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
that hath done vvrong Housekeepers Masters of familyes are taught That possession gotten vvith iniquitie fleeteth awaye Of Charitie it is wrytten That loue couereth the multitude of sinnes Of Magistrates it is written Geue vnto Caesar those thinges vvhich belong to Caesar and to God those things that are Gods. Of othes and remembring of iniuries Haue I commaunded your fathers comming out of the lande of Aegipt that they shoulde offer sacrifice and burntofferinges but I commaunded this rather That euerie one thould forget iniuries and offences and to loue no vntrue oath Lyers prowde men heare this threatning VVoo vnto those that call sweete bytter and bytter sweete and againe VVoo be vnto them that are vvyse in their owne conceytes And he that humbleth himself shal be exalted and he that exalteth him selfe shal be brought lowe Those that shewe pittie and mercy are pronounced blessed Because they shal obtaine mercie Enuie and displeasure is accoumpted a hurtfull thing Because it destroyeth those that be wyse And as for enemyes we are commaunded To loue them to blesse those that curse vs And vnto him that smyteth thee vpon the one cheeke offer vnto him the other Our seruauntes are to be vsed gently for they are men as we be and there is no respect of personnes before god Vainglory is also beaten downe VVoo be vnto you Pharisees because you loue the highest seates in the Synagoges and salutations in the market places Of almes deedes it is wrytten Come ye blessed children of my father receyue the kingdome prepared for you from the begynning of the vvorlde for I vvas hungrie aad you gaue mee meate I vvas thirstie and you gaue me drinke Fayth trouth in word déed are highly commended VVherfore laying asyde lyes let euery one speake truth vnto his neighbour for vve are members one of another let not the Sūne set vpon our vvrath neyther let vs geue place to the Deuyll He that stole let him steale no more but rather let him labour vvith his handes that he may be able to geue vnto the needy Let all bytternes and vvrath and fiercenes and cursed speaking be remoued from amongst you vvith all that vvhich is euyll Be gentle and mercyful one toward another doing good one to another as Christ hath done good vnto you Be you vvyse and follovvers of God as deare children and vvalke in loue as Christ hath loued you You vvyues be subiect to your ovvne husbandes as vnto the lord And you husbandes loue your vviues as Christ loued his church You sonnes obey your Parents Fathers prouooke not your children to vvrath but bring them vp in the nurtour and admonicion of the lord You seruaunts obey your Maisters after the flesh vvith trembling and feare in symplicity of your harts as it vvere seruing Christ from your hartes vvith good vvyll And you Masters do vvell vnto your seruaunts remitting threates knovving that both their Maister and yours is in heauen and is no accepter of persons If vve lyue in the spirite let vs vvalke in the spirite Let vs not be desirous of vainglory enuying one another and prouoking one another Let vs beare one anothers hurthen Let vs not deceaue our selues for God is not deceyued And againe VVe beseeche you brethren vvarne them that are vnruly comfort the feble minded lyft vp the vveake be patient toward all men See that none recompence euyll for euyl vnto any man but euer follovve that vvhich is good both among your selues and vnto all men Reioyce euer pray continually In all things geue thanks for it is the vvyll of GOD in Christ Iesus tovvard you Quenche not the spiritte despise not Prophesyings Examine all thinges hold fast that vvhich is good abstaine from all appearaunce of euyll Let your speache be alvvayes in grace powdred vvith salt to knovve hovve you ought to answere euerie man And againe Godlynes is profitable to all thinges hauing promises of the lyfe that is nowe and of that vvhich is to come And of serrauntes it is wrytten And they vvhich haue beleeuing Maisters let them not despise them because they are brethren but rather let them doo seruice for asmuch as they are beleeuing and beloued and partakers of the benefyte And that generall exhortation is worthy remembraunce Seeing that vve haue diuerse giftes according to the grace that is geuen vnto vs eyther prophesie after the measure of faith eyther offyce in administration or he that teacheth in teaching or hee that exhorteth in exhorting he that geueth in singlenesse he that ruleth in dilligence he that is mercifull in cheerefulnesse Loue vvithout dissimulation hating euyll cleaning to good Affectioned one to another vvith brotherly loue in geuing honor goe one before another Not lyther in busines feruent in spirite seruing the Lorde Reioycing in hope patient in trouble instant in prayer distributing to the necessitie of Sainctes geuen to hospitalitie Blesse them vvhich persecute you blesse and curse not Reioyce with them that reioyce weepe vvith them that vveepe Being of lyke affectioned one towardes another be not high mynded but making your selues equall to them of the lower sort not vvise in your owne opinions Recompence to no man euyll for euyll prouiding aforehande thinges honest not onely before God but also in the sight of all men If it be possible asmuch as lyeth in you haue peace vvith all men These fewe things I haue chosen from amongst many out of the holye scripture which I thought good to offer vnto my schollers that they might learne to plucke vp sinne and iniquitie by the rootes The body of the holy scripture conteyneth a plentyfull stoore of many other preceptes meete for an kyndes and callinges of men for the Cleargie and for the layetie for Princes for Priestes for gouernours and for subiectes of the which occasion may peraduenture be geuen to speake more aptly in another place Our heauenly father hath lefte his wyll vnto vs in his holye worde And whereas the horse is broken with the bytte and brydle the Ore with the yoake the wylde beast is caught with the nette the fishe with the hooke he hath ordeyned his word to alter and transformer resonable men Let vs most humblye beseeche him to gyue vs his grace that we may obey his word and followe his preceptes and commaundementes that we maye wade through the floodes of sinne and come into the quyet hauen of eternall peace there to be thankfull and alwayes to extoll the heauenly Father with his onely sonne together with the holy ghost world without ende Amen A Philosophecall posy Two principall partes of wisedom The Philosophers ignorante in the practise of their precepte Esai 29. 33. 1. Cor. 1. True wisdome is only in Gods. church 1. Cor. 1. Psa 36. Iohn 8. Christe is a perfecte example for vs to folowe in faythe and lyffe Christe an example in our liffe Iohn 13. 2 Tim. 3. Rom. 2. 1. The. 4
