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
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
pleasure It is wisedome to auoyde deepe and stypperie places our féete are tycklishe inough vppon the fyrme grounde Thou wylt bappely obiect that common voyce of the Stoikes You promise great thinges and you commaund ouer harde things VVe are men and can not thus brydle our selues VVe wyll lament but a lyttle vve wyll desire but a pyttance VVe wyll bee angrie but soone pleased But doost thou knowe why wee can not doo these thinges wée can not because wee thynke that wée can not For the trouth is otherwyse wée defende our faultes because wée are delyghted in doing of them and wée had rather nourishe them then neglect them Yll wyll is the cause and wee pretende want of power But to returne to my matter The godly make no difference of meats in respect of saluation for they know ryght well that Christianisme consysteth not therein but in other farre more wayghtye matters To conclude wee muste dryue awaye hunger and thyrste with those meates and drynkes and suche dyette and apparell are to bee vsed as the constitution of mennes bodyes and conseruation of theyr healthe seemeth to requyre for no certayne and exquysytte precepts can be prescribed in these matters And if it come to passe that wée fall into some sycknesse and dyssease let vs desyre the Physytions counsayle and helpe whose knowledge and ayde yet we ought so to vse that we put our chiefe confidence in the heauenly Phisition the lyuing God least the same betyde vs that came vppon Asa king of Israell who was stryken with a dyssease in his legges Whereby he was excéedingly payned tormented sought not for helpe at Gods hande Men ought fyrst of al to craue Gods ayde helpe then séeke for the Phisition For the vvyse Syrache commaundeth men to honour the Phisition whome God hath created for our necessitie he addeth that this arte was geuē by God to men that he might be praysed in his wonders and they recouer their health Let vs marke those wordes which follow a lyttle after My sonne sayth he in thy sicknesse call vpon the Lord and he wyll heale thee Ceasse from sinne and cleanse thy harte from all offences Then sende for the Physition for the Lorde hath created him neither let him depart from thee at such time as thou hast neede of him I thought good to vse thus much spéech in this matter because of some men that both think and speake amysse of Physitions and in the Phisitiō impiously contempne God and in Phisicke a singular gyft of Gods goodnesse toward man For by the Phisition as by a mynister God expelleth disseases and by Physicke as by an instrument he conserueth health and restoreth the same againe being lost Great consideration we ought to haue then of our duetye towarde our selues when we are alone Marcus Cicero highly praysed Scipio the Africane for that he was woont to saye That he was neuer lesse ydle then when he had leysure nor neuer lesse alone then when he was alone Which was a worthy spéech sayth he and fytte for such a man And the Epicure is commended by Seneca for y he willed his schollers alwaies to imagine that they had one at their elbowe viewing their doinges Many offences are auoyded sayth he if a wytnesse stand by vs. But Seneca his counsayle in another place is more graue and holsome that we shoulde certainly perswade our selues that God is alwayes present his wordes are these So I saye in deede Lucili the holie spirite sytteth within vs as if were a watchman and an obseruer of our life and as wee behaue our selues toward him euen so he dealeth with vs surely there is noe good man without God. Which lesson let euery Christian man learne and thinke with hym selfe as the troth is that when he is most alone he hath many witnesses and eyes watching and beholding him For into what séecret place soeuer he withdraue him selfe he hath present with him the lyuing God his holy Aungell his owne Conscience from whome it is not possible with any pollycy to hyde and kéepe secréete his cogitations and actions When therefore wée haue shut our closet doores and windowes and drawn the curtens of our beddes and fall to deuise or do any thing let vs fyrst consider whether it be honest or vnhonest if reason tell vs that it is fowle and vyle and yet wanton wyll and furious affections forcibly cary vs to doo that which reson diswadeth the rather because we see no man present to controwle vs then let vs remember that Gods eyes are open euen our doings and his presence in all places and therefore not absent from vs That saying of Saint Augustine is memorable God is in him selfe as the beginning and ending in the worlde as the aucthour and gouernour in the Aungelles as sweetnesse and comelynesse in the Churche as the goodman is in his house in the soule as a brydegrome in his chamber in iuste men as a helper and desendour in vvicked men as terror and horrour And Saynct Gregory God is absent from no place and yet hee is farre of from euyll mennes cogytations for he is not farre