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
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
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
¶ THE CHRISTIAN Manuell or of the life and maners of true Christians A Treatise wherein is plentifully declared how needefull it is for the seruaunts of God to manifest and declare to the world their faith by their deedes their words by their works and their profession by their conuersation VVritten by Ihon VVoolton Minister of the Gospel in the Cathedral church of EXCETOR Imprinted at London by I. C. for Thomas Sturruppe dwelling in Paules Church yarde at the singe of the George 1576. To the râ—â—â—te worshipfull Sir VVilliam Cordell Knight Maister of the Rolles Iohn VVoolton wissheth prosperus suecesse in al worldly affaires and in the life to come ioy and immortall felicitie AMongest those seauen wise Men of Greece there was one that commeÌ„ded to his hearers this Posie Follow God Which sentence he willed them to haue continually before their eyes to the end that they might be stirred vp with an earnest desire to know loue and serue God who is the last and perfect ende of true wisdome For whereas there be two principall partes of trew wisdome after the opinion of Philosophers the firste that a man shoulde know himselfe the second that he should know God wherein true felicitie is as it were a marke or goale proposed and offered vnto vs the wise man had good cause and great reason in that pithie clause to commende the last and perfect ende of true wisdome vnto his Schollers and disciples The precept therefore is most commendable profitable but when he came to the actioÌ„ and execution of this immitatâ—â—â— the wise man swarued very much from that scope mark which hiÌ„self had purposed He could not by his wisdome attaine to the knowledge of God neither finde out the right way neither yet had he any guide to lede him out of that deep darknes in the which he was more then drowned wherby it came to passe that he wandered miserably somtime on the left hand and somtime on the right hande from God whom he willed his disciples to follow For the wisdome of this world is so weake and infirme that it cannot bring man vnto the souÌ„taine of goodnes felicitie euen whose fruicion is his righte and perfect blessednes VVhich thing is found true both by experience in all worldly wise men also by the testemonie of Saint Paule who speketh out of Gods mouth I will destroye the wisdome of the wise will cast away the vnderstanding of the prudeÌ„t Although theÌ„ the wise man gaue a good precept yet no man came to blessednes therby which thing should haue commen to passe if hee had bene hable to point out the way vnto his followers This true wisdome the Churche of God onely hath and knoweth VVhereof the same apostle speaketh after this manner For after that in the wisdome of God the world through their wisdome knewe not God it pleased God through folishnesse of preaching to saue them that beleeue That is to saye because that men in the frame and woorkemanship of the world wherin the singuler wisdome of God is ingraued and open to the eies of men dyd not know God It pleased God of his free and infinit goodnesse to deliuer vnto the worlde his wisdome before time vnknowne euen the gospell of his sonne Jesus Christe whereby he purposed to saue al beleeuers that thei might ther by through Grace atteine to the perfect end of their condicion whiche by reason of their corrupt nature through original sinne they could of them selues neuer come vnto Of this light spake the prophet Dauid saying In thy light shal we see light and Christe himselfe more plainly I am the light of the world he that followeth me shal not in any wise vvalke in darknesse but shall haue the light of life In which sentence our sauior Christ calleth his seruants froÌ„ the immitation of all others and vvilleth them to set him before their eies as a perfect patterne and absolute example for them to follovv The ancient writers and best expositors haue vvell obserued that in the holy scripture Christ is proposed and set out as an example rule to follow two maner of waies First they teach vs that he is the author giuer of remission of sins iustice life and eternall saluation to all beleeuers VVhich thing is so proper and peculier vnto him that no part or porcion therof may be in any respect imparted vnto others vvithout manifest sacralege and blasphemie Secondly they discribe him as an exquisyte tipe and rule of a godly and christian life framed after Gods moste holy lavv vvhich as he taught vvith mouth and voice so did he fulfil the same in his owne life and proposed him selfe as an example to al those that would be accoumpted and be in deede Christians whereof we haue a plaine testimonie in the gospell of Saint Iohn I haue geuen you an example saith Christ that you shoulde doe as I haue done vnto you This our heauenly Maister was much vnlike those whom Saint Paule describeth to haue a fourme of godlinesse but denie the power therof and againe Thou knowest Gods will and allowest thinges that be excellent and hast the fourme of knowledge and of the trueth of the law thou therfore which teachest another teachest not thy selfe and makinge thy boast of the lawe through breaking of the law dishonorest God. But Christe saide and did taught and followed to th end that all his schollers might learne to performe in worke that vvhich they professe in vvord The Apostles of Chrste also the best expositors of their masters will as they alwaies teache men to beleeue and trust in him being the fountaine and welspringe of iustice and life so doe they euery vvhere vrge them with earnest exhortations to follow his life and conuersation Saint Paule sayeth That he hath not caled vs to vnclenenes filthynes of life but to holines Neither was he made to beleeuers wisdom and iustice only but also saÌ„ctification and redemtion For as by his wisdom and iustice he hath expelled darknes naturaly bred in mans brest and hath kindled the true light of the knowledge of himselfe and his father and forgeuing our sinnes doth adorne vs with his ovvne iustice wherwith we being couered and clothed please God his Father euen so doth hee giue vnto vs the holy gost vvho doth regenerat and renew our mindes whereby they doe conceiue holy desires and affections vvhich at the laste are plentifull and fruitfull in bringing foorth good woorks A godly life is alvvaies conioyned with a liuely faith in sutch sorte that these two cannot be seperate one from another no more then light can be deuided froÌ„ the sun or heat from the burning fire For Christ as the apostle saith gaue himself for vs to purg vs a peculier people to himselfe reasons of good woorks and to redeeme vs from all iniquititie And if Philosophers giue rules precepts of maners not