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
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
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
he caried let it fall vppon his head wherewith he was kylled out of hand Lucian a man learned and eloquent but a derider of all religion and namely a blasphemer of Christian religion traueling by the waye was sodenly set vppon by doges and worried a death meete for such a blasphéemer and a terryble example to all contemners and deriders of religion and godlynesse The scriptures also want not examples The churlysh riche man Naball who at his sheapshearing held a feast in his house lyke a king but denyed to reléeue Dauid then persecuted and in distresse within ten dayes after was smytten of the Lord and so dyed Ananias and Sapphira pretending that they gaue theyr whole patrymonye to the releefe of the poore in the primatyue church but indéede reseruing a portion to them selues and so lying to the holye ghost were Immediately stricken of God and so ended theyr lyues to the fearfull example of all Hypocryts and dissemblers and speciallye in matters perteyning to relygion Herodes Agrippa being in most glorious magnifycence and contented to heare him selfe extolled to be rather a God then a man was sodenly smytten by the Aungell of the Lorde and dyed amost myserable death The ryche man of who me mention is made that he intended to pul downe his barnes and garnaries and to build larger sayde to his soule Soule thou hast prouision layde vp in store for many yeres and therefore take thine ease Eate drink and be mery but what became of him God sayd vnto him Thou fole euen this very night shal thy soule be taken from thee then who shall haue that which thou hast prouided The example of Nabucodonozor is very terrible who walking in his pallace and glorying in his strong stately citty Babilon whiles the words were yet in his mouth was sodenly stricke with a plage worse then death for the vse of reason was taken away from him him self turned amoÌ„gst beasts became as a beast eating hay like an Oxe to teach al posteritis ensuing not to glory in things of this world which are but vaine but that he which glorieth should glory in the Lord. Neuertheles I grant it to be true that aswel the godly as the vngodly somtime are taken with sodden death as that famous and godly Humfery Duke of Glocester sodenly dyed in his bed albeit not without some suspicion of violence and much lyke to that was Iohn Hunne and many others But howsoeuer the godlye dye deare and acceptable is theyr death in Gods syght and at what time soeuer they are taken they are in ease and refreshing whereas wicked and vngodly mennes death especially their sodayne death is as the scripture sayeth Mors peccatorum pessima Which fearful speache ought to keepe good men in awe and feare of God in reuerence towarde them selues and in examyning surely of theyr lyues and conuersations To conclude this part of reuerence and duety toward our selues when wée are sequestred from companye let vs obserue and marke what men doo in greate pestylences and mortabyties howe sorrowfull they are for their synnes and carefull to amende theyr lyues euen so mortall man in consideration of his manyfold peryls dangers which hang ouer his head euery hower ought to vse al dylygent consideration to amend and to continue in well doing But as it fareth in these wordly and temporall matters so commeth it to passe in spirituall matters For in aduersity as in pestilences famyne warre earthquakes men acknowledge Gods iust wrath and indignation agaynst synne but when things goo as they would haue them they abuse his goodnesse and mercye and neuer thinke neither of the hower of death nor of the daye of doome nor of the Trumpe of God nor of the torments of Hell nor yet of the gnashing of teeth and worme of the CoÌ„science which neuer dyeth The remembraunce of which things shoulde neuer slyde out of our myndes whether wée ryse in the morning or laye vs downe to sléepe in the euening whether wée dyne or suppe whether we enterpryse weighty matters or are wyllyng to sporte and recreate our selues In all these thinges wée should obserue the préecept of the wyse man VVhatsoeuer thou takest in hand remember thy end and thou shalt neuer do amysse And hytherto haue I wrytten of that duetye and honesty whiche a man ought to vse when he is solytarye and alone Nowe I wyll discende to that whiche is requysit and necessary for him that wyll lyue in publyke and common socyety The office and duetye of a Christian as he lyueth publykely and hath to do in the world is of two sortes to wyt either pertyculer in respect of some state and vocation in the whiche he lyueth being eyther a master or a seruant a Father or a chyld a husband or a wyfe c. or else generall in that he is a man and a Christyan man whereby he is lynkeâ— to others with that fast knotte of humanitie and pyttie wherein he excelleth all other earthly creatures Of mennes degrées and functions I shall if God permyt intreate hereafter now I wyl touch briefly that decent honest and godlye behauiour of Christians which ought to shyne lyke a Lampe in the eyes of men that they beholding the same may glorify God in the daye of visitation The matter is plentifull and as it were a large field to walke in but to obserue any certaine order or methode in it is very harde to please all men I wyll therfore select out of the holy scripture the which sâ—emeth vnto mee most conuenient to this purpose and as I sayd shortly in few words minding to geue vnto my Readers an occasion admonition only of further study and cogitation That elect vessell of saluation S. Paul writeth hereof after this manner I beseech you brethren by the mercyfulnes of God that you geue vp your bodies a quick sacrifice holy acceptable vnto God which is your reasonable seruice And be not ye fashioned lyke vnto this worlde but be you chaunged in your shape by the renewing of your mind that you may proue what is the good and acceptable perfyt wyll of God. The Apostle exhorteth vs to dedycate consecrate and vow our selues wholly to God that we shoulde offer our bodies as a sacryfice to our God in mortefying the fleshe in crucifying the olde man in denying of our selues and in submytting vs totallye to his worshypping and seruyce in obeying him in holynesse and righteousnesse all the dayes of our life And immediatly after he saith Loue without dissimulation hating euyl cleaning to good Affectioned one to another with brotherly loue in geuing honour going one before another Not lyther in businesse feruent in spirite seruing the lord Reioysing in hope pacient in trouble instaunt in prayer Distrybuting to the necessitie of the Saintes geuen to hospitalitie Blesse them which persecute you blesse I saye and curse not Reioyce with them that reioyce and
