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
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
the Iewes and by the Apostles against the Gentyles So that we may easely thereby gather that the professours of God and true religion haue bene alwayes of two sortes Christians in tytle and name only and Christians in wordes and workes betwene whom there is no small or obscure difference For the former sort bend all their study and endeuors to chéerishe their carnall carkase and desire to excell others in honour wealth ryches power aucthority and dignitie neyther are they led with any feare of God to bridle and restraine theyr fylthie desyres and concupiscenses but in their whole lyfe doo runne headlong into all mischife and as the Apostle sayth Being yet aliue are dead in their sinnes and trespasses The second sort led with the holy spirite séeke God with all their harte and lyfting vp their soules to him couet heauenly thinges and contempne earthly thinges theyr chiefe care is not for ryches honour and worldly glorie but they put of the olde man and cloathe them selues with the newe man they dye to sinne and liue to righteousnes or at the least doo not suffer original sinne and corruption to rule in their mortall bodies Of this difference betwéene the carnall man and the spirituall or betwéen the false and faithfull Chrystian that auncient father Ireneus wryteth excellently whose wordes being somewhat prolixe and long I haue in some and effect gathered Those sayeth he that beare the earnest pledge of Gods spirite renouncing the fleshe and submytting themselues vnto the spirite are aptlie called by the Apostle spirituall But those that professe them selues beleeuers in God yet neuer meditate his worde nor cloath them selues with the workes of righteousnesse but lyke swyne and dogges geue ouer them selues to all sensuality and wickednesse are called of the Apostle carnall of the Prophetes beasts and in the lawe vncleane thinges and Christ himselfe pronounceth such men dead alreadie Let the dead sayth he burie the dead for they haue not Gods spirite quickening them We see then that false Christians and carnall gospellers haue bene alwayes from the begynning of Christes church And now a dayes all men bragge and boast of faith but fewe declare it in godly lyfe and conuersatiō All of vs would be named accoumpted Christians which very name shoulde stay vs from violating Gods holy lawe But fewe of vs frame our lyues after Christes example We confesse God in worde as the Apostle sayeth but in dèedes we denie him cause his name to be euyll spoken of amongst the Nations For howe can the Turkes be perswaded to thinke well of Christen religion when they beholde vs by commytting manifest Idolatry or how can they fauour our profession which we deface with our wicked and abhominable behauiour There is nothing that hath so greatly insenced and kindled the immortall mallyce and deadly fiende of the Saracens and Turkes against Christians as the presumptuous and manifest breaking of the seconde commaundement in making and worshypping of Idolles and dembe Images and in teaching the impanation of God and that Capernaticall opinion in deuowring of him Aristotle being verye godlesse in many thinges yet coulde he not abide that God shoulde be represented with any corporall lykenesse The Turkes and Saracens can not beare any Image in theyr Synagogs and as some wryte haue appoynted great punishment for the Caruers and makers of the same And euen so they haue detested that opinion of carnall and reall presence of Christe in the Sacrament and haue abhorred from peace and societie in relygion with the Christians for that also amongst other causes For as Cicero wryteth vvho is so wytlesse to beleeue that to be God which hee eateth And Auerrois because the Christians eate that God whome they worshippe my soule shall be with the Philosophers He conceyued by meanes of that grosse doctrine of Rome that the Lordes Supper was lyke Polyphemus banquette fooming with redde blood about mennes mouthes For so Nycolas the Bishoppe of Rome compelled Beringarius with blooddy vvordes to recant and confesse That rhe boddie of Christe is handeled and broken sensuallye and brused with the teeth Which wordes the glosse mysliketh and admonysheth the Reader to vnderstande the same warely least he fall into a greater error then Beringarius helde And as the Heathen haue myslyked our religion by reason of such grosse and absurde opinions so haue they bene more more alyenated from the same by reason of the dyssolute fylthy life of suche as desyred to bée accoumpted the principall chiefe amongst Christians And heere it is worthy to be noted what befell to Innocentius the fourth Byshop of Rome who by Embassadours moued the greate prince of Tartary named Batus to cease from the cruell persecution of Christians to acknowledge God the creatour of all things and to receyue Chrystian religion The Tartarian as as they saye when he had demissed the Byssops Embassadours sent his owne to Rome and other Citties of Italy to search the forme of their beléefe the maners conuersatiō of Christians Who at theyr returne brought him worde that