distaunt where hee is most absent where hee is absent in grace hee is there present in vengeaunce Nowe if we would be loth to haue a man or a lyttle chylde to come vppon vs as we are working wickednesse howe much more ought we to stand in aw and reuerence of Gods maiesty do we blush at the eyes of a chylde and care wée not for the sight of the lyuing God especiallye seeing that hee beeing nowe a wytnesse wyll one daye be our Iudge Let vs pause a lytle as it were reason the matter thus with our selues Shall I make the holy spirit sorrowfull that the wicked spirit may reioyce Hathe Christ therefore redéemed mee with his precious bloud that I should wylfully become Sathans bondslaue Shall I come to the Lords table with thys lyfe Shall I thus looke for the comming of Christ Shall death take me in this case These and such lyke considerations if we vse in the myddle of Temptation we shall not so forwardly commit sinne and wickednesse Herevnto we may adde this worthy consyderation and admonytion that we are made the sonnes and heyres of God and the fellowe heyres of the Lord Iesus Which dignyty in Gods mercy if we remember as we neuer ought to forget the same we shal be moued with a certayne lyberall feare and shamefastnesse to abstayne from vice Surely he that calleth to mynd that he is the sonne and heyre of God and the brother and fellowe heyre of Iesus Christ wyll represse sinne and staye him selfe from wickednesse not so much for feare of the last daye and torments of hell as least he should offende and dysplease so louing and mercifull a father He that beléeueth with Saint Paule that his bodye is the Temple of the holye ghost dwelling in him wyl not wylfully wallowe
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
with the precious blood of Christ as of a Lambe vndefiled and without spot And in his latter Epistle after the rehearsall of certayne vertues he addeth For if these thinges be among you and be plenteous they wyl make you that ye neither shall be idle nor vnfruictefull in the knowledge of our Lord Iesus Christ But hee that lacketh these thinges is blinde and can not see farre of and hath forgotten that hee was purged from his olde sinnes VVherefore brethren geue the more dilligence for to make your calling and election sure for if ye do such thinges ye shall neuer fall Saint Paule in lyke manner wryting to the Thessalonians sayeth VVee beseeche you brethren and exhorte you by the Lord Iesus that ye increase more and more as ye haue receiued of vs how you ought to walke and please god For you knowe what commaundements wee gaue you by the Lord Iesus For this is the wyll of God your holinesse that yee shoulde abstaine from fornication That euerie one of you shoulde knowe howe to possesse his vessell in holinesse and honour c. And in his Epistle to Timothie This sure foundation of God endureth hauing this signe the Lorde knoweth who are his and let euerie man that calleth vpon the name of the Lorde depart from iniquitie If a man therefore purge him selfe from these thinges hee shal be a vessel sanctified to honor applied to the vse of the Lorde and prepared to all good workes But speaking of the hyppocrits he sayth thus They professe that they know God but in their deedes they deny him being abominable disobedieÌ„t and reprobate to al good works The blessed Apostle and Euangelyste sayth thus If we saie we haue fellowship with him and walke in darknesse wee lye and doo not the trueth And if wee walke in the light as he is in the light wee haue mutuall fellowship with him And S. Iames Be you doers of the word and not hearers onely deceyuing your selues For if a man heare the worde and expresse not the same in his deedes he is lyke a man that beholdeth his face in a glasse For beholding him selfe he goeth his waye and forgetteth his similitude Iudas also the brother of Iames Apostle of Christ is very angry with those that abuse the grace of our God to waÌ„tonnes and sayth That such haue already manifestlie denyed God and his sonne Christ This doctrine of good workes I haue specifyed and collected out of the holy Prophetes and Apostles Least some myght report of vs that we are very copious in the doctrine of Iustification by faith But bare and barren in the other part of ChristiaÌ„ doctrine coÌ„cerning good workes principally least Sicophantes myght cauell that we are despysers and enemyes to good workes The Apostles of Christ the Lord and namely S. Paule the doctour of the Gentyles and vessell of election haue notablye set out Gods grace And very often inculcate that men are iustified before God by faith not by the law by grace not by works and yet notwithstaÌ„ding they vrge most ernestly the works of faith Ye were somtime darknesse but now are you light in the Lord vvalke as children of light For the fruite of the spirite is in all goodnes righteousnes and truth approuing that vvhich is acceptable vnto the lord And haue no fellowship vvith the vnfruitfull vvorks of darknes but rather rebuke theÌ„ And as the preaching of