desire of glory For shew me a man if thou canst that vnlesse he haue forsaken him selfe according to the commaundement of the Lorde will of his owne free will vse goodnesse among men For all they that haue not ben possessed with this feling if they haue folowed vertue they haue done it at the least for praises sake And all the Phylosophers that euer moste of all affirmed that vertue was to be desired for it selfes sake were puffed vp with so great pride that it appeared that they desired vertue for no other thinge but that they might haue matter to be proude vpon But God is so nothing at all deliâ—ed neither with those gapers for the peoples breath nor with these swelling beastes that he pronouÌ„ceth that thei haue already receiued their rewarde in the world maketh harlottes and Publicanes nerer to the kingdome of heauen than them And yet we haue not throughly declared with how many and how great stoppes maÌ„ is hindreth from that whiche is right so long as he hath not forsaken him selfe For it was truely sayde in tyme past that there is a world of vices hidden in the soule of man And thou canst finde no other remedies but denying thy selfe and leauing regarde of thy selfe to bende thy mynde to seeke those thinges that the Lorde requireth of thee and to seke them therfore only because they please him In an other place the same Paul doth more plainly although shortly goe throughe all the partes of a well ordred life saying The grace of God that bryngeth saluation vnto all men hathe appeared and teacheth vs that we should denie all vngodlynesse and worldly lustes that we should lyue sobre mynded ryghteously and Godly in this present world loking for the blessed hope glorious appearing of the mighty God and of our sauiour Iesus Christ whiche gaue him selfe for vs to redeme vs from all vnryghteousnesse and to purge vs a peculiar people vnto him selfe feruently geueÌ„ vnto good workes For after that he hath set forth the grace of God to encourage them to make redy the waye for vs to worshyppe God he taketh awaye twoo steppes that doe moste hynder vs that is to saye Ungodlinesse wherunto we are naturally to muche enclined and Worldly desires whiche extende further And vnder the name of vngodlinesse he not only meaneth superstitions but also comprehendeth all that disagreeth with the earnest feare of God And worldly lustes are in effect as much as the affections the fleshe Therfore he commaundeth vs in respect of both the tables of the lawe to put of our owne wit to forsake all that our owne reason and wyll informeth vs. And all the doinges of our lyfe he bringeth into thre partes sobrietie righteousnesse and godlinesse of the whiche sobrietie without doubt signifieth as well chastitie and temperaunce as a pure and measurably sparing vse of temporall thinges and a pacient sufferance of pouertie Righteousnesse conteineth al the duties of equitie to geue euery man his owne The thirde is Godlinesse that seuereth vs from the defilinges of the worlde and with true holinesse ioyneth vs to God These thinges when they be knyt together with an vnseparable knot make a full perfection But for as muche as nothing is more hard than forsaking the reason of the fleshe yea subduing and renouncing her desires to geue our selues to God and our brethren to studie for an angelike life in the filthy state of this earth therefore Paul to loose our myndes from all snares calleth vs back to the hope of blessed immortalitie admonishing vs not to stryue in vaine because as Christ hath ones appered the redemer so at his last coÌ„ming he shall shewe the frute of the saluation that he hath purchaced And thus he driueth away the enticementes that blynde vs and make vs not to aspire as we ought to the heauenly glorie yea and he teacheth that we must trauaill as men being from home in this worlde that the heauenly inheritaunce be not lost or fall away from vs. Nowe in these wordes we perceiue that the forsaking of our selues hath partly respect to men and partly yea chiefly to God For where as the scripture biddeth vs so to behaue our selues with men that we preferre them before vs in honour that we faithfully employ our selues wholly to procure their commodities therfore it greueth such commaundementes as our mynde is not able to receiue but first beinge made voide of naturall sense For with suche blyndnesse we runne all into loue of our selues euery man thinketh him self to haue a iust cause to aduaunce him selfe and to despise all other in comparison of him self If God haue geuen vs any good gift by by bearing our selues bolde therof we lift vp our courage and not only swell but in a maner burste with pryde The vices wherwith we abound we do both diligeÌ„tly hyde from other and to our selues we flatteringly faine them light and scleÌ„der and sometime embrace them for vertues And if the same good giftes whiche we prayse in our selues or better doe appere in other least we should be compelled to geue place to them we do with our enuiousnesse deface them and fynde fault with them If there be any faultes in them we are not contented seuerely and sharpely to marke it but we also odiously amplifie it HereupoÌ„ groweth that insolence that euery one of vs as though he were priuileged from the commoÌ„ estate would be hier than the rest and carelesly proudely set light by euery maÌ„ or despise theÌ„ as inferiours The poore yeld to the rich base people to gentlemen seruantes to their maisters vnlearned to the learned but there is no man that doth not nourish within himself some opinioÌ„ of excellencie So euery man in flatteryng himself beareth a certaine kingdome in his brest For presumptuously takyng vpon them somwhat whereby to please themselues they iudge vpon the wittes and manners of other menne But yf they come to contention there bursteth out their poyson For many doe make a shewe of great mekenesse so longe as they finde all thinges gentle and louely but howe many a one is there that kepeth that continuall course of modestie wheÌ„ he is pricked and stirred to anger And there is no remedie hereof â–ª but that the moste hurtfull pestilence of loue of soueraigntie and selfe loue be rooted out of the bottome of their heartes as it is rooted out by the doctrine of the Scripture For there we are so taught that we muste remember that the good giftes that God hath geuen vs are not our owne good thynges but the free giftes of God wherof yf any be proude they bewraye their owne vnthaÌ„kefulnesse Whoe maketh thee to excell Paule sayth yf thou haste receyued al thinges why doest thou boste as yf they were not geuen thee Then that we muste with continuall reknowledgyng of our faulâ—es call our selues â—â—ck to humilitie So shal there remayne in vs nothyng to be proude 〈◊〉 but there shal