sober and watche because your aduersarie the Deuil walketh vp down like a roaring Lyon seeking whome he maie deuowre The fornycatour and adulterour or he that is spotted with any lyke cryme heareth That neither fornicatours nor adulterers neither softlings shall haue the inheritaunce of the kingdome of God. And againe For you knowe this no whoremonger nor vncleane person nor couetous man nor he that is a worshipper of Images shall haue any inherytaunce in the kingdome of God and Christ And Marriage is honourable amongst all men and the bed vndefiled but as for fornycatours and adulterers God wyll iudge them Those that neglect the workes of charitie heare Depart from mee you cursed into eternall fyre which is prepared for the Deuil and for his Angels For I was hungerie and you fedde mee not I was thyrstie and you refreshed mee not I was a straunger and you lodged mee not I was naked and you cloathed mee not I was sicke and you visited mee not To be short we repeate and vrge earnestlye that of the holy Apostle VVee shall all appeare before the Tribunall seate of Christ that euerie one maie receiue as he hath done in his bodie either good or euill Moreouer we admonishe and call vppon euery vocation for the fruites and vertues appertayning to theyr estate The Prince and Magistrate heareth You carie nor the sworde in vaine for the Magistrate is Gods mynister to punishe the euyll and to cheerishe the good And Princes are not a terrour to those that doo well but to those that doo euyll The subiecte heareth There is no power but it is of God whosoeuer therefore resisteth power resisteth Gods ordynaunce and wee ought not to obeye for feare onelye but also for conscience And againe Paie trybute to whome trybute belongeth The Husbande heareth You Husbandes loue your wyues and bee not bytter vnto them and so men ought to loue their wyues as theyr owne boddies The Wyfe heareth You VVyues be subiecte to your husbandes as vnto the Lorde because the Man is the vvomans headde and as the Churche is subiecte to Christ so ought vviues to bee subiect to their husbandes in all thinges The Parentes heareth Prouoke not your Chyldren to wrath but bringe them vppe in the dyscipline of the Lord. Chyldren heare Obeye your Parents in the Lorde The Seruauntes heare Obeye those that are your Maisters according to the fleshe vvith feare and tremblinge vvith symplycitie of your hartes as it vvere to Christe And Maisters heare You Maisters vse your seruaunts with curtesie and gentlenesse knowing that you haue a Maister in heauen The Preacher readeth Feede the flocke of Christe as muche as in you lyeth not takynge care thereof by coaction but vvyllynglye not desyrous of fylthie lucre but vvith a readye minde The Publycane heareth Requyre no more then that vvhiche is appoynted for you The Souldyour heareth Stryke no manne neyther speake euyll of any man but bee content vvith your stypendes These and many sutche textes of the same sorte wée repeate and inculcate moste earnestlye and with all our dilligence exhort the people to vertue and godlynesse whiche doo playnelye proue and argue that wée are free from those crymes which our aduersaryes moste vntruelye chardge vs with all There are some kynde of workes in déede that wée wryghte and speake againste because they can not bée accoumpted amongst the number of good workes and to the ende our dealinges herein may be more euident It shal not be from my purpose to dystinguyshe betwéene the diuerse orders of men bringing foorth good works and betwéene workes them selues whereby the processe of my matter wyll be more facill and easy and touching the persons workinge they maye bee reduced to thrée sortes Of the firste kynde are Myscreantes and vnbeléeuers not receyued in to Christs Church with any sacraments In whome the dignitye of naturall reason is not so dymly obscured but that most commonlye with great indeuour they conuert thinges externall honest and detest things dyshonest preferring with graue iudgement vertue to vyce as is most conuenyent Whereof the Apostle speaketh saying that the Gentils by nature doo those things whiche apperteyne vnto the lawe Wherefore albeit the workes of Heathen men are not to be compared wyth the good workes of faythfull men ingraffed in the Church of Christ yet for many causes and pryncipally for that without all controuersie all good gyfts and indewments euen in the Paynymes are Gods good gyfts they haue the tyttle and name of good workes in some respectes geuen vnto them Of the seconde sorte those are whoo haue receyued the Sacraments and are written as it wéere in the Regester booke of the Churche of God amongst whome there is also some dyfference for some are verye Atheysts and with theyr abhominable lyfe denye him in their déedes whome they confesse with theyr mouth and are in name onelye Christyans others are Hyppocrites making a shewe of good workes and couerynge the wyckednesse of theyr hartes wyth outwarde glosses not respecting Gods honor and glorye but that them selues maye bée séene and gloryfyed of men And fynally others doo good woorkes wyth a pure and syncéere harte procéedinge of fayth and feare of God hauing theyr eyes fyxed vppon Gods glorye and the profyte of theyr neighbour and in these the spyrite of God whiche they haue already receyued in Iustifycation and regeneration is fruitefull and effectuall Now let vs viewe these mennes workes that are in the fellowshippe and Communion of Christes church for of the workes of Infidels and Gentyles I wyl speake somewhat afterwarde Fyrst the Atheistes who thinke in theyr harte that there is no God doo loose the raygnes of lybertye to all fylthye luste and beastlye pleasure contempne all honest and godlye actions and with the Sicophants plainly grant VVee knowe no other God but our bellyes vnto vvhome vvee vvvll offer sacryfices Oxen Sheepe and all other delycious thinges Of the whiche Epecurysme the holye Prophete Dauid complayneth The foolyshe boddie hath sayde in his harte there is no God And afterwarde accuseth and bewayleth the pyttyfull corruption of humayne nature carying about daylye eyther ygnoraunce not knowing GOD or securytie neglectyng GOD or dystruste runnynge awaye from God of these mennes workes I shall not néede to speake any thing in this my exhortations to good workes séeing they bende them selues only to worke wickednesse Hyppochrites albeit nowe and then they shewe somme workes of mercye and pytie and obserue the commaundementes accordinge to the outwarde letter yet most commonly their whole studdye is occupyed about supersticious ceremonyes rytes and externall exercyses wherein they thinke that a Christyan mannes lyfe doeth chieflye consyst Of the which sorte are to goe in Pylgrimage barefooted hanging Iewelles vppon stockes and stones offering of incense and waxe Candles inuocation of Saintes and many other lyke toyes conioyned eyther with great impietye and Idolatrye or with great lyghtnesse