Gods grace is nowe a dayes obiected vnto vs as a reproch euen so was it in the tyme of Paul the Apostle when many obiected sayd that the Apostles taught men to do euyl the good might come thereof There were moreouer Hippocrits false gospellers who abused the preaching of grace faith Christian lyberty to satisfy their carnall lustes yet the Apostles continued most constaÌ„tly and earnestly in teaching that doctrine neyther dyd they inhybite the doctrine of iustifycation because the some men had no regarde of good workes But they sharply rebuked such and admonished the faythfull to beware of such peruerse lybertie In consideration whereof S. Peter is thought to haue vttered these words And suppose that the long suffering of the Lord is saluation euen as our dearelie beloued brother Paule also according vnto the wisedome geuen vnto him hath written vnto you speaking of suche thinges amongst which are many things harde to vnderstande which they that are vnlearned and vnstable peruert as they doo also the other scriptures vnto their owne destruction Ye therefore beloued seeing ye be warned aforehand beware least ye also being ledde awaie with the error of the wicked fall from your owne stedfastnesse And the same Apostle in another place For so it is the wyll of God that with well doing ye maie stoppe the ignoraunce of foolishe men As free and not as hauing the libertie for a cloake of naughtinesse but euen as the seruauntes of God. Herevnto agréeth the saying of Saint Paule Brethren ye haue bene called into libertie onelie let not libertie bee an occasion vnto the flesh but by loue serue one another And almost the lyke was vttered before of our Sauiour Christe Verelie verelie I saie vnto you that whosoeuer committeth sinne is the seruaunt of sinne And the seruaunt abideth not in the house for euer but the sonne abydeth for euer If the sonne therefore shall make you free then shall you bee free in deede Wherefore Chrystians who are made free in true Christian liberty are delyuered from the Deuyll synne condemnation that synne may not rule in their mortall bodies albeit the dregges and remnaunts of naturall corruption remayne in them neyther are they subiect to the sentence of eternall death albeit they deny corporally and to be short that they may not serue synne and Dyuell but Grace and Christ And hauing spoken thus much of the necessity of good workes It consequently followeth that I returning to the definition of good workes shoulde shewe what workes are allowed or disalowed in Christes Church And fyrst we do not deryue the same out of the decrâ—es of men but acknowledge God to be the fountayne and aucthour of the same For all men by nature are lyers corrupt and synfull and howe can that which is euill bring forth good therefore from God onely who alone is good all good workes do spring The blessed Apostle Saint Iames sayth Euerye good gift and any persyt gyft is from aboue descending from the Father of lights Saint Peter also writeth to the same ende The God of all grace who hath called you to his eternall glory through Iesus Christ strengh then and confirme you And Saint Paule It is God that worketh in you both the wyll and the deede Our Lorde and sauiour Iesus Christ sayth He that abydeth in mee and I in him the same shall bring foorth much frute And in another place Hee that doth truth commeth vnto the light
all strength according to the power of his glorie to all suffering and patience with hope And in another place Ye were once darknesse but nowe are you lyghte in the Lorde walke as chyldren of the light for the fruite of the spirite consisteth in al goodnesse iustice and trueth allowing that which is acceptable to God and haue you no fellowshippe with the vnfruitful workes of darknesse but rather rebuke them Therefore as the Apostle commaundeth the faithfull to walke worthy of theyr vocation and sheweth them also howe they maye doo the same euen so the godly alway doo those things which they are commaunded and dyrect theyr workes to this ende that they maye declare them selues to bée the chyldren of the lyght The chyldren of God also in their workes labour to profitte all men and to hurt none Let no man sayeth the Apostle seeke those thinges that bee his owne but that which is anothers as I in all thinges please all men not seeking my owne gaine but the profitte of many that they maie be saued And these workes of Godly men do excéedinglye please the Lorde our God but not of their owne dygnitie and worthynesse if ye weygh them in respect of men or in them selues but because they are done of those that are reconcyled to God in Christ by faith and new obedyence And if nowe and then through the corruption of our nature wée fall into sinne and wickednesse whereby we steyne and pollute the good workes yet God such is his goodnesse wynketh as it were at suche escapes couering our fylthinesse and spots with the garment of his Christ hee washeth and cleanseth the same with his most precious blood wherof the Apostle speaketh thus There