we suffer with him we shal also reigne together with him that we be so fashioned like to his suffringes till we atteyne to the likenesse of his resurrection For asmuch as the Father hath predestinate these to be fashioned like the image of his sonne whome in him he hath chosen that he maye be the first begotten among all his brethreÌ„ and therfore that neyther death nor present thinges nor thinges to come shall seuer vs from the loue of God which is in Christ but rather all thinges shall turne to vs to good and to saluation Loe me do not iustifie a maÌ„ by workes before God but we say that all they that are of God are regenerate made a newe creature that they may passe out of the kingdome of sinne into the kingdome of righteousnesse that by this testimonie thei make their callyng certayne and are iudged as trees by the frutes The .xvi. Chapter ¶ A confutation of the sclaunders whereby the Papistes goe about to bryng this doctrine in hatred WIth this one word may the shamelesnesse of certayne vngodly men be confuted whiche sclaunder vs with sayeng that we destroy good workes and doe draw men awaye from the followyng of theÌ„ when we say that they are not iustified by workes nor do deserue saluatioÌ„ and againe that we make to easy away to right cousnesse when we teache that it lieth in the free forgeuenesse of sinnes and that we do by this enticement allure men to sinne whiche are of their owne will to much enclined thereto already These sclaunders I say are with that one word sufficiently confuted yet I will brefely answer to them bothe They allege that by the iustification of fayth good workes are destroyed I leaue vnspoken what manner of men be these zelous louers of good workes whiche doe so backbite vs. Let them haue licence as freely to rayle as they do liceÌ„tiously infect the whole world with the filthinesse of their life They faine that they be greued that when fayth is so gloriously aduaunced workes are dryuen downe out of their place What if they be more raysed vp and stablished For neyther doe me dreame of a fayth voyde of good workes nor a iustification that is without them This onely is the difference that when we confesse that fayth and good workes do necessarily hange together yet we set iustification in fayth not in workes For what reason we doe so we haue in redinesse easily to declare if we do but turne to Christ vnto whome our faythe is directed and from whome it receyueth her whole strength Why therefore are we iustified by faith bycause by fayth we take holde of the righteousnesse of Christ by which alone we are reconciled to God But this thou canst not take holde of but that thou must also therewithall take holde of sanctification For he was geuen to vs for righteousnesse wisdome sanctification redemptioÌ„ Therfore Christ iustifieth none whome he doth not also sanctifie For these benefites are coupled together with a perpetuall and vnseperable knot that whome he enlighteneth with his wisdome them he redemeth whome he redemeth he iustifieth whom he iustifieth he sanctifieth But for asmuch as our question is only of righteousnesse and sanctifieng let vs staye vpon these We maye put difference betwene them yet Christ conteineth them bothe vnseperably in himself Wilt thou therfore obteine righteousnesse in Christ Thou must first possesse Christ thou canst not possesse him but that thou must â—e made partaker of his sanctification bicause he can not be torne in peces Sithe therefore the Lord doth graunt vs these benefites to be enioyed none otherwise than in geuing himself he geueth them bothe together the one neuer without the other So appereth how true it is that we are iustified not without workes and yet not by workes bycause in the partaking of Christ wherby we are iustified is no lesse coÌ„teined sanctification than righteousnesse That also is moste false that the mindes of men are withdrawen from the affection of weldoyng when we take from them the opinion of merityng Here by the way the readers must be warned that they foolishly reason froÌ„ reward to merit as I shall afterward more plainly declare namely bicause they know not this principle that God is no lesse liberal when he assigneth reward to workes than wheÌ„ he geueth power to do well But this I had rather differre to the place fit for it Now it shal be enough to touche howe weake their obiection is whiche shal be done two wayes For first whereas they say that there shal be no care of well framyng of life but when hope of reward is set before them they erre quite from the truth For if this only be enteÌ„ded when men serue God that thei loke to reward or let out to hire or sell their labors to him they litle preuayle for God will be freely worshipped freely loued he I say alloweth that worshipper which when all hope of receyuing reward is cut of yet cesseth not to worshippe him Moreouer if men be to be pricked forward no man can put sharper spurres vnto them than those that are taken of the ende of our redeÌ„ption and calling such as the word of God spurreth men withal when it teacheth that it is to wicked vnthaÌ„kefulnesse not mutually to loue him agayne whiche first loued vs that by the blood of Christ our consciences are cleansed from dead workes to serue the liuyng God that it is a haynous sacrilege if beyng ones cleased we defile our selues with newe filthinesse and prophane that holy blood that we are deliuered from the handes of our enemies that we maye without feare serue him in holinesse and righteousnesse before him all the dayes of our life that we are made free from sinne that we maye with a free Spirit folow righteousnesse that our olde man is crucified that we may rise agayne into newnesse of life agayne that if we be dead with Christ as becommeth his members we must seeke those thinges that are aboue and must in the world be wayfaring men from home that we may long toward heauen where is our treasure that the grace of God hath appered to this end that forsakyng al vngodlinesse worldly desires we maye liue soberly holyly and godlyly in this world lokyng for the blessed hope and the appering of the glorie of the great God sauior therefore that we are not apointed that we should stirre vp wrath to our selues but that we may obteyne saluation by Christ that we are the teÌ„ples of the Holy ghost which it is not lawfull to be defiled that we are not darknesse but light in the Lord whiche muste walke as children of light that we are not called to vncleannesse but to holinesse bicause this is the will of God our sanctificatioÌ„ that we absteyne from vnlawfull desires that our callyng is holy that the same is not fulfilled but with purenesse of life that we are