they were an idle people wicked in lyfe and worshipped they knewe not what Images so much disagréeing from the doctrine they dyd professe that they appeared rather to be a flocking togeather of beasts then an assemble of men At which reporte the Tartarian straight waye receyued the Saracens who easely perswaded him to neclect Christ and to receyue in to his domynions the abhominable religion of Mahomite as a mystres of manners O great wickednesse and ingreatytude worthy destruction That which our sauiour Christ manaced vnto the Citties which contemned his dyuyne myracles wholsome doctrine and wold not repent shal fall vppon such prophaners of Gods name at the last daye It shal be more terrerable for Sodom and Gomorra at the day of Iudgement then for you O deare brethren let vs not with like thanks quite almightye God for his greate benefyts bestowed vppon vs in these our dayes as for the gladde tydings of our saluation so playnly and plentifull vttered by the restytution of his holy word Let vs remember that when wée laye drowned in our synnes and were not able to lift vp our selues God of his méere mercy saued vs in his sonne Iesus Christ And to bring the same to passe he gaue his only and most dearlye beloued sonne to the vyle and shamefull deathe of the crosse His goodnesse and fauour was so greate toward vs that he choose vs and predestinated vs to be inheritors of his eternall lyfe before the beginning of the world Let vs be moued wyth these his incomprehensible benefyts to lyue in this world honestly and godly For he hath not done these great thinges for vs that we shoulde styll wallowe and toumble in wickednesse When Aulus Fuluius had taken his owne sonne as he was running to the camp of rebellious Catilinae and commaunded him to be executed with
the Fathers and prophets were inspired which is to be had onely out of the holye scripture and to bee vnderstoode by the ayde of Gods spiryt wherein the saluation of mankinde is conteyned They knewe nothing of God as he reueled him selfe in his word euen from the beginning then the which benefyte none can come or bee more wyshed of mankinde These cheefe and princypall vertues then the true knowledg of God loue feare and reuerence of God togeather with perfyt trust and confydence in God calling vppon him in distresse and necessity was wanting vnto them Besydes this they knewe nothing of originall synne and naturall corruption they knewe nothing of the cause of synne nothing of mannes mysserie nothing of true and effectuall consolations eyther against calamityes or against death it selfe They knewe nothing of the redemption of mankynd by Christe nothing of the tyranny of the Deuyll nothing of the reparration of Gods Image name nothing of the olde man in Adam and newe man in Christe They knewe nothing of the resurrection of the dead nothing of the daye of domme nothing of the eternall blysse and immortallytie with the faythfull shall enioye in boddye and soule in the heauenly kingdome Albeit then the actes and déedes of the Ethnikes geue outwardly a godlye shewe as Aristides and Phocion in iustice and equitie Socrates in pittie Xenocrates in contynencie Lucretia in loue of Chastytie which they pursued let vs graunt so much to some good ende admyt not for any desyre of glorye and renowne but fyrst because the verye face and countenaunce of vertue séemed honourable vnto them secondly to leaue vnto theyr countrey men domysticall examples whiche they might followe lastlye to styrre vp in others an emulation and desyre of vertue if I saye all these good thinges were in them yet we sée howe farre they were from perfection The crowne and garland as it were wanteth in theyr workes to wytte the knowledge of God and an harte puryfied by fayth Wherefore Saint Augustine spake of them after this manner There is no good thing without the chiefe goodnesse and where the true knowledge of the eternall trueth vvanteth there is no true vertue no not in the best manners And another VVithout the relygion of the true God that which seemeth to be vertue is vyce neyther can any man please God without God c. For those that are ignoraunt of the true God can not haue true and perfyte vertue but onely a shewe or shaddowe therof vanishing awaye And whereas Reason and VVyll doo concurre in all honest and good actions the one admonishing what men ought to doo or not to doo the other pursueth and practyseth the same It is most certayne that humaine reason after his fall is oppressed with great ignoraunce and errour and therefore most commonly iudgeth corruptlye and VVyl also to be caryed to the worst in the execucion of all thinges The knowledge of God then puryfying the hart is doubtlesse the orygion and fountayne of all vertues which is pleasaunt and acceptable vnto god It is that which illuminateth and informeth Reason rightly and correcting corrupt vvyll reneweth a man after God in iustyce and true holynesse Moreouer the Ethnikes in their deedes respect not the right ende which make a true and perfyt difference betwéene all actions ▪ for example sake To releeue and geue almes to the poore is acoumpted and in deede is a vertue if it procéede from the loue of God