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 are to be consydered which are done of 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 the 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 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 professors of the gospell ought most certainly to perswade them selues that 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 the 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 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 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 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 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 mencion is made of a Vineyarde that was planted to bring forth fruicte And 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 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 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 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 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 vvombe that bare thee and the paps that 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 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 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 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 on the Father vvhich vvithout respecte of personne iudgeth according to euerie mannes vvorke see that yee passe 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
1. Cor. 1. Tit. 2. Christian philosophiâ— most perfite Gala. 2. 1. Thes 5. Profession approued by conuersacion Titus 1. Dezelo et liuore eâ— aliis locus Math. 7. In lib. de vita Chriana qui falso ascribitie August The small number of perfyâ—te Christians Math. 12. Mar. 3. Luke 8. The fruits of true Christians Chrysost in Hom. The care and study of Christians The repentance of Christians Math 7. et 25 Math. 25. Luke 19. et 21. The honor of the word Christian Iohn 8 Math. â— The foundation of Christian religion was lay de long before Christes incarnation Luk. 3. Chrystes treasures more plainly opened after his incamation Esa. 9. 1. Pet. 1. Esa. 66. Esa. 62. Act. 11 The name Christian geuen by God. Act. 17 Act. 26 1. Pet. 4 1. Pet. 4. This name was hatefull to the wicked Act. 24. The effecte or working of this name Eph. 5. 1. Pet. 2. 1. Psa 113. Psa 105 Isa. 65. A pooâ—e Christian is more honorable then an heathen Prince Hieron ad Furiam The name of a Christian maye not be blemished with wicked deedes Rom. 2. Esa. 52. Eze. 63. Christians alwayes of two sortes Eph. 2 Ro. 13 Gala. 3. 4 Eph. 4 Rom. 6 A difference betwene false and faythfull Christians Irenaeâ—â— lib. 5. The Turkes hate vs for some grose opinions In metaph Siâ—on Paulus in truth locorum com Denat eorum lib. 3. Auerrois in 12. Metaph. The recantacion of Beringarius in concilio vercell In decretis de consecrat distinct 2. ego Beringarius Glosator cecretorum The corrupt lyfe of Christians hath made some contempne their religion Ex Ferr. mont de republ lib. 4. The corrupte lyfe of the Papistes in Rome The ponishment of lyppe gospellers Math. 10. Luk. 10. A. Fuluius Gal. 5. Iac. 2. August de spir et lib. cap. 29. Aquinas in 2. cap Iacobi Men ought to shewe good workes as tokens of their faith 2. Tim. 3. The effect of this worke Cranmer his Homiles The doctryne of faith iustifiyng expounded Good works not reiected A similytude declâ—ring howe fayth apprehendeth iustification The obiection of the aduersarie The profe of this doctrine out of the scripture Math. 9. Luk. 8. Luk. 18. Rom. 3 Gala. 2. Eph. 2. The consent of the Fathers Origen â—â— 3. ad Rom. Hieron in Rom. 10. Ambr. in Rom. 8. Ibidem in 1. Cor. 1. Theod. li. 7 de sacri Giselbertus in lib. abter cap. 1. Bernardus Epist 77. De natura et gra cap. 1 In hom de fide et lege naturae Lib. â— de Iacob et vita beata cap. 2. August Enchir ad Lau. cap. 31. et eccle dog cap. 42. Eph. 2. 2 The. 2. Agayne an hipocritical fayth An answer to the obiection of the Papist touching libertye lyfe Admonishions vsed in Pulpits against all kinde of sinnes 1. Ioh. 3. Math. 5. 1 Cor. 6. Math. 6. Luk. 16 Luk. 12. 1. Tim. 3. 1. Tim. 6. Heb. 13. Luk. 18. Math. 23. Math. 12. Eph. 4. Colos 3. Luk. 6. Luk 22. Esa. 5. 1. Pet. 5. 1. Cor. 6. Heb. 13. Math. 25. Ro. 14. 2. Cor. 5. Ro. 13. Exhortations vsed in Pulpyts to inflame men to vertue Rom. 13. Eph. 5. Colos 3. Eph. 6. 1. Pet. 5. Luk. 13 A differeÌ„ce of workes taken of the persons working Three sortes of men working Rom. 2. The seconde sort of men working Atheists Euripides Psa 14. Hippocrits and theyr workes Hippocrits delyghte chiefly in workes ceremonyall The iudgement of the vulgare touching workes ceremonyall Hippocrits puft vp in theyr owne coâ—â—eyte Hippocrits sometyme doo morral works and after what sort Hagg. 2. Esa. 1. 58. Pro. 15. Mat. 6. 16 23. Hippocrits worse then Infydels Gregorie Workes of Infydels Bezeleel and Oliab could not buyld the Tabernacle before they were taught by God. Exo. 31. et 35 Rom. 8. 1. Cor. 3. Eph. 3. 