deriuatiō of the word For as when men do with minde and vnderstandyng conceyue the knowledge of thinges they are thereby sayd Scire to know wherupon also is deriued the name of science knowlege so when thei haue a felyng of the iudgemēt of God as a witnesse ioyned with them whiche doth not suffer them to hide their sinnes but that they be drawen accused to the iudgemēt seate of God that same felyng is called Conscience For it is a certayne meane betwene God and man bicause it suffreth not man to suppresse in himselfe that whiche he knoweth but pursueth him so farre till it bryng him to giltinesse This is it whiche Paule meaneth where he sayth that cōscience doth together witnesse with mē whē their thoughtes do accuse or acquite them in the iudgement of God A simple knowledge might remaine as enclosed within man Therefore this felyng whiche presenteth man to the iudgement of God is as it were a keper ioyned to man to marke and espie al his secretes that nothing may remaine buried in darknesse Whereupon also cōmeth that olde Prouerbe Conscience is a thousand witnesses And for the same reason Peter hath set the examination of a good cōscience for quietnesse of minde when beyng persuaded of the grace of Christ we do without feare present our selues before God And the author of the Epistle to the Hebrues setteth to haue no more conscience of sinne in stede of to be deliuered or acquited that sinne may no more accuse vs. Therefore as workes haue respect to men so cōscience is referred to God so that a good Consciēce is nothing els but the inward purenesse of the heart In whiche sense Paule writeth that charitie is the fulfillyng of the law out of a pure conscience and faith not fained Afterwarde also in the same chapter he sheweth howe muche it differeth from vnderstanding sayeng that some had suffred shipwreck frō the faith bicause thei had forsakē good Consciēce For in these wordes he signifieth that it is a liuely affection to worship God a sincere endeuor to liue holyly and godlyly Somtime in deede it extendeth also to men as in Luke where the same Paule protesteth that he endeuored himselfe to walke with a good conscience toward God and men But this was therfore sayd bicause the frutes of good cōscience do flowe and come euen to men But in speakynge properly it hath respect to God only as I haue already sayd Hereby it cōmeth to passe that the law is sayd to binde the conscience which simply bindeth a mā without respect of men or without hauing any consideration of them As for example God cōmaundeth not only to kepe the minde chaste and pure from al lust but also forbiddeth al māner of filthinesse of wordes outward wantonnesse whatsoeuer it be To the kepyng of this law my cōscience is subiect although there liued not one mā in the world So he that behaueth himself intemperantly not only sinneth in this that he geueth an euel exāple to the brethren but also hath his consciēce bound with giltinesse before God In thinges that are of themselues meane there is an other consideratiō For we ought to absteine from them if they brede any offense but the conscience still beyng free So Paule speaketh of flesh consecrate to Idoles If any sayth he moue any dout touch it not for cōsciēces sake I say for consciēce not thine but the others A faithfull mā should sinne which beyng first warned should neuerthelesse eate such fleshe But howsoeuer in respect of his brother it is necessarie for him to absteine as it is prescribed of God yet he cesseth not to kepe still the libertie of cōscience Thus we see how this law bindyng the outward worke leaueth the cōscience vnbound The .xx. Chapter ¶ Of prayer which is the chiefe exercise of faith and whereby we dayly receiue the benefites of God OF these thinges that haue ben hetherto spoken we plainely perceyue how needy and voyde mā is of al good things and how he wanteth al helpes of saluation Wherfore if he seke for relefes whereby he may succour his needinesse he must goe out of himselfe and get them els where This is afterward declared vnto vs that the Lord doth of his owne free will and liberally geue himself to vs in his Christ in whom he offreth vs in stede of our miserie all felicitie in stede of our neede welthinesse in whome he openeth to vs the heauenly treasures that our whole faith should behold his beloued sonne that vpon him our whole expectatiō should hang in him our whole hope should sticke fast and reste This verily is the secret and hidden Philosophie whiche can not be wrong out with Logiciall argumentes but they learne it whose eyes God hath opened that they may see light in his light But sins that we are taught by fayth to acknowledge that what so euer we haue neede of whatsoeuer wāteth in vs the same is in God and in our Lord Iesus Christ namely in whome the Lorde willed the whole fulnesse of his largesse to rest that from thense we should all drawe as out of a most plentifull fountaine now it remayneth that we seke in him and with praiers craue of him that which we haue learned to be in him Otherwise to know God to be the Lord and geuer of all good things which allureth vs to pray to him and not to goe to him praye to him shold so nothing profit vs that it should be alone as if a man should neglect a treasure shewed him buried and digged in the ground Therfore the Apostle to shewe that true fayth can not be idle from callyng vpon God hath set this order that as of the Gospell spryngeth faith so by it our heartes are framed to cal vpon the name of God And this is the same thyng which he had a litle before sayd that the Spirit of adoption which sealeth in our heartes the witnesse of the Gospell rayseth vp our spirites that they dare shewe forth their desires to God stirre vp vnspeakable gronynges and crie with confidence Abba Father It is mete therefore that this last poynt bycause it was before but only spoken of by the waye and as it were lightly touched should nowe be more largely entreated of This therefore we get by the benefit of prayer that we atteyne to those richesses whiche are layed vp for vs with the heauenly father For there is a certayne communicatyng of men with God whereby they entryng into sanctuarie of heauen do in his owne presence cal to him touchyng his promises that the same thyng whiche they beleued him affirmyng only in word not to be vayne they maye when neede so requireth finde in experience Therefore we see that there is nothing set forth to vs to be loked for at the hande of the Lord whiche we are not also cōmaunded to craue with praiers so true it is that by prayer are digged vp
