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
the Iewes and by the Apostles against the Gentyles So that we may easely thereby gather that the professours of God and true religion haue bene alwayes of two sortes Christians in tytle and name only and Christians in wordes and workes betwene whom there is no small or obscure difference For the former sort bend all their study and endeuors to chéerishe their carnall carkase and desire to excell others in honour wealth ryches power aucthority and dignitie neyther are they led with any feare of God to bridle and restraine theyr fylthie desyres and concupiscenses but in their whole lyfe doo runne headlong into all mischife and as the Apostle sayth Being yet aliue are dead in their sinnes and trespasses The second sort led with the holy spirite séeke God with all their harte and lyfting vp their soules to him couet heauenly thinges and contempne earthly thinges theyr chiefe care is not for ryches honour and worldly glorie but they put of the olde man and cloathe them selues with the newe man they dye to sinne and liue to righteousnes or at the least doo not suffer original sinne and corruption to rule in their mortall bodies Of this difference betwéene the carnall man and the spirituall or betwéen the false and faithfull Chrystian that auncient father Ireneus wryteth excellently whose wordes being somewhat prolixe and long I haue in some and effect gathered Those sayeth he that beare the earnest pledge of Gods spirite renouncing the fleshe and submytting themselues vnto the spirite are aptlie called by the Apostle spirituall But those that professe them selues beleeuers in God yet neuer meditate his worde nor cloath them selues with the workes of righteousnesse but lyke swyne and dogges geue ouer them selues to all sensuality and wickednesse are called of the Apostle carnall of the Prophetes beasts and in the lawe vncleane thinges and Christ himselfe pronounceth such men dead alreadie Let the dead sayth he burie the dead for they haue not Gods spirite quickening them We see then that false Christians and carnall gospellers haue bene alwayes from the begynning of Christes church And now a dayes all men bragge and boast of faith but fewe declare it in godly lyfe and conuersatiō All of vs would be named accoumpted Christians which very name shoulde stay vs from violating Gods holy lawe But fewe of vs frame our lyues after Christes example We confesse God in worde as the Apostle sayeth but in dèedes we denie him cause his name to be euyll spoken of amongst the Nations For howe can the Turkes be perswaded to thinke well of Christen religion when they beholde vs by commytting manifest Idolatry or how can they fauour our profession which we deface with our wicked and abhominable behauiour There is nothing that hath so greatly insenced and kindled the immortall mallyce and deadly fiende of the Saracens and Turkes against Christians as the presumptuous and manifest breaking of the seconde commaundement in making and worshypping of Idolles and dembe Images and in teaching the impanation of God and that Capernaticall opinion in deuowring of him Aristotle being verye godlesse in many thinges yet coulde he not abide that God shoulde be represented with any corporall lykenesse The Turkes and Saracens can not beare any Image in theyr Synagogs and as some wryte haue appoynted great punishment for the Caruers and makers of the same And euen so they haue detested that opinion of carnall and reall presence of Christe in the Sacrament and haue abhorred from peace and societie in relygion with the Christians for that also amongst other causes For as Cicero wryteth vvho is so wytlesse to beleeue that to be God which hee eateth And Auerrois because the Christians eate that God whome they worshippe my soule shall be with the Philosophers He conceyued by meanes of that grosse doctrine of Rome that the Lordes Supper was lyke Polyphemus banquette fooming with redde blood about mennes mouthes For so Nycolas the Bishoppe of Rome compelled Beringarius with blooddy vvordes to recant and confesse That rhe boddie of Christe is handeled and broken sensuallye and brused with the teeth Which wordes the glosse mysliketh and admonysheth the Reader to vnderstande the same warely least he fall into a greater error then Beringarius helde And as the Heathen haue myslyked our religion by reason of such grosse and absurde opinions so haue they bene more more alyenated from the same by reason of the dyssolute fylthy life of suche as desyred to bée accoumpted the principall chiefe amongst Christians And heere it is worthy to be noted what befell to Innocentius the fourth Byshop of Rome who by Embassadours moued the greate prince of Tartary named Batus to cease from the cruell persecution of Christians to acknowledge God the creatour of all things and to receyue Chrystian religion The Tartarian