so mutch to make men learned as to make them vertuous how mutch more ought christian philosophie to proceed further not only to put into mens minds the knowledge of pietie and god lines but also sanctimonie holines it selfe Euery one therfore indued with a true faith ought to feele Christe so woorking in him by his holy spirit that he may say with the Apostle Nowe liue not I but Christ liueth in me And as the body endued with a liuing and reasonable soule receiueth feeleth and practiseth the actions therof so he that is ingraffed in Christe and is his member cannot chuse but be pertaker of his spirit vertue and holinesse VVhereupon tâ—e apostolike and cathoik faith nameth the bodie or societie of the church the Communion of Sainctes plainly importing therby that those men onely appertaine to tâ—at societie who meditate and study how they may liue well and labour with all their might that they may be that wherevnto the Apostle exhorteth the Thessalonians altogether sanctified Perfect in spirite and such as may bee blameles against the comming of our Lode Iesus Christ And al those that are otherwise affected and frame not their life to that ende and yet desire to be named Christians they dissente from them selues and with their life argue their tongue of vntrueth and falsehoodde Moreouer a mans profession is not so much to be weighed by his tongue and talke as by his deedes and life The Apostle speaketh of such Impastours saying That they professe them selfe to know God but vvith their deedes they denie him And that holie Martyr Saint Ciprian hath a fine saying â–ª That the testimony of a mans life is more effectuall then that of his tongue and that vvorkes haue after a sort their liuely speeche and eloquence albeit the tongue be silent and moue neuer a deale And hee that professeth with his mouth and walketh contrarie in his life maie right well be compared to an vnwise builder who layeth on morter with the one haÌ„d and pulleth down stones vvith the other of such kind of builders our Lord and Master Christ speaketh after this manner Therefore whosoeuer heareth my sayings and doth them I wyll lyken him vnto a vvise man who buylt his house vpon a rocke and the raine descended and the flooddes came and the vvindes blewe and beete vpon that house and it fell not because it vvas grounded vppon a rocke And euerie one that heareth of mee these sayinges and doeth them not shal be likened vnto a foolishe man vvhich built his house vppon the sande And the raine descended and the floods came and the vvinds blew and beate vpon that house and it fell and great vvas the fall of it c. Saint Augustine speaking against carnal and lypgospellers sayth thus In vaine doth he assume the name of Christ that follovveth not Christ To vvhat purpose is it if thou bee called that vvhich thou art not and to vsurpe a strange name But if thou delight in that name then do those thinges vvhich appertaine to Christianitie and then thou maist vvith good cause chalenge the name of a Christian Novve if vve viewe Christians after this rule if vve examine mens daily life and conuersation and trie the same vvith the touch stone of Gods commaundementes that number vvyll appeare smal and a true Christian vvil almoste be as rare as a blacke Swanne vpon the earth For neither the negligent and voluptuous Magistrate nor the idle Byshop nor the cruel husband nor the bytter vvyfe nor the careles Father nor the rebellious chylde nor the merciles master nor the vnfaithful seruant vvith many other of that sort can not by any meanes be rightly named Christians But those rather euen by the testimony of Christ him selfe are so to be called that heare his vvord and keepe it And although our saluation issueth froÌ„ Gods grace and goodnesse yet hee requireth at our handes trust and confidence in him a prompte and readie vvyl to obey his vvord dilligence industrie in our vocation praier and inuocatioÌ„ of his holie name accepting our imperfect disobedience and forgeuing our infirmities for his sonne Christes sake Al those that then desire to be true Christians ought to bee sorie for their sinnes to flie vnto Christe and to repose sure trust and confidence of saluation in the mercie of God through him to bring foorth vvorthy fruites of repentance and to leade a life agreeable to the Gospell For those that be true ChristiaÌ„s do alwaies vvrestle vvith vices and fight vvith concupiscence and lust they endeuour to bridle vvicked affections and coÌ„temning earthly thinges doo bende and fixe their mindes vpon heauenly thinges VVhereof Chrisostom vvriteth thus O Christian thou art too delicate a souldior if thou thinke to vanquish without battell and to triumphe vvithout fight vvherefore cal to minde thy condicion and that vvarrefare vvherein thou hast professed thy selfe a souldiour vvhich if thou do then shalt thou vvell perceaue that al those vvorthy vvightes vvhome thou doest so much esteeme and reuerence haue by fight and battell vanquished and triumphed c. And because true Christians cannot worthelte requite almighty God for his innumerable