with no bondes These Solons do in dede faine that their constitutions are lawes of libertie a swete yoke a light burden but who can not se that they be mere lyes They themselues in dede do fele no heauinesse of their owne lawes which casting away the feare of God doe carelesly and stoutly neglecte both their owne and Gods lawes But they that are touched wyth any care of their saluation are farr from thynking themselues free so long as they be entangled with these snares We se with howe greate warenesse Paule did deale in this behalfe that he durste not so much as in any one thing laye vpon men any snare at al â–ª and that not without cause Truely he foresaw with how great a wounde coÌ„sciences should be striken if they should be charged with a necessitie of those things wherof the Lord had left them libertie On the other side yâ— constitutions are almost innumerable which these meÌ„ haue most greuously stablished with thretening of eternal death which they most seuerely require as necessarie to saluatioÌ„ And among those there are many most hard to be kept but al of them if the whole multitude of them be layed together are impossible so great is the heape How theÌ„ shal it be possible that they vpoÌ„ whoÌ„ so great a weight of difficultie lyeth shold not be vexed in perplexitie with extreme anguish and terror Therfore my purpose is here to impugne such coÌ„stitutions as tend to thys ende inwardly to bind soules before God and charge them with a religion as though they taughte them of thinges necessary to saluation This question doth therfore encoÌ„ber the most part of meÌ„ because they do not suttelly enough put difference betwene the outward court as thei cal it the court of coÌ„science Moreouer thys encreaseth yâ— difficultie that Paul teacheth that the Magistrate ought to be obeyed not only for feare of punishemeÌ„t but for coÌ„sciences sake Wherupon foloweth the coÌ„sciences are also bounde with the politike lawes But if it were so theÌ„ al should fall that we haue spokeÌ„ in the last chap. and entende now to speake coÌ„cerning the spiritual gouernement For the loosing of thys knot first it is good to learne what is CoÌ„science The definition is to be gathered of the proper deriuatioÌ„ of the word For as wheÌ„ meÌ„ do with minde vnderstanding conceiue the knowlege of things they are therby sayd scire to know wherupon is deriued the name of science knowlege so when they haue a feling of Gods iugement as a witnesse adioined with them which doth not suffer them to hide their siÌ„nes but that they be brought accused to the iudgemeÌ„t seate of God the same feling is called CoÌ„scieÌ„ce For it is a certayne meane betwene God maÌ„ because it suffreth not maÌ„ to suppresse that which he knoweth but pursueth him so far til it bring him to giltinesse This is it that Paule meaneth wheÌ„ he teacheth that CoÌ„scieÌ„ce doth together witnesse with meÌ„ wheÌ„ theyr thoughtes do accuse or acquite them in the iugemeÌ„t of God A simple knowlege might remaine in maÌ„ as enclosed Therfore thys feling which presenteth maÌ„ to the iugemeÌ„t of God is as it were a keper ioyned to maÌ„ to marke watch al his secretes that nothing should remaine buryed in darkenesse WhereupoÌ„ also coÌ„meth the old prouerbe CoÌ„scieÌ„ce is a thousaÌ„d witnesses For the same resoÌ„ also Peter hath set the examinatioÌ„ of a good coÌ„science for quietnesse of mynde wheÌ„ we being persuaded of the grace of Christe doe without feare present our selues to God And the author of the Epistle to the Hebrues vseth these wordes to haue no more coÌ„science of synne in stede of to be deliuered or acquited that synne may no more accuse vs. Therfore as workes haue respect to meÌ„ so the coÌ„science is referred to God so the CoÌ„science is nothyng els but the inwarde purenesse of the hart In which sense Paule writeth that Charitie is the fulfilling of the lawe out of a pure coÌ„science and Fayth not fayned Afterwarde also in the same chap â–ª he sheweth how much it differeth from vnderstanding sayeng that some had suffered shipwracke from the fayth because they had forsakeÌ„ good CoÌ„science For in these wordes he signifieth that it is a liuely affectioÌ„ to worship God a sincere desire to liue Godlily and holily Somtime in dede it is referred also to men as in Luke when the same Paul testifieth that he endeuored himselfe that he mighte walke with a good coÌ„science toward God men But this was therfore saied because the frutes of good coÌ„science do flowe come euen to meÌ„ But in speakyng properly it hath respect to God only as I haue alredy said Hereupon coÌ„meth that a law is said to binde coÌ„science which simply bindeth a man without regarde of meÌ„ or not hauing any coÌ„sideration of them As for exaÌ„ple God coÌ„maundeth not only to kepe the minde chast pure from al lust but also forbiddeth al maner of filthinesse of wordes outward wantoÌ„nesse whatsoeuer it be To the keping of this lawe my coÌ„science is subiect although there liued not one man in the world So he that behaâ—â—th himselfe inteÌ„perantly doeth not only synne in thys that he geueth 〈◊〉 exaÌ„ple to his brethren but he hath his coÌ„science bounde with giltinesse before God In thinges that are of themselues meane there is an other coÌ„sideratioÌ„ For we ought to absteine froÌ„ them if they brede any offeÌ„se but the coÌ„science stil being free So Paule speaketh of fleshe consecrate to idols If any sayth he make dout touch it not for consciences sake I say for coÌ„scieÌ„ce not thine own but the others A faithful maÌ„ shold sinne which being first warned should neuerthelesse eate of such fleshe But howsoeuer in respect of his brother it be necessarie for him to absteine