as as they saye when he had demissed the Byssops Embassadours sent his owne to Rome and other Citties of Italy to search the forme of their beléefe the maners conuersatiō of Christians Who at theyr returne brought him worde that they were an idle people wicked in lyfe and worshipped they knewe not what Images so much disagréeing from the doctrine they dyd professe that they appeared rather to be a flocking togeather of beasts then an assemble of men At which reporte the Tartarian straight waye receyued the Saracens who easely perswaded him to neclect Christ and to receyue in to his domynions the abhominable religion of Mahomite as a mystres of manners O great wickednesse and ingreatytude worthy destruction That which our sauiour Christ manaced vnto the Citties which contemned his dyuyne myracles wholsome doctrine and wold not repent shal fall vppon such prophaners of Gods name at the last daye It shal be more terrerable for Sodom and Gomorra at the day of Iudgement then for you O deare brethren let vs not with like thanks quite almightye God for his greate benefyts bestowed vppon vs in these our dayes as for the gladde tydings of our saluation so playnly and plentifull vttered by the restytution of his holy word Let vs remember that when wée laye drowned in our synnes and were not able to lift vp our selues God of his méere mercy saued vs in his sonne Iesus Christ And to bring the same to passe he gaue his only and most dearlye beloued sonne to the vyle and shamefull deathe of the crosse His goodnesse and fauour was so greate toward vs that he choose vs and predestinated vs to be inheritors of his eternall lyfe before the beginning of the world Let vs be moued wyth these his incomprehensible benefyts to lyue in this world honestly and godly For he hath not done these great thinges for vs that we shoulde styll wallowe and toumble in wickednesse When Aulus Fuluius had taken his owne sonne as he was running to the camp of rebellious Catilinae and commaunded him to be executed with
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
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
Rechlesnesse wherevnto our nature is excéedingly geuen There is one that she weth very fynely that loue and fylthie luste can haue no place with those who â—f the we Idlenesse and are alwayes busied about some For out of all doubte Idlenesse breadeth in vs a desyre of banquetting of pleasaunt and wanton company and leadeth vs headlong into all kinde of lusse intemperancie We shall doo then very well to be dilygent in the workes of our vocation if we studie and reade the word of God if we praye incessauntly if we â—raue his dayly ayde if we be thankfull vnto him for his goodnesse and to conclude if we occupie our selues alwayes about some good thing And if happely we haue nothing to doo at home which notwithstanding wyll argue our euyll husbandrie let vs repayre vnto the Church and heare common prayer and Sermons let vs conferre with our friendes about matters of diuinitie let vs visit the sicke and comfortlesse so shall we not faint and fal vnder the temptations of Satan Cato his saying is much commended In doing nothing a man shall learne to doo euyll according to that of the holy man Euerie ydle man is busyed in the desire of pleasures Hereof procéede those often and earnest exhortations in the holy scriptures to care vigilancie and diligencie As that parrable of our Sauiour of a man going into a farre countrey who at his departure delyuered certaine goodes vnto his seruauntes and at his returne wylled those whome he founde dilygent to enter into the ioye of their Maister And so the Apostle exhorteth him that ruleth to rule with dylligence And againe Dillygent in studie and feruent in the spyrite The Prophete Ieremie pronounceth hym accursed that doeth his Maystes busynesse fraudulently Many suche speaches occure in the holye Scripture whiche styrre vp those that are regenerate in Chryste to doo theyr duetye to carefulnesse to auoyd synne and to desyre to lyue well And surely it is lamentable to consyder howe rare this vertue of studie and delygence is nowe a dayes amongst those that desyre to be accoumpted Christians sâ—eing that without we vse the same in the Regiment of our lyfe God wyll neyther heare our praiers nor gyde vs with his holy spyrit Let vs shake of therefore this Rechles sloothfulnesse and conioyne our labour with Gods helpe in subdewing naturall corruption and repressing our carnall lusts in auoyding the intisements of the world and in resisting the Temtations of Sathan Let vs not thinke that God wyll absolue the matter if we sléepe but let vs as Christ saith set our hands to the plough and according to that of the Apostle with tremblyng and feare worke our saluation For those that are careles in this world and suffer synne to beare domynyon in theyr mortall bodyes or runne headlong after the