles sloothfulnesse and conioyne our labour with Gods helpe, in subdew­ing naturall corruption, and repressing our carnall lusts, in auoyding the intise­ments of the world: and in resisting the Temtations of Sathan. Let vs not thinke that God wyll absolue the mat­ter, if we sléepe: but let vs (as Christ saith) set our hands to the plough, and accor­ding to that of the Apostle with trem­blyng and feare worke our saluation. For those that are careles in this world, and suffer synne to beare domynyon in theyr mortall bodyes: or runne headlong after the lustes of the fleshe and delytes of the worlde: doo without doubt make the holy ghost sorrowfull; dryuing hym away from them, & being so forsaken of God, perish through their owne default. [Page] Labour therefore and care, is most néed­full in the regiment of our lyfe, and in al our counsayles and actions: for whereso­euer our sauiour Christ commaundeth vs to watch (▪whiche hée dooth in many places of the gospell) there he awaketh men snorting, and sléeping in synne, he shaketh of Security, he kindleth men (as it were) to dyligence, and care for thir sal­uation. And these are the chéefe lets and Impedimentes that hynder men from the execution of vertue: it nowe remay­neth, that I also shewe helpes and fur­theraunces to the same.

If reachlesnes and carelesnes of our duety be a mother of synne and impy­etye: Contem­plation of heauenlye thinges do further to vertue. Then a dyligent consideration of the same must néedes be a Nurce of ver­tue and godlynesse. Let vs then haue al­wayes a dilygent meditation of heauen­ly thinges, from whence we drawe our origin, and ofspring. For it behoueth a Christian to aduaunce and lift vp his minde from earthly things, and to medi­tate heauenly things: in which conside­ration the godly are often péerced with such ioye, that they bray as it were and pant, to sée him face, to face, when they [Page] presently behold, but in part, & as it were in a ryddle. Such a desyre was in those thrée Disciples: who were with Christe in the mountayne in his Transfygura­tion: when as they sawe Helyas, and Moyses vnknowne vnto them: with spy­rituall eyes, as the Christian Poet wry­teth.

Ignotis oculis, viderunt lumine cordis.

At what tyme Peter rauished sayde. It is good for vs to abide heere. This studie Three principall helpes to vertue. and contemplation of diuine and heauen­lye thinges, bréedeth those thrée worthy and excellent vertues, commonlye coup­pled togeather, I meane prayer, fasting, and almes déedes, which neuer goe alone, but haue many other vertues attending vppon them. Of which notable orna­ments of all true Christians: I wyll saye somewhat, but briefly, and so much onely as maye séeme to serue this my present purpose.

I call inuocation of Gods name, or Of prayer. Prayer, an eleuation or lyfting vp of our myndes to GOD, when we are desy­rous to obtayne any thing at his hande: namelye to geue vs good thinges, and to [Page] turne euyll thinges awaye from vs.

Christe him selfe hath commaunded vs to desyre suche thinges in many places of Scripture (all whiche to recyte were a matter néedelesse) and hath promysed that our prayers shoulde not bée denyed.

Aske saieth hee, and it shall be geuen vn­to you, seeke and yee shall finde, knocke and it shall bee opened vnto you. And in another place hée byndeth him selfe as it with with an oathe to heare vs, saying. Verelie, verelie, I saye vnto you, vvhatsoeuer yee aske my Father, in my Math. 7. name, hee vvill geue it you. And the Prophets Dauid. Hee doeth the vvyll Luk. 11. of those that feare him, and heareth their praiers, and saueth them. But of all places whiche declare the vertue and effycacye of prayer, that of Syrache Syrach. 35 is moste notable, contynewed almoste through one Chapter: and addeth this saying as a clause vnto to the rest. The praier of him that humbleth him selfe, goeth through the Clowdes, till she come nigh, shee vvyll not bee comforted, nor goe her vvaye: tyll the highest God haue [Page] respect vnto her, geue true sentence, and perfourme the iudgement. Of this mat­ter Chrisostome also wryteth worthyly. If thou enioye prosperitie, praye to God Hom. de profectum euang. that it maye be fyrme and stable. If thou feare a great tempest: praye to him to blowe ouer the same. If thou art heard, be thankfull: if thou be not heard, yet per­seuere that thou mayst be heard. For if the Lord deferre a certaine space: he doth it not enuiouslye, but to kéepe thée with him longer. And in another place. As the body being knytte together with Sy­newes, Hom. de diuersis. is fyrme [...]: but if you cut the same, the hermony of the bodye is dyssolued. Euen so deuout myndes, continew firme through prayer. But if you take from them prayer, then they are muche lyke fyshes taken out of the water: for as the water is vnto them lyfe, so are pray­ers to the soule.