as it is prescribed of God yet he cesseth not to kepe still the libertie of coÌ„science We see how this law bynding the outward worke leaueth the conscience vnbounde Now let vs returne to the lawes of meÌ„ If they be made to this end to charge vs with a religioÌ„ as though the obseruing of them wer of it selfe necessarie theÌ„ we say that that is layed vpoÌ„ coÌ„science which was not lawfull to be laied vpoÌ„ it For our conscieÌ„ces haue not to doe with meÌ„ but with God only whereunto perteineth the coÌ„moÌ„ differeÌ„ce betwene yâ— earthly court the court of coÌ„science WheÌ„ yâ— who le world was wrapped in a most thick mist of ignoraÌ„ce yet this smal sparcle of light remained that they acknowleged a mans coÌ„science to be aboue al iugemeÌ„tes of meÌ„ Howbeit the same thing that they did with one worde coÌ„fesse they did afterwarde in dede ouerthrowe yet it was Gods wil the there should theÌ„ also remaine some testimonie of ChristiaÌ„ libertie which might deliuer coÌ„sciences from the tyranny of meÌ„ But the difficultie is not yet dissolued which ariseth out of the words of
Sonne but it is also spoken agaynst the holy ghost They that stumble vnware against the truthe of God not knowyng it which do ignorantly speake euell of Christ hauyng yet this minde that they would not extinguish the truth of God disclosed vnto them or ones with one worde offend him whome they had knowen to be the lordes anoynted these men sinne agaynst the father and the sonne So there are many at this day that do most hatefully detest the doctrine of the Gospell whiche if they did know it to be the doctrine of the Gospell they would be redy to worship with all their heart But thei whose conscience is conuinced that it is the worde of God whiche they forfake and fight agaynst and yet cesse not to fight agaynst it they are sayd to blaspheme the holy ghost for asmuch as they wrastle against the enlightening that is the work of the holy ghost Such were many of the Iewes whiche when they could not resist the Spirit that spake by Stephen yet endeuored to resist It is no doubt but that many of them were carried vnto it with zele of the lawe but it appereth that there were some other that of malicious wickednesse dyd rage agaynst God himselfe that is to saye agaynst the doctrine whiche they were not ignoraunt to be of God And such were those Pharisees against whoÌ„ the Lord inueyeth which to ouerthrow the power of the holy ghost defamed him with the name of Beelzebub This therfore is the Spirit of blasphemie when mans boldnesse of 〈◊〉 purpose leapeth forth to reproche of the name of God Which Paule signifieth wheÌ„ he sayth that he obteined mercie bicause he had igâ—oraÌ„tly coÌ„mitted those thinges through vnbelefe for whiche otherwise he had ben vnworthy of Gods fauour If ignoraÌ„ce ioyned with vnbelefe was yâ— cause that he obteined pardoÌ„ therupoÌ„ foloweth that there is no place for pardon where knowlege is ioyned to vnbelefe But if thou marke it wel thou shalt perceiue that the Apostle speaketh not of one or other particular fal but of the vniuersal departyng whereby the reprobate do forsake saluation And it is no maruel that they whom Iohn in his canonical epistle affirmeth not to haue ben of the elect froÌ„ whom they went out do fele God vnappeasable For he directeth his speache against them that imagined that they might reâ—urue to the Christian religion although they had ones departed froÌ„ it and calling them from this false pestilent opinion he sayth that whiche is most true that there is no way of returne open for them to the coÌ„munion of Christ that wittingly willingly haue cast it awaye But they cast it not away that only in dissolute licentiousnesse of lyfe transgresse the word of the lord but thei that of set purpose cast away his whole doctrine Therfore the deceit is in these wordes of fallyng sinning Bicause the Nouatians expound Falling to be if a man beyng taught by the law of the Lord that he ought not to steale or to coÌ„mit fornication absteineth not from stealing or fornication But coÌ„trarywise I affirme that there is a secret comparison of contraries wherein ought to be repeted althinges coÌ„trarie to that which was first spokeÌ„ so that here is expressed not any particular fault but the whole turning away froÌ„ God and as I may so cal it the Apostasie of the whole maÌ„ Therfore when he sayth they which haue fallen after that they haue ones ben enlightened haue tasted the heaueÌ„ly gift ben made partakers of the holy ghost also tasted the good worde of God and the powers of the world to come it is to be vnderstanded of them that with aduised vngodlinesse haue choked the light of the holy spirit haue spit out agayne the tast of the heauenly gift haue enstraÌ„ged themselues from the sanctificatioÌ„ of the holy ghost haue troden vnder foote the word of God the powers of the world to come And the more to expresse that aduised purpose of wickednesse in an other place afterwarde he addeth this worde by name Wilfully For when he sayth that there is left no sacrifice for them that sinne willingly after knowlege of the truthe receiued he doth not denie yâ— Christ is a continual sacrifice to purge the iniquities of the holy ones which he expresly crieth out almost in the whole epistle where he declareth yâ— priesthode of Christ but he sayth that there remaineth no other wheÌ„ that is ones forsaken it is forsaken when the truth of the gospell is of set purpose renounced But whereas some do thinke it to harde and to far from the tender merciefulnesse of God that any are put awaye that flee to beseching the lords mercie that is easily answered For he doth not say that pardon is denied theÌ„ if they turne to the lord but he vtterly denieth that they can rise vnto repentance bycause they are by the iuste iudgement of God striken with eternall blindnesse for their vnthankefulnesse And it maketh nothyng to the contrarie that afterward he applieth to this purpose the example of Esau whiche in vaine attempted with howling and wepyng to recouer his right of the firste begotten And no more doth that threatenyng of the Prophet When they crie I wil not heare For in such phrases of speache is meante neyther the true conuersion nor callyng vpon God but that carefulnesse of the wicked wherewith beyng bouÌ„d they are compelled in extremitie to loke vnto that which before they carelesly neglected that there is no good thing for them