lustes of the fleshe and delytes of the worlde doo without doubt make the holy ghost sorrowfull dryuing hym away from them being so forsaken of God perish through their owne default Labour therefore and care is most néedfull in the regiment of our lyfe and in al our counsayles and actions for wheresoeuer our sauiour Christ commaundeth vs to watch â–ª whiche hée dooth in many places of the gospell there he awaketh men snorting and sléeping in synne he shaketh of Security he kindleth men as it were to dyligence and care for thir saluation And these are the chéefe lets and Impedimentes that hynder men from the execution of vertue it nowe remayneth that I also shewe helpes and furtheraunces to the same If reachlesnes and carelesnes of our duety be a mother of synne and impyetye Then a dyligent consideration of the same must néedes be a Nurce of vertue and godlynesse Let vs then haue alwayes a dilygent meditation of heauenly thinges from whence we drawe our origin and ofspring For it behoueth a Christian to aduaunce and lift vp his minde from earthly things and to meditate heauenly things in which consideration the godly are often péerced with such ioye that they bray as it were and pant to sée him face to face when they presently behold but in part as it were in a ryddle Such a desyre was in those thrée Disciples who were with Christe in the mountayne in his Transfyguration when as they sawe Helyas and Moyses vnknowne vnto them with spyrituall eyes as the Christian Poet wryteth Ignotis oculis viderunt lumine cordis At what tyme Peter rauished sayde It is good for vs to abide heere This studie and contemplation of diuine and heauenlye thinges bréedeth those thrée worthy and excellent vertues commonlye couppled togeather I meane prayer fasting and almes déedes which neuer goe alone but haue many other vertues attending vppon them Of which notable ornaments of all true Christians I wyll saye somewhat but briefly and so much onely as maye séeme to serue this my present purpose I call inuocation of Gods name or Prayer an eleuation or lyfting vp of our myndes to GOD when we are desyrous to obtayne any thing at his hande namelye to geue vs good thinges and to turne euyll thinges awaye from vs. Christe him selfe hath commaunded vs to desyre suche thinges in many places of Scripture all whiche to recyte were a matter néedelesse and hath promysed that our prayers shoulde not bée denyed Aske saieth hee and it shall be geuen vnto you seeke and yee shall finde knocke and it shall bee opened vnto you And in another place hée byndeth him selfe as it with with an oathe to heare vs saying Verelie verelie I saye vnto you vvhatsoeuer yee aske my Father in my name hee vvill geue it you And the Prophets Dauid Hee doeth the vvyll of those that feare him and heareth their praiers and saueth them But of all places whiche declare the vertue and effycacye of prayer that of Syrache is moste notable contynewed almoste through one Chapter and addeth this saying as a clause vnto to the rest The praier of him that humbleth him selfe goeth through the Clowdes till she come nigh shee vvyll not bee comforted nor goe her vvaye tyll the highest God haue respect vnto her geue true sentence and perfourme the iudgement Of this matter Chrisostome also wryteth worthyly If thou enioye prosperitie praye to God that it maye be fyrme and stable If thou feare a great tempest praye to him to blowe ouer the same If thou art heard be thankfull if thou be not heard yet perseuere that thou mayst be heard For if the Lord deferre a certaine space he doth it not enuiouslye but to kéepe thée with him longer And in another place As the body being knytte together with Synewes is fyrmeâ— but if you cut the same the hermony of the bodye is dyssolued Euen so deuout myndes continew firme through prayer But if you take from them prayer then they are muche lyke fyshes taken out of the water for as the water is vnto them lyfe so are prayers to the soule Secondarilye I
so mutch to make men learned as to make them vertuous how mutch more ought christian philosophie to proceed further not only to put into mens minds the knowledge of pietie and god lines but also sanctimonie holines it selfe Euery one therfore indued with a true faith ought to feele Christe so woorking in him by his holy spirit that he may say with the Apostle Nowe liue not I but Christ liueth in me And as the body endued with a liuing and reasonable soule receiueth feeleth and practiseth the actions therof so he that is ingraffed in Christe and is his member cannot chuse but be pertaker of his spirit vertue and holinesse VVhereupon tâ—e apostolike and cathoik faith nameth the bodie or societie of the church the Communion of Sainctes plainly importing therby that those men onely appertaine to tâ—at societie who meditate and study how they may liue well and labour with all their might that they may