Secondarilye, I woulde haue men to vse often fasting, which is not a choyse of some certaine sortes of meates, but a per­petuall Fasting. sobrietie, and temperancie of lyfe, to the ende they maye the rather bryddle, and kéepe vnder carnall lustes and concupiscences. Our sauiour Christ [Page] therefore byddeth vs beware, that our Luk. 22. hartes be not oppressed with surfetting. And his Apostle: Oppresse not your selfe with wyne, wherein is ryotte. Fa­sting is commended vnto vs in the ex­amples of Moyses, Elyas, Daniel, Christ, and his Apostles. Let vs neuer forget that vvoo of the Prophete. VVoo bee Esa. 5. vnto those that ryse earlie in the morning to followe dronkennesse. And that of Am­brose is worthy remembraunce. Vse a Lib. 3. de virg, velan­dis. lyttle wine to auoyde infirmitie, not to augment pleasure: vvine and youth kindle a flame. But fasting doeth bridle young yeares: and a spare dyet doth keepe vnder luste, and carnalytie. And S. Chrysostome. Hom. 58. in Math. He that coupleth fasting and praier, hath two winges which wyll make him able to passe the windes in swiftnesse.

Thirdlye, Almes déedes are commen­dable and needefull: and it is to be obser­ued, Almes deedes. that of these three vertues: Prayer is properly referred vnto God: Fasting to our selues, and Almes to our neighbor. And for that many now a dayes doo orre, and are deceyued in the name of Almes, thinking that to be onely when a péece of money, meate, or cloath, is geuen vnto [Page] the Poore: I thinke it not amysse to put downe Augustines mynde touching this matter. Who dooth not accoumpt Enchirid ad Laurentium cap. 72. onelye those vulger matters to be almes whiche I rehearsed before: but these also to forgeue the offendour, to amend others with reprehention and correcti­tion. For many Almes are gyuen to those that are vnwyllinge to receyue them, when wée rather respect mennes welfayre, then wylfulnesse. Tou­chinge the commendation of this ver­tue, let vs harken to the Prophete say­ing. Breake thy breade to the hongrye, and bring the poore and straunger into Esa. thy house, vvhen thou seest one naked Couer hym, and despyse not thyne owne fleshe, then shalt thou pray, and the Lorde shall heare thee, and Salomon. Gyue of thy fyrste frutes vnto the poore: so shall it come to Prou. passe that thy barnes shalbe fylled, and thy wynepresse wyth wyne, And a­gayne: He that gyueth vnto the Poore, lendeth vnto the Lorde: And Tobias. Prayer wyth Almes and fastyng is verye Tob. good. Basylyus Magnus, Openeth [Page] wyth a fyne symylytude howe accep­table Almes is vnto all myghtye God. Euen as séede (sayeth he) which is cast into the grounde, bryngeth increase to In lucam. the Sower, so dooth Almes bring foorth great commodytye afterwarde. And Lactantius: If the worshyppers of false Li. 6. cap. 13 Gods doo decke and trymme Idolles and Images, and bestowe vppon them the moste precious thing they haue: whiche thinges can neyther gyue them thankes, nor yet vse those thinges that are put vp­pon them: howe much beséeming Chri­stians is it? to decke and trymme the Images of the lyuing God, who as they are both able to vse them, and to bée thankfull for them: Euen so GOD in whose sight thou doest those thinges, wyll both allow thy fact, and requyte thée with rewarde.