but in the Lordes helpe But this they doe not so muche call vpon as they mourne that it is taken from them Therefore the Prophet meaneth nothing els by Cryeng and the Apostle nothing els by Weping but that horrible torment which by desperation fretteth and vexeth the wicked This it is good to marke diligently for els God should disagree with himself which crieth by the Prophet that he wil be merciefull so sone as the sinner turneth And as I haue alredy sayd it is certayne that the minde of man is not turned to better but by Gods grace preuentyng it Also his promise concernyng callynge vpon him will neuer deceyue But that blinde torment wherwith the reprobate are diuersly drawen when they see that they muste needes seeke God that they may finde remedie for their euels and yet do flee from his presence is vnproperly called Conuersion and prayer But a question is moued whereas the Apostle denieth that God is appeased with fained repentance how Achab obteined pardon and turned awaye the punishment pronounced vpon him whom yet it appereth by the reste of the course of his life to haue ben onely striken amased with sodeine feare He did in deede put on sacke cloth scattered ashes vpon him laye vpon the ground and as it is testified of him he was huÌ„bled before God but it was not enough to cut his garmentes when his heart remayned thicke and swollen
a crooked figure as men sometime speake mingle him selfe with the multitude as one of the people but rather seuerally confesseth his owne gyltinesse humbly fleeth to the sanctuarie of forgeuenesse as he expresly sayth When I coÌ„fessed my sinnes the sinnes of my people And thys humblenesse Dauid also setteth out with his own example when he saith Entre not into iudgement with thy seruant bicause in thy sight euery one that liueth shall nat bee iustified In suche manner Esaie prayeth Loe thou art angry bicause wee haue sinned the worlde is founded in thy waies therefore we shal be saâ—ed And we haue been all filled with vncleannesse al our righteousnesses as a defiled cloth and wee haue al withered away as a leafe our iniquities do scatter vs abroade as the winde and there is none that calleth vpon thy name that rayseth vp himselfe to take holde of thee bycause thou hast hidde thy face froÌ„ vs and hast made vs to pine awaie in the hande of oure wyckednesse Now therfore O Lord thou art our father we are claye thou art our fasshioner we are the worke of thy hand Be not angry O Lord neither remembre wickednes for euer Behold loke vpon vs we ar al thy people Loe how thei stand vpoÌ„ no affiance at al but vpon this onely that thinking vpon this that thei be Gods thei despire not that he wil haue care of them Likewise Ieremie If our iniquities answer against vs do thou for thy names sake For it is bothe most truely most holyly written of whome soeuer it be which being written by an vnknoweÌ„ author is fathered vpon the Prophet Baruch A soule heauy deosolate for the greatnes of euel croked weake a hungrye soule fainting eies geue glorie to thee O Lord. Not according to the righteousnesses of our fathers doe we poure out praiers in thy sight aske mercie before thy face O Lord our God but bicause thou art merciful haue mercie vpon vs bicause we haue sinned before thee Finally the beginning also the preparing of praieng rightly is crauing of pardoÌ„ with an humble plaine confession of fault For neither is it to be hoped that euen the holiest man may obteine any thinge of God vntil hee bee freely reconciled to him neither is it possible that God may be fauourable to any but theÌ„ whom he pardoneth Wherfore it is no maruel if the faithful do with this keie opeÌ„ to theÌ„selues the dore to pray Which we learne out of many places of the Psalmes For Dauid wheÌ„ he asketh an other thing saith Remembre not the sinnes of my youthe remember me according to thy mercie for thy goodnesses sake O lord Again Loke vpoÌ„ my afflictioÌ„ my labore forgeue al my sinnes Wher we also see that it is not enough if we euery seuerall day do cal our selues accoÌ„pt for our new sinnes if we do not also remeÌ„bre those sinnes which might seeme to haue been long agoe forgotten For the same Prophet in an other place hauing coÌ„fessed one haynous offense by this occasioÌ„ returneth eueÌ„ to his mothers wombe wherin he had gathered the infectioÌ„ not to make the faulte seme lesse by the corruptioÌ„ of nature but the heaping together the sinnes of his whole life how much more rigorous he ys in coÌ„demning himself so much more easy he maye finde God to entreate But although the holy ones do not alwaye in expresse woordes aske forgeuenesse of sinnes yet if we diligently weie their praiers whiche the Scripture rehearseth we shal easily finde that which I say that thei gathered a minde to praie of the only mercy of God so alwaye toke their beginning at appeasing him bicause if euery man examine his owne conscience so far is he froÌ„ being bold to open his cares familiarlie with God yâ— he trembleth at euery coÌ„ming toward him except that he standeth vpoÌ„ trust of mercie pardon Ther is also an other special confession wher thei aske release of peines that thei also praie to haue their sinnes forgeuen bicause it weare an absurditie to will that the effecte to be takeÌ„ awaye while the cause abideth For we muste beware that God be fauourable vnto vs before that he testifye hys fauoure wyth outwarde signes bycause boothe hee hymselfe wyll keepe thys ordre and yt should lytle profyte vs to haue hym benefytiall vnlesse oure conscience feelynge hym appeased shoulde througely make hym louelye vnto vs. Whyche wee are also taughte by the aunswere of Christe For when hee hadde decreed to heale the manne sycke of the Palsey hee sayde Thy sinnes are forgeuen thee lifting vp our mindes therby to that which is chefely to be wisshed that God first receiue vs into fauoure and then shew forth the frute of reconciliation in helping vs. But byside that speciall confession of present gyltynesse wherby the faithful make supplication to obteine pardon of euery speciall faulte peine that general preface which procureth fauour to praiers is neuer to be omitted bicause vnlesse thei be grounded vpon the free mercie of God they shall neuer obteine any thing of God Whereunto maye be referred that sayeng of Ihon If we confesse oure sinnes he is faithfull righteous to forgeue vs and cleanse vs from al iniquitie For which cause it behoued