be that wherevnto the Apostle exhorteth the Thessalonians altogether sanctified Perfect in spirite and such as may bee blameles against the comming of our Lode Iesus Christ And al those that are otherwise affected and frame not their life to that ende and yet desire to be named Christians they dissente from them selues and with their life argue their tongue of vntrueth and falsehoodde Moreouer a mans profession is not so much to be weighed by his tongue and talke as by his deedes and life The Apostle speaketh of such Impastours saying That they professe them selfe to know God but vvith their deedes they denie him And that holie Martyr Saint Ciprian hath a fine saying â–ª That the testimony of a mans life is more effectuall then that of his tongue and that vvorkes haue after a sort their liuely speeche and eloquence albeit the tongue be silent and moue neuer a deale And hee that professeth with his mouth and walketh contrarie in his life maie right well be compared to an vnwise builder who layeth on morter with the one haÌ„d and pulleth down stones vvith the other of such kind of builders our Lord and Master Christ speaketh after this manner Therefore whosoeuer heareth my sayings and doth them I wyll lyken him vnto a vvise man who buylt his house vpon a rocke and the raine descended and the flooddes came and the vvindes blewe and beete vpon that house and it fell not because it vvas grounded vppon a rocke And euerie one that heareth of mee these sayinges and doeth them not shal be likened vnto a foolishe man vvhich built his house vppon the sande And the raine descended and the floods came and the vvinds blew and beate vpon that house and it fell and great vvas the fall of it c. Saint Augustine speaking against carnal and lypgospellers sayth thus In vaine doth he assume the name of Christ that follovveth not Christ To vvhat purpose is it if thou bee called that vvhich thou art not and to vsurpe a strange name But if thou delight in that name then do those thinges vvhich appertaine to Christianitie and then thou maist vvith good cause chalenge the name of a Christian Novve if vve viewe Christians after this rule if vve examine mens daily life and conuersation and trie the same vvith the touch stone of Gods commaundementes that number vvyll appeare smal and a true Christian vvil almoste be as rare as a blacke Swanne vpon the earth For neither the negligent and voluptuous Magistrate nor the idle Byshop nor the cruel husband nor the bytter vvyfe nor the careles Father nor the rebellious chylde nor the merciles master nor the vnfaithful seruant vvith many other of that sort can not by any meanes be rightly named Christians But those rather euen by the testimony of Christ him selfe are so to be called that heare his vvord and keepe it And although our saluation issueth froÌ„ Gods grace and goodnesse yet hee requireth at our handes trust and confidence in him a prompte and readie vvyl to obey his vvord dilligence industrie in our vocation praier and inuocatioÌ„ of his holie name accepting our imperfect disobedience and forgeuing our infirmities for his sonne Christes sake Al those that then desire to be true Christians ought to bee sorie for their sinnes to flie vnto Christe and to repose sure trust and confidence of saluation in the mercie of God through him to bring foorth vvorthy fruites of repentance and to leade a life agreeable to the Gospell For those that be true ChristiaÌ„s do alwaies vvrestle vvith vices and fight vvith concupiscence and lust they endeuour to bridle vvicked affections and coÌ„temning earthly thinges doo bende and fixe their mindes vpon heauenly thinges VVhereof Chrisostom vvriteth thus O Christian thou art too delicate a souldior if thou thinke to vanquish without battell and to triumphe vvithout fight vvherefore cal to minde thy condicion and that vvarrefare vvherein thou hast professed thy selfe a souldiour vvhich if thou do then shalt thou vvell perceaue that al those vvorthy vvightes vvhome thou doest so much esteeme and reuerence haue by fight and battell vanquished and triumphed c. And because true Christians cannot worthelte requite almighty God for his innumerable benefits neyther satisfie them selues in pietie tovvarde him yet they are carefull and endeuour to their vttermost neuer to aliuate Gods grace and fauour from them neyther to do that vvhich vvylbe displeasaunt vnto his maiestie But contrarivvise through the ayde of Gods spirit they labour to do those thinges vvhich are acceptable vnto him workinge their saluation with trembling and feare and frame all their actiods not so muche after the liking of humane reasons as after the prescript of Gods holy wyll and commaundement And because in actions no man can determine what is good vnles he first knovv vvhat is true and for that the same cannot be othervvise had then from the mouth of God in his vvord they turne