is no condemnation to those that are in Christ Iesus who walke not after fleshe but after the spirite and who shall laye any thing against the electes charge It is God that iustifyeth who is he that wyll condempne c. And that these good workes of Christians are acceptable to God and please him it appeareth by that that God rewardeth and crowneth the same with great honors and rewardes both in this life and in the lyfe to come Obserue and heare sayeth the Lord all those thinges which I commaund thee that it maie be wel with thee and thy children after thee when thou shalt doo that thing which is good and acceptable in the sight of the Lord thy God. The Prophet also speaking beforehand of the Christians I wil bring them saith he into my holie moūtaine and I wyl cheare them in the house of praier their offeringes and oblations shall please mee vpon my aulter Whervnto the Apostle no doubte had respect saying I beseeche you brethren by the mercifulnes of God that you woulde offer your bodies a quick holie and acceptable sacrifice to God which is your reasonable seruing of God. And the promise made by God vnto Abraham in all the faithful in him is most comfortable in that he sayth He wyl be their defence plentiful reward And the Apostle sayth That godlynes hath promise both in this life and in the lyfe to come And againe The iuste iudgement of God shall be declared which wyll rewarde euerie man according to his deedes To them which by continewing in well doing seeke for glorie and honour and immortalytie But vnto them that are contritious and doo not obeye the trueth but obeye vnrighteousnesse shall come indignation and wrath tribulation and anguish vppon euerie soule of man that doth euyll Wherefore wée see it moste euydent that GOD hath prepared most plentyfull and lyberall rewardes aswell in this lyfe as in the lyfe to come to all those that hate synne and worke ryghteousnesse and the Apostle approoueth Gods Iustyce by the same whyles that hée sayeth God is not vniuste that hee vvyll forgette your vvorke These and many other such places of scripture do sufficiētly declare that God rewardeth the good works of godly men And yet it is not to bee inferred or collected that they maye truste to be iustified and saued thereby For the godly do freely and willingly confesse that theyr workes are rewarded of grace and not of theyr owne meryt especially for that they euer doo féele and perceyue that throughe humayne infyrmitye theyr workes are neuer so perfyt but that they haue néede of Gods mercy to mytigate the rigor of his Iustice and examining theyr good workes Therefore in consyderation of theyr hyre or reward the godly ertoll Gods grace and mercy who geueth to the vndeseruinges as though they had deserued and perceyuing imbecillytye and wickednesse in them selues are humbled in myndes and crye with the Prophet If thou O Lord marke our iniquities whoo is able to abide it Almightye Gods dooing in this and many other matters maye bée resembled to carnall parentes who hauing sonnes to be theyr heires by lawe of nature and byrthright yet they inflame and kyndle dertue setting before their eyes gyfts and rewards Whose gracious vertuous children acknowledge themselues to owe al euen of duty to their Parents without rewards and therefore they referre all such benefyts and rewardes to the meere bounty and lyberalytye of their Parents They looke not for hyre and rewardes as seruaunts and hirelings but onely for the fauor and loue of their heauenly father And as the sonnes of the frée woman and not the sonnes of the bondwoman are heyres euen so the kingdom of God is not the stipend of seruauntes but the rewarde and heritage of children To conclude this matter of meryt and reward the mercifull and gratious Lord rewardeth his louing chyldren for their good workes not for the perfection and dignity of the sayd workes but because the doers of those good workes are sōnes and chyldren They are made sonnes heyres by adoption in Christ therefore their workes are acceptable to God not in respecte of them selues but for Christes sake in whom they are ingraffed and of whose moysture as it were of heauenly dew they are partakers so that all their rewards are of necessity referred to the grace and mercy of god And although we graunt renumeration and rewarde of good workes yet meryts or Desertes cannot be inferred thereof that by our workes wee are able to procure eternall lyfe For the scripture seemeth of purpose in all places to auoyde the word merit The stypend of sinne is death but eternall lyfe is the gift of God through Iesus Christ and therefore Sainte Augustine wryt very excellently VVilt thou fall from grace then boast thy owne merites And agayne VVhen a man seeth that all his goodnesse commeth not of him selfe but of God he easely acknowledgeth all that which is prayseworthy in him not to be of his owne merites but of the mercy of God. Neyther yet is the earnest and ardent desire of working righteousnesse extinguyshed and quenched by this doctrine as our aduersaries slanderously lay vnto