But amongst many cautions in ge­uing In geuing almes we ought to be lybe­rall of our owne. of Almes, this is not the leaste or laste, to bée obserued, of faythfull Chri­styans. That wée bée lyberall and bountyfull toward the poore, of our owne goodes, truelye gotten: and that we spoyle not one, to reléeue another. Wherefore [Page] if any man haue vniustlye gotten any goods, he ought rather to restore the same Aug. en [...]hi­rid. 22. to the true owner, then to succour néedy straungers therewith. Tobias therefore Tob. 2. charged his sonne to gyue Almes of his owne substaunce: And Salomon, Honour God with thy owne substaunce, and geue Pro. 3. vnto the poore of the frewts of thy owne Corne. And Zacheut the Publican, when hee had promysed to geue halfe of his Luk. 19. goods to the poore: he addeth, that if be had done anye man wrong he woulde make restitution fowre fould.

Some man desirous to fynde a cloake to couer his extortion, may peraduenture obiect that of our Sauiour. Make you Luk. 16. freendes of the vnrighteous Mammon, And agayne, the commendation of the vniust Steward, that he had done verye wisely. But the aunswere is plaine and easy. That he nameth Mammon (which in the Siriacke tongue, signifieth Riches) Mammon. vnrighteousnesse, either because they are commonly gotten vniustlye, whereof commeth that speach. A rich man is ey­ther vniust, or the heyre of an vniuste Man: or else because they are the occasi­ons of many myschéefes: or else for that [Page] the abuse of them is dyuerse, and many­fould in this our nature depraued with originall Synne, the parent of all euyll and wickednesse: For whereas we should vse Riches modestly as our seruaunts, for our owne and our neighbours be­halfe: wee abuse the same, in prodigaly­tye, and laciuiousnesse, and turne often Gods giftes to his reproche. Christes meaning therefore, was not that men should Iniuriouslye get ryches to geue Almes thereof, neyther is it néedefull that all partes of the Parable shoulde be lyke. For in the Application of a Sy­milytude, we ought to ponder the prin­cipall scope, and not to respect any cir­cumstance and particle. The chéefe state or scope of the symilytude, is not in the collation of a fraudulent mynde, not in Infydelity or theft: but in the wyse and prouident forcare in purchasing frends, whose example therein our Sauiour would haue vs to followe. He dyd this that being put out of his offyce, those whome he had gratified, would receiue him into their houses: this ought wée to doo in spirituall matters, that when we shall haue néede we may be receyued [Page] into euerlasting Tabernacles. Christ our sauiour blameth them in that place, mannes contempte, of celestiall and eternall thinges: whose dyllygence and care, is great, and alwayes busyed about thinges néedefull for his body, which are but worldly, and temporall.

But to returne to my matter, which is, that wée ought to bée Chrystians, The daye of doome to bee con­sidered. not onelye in worde, but also in déede, that wee maye bée feared from vyce, and allured to vertue: lette vs sette before our eyes alwayes that dreadfull daye. Whiche the Prophete togeather wyth the Apostle, nameth the daye of afflic­tion and anguishe, the daye of calamy­tie and myserie, the daye of darknesse and blacknesse, the daye of Clowde and whyrlewynde: when as God shall rewarde vnto euerye man according to his worke. Againe let the ioyes of hea­uen, and Crowne of glorye, allure vs to vertue and godlynesse, whereof the Prophete also and the Apostle speaketh thus. The eye hath not séene, the eare hath not hearde, neyther haue the ioyes entered into mannes harte, which [Page] God hath prepared for them that loue him. Let vs remember that we must once, wyll wée, nyll wee, forsake this worlde, but wée wotte not when, nor howe soone. Death (as one wryteth) by meanes of vncertaine chaunces, is al­vvaies Seneca. imminent. At what tyme GOD wyll requytte euerye man according to his desartes: eyther with plagues and punishmentes endlesse, in iustice, or ioyes and blysses eternall in mercie. Let vs then bée alwaye readie against that daye, and ioyfullye looke for death, which can neuer bée farre absent: by the example of Saint Paule, who desyred to bée loosed and to be with Christ. Whiche thing Phi. 1. can not come to passe in vs, vnlesse wee leade our lyfe according to Gods wyl, and repose all trust of saluation in the mercie of God, through the merytes of Christ. And if at any tyme wée slyppe, and slyde into synne and iniquitie: (as by nature wée are prone to doo euyll) yet let vs not suffer that to rule in our mortall bodye, but endeuour to salue suche sores with good déedes, and with repentaunce, and newnes of lyfe.