ouer the holy Byble they studye the mo â–ª niments of the prophets and Apostles and meditate Gods lavve both daye and nighte VVherby Christians only come vnto the knowledge of the truth and vnderstanding of Gods vvyll vvhich to knovve is perfit vvisdome vvhich to do is true vertue and vvherein to contâ—nue is the onely and eternall felicitie Those then that knovv not the vvill of God as the Ethnicks in times paste and Turkes and Ievves novve a dayes cannot haue any sure and comfortable vvarrantise of their lyfe and learning For the Christians onely taught in Gods schoole knowe his wyll and in all their life rather respect the same then their owne wyll and reason and repute it to be the greatest vertue to please and obeie him and to followe his preceptes and commaundementes And if at any time through humane infirmitie and weaknesse they offende and slide awry by and by they desire pardon and forgeuenesse of God through Christe and apprehende by faith mercie promised in him and comforte them selues with a quiet
the Fathers and prophets were inspired which is to be had onely out of the holye scripture and to bee vnderstoode by the ayde of Gods spiryt wherein the saluation of mankinde is conteyned They knewe nothing of God as he reueled him selfe in his word euen from the beginning then the which benefyte none can come or bee more wyshed of mankinde These cheefe and princypall vertues then the true knowledg of God loue feare and reuerence of God togeather with perfyt trust and confydence in God calling vppon him in distresse and necessity was wanting vnto them Besydes this they knewe nothing of originall synne and naturall corruption they knewe nothing of the cause of synne nothing of mannes mysserie nothing of true and effectuall consolations eyther against calamityes or against death it selfe They knewe nothing of the redemption of mankynd by Christe nothing of the tyranny of the Deuyll nothing of the reparration of Gods Image name nothing of the olde man in Adam and newe man in Christe They knewe nothing of the resurrection of the dead nothing of the daye of domme nothing of the eternall blysse and immortallytie with the faythfull shall enioye in boddye and soule in the heauenly kingdome Albeit then the actes and déedes of the Ethnikes geue outwardly a godlye shewe as Aristides and Phocion in iustice and equitie Socrates in pittie Xenocrates in contynencie Lucretia in loue of Chastytie which they pursued let vs graunt so much to some good ende admyt not for any desyre of glorye and renowne but fyrst because the verye face and countenaunce of vertue séemed honourable vnto them secondly to leaue vnto theyr countrey men domysticall examples whiche they might followe lastlye to styrre vp in others an emulation and desyre of vertue if I saye all these good thinges were in them yet we sée howe farre they were from perfection The crowne and garland as it were wanteth in theyr workes to wytte the knowledge of God and an harte puryfied by fayth Wherefore Saint Augustine spake of them after this manner There is no good thing without the chiefe goodnesse and where the true knowledge of the eternall trueth vvanteth there is no true vertue no not in the best manners And another VVithout the relygion of the true God that which seemeth to be vertue is vyce neyther can any man please God without God c. For those that are ignoraunt of the true God can not haue true and perfyte vertue but onely a shewe or shaddowe therof vanishing awaye And whereas Reason and VVyll doo concurre in all honest and good actions the one admonishing what men ought to doo or not to doo the other pursueth and practyseth the same It is most certayne that humaine reason after his fall is oppressed with great ignoraunce and errour and therefore most commonly iudgeth corruptlye and VVyl also to be caryed to the worst in the execucion of all thinges The knowledge of God then puryfying the hart is doubtlesse the orygion and fountayne of all vertues which is pleasaunt and acceptable vnto god It is that which illuminateth and informeth Reason rightly and correcting corrupt vvyll reneweth a man after God in iustyce and true holynesse Moreouer the Ethnikes in their deedes respect not the right ende which make a true and perfyt difference betwéene all actions ▪ for example sake To releeue and geue almes to the poore is acoumpted and in deede is a vertue if it procéede from the loue of God and man but if it proceede of a desire to purchase prayse and commendation of the world it is synne and hipochrysie Wée do not reiect in the meane time theyr Polyticall vertues in humayne society but commende and imbrace them so farre forth as they swarue not from right reason and Iudgment of the mynd and especiallye from the tenne commaundements But we admonysh therewithall that Chrystians ought to haue a farre other respect then the Ethnikes had For they auoyded