our charge For as we deny mans merit so do wée teache Gods rewarde which we referre to his grace and mercye We adde also the Gods holy spirite dwellyng in the faythful workes effectually in their hartes that they bringe foorth good frutes For God hath geuen vnto his seruants not the spirit of feare but of power loue and sobriety So that the godly being indued with holy moderation and humilyty are afrayde to ascrybe that to their owne merits which of right belongeth to the grace of God the merites of his sonne Iesus Christ herevnto consenteth the holy Father Saint Augustine Let no man saye that grace is geuen vnto him by his merites as heretikes falsely affirme Not because there is no good merite of the godly nor euyll meryt of the vngodly for if it were so how shold God iudge the world But the grace and mercy of God conuerteth man whereof the Psalme speaketh The mercye of my God shall preuent mee Which thing séeing it is most euident let no man leaue the only perfit fouÌ„dation which is Christ through whom we are iustified by fayth and not by works and yet wée being setled vpon this foundation as lyuelye stones ought lykewyse buylders to laye vpon the same in ryght and decent order true and perfytte good workes It appeareth by that which hath bene spoken before what great dyfference there is betwéene the vertues of Chrystians and Infydelles Surely so great as there is betweene a beast and a child betwéene a wyse man and a foole or betwéene a blinde man and one that seeth well For vnto Christians is the secreete wyll of God reuealed and that mysterie which as the Apostle sayeth was hyd many ages Vnto Chrystians God the father of glorye hath by his spirite in his worde reuealed wisedome and the knowledge of him selfe To conclude Christians are translated out of the power of darknesse into the kingdome of his dearely beloued sonne by whome wee haue redemption through his blood and remyssion of sinnes In whome it hath pleased the heauenly father to dwell with all fulnesse and by him to reconcyle all things toward him selfe and all thinges pacifyed through the blood of his crosse whether they be in heauen or in earth Séeing then the excellent dignitie of Christian men is suche let them also thinke that theyr lyfe and conuersation ought to be most excellent and to passe all other Nations or professions For Paynimes and all faythlesse people doo leade a lyfe without any faith or hope they know nothing of eternall lyfe And although amongst many of them some do holde the immortality of the soule yet their arguments depend of naturall reason and haue not force and effecte to perswade weake mynds Neyther touching matters of this lyfe do they procéede any further then the bare letter of the seconde table of Gods commaundementes and so much as apperteyneth to the shaddowe of honestie in externall manners and actions They being ouercome with the lustes of the fleshe and drawne into vices knowe not the occasion of the same muche lesse the meane to amende the same naye they often fréely confesse that they are violently drawen with their fylthy appetytes they sée better thinges and allow of them but they choose and embrace the worst they desire those thinges that are forbidden them they pursue such things as fléete awaye and refuse those things that are offered vnto them Such is the corrupt nature of all men that lyue without the direction of Gods spirit and the light of the gospell But the Christians beléeuing in the sonne of God and walking in the cleare light of his gospell do know that they are redéemed not with any corruptyble thinges as syluer gold but with such a matter whose lyfe hath no end doubtles euen with the blood of Iesus Christ And for as muche as hee beyng both God and man lyueth for euer and therefore became man to redéeme vs and couple vs vnto him selfe wée doo knowe that wâ—e shal liue in him throughout al eternytes and in this faith we looke for eternall lyfe when as God shal be all in all And in this lyfe we resist carnall concupisenses â–ª and suffer not synne to beare rule in our mortall body We resyste not the holye ghoste wée serue not the fleshe but that serueth vs Yea and although somtyme this carnall nature of ours wyll shewe it selfe yet wée accoumpt it a thing vnworthy to followe the bent thereof and being the chyldren of God are ledde with Gods spirite onlye Let vs for example sake vewe these greate courtyers and noble men placed in dignytye and aucthorytye who puffed vp with ambition and hautinesse of mynde throughe a vayne con eyte of theyr offyce and countenaunce contempne the acquayntaunce and famylyarytye of poore symple men or vse them onelye to serue they re tourne and gayne Some other are become so doltyshe and arrogaunte that they wyll not vouchsaufe a becke or nodde to those that with bothe legges moste humblye salute them They are growne into all madnesse and follye blynded with theyr hyghe offyce and callynge whiche is a thynge méere vaine for it is not theyr owne but