and follye whiche were neuer ordayned by GOD that wée shoulde walke in them against which kynde of workes we preache and teache most earnestly as we are commaunded in the holy scripture Hyppocrytes haue also an especiall delyght and pleasure in other workes good doubtles in some sorte but such as belong to discypline and exercise of the bodye rather then to true godlynesse as an abystnence from deynty meates in often fastinges watchinges lying vppon the grounde and to lyue after some one mannes prescripte and order whereby the loftynesse and courrage of the fleshe is somewhat abated and subdued Which exercises we lyke very well of also although wée ascrybe not so muche vnto them as the vulgare sort were woonte but wée preferre verye much those workes which come more nighlye to sincere Godlynesse of the whiche I wyll speake hereafter And the common and ignoraunt people vndoubtedlye if they sée any menne leane with abstynencie broken with labours spent with watching they wonderfully estéeme such and conceyue an especiall conceyte of theyr sanctymonie and holynesse And yet it commech to passe oftentymes both that men swell in theyr owne opynyon of that créedyte which they haue with the vulgare for those externall shewes and in continuaunce of tyme doo obserue the same with superstycious yea Iudaical mynd as though true godlynesse dyd consyste therein whereas in verye déede they are of no moment onelesse those perfyt workes which Christe and his Apostles doo so often requyre bee annexed vnto the same And it may be naye vsually we haue and do sée it so to bée that those who chastyce theyr bodyes with abstinence labour and watching that of their owne accorde haue renounced in dyet fleshe and strong drinke doo not abstayne from womans fleshe ambicion enuye and malyce emulation and suche lyke and yet in the meane tyme haue stollen the hartes of the simple into theyr great admyration and tickled with the vayne applausion of the ignoraunt are taken in amaze and forgat them selues Hippochrites somtyme doo the works outwardlye of the commaundementes they praye and holde vp theyr handes to God but from a fylthy and corrrupte harte against whome the Prophete Esay cryeth very sharplye VVhen you shall stretche out your handes I vvyll turne myne eyes awaye from you and when you shal multiplie your prayers I wyll not heare you for your handes are full of blood vvashe you make your selues cleane and take away the wickednesse of your cogitations These men dyd all thinges to be seene of the worlde against whome our Maister Christe is most earnest and sheweth that they are detested of god They are no better then the Gentyles but rather muche woorse fyrst because they haue obtayned more ample knowledge then they yet are no whyt better Secondly because they doo not gâ—d in good order manner and yet ambiciouslye seeke the tytle of sanctitie and holynesse wherein they are twyse guyltie for it is well sayde of Gregorie Counterfaite holynesse is a double iniquitie Against suche kynde of workes wee preache and teache and that as you see not without many aucthoryties graue examples Let vs now come to the works of Infydels and vnbeléeuing persons consyder how we ought to estéem of them also Concernyng the Infydelles whether wee viewe theyr excellent and noble knowledge and skyll in Artes both lyberall and manuary or theyr honest actions and vertues in cyuile lyfe wée maye not gaynesaye but that they are the good blessinges and gyftes of God which he collateth vpon whome it lyketh him for the publyque profyte of all mankinde And if it were néedeful that Beseleel Oliab should haue vnderstanding wisedome powred into them by Gods spirit that they might be able to frame perfyte the Tabernacle much more we ought to thinke y those things which are most excellent in humane societie spring and shewe from the spirite of god Neyther ought that place of Scripture to make any man stagger which affyrmeth that the spirite of God dwelleth in the faythfull for that is to bée vnderstande of the spyrite of sanctyfication whereby wée are consecrated the Temple of the lyuing god For he doth moue replenishe and quicken all creatures with the same spirite according to euery of their properties which he gaue vnto them in the lawe of creation And in lyke maner we ought to thinke of theyr worthy actions vertues For we ought not to be so dull and senseles to thinke that there is no dyfference betwéene Cata and Catalyne betwéene the iustice equytie and moderation of Titus and Traiane and the sauadge and cruell lousenesse of Caligula and Nero or betweene the beastlie luste of Tiberius and Vespasians contynencie betwéene the conseruation and contempt of Lawes What thing can there remayne in good order if we shoulde holde suche a confusion God therefore hath ingraued in mans harte a distinction betwéene honest and vnhonest actions and as it were ratyfie the same with the dispensation of his prouidence For we sée him bestowe temporall blessinges vpon those that followe vertue not that the externall Image and shewe of vertue doth deserue any thinge at all but it pleaseth him to make manyfest vnto the worlde that waye in what pryce hée hath the true and internall iustice of the harte whyles he suffereth not the externall to goe vnrewarded whereof it followeth that those vertues or rather images and shaddowes of vertues in the Infydels are Gods gyftes because there is nothing lawdable and prayse worthy in any respecte but that onely which commeth from him And yet let vs take Saint Augustines lesson with vs which he geueth touching theyr workes after this manner All that are straungers from the relygion of the one and euerlyuing God howsoeuer they seeme wonderfull through the opinion of vertues not onelie deserue no rewarde but rather punishment because the pure giftes of God are spotted in their filthinesse For albeit the vertues of the Painymes in outwarde shewe be great and maye cause many Christians to blush when they sée them selues so farre excelled of them in a cyuile lyfe yet there are many defectes and fylthye spottes in their déedes and actions That principall poynt which is all in all I meane the knowledge of God and right religion was so wanting vnto them that all other thinges were they neuer so excellent could proffite them nothing to saluation for as is the body wythout the head so weere the vertues of the Ethnikes without the knowledge of the lyuing god Some of them happely wéere halfe perswaded that there is a God who both created and yet conserueth the worlde whereof those dyuyne sentences of theirs dispersed here and there in their workes are found concerning God Religion faith and such lyke so with some knowledge of diuinity séemed to be bred in them naturally yet they were not certaynly perswaded of one God and they wanted that dyuyne wisdome wherewith