vice and folowed vertue through desire of praise honour and glory or through desyre of dygnity and aucthoryty or for comon concord and quyetnesse or else through reuerence of men and feare of the lawes or some suche lyke matter Whereas the Christians dyrect all theyr doing to the glory of God and profit of their neighbours They weigh more the feare of God then worldlye glory the loue of Iustyce then deceytful prayse and eternall blysse more then temporall pleasure The Ethnikes if there were any notable thing in them vaunted as of their owne gyfts but the Chrystians acknowledge God to be the geuer and aucthour of all good gyftes The vertue of humilitye then which Christ so earnestly requireth of vs was wanting in the Infydelles The same that hath bene sayd generallye of the Ethnikes may be perticulerly extended to the Iewes and Turks who woulde séeme to acknowledge one God onely to detest all Idols and to excell in holynesse of lyfe yet because they worship not God as he hath reueled and appointed in his word neyther beléeue that Christ is the sonne of the lyuing God al their works must nedes be fowle in Gods sight For without that ther is no true vertue no knowledge of God nor syncéere worshipping of God no pure loue toward God nor towarde our neyghbour They fayne vnto them selues a God or rather an Idoll who is not the Father of our medyatour and redéemer Iesus Christe Therefore they worshyppe not God a ryght for Hee that knoweth not the Sonne honoreth not the Father nor yet calleth vpon his name And because the holy ghost is geuen for the Sonnes sake vnto beléeuers to styrre vp newe motions in theyr hartes it is euident howe farre from all goodnesse Iewes Turkes are whyles they despyse the sonne of God who onelye sendeth the holy ghoste vnto men to bréede in them all perfyte goodnesse Moreouer for that the true loue of God from whence all loue towarde our neyghbour is deryued ryseth in vs vppon that aboundaunt mercie which he hath shewed in geuing his onlye sonne Christ to be crucyfied for our sinnes whome the Iewes Turkes contempne and blaspheme it can not bée that they contempning him shoulde syncerely loue God or theyr neyghbour for Gods sake So then both Iewes and Turkes want the chéefe and principall vertues of Christians the true knowledge and feare of God fayth Charyty hope inuocation of Gods name gyuing of thanks obedience in sorrowes and myseries with others of that sorte And if happely there be any shewes or pyctours of Politicke vertues in them those are so defiled and spotted wyth impure affections that they loose all their bewty We sée in beasts them selues some thing resembling vertue as in the Lyons clemency toward suppliants in the Dogge faythfull toward his Master in Shéepe softnesse and meekenesse and yet these are not true vertues it is euen so almost in the Infidelles whose reason being voyde and destitute of the lyght of Gods spirite
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
doo we nowe a dayes most commonly passe the tyme Verely we feast and banquette one with another daye by day and night by night so long that neyther eye tongue hande nor foote can doo theyr duetie for wée are drowned and euen buryed in surfetting and dronkennesse So that scarce once a yeare much lesse once a daye we examyne our conscience and recorde with our selues howe we haue runne our race and spente our age And yet nightly we laye vs downe to sléepe and securely snort and snore in our sinnes In which case if soddaine death shoulde take vs in the necke as no man hath a charter to lyue vntyll the next morrow wée are but cast awayes and dampned cratures But alacke wée thinke not once vppon these matters blynded with a vaine hope of long lyfe whereof albeit wée might receyue daylye admonition by the example of others yet we wylfullye deceaue our selues whyles we thinke that wée are exempte out of the common number and to haue a certaine especiall and particular priuelege graunted vnto vs. If the cause of this securitie and contempte of good lyfe were demaunded of mée I woulde aunswere that contynewall and daylye custome of wycked and synfull lyfe which obtayneth almost the force of nature is the occasion thereof And as it is a verye hard thing for a man to subdue his owne nature so is it not verye easie to alter vse and custome which they truely accoumpt to bee almost another Nature Experience teacheth that those vyces which are bredde and brought vp with vs are with much a doo pulled vp by the rootes Herevnto commeth the nyce tendernes of Parentes in the education of theyr chyldren whome they acquaint with all kinde of delyghtes and pleasures euen from theyr infancye They teache them not to abstayne from vnchast and vnreuerent spéeche agaynst God and man They set them out wyth sumpteous and gorgeous apparell of dyuerse colors sometyme lyke Routters sometyme lyke Rouffyns but seldome like