and man but if it proceede of a desire to purchase prayse and commendation of the world it is synne and hipochrysie Wée do not reiect in the meane time theyr Polyticall vertues in humayne society but commende and imbrace them so farre forth as they swarue not from right reason and Iudgment of the mynd and especiallye from the tenne commaundements But we admonysh therewithall that Chrystians ought to haue a farre other respect then the Ethnikes had For they auoyded vice and folowed vertue through desire of praise honour and glory or through desyre of dygnity and aucthoryty or for comon concord and quyetnesse or else through reuerence of men and feare of the lawes or some suche lyke matter Whereas the Christians dyrect all theyr doing to the glory of God and profit of their neighbours They weigh more the feare of God then worldlye glory the loue of Iustyce then deceytful prayse and eternall blysse more then temporall pleasure The Ethnikes if there were any notable thing in them vaunted as of their owne gyfts but the Chrystians acknowledge God to be the geuer and aucthour of all good gyftes The vertue of humilitye then which Christ so earnestly requireth of vs was wanting in the Infydelles The same that hath bene sayd generallye of the Ethnikes may be perticulerly extended to the Iewes and Turks who woulde séeme to acknowledge one God onely to detest all Idols and to excell in holynesse of lyfe yet because they worship not God as he hath reueled and appointed in his word neyther beléeue that Christ is the sonne of the lyuing God al their works must nedes be fowle in Gods sight For without that ther is no true vertue no knowledge of God nor syncéere worshipping of God no pure loue toward God nor towarde our neyghbour They fayne vnto them selues a God or rather an Idoll who is not the Father of our medyatour and redéemer Iesus Christe Therefore they worshyppe not God a ryght for Hee that knoweth not the Sonne honoreth not the Father nor yet calleth vpon his name And because the holy ghost is geuen for the Sonnes sake vnto beléeuers to styrre vp newe motions in theyr hartes it is euident howe farre from all goodnesse Iewes Turkes are whyles they despyse the sonne of God who onelye sendeth the holy ghoste vnto men to bréede in them all perfyte goodnesse Moreouer for that the true loue of God from whence all loue towarde our neyghbour is deryued ryseth in vs vppon that aboundaunt mercie which he hath shewed in geuing his onlye sonne Christ to be crucyfied for our sinnes whome the Iewes Turkes contempne and blaspheme it can not bée that they contempning him shoulde syncerely loue God or theyr neyghbour for Gods sake So then both Iewes and Turkes want the chéefe and principall vertues of Christians the true knowledge and feare of God fayth Charyty hope inuocation of Gods name gyuing of thanks obedience in sorrowes and myseries with others of that sorte And if happely there be any shewes or pyctours of Politicke vertues in them those are so defiled and spotted wyth impure affections that they loose all their bewty We sée in beasts them selues some thing resembling vertue as in the Lyons clemency toward suppliants in the Dogge faythfull toward his Master in Shéepe softnesse and meekenesse and yet these are not true vertues it is euen so almost in the Infidelles whose reason being voyde and destitute of the lyght of Gods spirite
wandereth in Ignoraunce and darknesse and can do no true and sinceere vertue but happelye nowe and then some vayne maske and shewe of vertue and thus much of the works of Paynyms and Infydels Thirdly and lastly those good works 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
weepe with them that weepe Being of lyke affection one towardes another being not highe minded but making your selues equall to them of the lower sorte Be not wyse in your owne opinions Recompence to no man euill for euill prouiding aforehand things honest not onlie before God but also in the sight of men If it be possible as much as lyeth in you lyue peaceablie with all men Dearelie beloued auenge not your selues but rather geue place vnto wrath For it is written vengeance is mine and I wyll reward sayth the Lorde Therefore if thine enemie hunger feede him if he be thirstie geue him drinke for in so doing thou shalt heape coales of fire on his head Be not ouercome of euill but ouercome euill with good Howe many notable and excellent vertues hath the Apostle couched in this place as charytie brotherly loue patience perceauerance in prayer benefycense hospytalytie méekenesse or gentlenesse modestie desire of peace and concorde pittie and clemencie with many other of that sort Herevnto you maye adde those things that followe in the next Chapter Owe nothing to no man but to loue one another for he that loueth another hath fulfilled the lawe For this Thou shalt not commit adulterie thou shalt not kyll thou shalt not steale thou shalt not beare false wytnesse thou shalt not luste and if there be any other commandement it is in few words comprehended namelie thou shalt loue thy neighbour as thy selfe Charitie worketh not euill to his neighbour therfore the fulfilling of the lawe is Charitie In