praiers in the time of the law to be hallowed with expiatioÌ„ of bloode that they might be acceptable and that so the people sholde be put in minde that thei are vnworthy of so great a prerogotiue of honour til being cleansed from their defilinges thei shold of the onely mercie of God conceiue affiance to praye But wheras the holy ones seme somtime for the entreating of God to allege the helpe of their owne righteousnes as when Dauid saith Kepe my soule bicause I am good Again Ezechias RemeÌ„bre lord I beseche thee that I haue walked before thee in truthe haue done good in thyne eyes by such formes of speaking thei meane nothing els than by their very regeneratioÌ„ to testifie theÌ„selues to be the seruants childreÌ„ of God to whom he himselfe pronounceth that he wil be mercifull He teacheth by that prophet as we haue already seen that his eies are vpon the righteous his cares vnto their praiers Againe by the apostle that we shal obteine whatsoeuer we ask if we kepe his coÌ„maundemeÌ„ts In which sayenges he doth not value praier by the worthines of works but his will is so to stablish their affiance whose own coÌ„scieÌ„ce wel assureth theÌ„ of an unâ—ayned vprightnes inocenci such as al the faithful ought to be For the same is taken out of the very truth of God which the blindeman that had his sight restored saith in Ihon that God heareth not sinners if wee vnderstaÌ„d sinners after the coÌ„moÌ„ vse of the scripture for such as wtout al desire of righteousnesse do altogether slepe rest vpoÌ„ their sinnes forasmuch as no heart can
lyes of Satan and hys kyngdome may vanish away be destroyed and perish he defendeth them that be his with the helpe of hys Spirite directeth them to vprightnesse and strengtheneth them to coÌ„tinuance but ouerthroweth the wicked coÌ„spiracies of hys enemies shaketh abrode their treasons and deceites preuenteth their malice and beateth downe their stubbornnesse til at length he kill Antichrist with the Spirite of hys mouth and destroy all vngodlinesse with the brightnesse of his comming The third petition is That the wil of God be done in earth as it is in heauen Which although it hangeth vpon his kingdome and can not be seuered from it is not in vaine added seuerally for our grossnesse whiche doth not easily or by and by conceiue what it is that God reigne in the world It shal therfore be no absurditie if this be taken by waye of plainer exposition that God shal then be king in the world when al things shal submitt themselues to his will Now here is not meant of hys secret will wherby he gouerneth al thinges and directeth them to their ende For though Satan and men are troblesomly caried againste him yet he can by hys incomprehensible counsell not only turne aside their violent motions but also driue them into order that he may do by them that which he hath purposed But here is spokeÌ„ of an other wil of God namely that whereunto answereth willing obedience and therefore the heauen is by name compared with the earth because the Angells as it is sayd in the Psalme do willingly obey God and are diligently bent to do his commaundements We are therfore coÌ„maunded to wish that as in heauen nothing is done but by the becke of God and the Angels are quietly framed to al vprightnesse so the earth al stubbornnesse and peruersenesse being quenched may be subiect to such gouernemeÌ„t And when we require this we renounce the desires of our owne fleshe because whosoeuer doth not resigne and yelde his affections to God he doth as much as in hym lyeth set himself against him forasmuch as nothing cometh out of vs but faulty And we are againe by thys prayer framed to the forsaking of our selues that God may gouerne vs after his wil and not that only but that he may also create in vs new mindes and new hartes our olde being brought to nought that we may fele in our selues none other motion of desire than a mere coÌ„sent with his wil summarily that we may wil nothing of our selues but that his Spirite may gouerne our hartes by whoÌ„ inwardly teaching vs we may learne to loue those thinges that please hym and to hate those thinges that displease him Wherupon this also foloweth that whatsoeuer affections fyght against his wil he may make them vaine and voide Loe here be the first three chefe pointes of thys prayer in asking wherof we oughte to haue the onely glorie of God before our eyes leauing the respect of our selues and hauing no regarde to any of our owne profit whiche although it come hereof largely vnto vs yet we ought not here to seke it But albeit al these thinges though we neither thinke of them nor wish them nor aske them must neuerthelesse come to passe in their due time yet we must wishe them and require them And thys to doe is no smal profit for our trauaill that we may so testifie and professe our selues to be the seruantes and childreÌ„ of God as much as in vs lyeth endeuoring and being truely and throughly geuen to set fourth hys honor which is due to hym being bothe a Lord and a Father Whoso therefore doe not with affection and zele of auauncing the glorie of God pray that the name of God be hallowed that hys kyngdome come that hys wyll be done they are not to be accompted among the childreÌ„ and seruantes of God and as all these thinges shal be done agaynst their willes so they shal turne to their confusion and destruction Now foloweth the seconde part of the prayer in which we come down to our own commodities not that bidding farewel to the glorie of God which as Paul witnesseth is to be regarded euen in meate and drink we shold seke only what is profitable for our selues but we haue alredy geuen warning that there is thys difference that God peculiarly claiming three petitions to hymselfe doth draw vs to hymselfe wholly that he may in thys wise proue our godlinesse Then he graunteth vs also to haue an eye to our own commodities but with this condition that we aske nothiÌ„g for our selues but to this ende that whatsoeuer benefites he bestoweth vpoÌ„ vs they may set fourth his glorie forasmuche as nothing is more rightfull than that we lyue and dye to hym But in thys petition we aske of God generally al thinges whiche the vse of the body nedeth vnder the elementes of this world not only wherwith we may be fed and clothed but also whatsoeuer he foreseeth to be profitable for vs that we may eate our bred in peace By which prayer brefely we yelde our selues into his care and