2. Tim. 1. Lactan. li. 3. ca. 19. The great wisedome learning and vertues of the Heathen are the gyftes of God. God recompenseth morral vertues with temporall blessinges Lib. 4. contra Iul. The vertues of the Infidels be to no purpose in matters of saluation Defects in the vertues of Infidels and especially the ignorance of God. They knewe nothing of God as he reueled him self in his word True faith hope and prayer wanted in them Infydels ignoraunt of original sinne the cause oâ— mannes misery They knew nothing of mannes redemption end regeneration Ignorant of the resurrection Lib. 4. contia Iuâ— Prosper de vocatione gentium Reason and VVyll corrupt Infydelles in their actions neuer respect the last ende Howe the vertues of Infydelles are commendable and profytable in humane societie What Christians ought to respect in their actions Of the workes of Ievves Saracens and Turkes Ioh. A similitud Of the workes of faythfull Christians The definicion of good workes Good workes are established and not reiected by the doctrin of iustification by fayth God requyreth good workes of his seruants Deut. 10. Psa 94. Iere. 17. Esa. 5. Luk. 3. Math. 3. Iohn Baptist Luk. 1. Math. 5. 6. 7. Christ. Luk. 11. Ioh. 8. Ioh. 15. The Apostles call for good workes 1. Pet. 1. 2. Pet. 1. 1. Thes 4. 2. Tim. â— Tit. 1. 1. Ioh. 1. Iam. 1. Iud. 1. The preaching of grace reprochful to the wicked Rom. 3. 5. 2. Pet. 3. Peters iudgement touching Paules Epistles 1. Pet. 2. Gal. 5. Against the abuse of Christian libertie Ioh. 8. True Christian lybertie The origin of good workes Iam. 1. 1. Pet. 5. Phili. 2. Io. 15. Ioh. 3. Esa. 26. Good workes are of God and yet in som respect they are caâ—â—ed our owne workes How good workes are wrought Impedymentes of good workes A continuall battell God aydeth vs euerye moment 1. Iohn 5. Rom. 8. Helps and furtherantes to doo good workes Iohn 13. What manner of workes the godly doo Ephe. 2. Iohn 15. Math. 12. Luk. 10. The ten commandementes are an absolute rule of good workes Math. 12. The lawe requireth internel obedience Math. 5. The tenne commaundementes are a rule of lyfe and as it were a lodesmaÌ„ to all sexes â— degrees The endes of good workes Math. 5. God is gloryfied by our good workes Math. 6. Rom. 2. Luk. 17. In doing good workes we are grateful to God. Rom. 6. Good workes confyrme our fayth in vs and assure vs of our election 2. Pet. 1. 2. Tim. 1. An apte symilytude Colos 1. Ephe. 5. Good workes serue for the profyt of our neighbour Phil. 2. For what cause good workes please God Rom. 8. God rewardeth the workes of faithfull men Deu. 12. Esa. 56. Rom. 12. Gen. 15. 1. Tim. 4. Rom. â— Heb. 10. In what respecte God rewardeth his seruauntes An apte similytude The sum or effect of the premysses Rom. 6. August in psal 31. et in psal 88. Good works not hyndered but furthered by this doctrine Ad valentium Epist 46 Psal. 78. Great difference betweene the faithfull and vnfaithfull The excellent knowledge of Christians An apte simylytude A similytude Hugo Man is most
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 through loue let our faith as S. Iames saythe Be made perfect with works For as the bodie without the spyrite is 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 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 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 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 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 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 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 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 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 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 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 the chyldren of god Fayth by her owne dignytie and worthynesse doeth 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 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 great efficacye and force in sence albeit 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 Feare not beleeue onely and she shal be made whole And to the blinde 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 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 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 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 forgiuen thee And Saint Hierome God iustifyeth vs by faith onely And Saint Ambrose All ceremonies are taken awaie and we are iustified by faith onely And againe Grace is so geuen in Christ Iesus that whosoeuer beleeueth in him shoulde be saued without workes receiuing remission of sinnes by faith onelie And Theodoretus Neither haue we gotten these heauenly blessinges by our owne merites but by faith onely And Giselbertus VVhat should we coniecture 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 eyther to vnderstand a right or