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
kéepe our selues vnspotted of the same and suffer not our selues to be taken with glyttering and vayne shewes of worldly thinges For it is the wyll of God that we shoulde couette and aspyre after highe and heauenly things and contemne and treade vnderfoote all mundane and earthlye thinges Hytherto I haue spoken of the necessitie of good workes and for what cause Christians ought to doo the same of the dyfference betwéene the workes of the faythfull and vnfaythfull and last of all of the dignitie of Christian mennes workes passing and much excelling the actions of all other Nations and professions Nowe it resteth that I descend partycularlie to the workes of those thrée callinges and conditions in one of the which all good men ought to settle them selues being the scope and ende wherevnto all young mennes studies and labours ought to be dyrected and referred I meane the state Ecclesiasticall Politicall and Oeconomicall For touching the workes comprehended in the coÌ„maundements of the fyrst table properlye respecting our duetie towardes God out of the which these other issew and flowe I shall peraduenture speake more in theyr proper place nowe my bente and purpose is to deale with those vertues which are braunches of the seconde table and incurre and as it were she we them selues in the eyes of the world in euery estate and vocation And because in what state or vocation soeuer men lyue they haue eyther to doo publiquely with others or meditate and study priuatly with themselues I think it very néedefull to admonishe them of their duetie aswell when they are at home and in theyr closet as when they be abroade in company conferre with others of the which two things whether men ought to haue greater care because of the peryls and temptations which in euery tyme and place doo assault molest them it séemeth very harde to iudge and pronounce There hath bene some I knowe that thought it a great furtheraunce to vertue if a man would sequester himselfe from the worlde and as much as it is possyble to auoyde company one of the Phylosophers whose name coÌ„meth not now to my remembrance vsed this kind of speache I neuer was more vnlyke a man then when I came from the multitude of menne Seneca wryting to his friende Lucilius counsayleth him after this maner Thou doest demaunde my opinion what I thinke most conuenient for thee to auoyde I woulde haue thee come seldome or neuer amongst the vulgare for their conuersation is hurtful vnto man thou shalt come from them eyther more couetous cruell or vncurteous Thou must needes eyther followe them or hate them The company and example of men doubtlesse doth both offende honest natures and vnlesse they be verye well stayed spotteth and corrupteth them that we maye iustlye accoumpt the Troupe and multytude of men to be that broade and wyde gate which leadeth into eternall destruction Againe man being alone is subiect to many gréeuous temptations and pearylles Crates the Phylosopher when he sawe a yong man walking alone asked of him what he dyd alone I talke with my selfe quod the yong man Yea saide Crates but beware then that thou talke not with an yll man. Wée are woont to watche and kéepe men eyther dystract or greeuously sicke least they then hurt or mischiefe them selues how much more ought wée to haue an eye to our selues when wee are alone greuously taken and infected with originall synne And it is out of all controuersye that mo synnes both in weyght and number are committed by them that lyue solitarily then by those that frequent the socyety of men Eue being alone was tempted and vanquyshed by the serpent murders robberies and thefts are diuised in solytarinesse Dauid in his Chamber alone is caryed to commyt great wickednesse The Deuyl tempted Chryst in solytarynesse God created man to socyety and not to solytarinesse They were created two male and female of whose mariage God hath buylt and deryued his Churche and our sauiour Christ promiseth that he wil be present with two or three gathered togeather in his name and euen so weare Sacraments ordeyned in the Churche for the society of men But I breake of this comparyson betweene solytarynesse and society for it appeareth by these few words that neither of them are without gréeuous temptations and daungers and therefore both of them to haue greate néede of instruction and consolation I wyll therefore speake fyrst of mans duety being alone in hys study bedchamber as he is sequestred from all fellowship company of men And because man consisteth of soule body I wil say somwhat brâ—efely of both those partes The mynd of man is to be garnished informed with the science knowledge of many excellent maters but especially with those which are availeble to a blessed lyfe to correct and frame maners to true religion sincéere worshipping of God for vnto this ende ought we to refer al our studies endeuors And without these things no man can rightly haue the name of a ChristiaÌ„ nor enioy assured hope of eternal saluation nor yet a quiet and peaceable conscience Let our myndes differre very much from the purposes and intents of the Infydells who neyther séeke nor do these things perfectly or syncéerely not lede with the loue and feare of God but are kindled to vertue eyther with desire of vaine glory or are stayde from vyce for feare of punishment and respect nothing lesse then the glorye of God the profit of their brethren or the saluatâ—on of their owen soules But we that professe Christ ought most ardently to embrace vertues inflamed with an earnest desire to inlarge and set out Gods glory neyther ought wee to respecte externall dyscipline onelye but to doo well with a syngle eye in the sight of the lyuing God to be frutful in good works before men hauing alwayes the assystance of Gods spirite to lighten our Reason to guide our vvyll So it shal come to passe that faith shining burning like a bright lampe before our actions we shal not be puffed vp with a vaine conceit opinion of our selues but shal acknowledge our owne corruption and behaue our selues huÌ„bly before God man dayly desiring mercy remissioÌ„ of sinnes reposing al our confidence hope of saluation in the mercy of God through his sonne Christ The solace coÌ„fort which ariseth of actions vertues thus done in ChristiaÌ„ meÌ„s brests is so great y no tong or pen can counterpaise the same albeit I haue indeuowred before to shadow as it were and geue a glemish thereof thus much I thought good to speake of the minde nowe I wyll come to mans body also Let euery man so dyet and gouerne his body that he may conserue the same safe and sounde so farre as he possiblye maye For we ought to haue a care of our health to the ende that we maye be more ready to do our