anothers not in them but without them as all other the goodes of Fortune are Which thing if such men doo in their fléeting and miserable estimation of this fyckle worlde Why doo not Christians a great deale more call to minde theyr dignitie and estymation who are alreadie redeemed with the pure and precious blood of Christ the soÌ„ne of God Surely it is our partes once to begin to haue consideration of our worthy offyce and calling We are the sonnes of God why doo we therfore geue the raynes to sinne and wickednesse for as a certayne wryter finely sayth I maie not accoumpt my selfe vyle in whome God was so greatlie delyghted that he chose death rather then he would loose mee We are nowe the sonnes of God endewed with the Iustice of God and washed from our sinnes by the blood of his sonne Let vs then resist wicked and impure affections and let vs thinke them to bee too vyle for vs to obeye to the which ende those wordes of the Apostle doo serue Haue no care for your fleshe to satissye the lustes of it Be you sayth he Maisters and let the flesh be your seruants for the seruaunt of the fleshe wandreth in darknesse But the nyght is passed and the daye shyneth vppon vs Christians let vs cast awaye the workes of darknesse and put vppon vs the armour of lyght let vs walke honestly as in the day tyme let vs geue continual thanks to our mercyful and louing Father who hath promoted and called vs into the most noble and diuine fellowship of his sonne Christ Let vs haue a careful care that we neuer commytte any thing vnworthy so excellent a calling and with a kinde of holy and heauenly contempt despyse this wicked worlde with the Prince thereof Let vs
thing vnhonest Of this duetie Cicero had a consideration in that he wrytte to his sonne Marke There is no parte of mans lyfe neyther in publique nor priuate matters neyther in conference with others neyther in meditating with your selfe that can wante Duetie and in obserung thereof doeth the honestie of mannes lyfe consist and dishonestie in neglecting the same For although the feare and reuerence of Gods Maiestie present in all places and searchinge mennes reynes and hartes and therewithall the holye Angell our kéeper and watchman ought to staye and feare vs from synne and wyckednesse yet besydes those thinges that duetye and reuerence whiche wée owe vnto our selues ought to brydle and let the same And to the ende that wée maye imytate and followe Sextius his vse and custome and shewe that shamefastnes and reuerence which is conuenient for our selues when we are solytarie and sequestred from company Let the shortnesse of our lyfe and the innumerable perylles and daungers which compasse vs in on euerye syde be set alwayes before our eyes The Ethnikes haue set out the same with many fyne simylytudes but because they may haue lesse wayght with Christians I praye them to consyder the holy Scriptures who compare our lyfe to gréene grasse wythering to the flowers of the fielde fading awaye to a dylluding dreame But the wyse man séemed of purpose to haue gathered them all into one roome which we ought to reade and ponder deepely that in consideration of the extréeme vanitie of our lyfe we maye be more cyrcumspect in our conuersation and be enflamed with an ardent desyre to come to our perpetuall and heauenly habitation The lyfe of all men sayth he euen of those that are most wealthye and myghtie but especiallye of the vngodlye vanishe awaye lyke a shaddowe then the whiche there can scarcelye any thing be found more transitory and yet Pindarus extenuating mans lyfe signifycantly tearmeth Man But a shadowes dreame 2. Mans lyfe flyeth away as a noyse or crye which soddainly vanisheth away 3. Or lyke a shyppe which cutteth the waues of the Sea and leaueth no signe of passage behinde it 4. And as a byrde which flyeth through the ayre leaueth no token of her passage 5. Or as the arrowe shotte at a marke leaueth not any trace 6. As the duste is scattred with the winde 7. As the frost is dyssolued with the heate of the Sunne 8. As the smoake is blowne away with the wind 9. Or as a guest is forgotten of his hoast where he lodged but one night 10. As the belles which bubble vp in the water whereof some are greater and some lesser but all breake and fall in a moment Euen so amongst men some are great mighty some learned rytch and other some are poore abiect and myserable But in what state so euer they bée they dye without any exception one after another so that as the Prophete sayth although we come to thrée score and ten or fowre score yeares yet the passage of our lyfe is swyft an we flye away But those that are loth to restrayne the delytes of the fleshe wyll aunswere that they wyll repent when they faule sycke and lye on theyr death bed I grant they maye doo so and Gods mercye is neuer shutte vppe but I woulde haue them also consyder howe many impediments and stumbling blockes lye in the waye hindering them from true repentaunce For that I maye omyt the care about a mans wyll and testament for his wife and