honest folckes They bréede in them fyercenesse boldnesse and impudencye they neglect reuerency comlinesse and honesty Whereby it commeth to passe that they cast away care of obedyence to their parents lowlinesse to their elders and curtesye toward their equalles and in euery thing thinke their lust to bée Lawe So are they not reclamed from vice either with feare of God or shame of man they haue no care of Religion and pyetye towarde God much lesse of vertue and honesty towarde the world For why The Parents nowe a dayes do corrupt and cast away theyr children with domesticall examples in the beginning so that afterwarde when they woulde they are not able to reforme the same Whereas godlye and vertuous Parentes ought not to saye or doo anye thinge in presence of theyr chyldren that maye geue a shewe of wantonnesse and dishonestye but soo to frame theyr lyues and behaue them selues that in them as in a perfite paterne and example theyr Chyldren might see what is fayre and bewtifull Otherwyse it shall come to passe that theyr owne fleshe and bloude shall exclayme and accuse them wyth that young man Who sayde I maye impute my loose and ryottous nature to my Father For hee kept mee not in subiection nor gaue mee any good example of lyfe but rather inflamed meeâ— to pursue my appetyte Of those youthes then that are thus depraued in theyr young yeares as it were in the gréene hearbe eyther with euyll Parentes or Scholemaisters what good can bee looked for at theyr hande when they come to mannes estate Surelye surelye so many adulterers robbers stealers cutpurses coggers carders dysers sellers of landes and bankroutes yssewe out of that lake and fylthy poddel of negligent and peruerse education where as carnall and sencelesse men impute it blyndly and vntruely to the preaching of the gospell so brightlye shyning amongst vs and condempning all dyshonestye and wickednesse A waye then with wicked vse and custome especially in young and tender age which wyl be a let and staye from vertue when men come to rype yeres That holy martyr Saynt Ciprian sayde truly No man can shake of that sodenly or quickly whiche by contynuaunce of time hath growne into vse For when wyll that man followe frugalytye who hath byn accustomed vnto two or thrée courses of delycate dyshes Or howe wyl he bee content with course and simple apparell who blased and shyned in purple and gold when he was a chylde but rather loue of wine wyll lead them pryde wyll puffe them vp angre wyll inflame them gréedynesse wyll pricke them forwarde ambytion wyll delyght them and lust wyll destroy them So that it wyll be a matter exceeding hard to bridle offences which by custome are almost turned into nature And yet we must labour and indeuour to restrayne our carnal appetites if we hope to be saued You wyll aske of me howe shal we do this I answere Accustome your selues but a whyle to good things as you haue a great whyle to euyll thinges and you shall fynde no small profite The matter may happely seeme hanâ—e in the beginning but there is nothing as Seneca sayth inuincible to mannes mynde In processe of tyme the pleasure that a man must needes féele in this excercyse wyll mytigate the payne and labour and we shal fynd the words of our Sauiour Christ spoken to his Disciples to be true to our comfort My yoke is sweete and my burthen is lyght For as S. Hierom sayth The custome of vices causeth the way of vertue to seeme hard and vnplentie which if we apply to the better part the way of iustice wyl be found more smooth And if Stilpho of whome Cicero writeth being naturally gyuen to the loue of wyne and women was able through the preceptes of Philosophye so to master and brydle his vicious and carnall nature that no man coulde neuer by his behauiour conceaue any suspition of dronkennesse or whordome Why shoulde Christians thinke it vnpossyble with the assystaunce of Gods grace and holy spyrite to tame and subdue the olde man that he maye not raine in our mortall bodyes and to expell wicked and corrupt custome Could a Paynyme vanquishe nature and can not Christians brydle custome especially if they endeuor earnestly and labour dyllygently to withstand pleasures And if through humane imbecillytie they now then slyppe and loose as it were theyr handfaste yet let them not quayle therfore but call for his helpe who alwayes putteth too his hande and wyll not suffer those vtterly to fall away from him that put theyr trust confidence in him For he sendeth vnto them his holy spyrite who styrreth vp in theyr harts heauenly motions and guydeth their studdies and endeuors to a effecte and purpose All good men sée and perceyue by that which hath bene spoken before howe néedeful it is for Christians to vse a certayne reuerence towarde them selues wheÌ„ they are alone and to beware that they neyther doo nor thinke any
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