this texte all the commaundementes of the lawe are referred to the loue of our Neyghbour to wyt in that part that the lawe was geuen to restraine iniuries respecting cyuile societie and fellowshyp of men namely that no man shoulde be so bolde to endammage his neighbour in his body fame goodes or any other waye that might redounde to his annoyaunce For he that loueth another from the bottome of his harte is so farre from doing iniurie and wrong that he wyll endeuor with all his might to be profitable to his neyghbour And whereas we are commaunded to loue our neyghbour euen as our selues in this one worde not onely syncéere loue is dyscerned from hypocrisie but also all dueties of Charitie are epacted and requyred The same Apostle wryteth also to the Galathians in this wyse VValke in the spirite I saie and ye shall not fulfill the lustes of the fleshe for the flesh lusteth contrary to the spirit and the spirite contrary to the flesh these are contrarie one to the other so that ye can not doo that which you would The deedes of the flesh are manifest which are these adulterie fornication vncleannes wantonnes vvorshypping of Images witchcraft hatred variaunce emulations wrath stryfe seditions sectes enuyinges murders dronkennes gluttonie and such lyke of the which I tell you as I haue told you in times past that eueÌ„ they which do such things shal not inheryt the kingdom of god But the fruite of the spirit is loue ioy peace long suffering gentlenes goodnes faith meekenes temperancie against such there is no law They truely that are Christes haue crucified the flesh with the affections and lustes If we lyue in the spirit let vs also walke in the spirit Let vs not be desirous of vainglorie prouoking one another enuying one another The wordes of the Apostle are plaine inough and neede not any exposition And his counsel is in sense the very same which he geueth to y Romanes That we should tame the flesh and earnestly resist carnal affections If you liue after the fleshe sayeth he you shall dye but if through the spirite you mortifie the deedes of the flesh you shall liue For those that are led with the spirit of God those are the soÌ„nes of God. And in y same Epistle For I delght in the lawe of God after the inner maÌ„ but I see another law in mâ— members rebelling against the law of â—â— mind and subduing me to the law of syn which is in my meÌ„bers And the same Author to the Ephesians I therfore as a prisoner in the Lord exhort you that you vvalk vvorthy of the vocation vvhervvith you are called vvith al lowlines and meekenes vvith long suffering forbearing one another in loue Endeuoring to keepe the vnity of the spirit in the boÌ„d of peace And a litle after This I say therfore testifie in the Lord that ye walk not henceforth as other Gentiles walke in vanities of their mind Darkned in cogitation being alienated from the life of God by the ignorance which is in them through the blindnes of their harts VVho being past feeling haue geuen themselues ouer vnto wantoÌ„nes to work al vncleannes with greedines But ye haue not so lerned of Christ If so be that you haue heard him haue bene taught in him as the trueth is in Iesus To laye downe according to the former conuersation the olde man which is corrupte according to the lustes of error To be renued in the spirite of your mind And to put on the new man which after God is shapen in righteousnes and holynes of trueth VVherefore putting away lying speake euerie man trueth â—nto his neighbour for asmuch as we are members one of another Be ye angrie and sinne not Let not the Sun go downe vpon your wrath Neither geue place to the Deuyll Let him that stoole steale no more but let him rather labour working with his handes the thing which is good that hee maie geue vnto him which needeth Let no filthie communication proceede out of your mouthes but that which is good to edifie with all as ofte as neede is that it maie minister grace vnto the hearers And greeue not the holie spirite of God by whome ye are sealed vnto the daie of redemption Let all bitternes and fiercenes and wrath and crying and euill speaking be put awaie from you with all naughtinesse Be ye curteous one to another mercifull forgeuing one another euen as God for Christes sake hath forgeuen you To the same purpose tende those wordes of his in the next Chapter Be you therfore followers of God as deare childreÌ„ and walke you in loue euen as Christ hath loued vs and hath geuen him self for vs an offring and a sacrifice of a sweete smelling fauor to god But fornication al vncleanes let it not be once named amongst you as it becoÌ„meth Saints Neitheir fylthines neither foolishe talking neither iesting which are not comely but rather geuing of thanks For this you know that no whoremonger neither vncleane person nor couetous person which is a worshipper of Images hath any inheritaunce in the kingdome of Christ and god Let no man deceaue you with vaine wordes for because of such things commeth the wrath of God vpon the children of disobedience Be ye not therfore companions of them For ye were sometime darknes but no we are you light in the Lord vvalk as childreÌ„ of light For the fruite