chyldren and the gréefe and payne of the dissease many other such thinges which may seeme to be matters of smaller importaunce what assaultes doth Sathan vse to geue in that case and what pollyces dooeth hee not practise to bring the seely sycke man into dreadfull dyspayre of his saluation For then euen in a moment he calleth to mans remembrance and setteth before his eyes what soeuer be hath thought purposed sayd or done throughout all his lyfe and suche offences as he hath committed being yll enough in them selues he amplifyeth and augmenteth that he may shake their fayth pluck from them the ancor of saluation and eternall lyfe Herevnto may be added the agony of a guylty Cōscience the greeuous feare of death at hande the heauy bytter cogitation of the Iudgement seate of God and the horror of hell fyre all which things are wonderfull obstacles to true repentance so that it were nothing else but méere presūption to defer it to the last hower And surely repentance in such sort extorted is not volūtary but compulsyue and most commonly lame vnperfyt If we be wyse let vs amend repent when we can offend other wyse y common saying wil be verified of vs Synne hath forsaken man and not mā sinne And it is to be feared least if we amend not when we may we cannot whē we would The iudgements of almighty are profounde and vnsearchable in punishyng mennes faultes For as in his goodnesse and mercy geueth tyme space to men that are wylling to repent and indureth offendors with great patience and longaminyty to bring them to righteousnesse of lyfe so when hée seeth a man wylfull obstynate and contempning his mercye hee withdraweth his grace and fauour and gyueth him ouer into a reprobate sence and looketh not any more for his conuersion And God hath appointed vnto euery man his time and measure beyond which they cannot procéede in theyr myschéefes and beyond the which he wyll not conteyne and stay his plages and punyshments The remembraunce whereof ought to moue vs to walke in Innocency and holynesse of lyfe to vse that dutiful reuerence toward our selues which is requisyt when wee are solytary and alone and to contayne and staye our selues from sinne and wickednesse But there is nothing more effectuall to brydle and restrayne men from deuising and dooing fylthynesse and synne when they are solytarye and alone or when they haue ouerlashed them selues and done amys Wyth Sextius before they take theyr rest to examine and call an accoumpt howe they passed the daye then the often consideration and remembraunce of suddaine deathes wherewith all many mortall men haue pittifullye and dreadfully perished in all tymes and ages Plynie in his naturall story hath a whole chapter intituled Of sudden deathes And so hath Valerius Maximus Where they wrytte that many vppon moste lyght causes haue sodenly dyed One at Rome as he went foorth at hys chamber doore dyd but stryke his finger a lyttle on the doore cheeke and immediately fell downe dead An other dyd but stumble as he went foorth and dyed by and by An Embassedour of the Rhodians after he had declared his message to the Senate departing forth of the counsayle chamber fel downe by the way and sodenly dyed Aeschilus the Poet lying on sleepe bare headded neare the Sea a great Seafoule thinking his bauld head to bee a stone whereon he might breake the shelfyshe which
exhorted by the wyse Salomon Come not sayth he into the pathe of the vngodly nor walke in the way of the wicked And S. Paule wryting to the Corinthians is so earnest in perswading men to auoyde euyll company that he would not haue men to eate drinke with such If any that is called a brother be a fornicator or couetous or a worshipper of Idols or a rayler or a dronkarde or an extorcioner with him that is such eate not I am not ignoraunt that there are some other causes why suche mens companyes should be auoyded eyther to declare that we mystyke their conuersation or else that they moued with shame should amende but surely this is not the least cause least we should be infected with their naughty company For as a lytle leuen maketh a great lumpe of of dowe sowre euen so the example of one man oftentymes corrupteth many The wordes of the wyse man are notable and worthy to be marked VVho vvyl haue pittie vpon the charmer that is stinged with the serpent or of al such as come nigh the beastes Euen so is it of him that keepeth company with an euill man and lappeth him selfe in his sinnes vvho so toucheth pitche shal be defyled therewith As the vvoolfe agreeth with the Lambe so doth the vngodlie with the righteous We knowe that vnder good Trées all kinde of beastes rest and shadowe them selues but vnder thorns brābles there come nothing commonly but Serpentes Euen so good men and badde maye dwell nigh the godly but there is no peace nigh godlesse and gaselesse persons but onelye for serpentes that is to saye for Deuyls who as in a Mancion dwel in their harts And in the matter it commeth to passe as in pestilent and contagious places where the ayre being