benefits neyther satisfie them selues in pietie tovvarde him yet they are carefull and endeuour to their vttermost neuer to aliuate Gods grace and fauour from them neyther to do that vvhich vvylbe displeasaunt vnto his maiestie But contrarivvise through the ayde of Gods spirit they labour to do those thinges vvhich are acceptable vnto him workinge their saluation with trembling and feare and frame all their actiods not so muche after the liking of humane reasons as after the prescript of Gods holy wyll and commaundement And because in actions no man can determine what is good vnles he first knovv vvhat is true and for that the same cannot be othervvise had then from the mouth of God in his vvord they turne ouer the holy Byble they studye the mo â–ª niments of the prophets and Apostles and meditate Gods lavve both daye and nighte VVherby Christians only come vnto the knowledge of the truth and vnderstanding of Gods vvyll vvhich to knovve is perfit vvisdome vvhich to do is true vertue and vvherein to contâ—nue is the onely and eternall felicitie Those then that knovv not the vvill of God as the Ethnicks in times paste and Turkes and Ievves novve a dayes cannot haue any sure and comfortable vvarrantise of their lyfe and learning For the Christians onely taught in Gods schoole knowe his wyll and in all their life rather respect the same then their owne wyll and reason and repute it to be the greatest vertue to please and obeie him and to followe his preceptes and commaundementes And if at any time through humane infirmitie and weaknesse they offende and slide awry by and by they desire pardon and forgeuenesse of God through Christe and apprehende by faith mercie promised in him and comforte them selues with a quiet
and cheerefull minde in the same O happie is that man that so staieth him selfe in an assured trust of Gods mercie in Chricte that humblie and hartilie agniseth his faultes and offences that carefullie endeuoureth to walke in newnesse and holinesse of lâ—fe But O most vnhappy are those that wander in diffydence and distrust that thinke too well of them selues boasting vvith the Pharisees their actes and deedes that neglecte an honest and godlie life Vnto whome the Lorde wyll saie at the last daie I neuer knew you depart from me you workers of iniquity into euerlasting fire which is prepared for the Deuill and his angels VVheras on the other side the true Christians shall heare that ioyfull speach VVell done thou good and faithfull seruant thou hast bene faithfull ouer few things I wyll make thee rular ouer many thinges enter thou into the ioye of thy Lorde Come ye blessed children of my father enherite the kingdome which is prepared for you from the beginning of the world Of the which two sortes of men to witte of false Christians in name and tittle onelie and of true Christians in worde and worke I haue writteÌ„ more largelie in this Treatise folowing VVhich I thought good to present vnto your vvorship moued thervnto for diuerse and sundrie causes First with the coÌ„mon and vniuersall reporte of that great wisedome and iustice wherewith God hath indewed you by the one discerning betweene right and wrong by the other putting the same in execution in your office and calling which is saide by Cicero to be the Ladie and Queene of all vertues and of Aristotle to bee more bewtifull and bright then the Day starre it selfe Secondlie in respect of that great care which you haue nowe a long tyme vsed for the good estate of Collegies and houses of learning in the Vniuersitie VVhich thing Plato saide especiallie to belong vnto a good Magistrate to prouide that childreÌ„ borne to common societie should be well brought vp for the common commoditie Thirdlie for that it hath pleased God to appoint mee the Paster and shepheard of mennes soules in one of thosâ— Manners where the tytle and interest of temporall Lordes and lyuinges together with the regiment of mennes manners in a Cyuile lyfe is vnder the Prince coÌ„mitted vnto your worshippe VVhere the states of many of your poore Tenauntes being tyckle and doubtfull yet you ioyne pittie and clemencie with iustice and equitie VVhich as that reuerend father Saint Augustine writeth Is the inheritaunce of children the ioye of the Commons and the comfort of the poore And as no time in this worlde shal be able to consume this true honour and vertue of yours so wyll not the same be vnrewarded in that great daie at the kandes of the almightie and eternall God whome increase you in all honour and dignitie At VVhymple the xx of Nouember Anno. Dom. 1576. Your worshippes humble John VVoolton ¶ A Christian Manuell THe very name of 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 If yee were Abrahams children yee woulde doâ— 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 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 that 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 other styles and inscriptions Eusebius Pamphilius commending 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 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 eyghtâ—enth yeere of the same Emperor It can not verily bee denyed but that all Prophecies were complete and true saluation perfected in that tyme And it must needes bée graunted that 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 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 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 streÌ„gth 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 spokeÌ„ 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 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 supputatioÌ„ 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 after Christes ascention the disciples obtained the name of Christians Nowe if the name of a Christian importeth one that beleeueth in Christ and that pursueth faith pitie
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
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