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
in iniquity He that beléeueth that he is a Cyttezen with the Sainctes in heauen wil followe the vertues in the Sainctes both in pyety towarde God and charyetye towarde hys neyghboure The second wytnes or watchman of mans doings when he is alone is the holy Aungell whome God hath appoynted to be his garder and guyder And what care ought we to take that wyth our fylthy and abhominable lyfe we do not alienate and driue away from vs so faythfull a kéeper For the good spirites are not delighted with shamefull and detestable déedes as Deuylls are but with purenesse and holynesse of lyfe The Apostle Saynct Paule wryting to the Corinthians sayeth that a woman ought to be couered in the congregation whereby she may acknowledge and testifie that she is subiect to hir husbande and he addeth because of the Aungels shewing that if shée bée not moued with the shame and reuerence of men shée should yet that she ought to do it in respecte of the Aungelles préesent and beholding hir What soeuer therefore thou hast in hand if thou desire to auoyde the lighte and to worke the déedes of darknes yet remember I saye the cleare eyes of the bryght Aungell vewing and beholding thee And let the awe and reuerence of him staye thy enterpryse restrayne thy appetyte and brydle the vnlawfull concupisence The wales and doores maye kéepe backe man that hee cannot come vnto thée but the subtyll nature of an Aungel wyl pearse the strongest and thickest places God then is present and his Aungell séeth thee O wicked and dampned man if thou contempne suche ouerlookers The third wytnesse whereof I made mention before whiche regestreth and as it weare enrowleth all and euery of our thoughts actions is the CoÌ„science and Chrisostome and Barnarde nameth her Is a witnesse a Iudge a Tormentor who if shee sleepe for a tyme yet shee breaketh out at the last especially at the hower of death and geueth a thousande euidences against men The Conscience in vsuall common spéeche is accoumpted in steede of a thousande wytnesses Seneca amongst many other golden lessons wryteth hereof after this manner Thou mayst then thinke thy selfe happie when thou canst lyue openlie when thy house couereth thee but doth not hyde thee for many men make wals and houses not so much to liue coÌ„modiously as to sinne couertly I wyl speake but one thing wherby thou maist iudge of mens maners condicions Thou shalt scarcelye find one man in a countrey that wyll lyue with his gates open A guilty Conscience rather then arrogancy and safety built doores and gates But what auaileth it to lye secreete and to auoyde the eyes and eares of men for a good Conscience calleth company whereas an euyll Conscience is careful and feareful being alone If our doinges be honest what matter is it if all men knowe them but if they bevnhonest what commoditie is it that others are ignoraunt of that which tormenteth thy selfe A wretche and a myser art thou if thou contempne suche a wytnesse c. Many other notable senteÌ„ces are left vnto vs in the works of the Ethnykes touching this wytnesse the Conscience which because I haue cyted plentyfully in my booke of the Conscience I wyll omyt to collect any more in to this roome And for that as I haue sayde before our Conscience séemeth som tyme eyther to sleepe or to geue vs a louely and frendly countenance much lyke a Creditour who vpon some considerations nowe and then beareth with his debtour and geueth him a longer daye of Pay but if his patience bee to much abused and no daye obserued and kept he bringth him to an Outlary Euen so conscience looketh sterne at the last and calleth his debtour to a harde and wayghty accoumpt The wyse and welmeaning debtour who goeth eyther vppon the score or booke hath oftentymes an eye vnto the score least he be ouerreckoned runne in the lashe euen so we if there be any forecare in vs to departe this worlde quietlye and to make an euen reckoning ought oftentymes to resort vnto our credytor the Conscience and to haue an especiall regarde that we maye well passe our accoumpt with him Let vs then euerye daye once at the least and especiallye at nyght when wée goe to bedde open our tables and noates of remembraunces and take a viewe as it were howe we haue spent that daye And when wée haue layde downe our actions seuerallye let vs enquyre of our Conscience her iudgement and opynion and shee out of hande wyll open vnto vs wherein we haue eyther done well or euyll So shall wée as the Apostle exhorteth vs worke our saluation with tremblyng and feare wée shall shake of securitie and carelesnesse and syncéerelye walke in our vocation and calling Which order was dyllygently obserued euen amongst the Ethnikes for we reade that Pythagoras gaue in commauÌ„dement to his schollars that they should straightly keepe his custome And Seneca hath a lyke eâ—ample of one Sextius whose wordes being full of wytte and godlynesse must néedes be both pleasant and profytable to the Readers This was Sextius fashion euerie nyght when hee went to reste to examyne him selfe saying vvhat faulte hast thou mended this daye vvhat vyce haste thou resysted vvherein arte thou better staye thy hastie nature and thou shalt come with more moderation before the Iudge In this disputation thou waste ouer whote and contentious meddle not with the ignoraunt henceforth Thou dealt ouer sharplie with that man and hast rather offended him then amended him Hereafter take care not onlie to saye the trueth but also consyder whether thou speake to one that wyll and can abyde to heare it c. This is my manner and thus I vse to doo when the candle is put out I search and syfte my wordes and deedes I hyde nothing from my selfe I passe nothing ouer for why shoulde I moued eyther with feare or shame doo so seeing I maye safelie saye vnto my selfe I forgeue thee nowe but amende this geare and see thou doo so no more And Seneca addeth of his owne immediatlye VVhat can bee more commendable sayeth hee then this kynde of tryall and examination vvhat a golden sounde and quiette sleepe muste needes followe vvhen as the minde is eyther commended or amended vvith the graue and vpright information of a mannes owne manners These Heathen menne shall ryse againste vs at the laste daye and condempne vs for they mooued with loue of cyuile vertues haue daylye and déepelye looked into theyr lyues spente but wée that professe Christe are secure and neglygent and neuer caste our eyes vppon yesterdaye nor purpose to performe any thing the daye following If we woulde inure our selues to this custome and practyse the same but a fewe dayes it woulde in shorte space be both moste pleasaunt vnto vs and vnlesse I be deceyued would also bréede and bring forth the fruites agréeable to a Christian callyng and profession But howe