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 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 but as for fornycatours and adulterers God wyll iudge them Those that neglect the workes of charitie heare Depart from mee you cursed into eternall fyre which is prepared for the Deuil and for his Angels For I was hungerie and you fedde mee not I was thyrstie and you refreshed mee not I was a straunger and you lodged mee not I was naked 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 for the Magistrate is Gods mynister to 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 ordynaunce and wee ought not to obeye for feare onelye but also for conscience And againe Paie trybute to whome trybute belongeth The Husbande heareth You Husbandes loue your wyues and bee not bytter 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 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 in heauen The Preacher readeth Feede the flocke of Christe as muche 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 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 againste because they can not bée accoumpted amongst the number of good workes and to the ende our dealinges herein may be more euident It shal not be from my purpose to dystinguyshe betwéene 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 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 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 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 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 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 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 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 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 Oxen Sheepe and all other delycious thinges Of the whiche Epecurysme the holye Prophete Dauid 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 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 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
that his workes maye be manyfest that they are done by God. The Prophete Esaye also inspyred wyth Chrystes spyrite sayeth Lorde thou shalt geue vs peace for thou hast wrought all our 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 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 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 â–ª The regenerate therfore watch work righteousnesse neyther do they make a small accoumpte of synne as wycked 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 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 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 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 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 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 vp Christ from the dead shall also quicken your mortall bodyes by the power of his spirite dwelling in you 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 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 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 exaÌ„ple vnto you that as I haue 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 the lord Iesus suffred such greâ—ous pains torments These and such other like consideratious doo both staye men from vice and further them to vertue But the godly vse a choyse and discretion 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 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 wâ—e can 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 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
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 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 coÌ„maundements 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 world in euery estate and vocation And because in what state or vocation soeuer men lyue they haue eyther to doo 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 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 coÌ„meth 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 opinion what I thinke most conuenient for thee to auoyde I woulde haue thee 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 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 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 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 wil be 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 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 brâ—efely of both those partes The mynd of man is to be garnished informed with the science 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 ChristiaÌ„ 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 saluatâ—on 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 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 huÌ„bly before God man dayly desiring mercy remissioÌ„ of sinnes reposing al our confidence hope of saluation in the mercy of God through his sonne Christ The solace coÌ„fort which ariseth of actions vertues thus done in ChristiaÌ„ meÌ„s 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 more ready to do our
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 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 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 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 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 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 serueth that of Ezechiell the Prophet If the wicked man repent him of all 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 dâ—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 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 sinners Let vs also beléeue that other spéeche of his That witches adulterers fornicators murderers theeues extorcioners couetous persons proude men dronkardes 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 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 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 professioÌ„ 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 â–ª from heauen to the world and from God to Bellyall Let them take heede that they