But most part of mortall men nowe The wyc­kednes of our tyme. a dayes haue no regarde at all of tempe­rance and sobrietie, but geue themselues to ryotting and surfetting, and runne headlong into all kinde of mischiefe, ha­uing no feare of God before theyr eyes: they followe theyr fylthie lustes, they snatche, they steale, they sweare, and for­sweare, they lye, they deceaue, and to bée short, doo all thinges sauing that which is lawfull. And yet in the meane tyme they wyll néedes be accoumpted Chrystians, & gospellers, & earnest fauourers of true re­lygion. But Chrystians ought not to bée moued with these worldlye and wicked examples: but bende all theyr power to lyue godly and holyly, to followe the wyll of theyr heauenly Father: and with a certaine lyberal and commendable feare of God, to be deteined from doing of euyl: least they eyther should geue an occasion to the aduersarie, to sclaunder their pro­fession: or lest the name of God should for them that be euyll spoken of amongst the Gentyles. And if at any tyme vnwares, or through humane imbecyllitie, they fall and goe astray: they wyl immediatly acknowledge their error, and pacify their [Page] mercyfull father, through true repen­taunce, and with theyr hartie prayers, procure his mercie towarde them. For he is gentle, and ready to forgeue, if he sée vs sorye and penitent: and as if we haue offended gréeuouslie, so if we lament our faultes bytterly, according as S. Cyprian wryteth. Wherevnto wée maye adde this, as a special consolation and comfort, that wee haue a medyatour in heauen, euen the Lorde Iesus Christe, who is our aduocate and patrone, to purchase peace for vs: and to make an attonement betwéene his father and vs.

In which consolation and comfort, not­withstanding, Against presūption in Gods mercy. all faythfull Chrystians ought to haue this caution: not so to trust in Gods mercie, that they eyther fall into presumption, or to lyue negly­gently, and carnally, or not gospell lyke. For there are many nowe a dayes, that flatter and deceyue them selues, whyles they gréedily embrace all such sentences in the Byble, which set out Gods great mercy: but in the meane season, neglect and passe ouer lyghtly such places, as ex­hort them to newnesse, and holynesse of lyfe. The Lorde is mercyfull in déede, but [Page] to those that repent. The Lorde woulde not the death of a sinner: but he woulde also that he should conuert and lyue. Hée that witnesseth Christ to be the Lambe, that taketh away the sins of the world: doth also wyll vs to repent our former lyues, and to bring foorth fruites worthy Repentaunce. He that affyrmeth vs to be saued through the grace of our Lorde Iesus Christ: exhorteth vs also to repent & conuert, that our synnes may bée done away. He that sayth that Christ came into this worlde to saue sinners: doeth also say that fornicators and adulterers, and other haynous offenders, cannot inheryt the kingdome of Chryst. He that writeth that Christ did beare our sinnes in his body vpon the crosse, doth adde al­so that we shoulde dye to synne, and lyue to righteousnesse. Hee that wytnesseth that Christ gaue him selfe for vs: annex­eth that he might redéeme vs from all iniquytye, and purifye a people peculier to him selfe, following good workes. Hée that sayeth that Christe dyed for vs ad­deth also: that those that lyue, shoulde not lyue vnto them selues, but to him that dyed and roose agayne for them. Here­vnto [Page] serueth that of Ezechiell the Pro­phet. If the wicked man repent him of all Eze. 3. 18. 33. his sinnes, and keepe all my preceptes and do Iustice and iudgement, he shall lyue and not dye.