of the spirite in all goodnes and righteousnes and trueth approuing what is acceptable vnto the Lorde And haue no fellowship with the vnfruictfull works of darknes but rather rebuke them for it is a shame euen to name those things which are done in secreet Herein may we easely perceaue what difference there is between diuine Philosophical precepts touching manners For wheresoeuer the scripture exhorteth men to good workes it adioyneth by and by some thing out of the fyrst Table of the tenne commaundementes as for example of the feare of God offayth of charitie of obedience towarde God of his promyses and threats of Christes benefittes towarde his seruaunts and of his punishmentes toward the obstinate and rebellyous Whiche thing prophane wryters doo not touche when they intreate of cyuile dueties They speake not a worde in theyr preceptes of the wyll of God of the worshipping of God neyther of fayth which is the mother of all Christian vertues Neyther too they teache men to doo well for Gods honour and glorie which thing is chieflye inculcate in the Scriptures neyther doo they referre all thinges to one God neyther make him the ende of theyr actions neyther yet doo they looke for rewardes at his hande So that briefly and by these fewe wordes wée maye sée an apparent dyfference betweene the Phylosophicall and Apostolycall preceptes concerninge vertue The same Apostle wryteth also to the Collossians saying Mortifie therefore your members which are vppon earth fornication vncleannesse inordynate affection euyll concupiscence and couetousnesse vvhiche is vvorshypping of Images For vvhich thinges sake the vvrath of God commeth on the children of disobedience In vvhiche you also vvalked sometyme vvhen yee lyued in them But nowe put ye of also all vvrath fiercenesse malyciousnesse blasphemie fylthie communication out of your mouth Lye not one to another seeing that ye haue put of the olde man vvith his vvorke And haue put on the new man vvhich is renewed into knowledge after the image of him that made him VVhere is neyther Greeke nor Iewe Circumcision nor vncircumcision Barbarian Sythian bonde free but Christe is all and in all Put on therefore as the electe of GOD holie and beloued bowelles of mercye kindnesse humblenesse of minde meekenes long sufferinge Forbearinge one another and forgeuing one another if any man haue a quarrell against any euen as Christ forgaue you euen so doo yee And aboue all thinges put on charitie which is the bonde of perfectnes And let the peace of God haue the victorie in your harts to the which also we are called in one bodie and see that ye be thankfull That which the Apostle nameth vnto the Romaines The mortifying of the body through the spirite he doth explaine saying that it is no other thing then to maister the lustes of the fleshe whereof he rehearseth dyuerse sortes and else where he calleth them the workes of the flesh with whom we ought to contend wrestle in such sort that syn maye not rule in our mortall bodies that we should not geue ouer our members as weapons of vnrighteousnesse to sinne but that we should yéelde our selues to God our members armor of righteousnesse The same Apostle contynuing his exhortation addeth Let the word of Christ dwell in you richly in all wisedome teaching and admonishing your owne selues in psalmes in hymnes and spiritual songs singing with grace in your hartes vnto the Lorde And whatsoeuer you doo in word or deede doo all in the name of the Lord Iesus geuing thankes to God and the father by him And to the Thessalonians VVe beseeche you brethren and exhort you by the Lorde Iesus that ye increase more and more as ye haue receaued of vs for ye know what commaundements wee gaue you in the Lord Iesus For this is the wyll of God euen your holines that you should abstaine from fornication that euerie one of you should knowe howe to keepe his vessel in holines and honor Not in the lustes of concupiscence euen as the Gentyles which know not god That no man oppresse and defraude his brother in any matter because that the Lorde is the auenger of all such as we also haue forwarned you and testified For God hath not called vs vnto vncleannes but vnto holynes And to Titus he writeth thus For there hath appeared the grace of God which is healthfull to all men Teaching vs that denying vngodlynes and worldly lustes we should liue soberly and righteouslie and godly in this present worlde Looking for that blessed hope and appearing of the glory of the great God our sauiour Iesus Christ VVhich gaue him selfe for vs that he might redeeme vs from all vnrighteousnesse and purge vs a peculyar people to him selfe zelous of good workes These thinges speake and exhort and rebuke with all aucthoritie c. In these few words the Apostle declareth very plainly what maner of life a Christian man ought to lead expressing the chéefe principal vertues both toward God and man first he would haue vs lyue soberly that is to say honestly shamfastly chastly temperatly frugally not vncomly not wātonly not immodestly not incontinētlye wherein he exhorteth vs to subdue vanquysh all kind of concupiscences and lusts to withdraw as it were our mynd from the society contagion of the body Secondaryly he willeth vs to lyue Iustly with our neighbor y is innocently gently meekely not to couet any mans goods not to be iniurious to any man but to render vnto euery man his own to profit whom we can to conclude as we would wyshe that other mē should deale with vs let vs euen so deale with them that which we would not haue others to offer vnto vs let vs not offer to doo vnto any Thirdly he calleth on vs to lyue godly and religiously toward God that is in the true knowledge of God in worshipping seruing of God accordinge to hys wyll in geuing him thanks for his benefyts in following vertues and in fléeing of vyces in dyeting all our words and works to his honor glorye For this is true pittye godlynesse Two things there are which are needfull for vs to regard in the execution of these things the one hindering the other helping vs in doing of honest actions and vertues One which especiallye hindereth is wycked and vngodly companye from the whiche we ought to sequester our selfe and to kéepe company with those that be good And as one doth admonishe vs to be conuersaunt eyther with those whome we may amend or who may amend vs Neither ought any mā to think that good custome and companye are in smal moment to practise vertue For as with the felowship of euil mē we are infected as it were with some contagiō euen so with the daylye conuersation of those that feare God we are reformed amēded If our desyre then be to lyue well let vs haunt frequent honest and godly mens company wherevnto we are