taken and drawne casteth mens bodies into soden sicknesse Euenso through wicked company many euyls mischiefes are learned albeit the inconuenience be not felt in the beginning It may happely seeme hard to some men to shake of old and familyar acquaintaunce with whome we haue lyued pleasauntlye long and many yeares yet wée ought to labour and wrestle to auoyde those hurful and daungerous companies Amongst many examples whereby we maye the rather be induced to follow this precept there can none be founde more memorable then that of Henrie the fifte King of Englande of that name of whom the Chronicles wryte after this manner This was the man in déede who taught euen at the first that honors ought to chaunge manners For assoone as he was crowned king considering howe expedyent it was for him to begin a newe trade of lyfe he remoued and expelled far from his court all such as were his mates and companyons with him in his youthfull dayes which are commonly spent in loosnes and wantonnesse and appointed in theyr roomes graue prudent and valiaunt counsellers He knew right well that it was beséeming a Prince to excell other men in corage counsaile grauitye and carefulnesse and that a kingdome is rather a burden then an honour and therefore distrusting his owne wit he thought good to haue about him such men as myght help him in tollerating that burthen and by whose aduise not only rule others but him self also and become a singuler spectacle and example to his subiectes For euyll princes do often tymes hurt more with theyr example then with the fact it selfe for there are alwayes many followers of princes fashions whereby it commeth to passe as Cicero writeth that the euill facte of a Prince is not so greate albeit great inough in it selfe as in that he corrupteth others and is the cause that as the prince changeth his lyfe so do the people chaunge theyr manners Verely he that ruleth is therefore aduaunced and honored to gouerne prouidently to correct reforme the manners of the people and to care for those things which may be honorable for him selfe and profitable for his people not to put cheefe felicitie in plesures which are common with the vulgar raskall sort Which thinges if he wyll not care not or cannot do surely then he is rather to be accoumpted a seruaunt then a Prince And what can be more dishonorable for him that should gouerne others to be gouerned him selfe as a Pupill being nowe past none age Such a one was Richard the second who at the first gaue good hope to many but in the end was subuerted by wicked companions and counsellers Much like vnto him was Edward the second but both of thē had an vnhappy end By whose examples happely K. Henrie being taught to beware abandoned suche old acquaintance of his as were geuen to fyll by pleasure and planted in their places vertuous and noble counsaylers That spéeche vttered by a certaine Ethnike is profitable for vs to remember that we may the rather auoide wicked company VVe receaue fashions and condicions of our companions and as diseases passe from one bodie to another by touching euen so doth the minde powre her infections into her neighbour The dronkard leadeth his guests into dronkennes Effeminate men and softlings cause the stoute mā to waxe tender Couetousnes transferreth her poison into cohabitants And on the other side the force of vertue hath her effect Now if our old acquaintance together with their pastims pleasures with other their youthfull and ruffyns tricks come vnto our mynd Let vs then apose and set against them the vanity of pleasure and the contynuance of the shame let vs consyder the shortnes of our lyfe the vncertenty of the hower of death the dreadfull daye of dome and the endles torments of hell So shall we according to the prouerbe with one naile driue out another So that if old pleasures and delytes tyckle vs let vs reason thus with our selues My olde mates and companions doo allure me to accustomed pleasures but my Sauiour byddeth me beware that my hart be not opprest with surfetting and the holy apostle Saynte Paule wylleth me not to oppresse my selfe with wyne wherein is ryot and againe Gluttons and dronkerds shal not be heyres of Gods kingdom And Saint Peter byddeth mée be sober and watche And the prophet cryeth in my eares wee bee vnto those that aryse earlye in the morning to followe drounkennesse by this meanes Gods spirite shall strengthen our reason to ouercome lusts and our wyll shall follow and obey right vnderstanding And in déede we may not forget at any tyme that it is our partes to geue care to the voyce of God and to stoppe our eares against louse and vaine pleasures to obeye the holy Aungell ayding and guyding vs and to withstande the foule fende tempting vs Whiche things if we weygh and ponder aright shall sone withdrawe our selues from wicked fellowshippe and company and easyly preferre endles blysse before vaine and momentany pleasures Another great obstacle there is that deteyneth men from good and vertuous actions to wytte Idlenesse and