By the which words we may easely gather that he cannot trust in Gods mercye, that doeth not repent him of his wyckednesse: neyther can hee bée rightlye called a penytente personne, or a Chrystian that perseuereth in vn­godlynesse: neyther can sound and per­fecte fayth bée in him, who wyttinglye and wyllinglye worketh agaynst the te­stimonye of his owne Conscience. Let vs not bee Christians therefore in name and tyttle onely: neyther bragge and boaste of fayth with bare wordes, But let vs repent truelye, and from the bot­tome of our harte, let vs turne to GOD in d [...]ede, and correcte vyces wyth ver­tues, and wyth holye lyfe and conuer­sation, abolyshe the remembraunce of our synnes & iniquitye. Let those wordes of Christ be alwayes in our myndes. Not euerie one that sayeth Lorde, Lorde, shall enter into the kingdom of heauen, but he [Page] that doeth the wyll of my father who is in heauen. And if we beleeue that which Saint Paule sayeth to be true. That Ie­sus Christ came into this worlde to saue 1. Tim. 1. sinners: Let vs also beléeue that other spéeche of his. That witches, adulterers, 1. Co [...] 6. 6. fornicators, murderers, theeues, extorcio­ners, couetous persons, proude men, dron­kardes, Reu. 20. backbiters, contentious men, shall not inherytte the kingdome of God, and Christ. And surely if we perswade our selfe that Saint Paule sayth true, aswell in the one place as in the other wée shall easily perceyue, that wicked lyuers can­not conceyue any hope, of Gods mercye, and of eternall lyfe: For as fayth belée­ueth that God is merciful to the penitent: so doth it tell vs, that he is a punysher of the impenitent. There is no cause then for sinfull men to presume on Gods mer­cye: they must repent, and amende theyr lyues, before they take comfort of that matter. Ambrose hath included them both Ambr. in one sentence, whyles that hee sayeth: Noman can rightlye repent, vnlesse hee trust in Gods mercy: so no man can trust in Gods mercye, vnlesse he repent. That saying of the Hebrewe is memorable, and [Page] neuer to be forgotten: Say not, Tush the mercy of the Lord is great, he shal forgiue me my synnes, be they neuer so manye: for lyke as he is, mercyfull so goeth wrath from him also, and his indignation com­meth downe vppon synners: Make no ta­rying to turne vnto the Lord, and put not off from day to day: for sodenly shall his wrath come, and in the tyme of vengance he shall dystroye thee. Let euery man therefore haue good regard for him selfe, that his Christian professiō be confirmed with Chrystian conuersation, that his work aunswere to his word, his deede, to his tytle. Let euery man beware of pre­sumption, in Gods mercy. Let them take héede that through carnall securitye, and contempte of the gospell, they fall not a­way from the spirit to the flesh▪ from hea­uen, to the world, and from God to Bel­lyall. Let them take heede that they make not a mock of y ^e Passion of Christ, that they treade not his blood vnder their feete, that being purifyed & washed with his precious blood, they wallow not wyl­fully in synne & wyckednesse, and of the chyldren of God, become, by theyr owen default, the bondslaues of Sathan, and [Page] fyrebrands of Hel euerlastingly. And hi­therto I haue spoken of a Christiā mans duetye pryuately toward him selfe, and publikely towarde others. Nowe re­mayneth the last parte of the duetye of a Chrystian lyuing, eyther in the estate Ecclesiasticall, Politicall, or Oecono­micall, in one of the which thrée callyngs, all good men indeuour to leade theyr lyues as the scopes, and endes whervnto all mans studyes and labours, are to be dyrected and referred. But because that mater requireth a long and dylygent trac­tation: if God permyt I wyll handle the same in another voloume.

Glory be to God.