make not a mock of the Passion of Christ that they treade not his blood vnder their feete that being purifyed washed with his precious blood they wallow not wylfully in synne wyckednesse and of the chyldren of God become by theyr owen default the bondslaues of Sathan and fyrebrands of Hel euerlastingly And hitherto I haue spoken of a Christiā mans duetye pryuately toward him selfe and publikely towarde others Nowe remayneth the last parte of the duetye of a Chrystian lyuing eyther in the estate Ecclesiasticall Politicall or Oeconomicall in one of the which thrée callyngs all good men indeuour to leade theyr lyues as the scopes and endes whervnto all mans studyes and labours are to be dyrected and referred But because that mater requireth a long and dylygent tractation if God permyt I wyll handle the same in another voloume Glory be to God. ¶ An addytion translated out of that learned Father of the Greeke Churche Clemens Alexandrinus Who wrytte within three hundred yeres after Christ wherein the whole duety◠of a Christian man is comprehended in a bréefe sume necessaryly seruing for the practise of such precepts as are conteyned in the former Treatise LEt euery man then learne his duetye and passe the tyme of his pylgrymage in feare and humilytye knowing that we are redemed not with corruptible things of syluer and golde but with the precious blood of the immaculate and vnspotted Lambe Iesus Christ For it is sufficient that vve haue spent the tyme that is past of the life after the vvyll of the Gentiles vvalking in vvantonnes lustes in excesse of vvines in excesse of eating in excesse of drinking and abhominable idolatrie We haue Christ his crosse as our marke and lymytte with whome wée are crucyfyed and by whome we haue remyssion of our fourmer sinnes Let vs fixe our myndes therefore vppon the truth let vs repent and amende our lyues For the eyes of the Lord are open vppon the Iust and his eares vnto theyr prayers The countenaunce of the Lord is vppon them that do euill And who is it that will hurt you if you do well The best education or institution is moderation which is perfyt comlynesse together with stable and ordenarie power rightly distributing those things that are coherent amongst them selues Nowe if you doo not marke those precepts which are geuen you shall dye the death but if you do attend you shall enioye the blessings of the earth meaning no doubt health wealth ryches foode strength For those be true and perfyt good things which neyther the eye hath seene nor the eare hath heard ▪ neither yet hath entered into the hart of man But to returne to the way lyfe of a perfit Christian the heauenly scholler comprehendeth bréefly his offyce and duety As you would that men should do vnto you euen so do you vnto them And as Christ him selfe sayeth all the commaundements maye be referred to these two precepts Thou shalt loue the Lord thy God vvith all thy hart vvith all thy soule and vvith all thy might and thy neighbour as thy selfe for herein consist the lawe and the Prophetts And when one asked him what he should doo to possesse eternall lyfe he aunswered knowest thou the commaundements and when he sayd yea do this quoth he thou shalt be saued But we wyll more partycularly leade you through the plentyfull stoore of treasures to the ende you maye haue alway some wholsome preceptes in readynesse Fyrst let vs behold the Dyalogue geuen by Moyses Thou shalt not commytte adulterie thou shalt not vvorshippe Idolles thou shalt not steale thou shalt not beare false vvitnesse honour thy father and thy mother vvith many other such preceptes as are contained in his holy lawe And by the mouth of his Prophete Esaias he sayeth VVas he your selues and be cleane and take away the foreskyn of your hartes from before my eyes learne to do good seeke iudgement delyuer him that suffereth vvrong helpe the fatherlesse to his ryght let the vviddowes complaint come before you And then goe to sayth the Lord let vs talke togeather Many other like precepts occurre euery where as for example sake of Prayer and good workes The holy scripture much commendeth Prayer and the fourme or maner of making our prayers is expressed VVhen thou seest the naked couer him and hide not thy selfe from thy owne flesh Then shall thy light breake forth as the morning and thy health florish right shortly righteousnes shall go before thee and the glory of the Lord shall embrace thee Then if thou callest the Lord shall aunswer thee if thou cryest he shall say here I am And of Fasting he speaketh thus Behold vvhen you fast your lust remaineth styll for you do no lesse violence to your detters loe you fast to strife and debate and to smyte vvith your fyst vvithout mercie now you shall not fast thus that your voice may be heard aboue Thinke you this fast pleaseth mee that a man should chasten him selfe for a day and to hang downe the head lyke a bulrishe and to lye vpon the earth in an heaircloath should that be called fasting or a day that pleaseth the Lord Doth not this fasting rather please mee That thou loose the vvicked bandes that thou ease the ouer heauy burdens that thou let the oppressed go free and breake al maner of yoake To deale thy bread to the hungrye and to bring the poore vvandring home vnto thy house vvhen thou seest the naked that thou couer him and hide not thy selfe from thine owne flesh c. And of Sacrifices he speaketh thus also VVhy offer ye many sacrifices vnto me vvyll the Lord say I am full of the burnt offeringes of vvethers I haue no pleasure in the bloud of bullockes lambes and goates VVhen ye come to appeare before mee treading in my courtes vvho hath required this at your handes Offer me no mo oblatiōs for it is but lost labor Incence is an abominable thing vnto me I may not avvay vvith your new moons VVhen ye hold out your hands I vvyll turne mine eyes from you and though you make many praiers yet vvyll I heare nothing at al seeing your hands are ful of bloud How shal I then sacrifice vnto the Lord A contrite spirite is a sacrifice vnto god What incense shal I offer vnto the Lord. He is an odour of sweete smell vnto the Lorde that glorifyeth his creatour And as concerning Patience Christ him selfe sayeth If thy brother offende thee rebuke him and if he be sorie forgeue him If he offende thee seuen tymes in a daye and returne seuen tymes saying I am sorie forgeue him The Souldiour heareth Bee content vvith your vvages And the Publycanes Require no more then your duetie The Iudge hath this commaundement Thou shalt not accept one personne in iudgement Bribes do blinde the eyes of those that see and corrupte iuste vvordes to delyuer him