commit vs to his prouidence that he may fede cherishe and preserue vs. For the most good Father disdayneth not to receiue also our body into hys faythfull sauegarde and keping to exercise our Fayth in these smal thinges when we loke for all thinges at hys handes euen to a crumme of bred and a droppe of water For wheras it is come to passe I wote not how by our iniquitie that we be moued and vexed with greater care of the fleshe than of the soule many which dare trust to God for their soule are yet carefull for their fleshe are yet in doute what they shall eate and wherewith they shal be clothed and if they haue not plenty of wyne wheate and oyle aforehande they tremble for feare So muche more do we esteme the shadow of this lyfe which lasteth but a moment than that euerlasting immortalitie But whoso trusting to God haue ones cast away yâ— carefulnesse for the prouision of the fleshe do also by and by loke for saluatioÌ„ and euerlasting lyfe at hys hand which are greater things It is therfore no smal exercise of Fayth to hope for those thinges of God whiche otherwise do so much holde vs in care and we haue not smally profited when we haue put of thys vnbeleuingnesse whiche sâ—â—cketh fall within the bones almost of all men As for that whiche some doe here teache of transubstantiall bred it semeth but smally to agree with the meaning of Christ yea but if we did not euen in thys frayle lyfe geue to God the office of a nourishing Father our prayer should be vnperfect The reason whiche they bryng is to muche profane that it is not mete that the children of God which ought to be spiritual should not only cast their minde to earthly cares but also wrappe God therin with them As though his blessing fatherly fauor doth not also appeare in yâ— sustenaÌ„ce
nothing lesse a greeth with the nature of God than to haue a doble wil in him Which I grant to theÌ„ so that thei fitly expouÌ„d it But why do thei not consider so many testimonies where God putting vpoÌ„ him the affections of man desceÌ„deth beneath his owne maiestie He saith that he hath with stretched out armes called the rebellious people that he hath early late trauailed to bring them backe to him If thei wil applie al these things to god not consider the figure ther shal arise many superstuous coÌ„tentions which this one solution bringeth to agrement that the propretie of maÌ„ is figuratiuely applied to god Howbeit the solution whiche we haue brought in an other place largely sufficeth that although the will of God be as to our sense manifold yet he doth not in himselfe dyuersly will this and that but accordinge to hys wisedome which is diuersly manifolde as Paul calleth it he amaseth oure senses till it shall be geuen vs to knowe that he marueylously willeth that which now semeth to be against his will Thei also mocke with cauillations that sith God is the father of al it is vnrighteous that he shold disherit any that hath not before with his own fault deserued this punishment As though the liberalitie of God streacheth not euen to Hogges dogges But if they speake onli of mankinde let them aunswer why God bounde himself to one people to be the father therof why also out of the same people he pricked a smal numbre as it were a floure Butte their owne luste of euel speakynge hindereth these railers that they consider not that God so bringeth forthe his sunne to shine vpon the good and euell that the inheritance is laied vp for a fewe to whome it shall one day be sayd Come ye blessed of my Father possesse the kingdom c. Thei obiect also that God hateth none of these thinges that he hath made Which although I graunte them yet this remaineth safe whiche I teache that the reprobate are hatefull to God and that very rightfully bicause thei beinge destitute of his Spirit can bring forth nothing but cause of curse Thei saue further that there is no difference of the Iewe and the Genâ—ile and therfore that the grace of God is wythout difference set before all menne namely if thei grant as Paule determineth that God calleth as well out of the Iewes as out of the Gentiles accordynge to hys good pleasure so that he is bounde to no man After this maÌ„ner also is that wyped awaie whiche thei obiect in an other place that God hathe enclosed al thinges vnder sinne that he may haue mercie vpon all namely bicause he will that the saluacion of all them that are saued be ascribed to his mercie although this benefite be not common to al. Now when many thinges are alleaged on both partes let this be our conclusion to tremble with Paule at so great depth and if wanton tongues shall be busie that we be not ashamed of thys his crieng out O man what arte thou that striuest with God For Augustine truely a stirmeth that thei do peruersly which measure the righteousnesse of God by the measure of the righteousnesse of man The .xxv. Chapter Of the laste Resurrection ALthough Christ the sonne of righteousnesse hauing ouercome death shining by the Gospel geueth vs the lighte of life as Paule witnesseth whereby also it is saide that by beleuing we haue passed from death into life beinge nowe not foreners and strangers but citizens with the saintes of the householde of God whiche hath made vs to sit with the onely begotten sonne himself in heauenly places that nothing may be wanting to perfect felicitie yet least if shold be greuous vnto vs to be exercised vnder this harde warfare as though we had no frute of the victorie which Christ hath gotten we must holde fast that which is in an other place taught of the nature of hope For bicause wee hope for those things which appeare not and as it is said in an other place faithe is a demonstratioÌ„ of things inuisible so loÌ„g as we are enclosed in the pryson of the fleshe we are wayfaring from the Lorde For whiche reason the same Paul saith in an other place that we are deade that our life is hidden with Christ in God that when he which is our life shall appeare then shall we also appeare with him in glorie This therfore ys oure condition that with liuing soberly iustly godlily in this world we loke for the blessed hope and the coÌ„ming of the glorie of the greate God of our sauiour Iesus Christ. Here we neede a singular patience that wee be not wearied either tourne backe our course or forsake our staÌ„ding Therfore whatsoeuer hath beÌ„ hetherto set out concerning our saluacion requireth mindes lifted vp to heauen that we may loue Christ whom we haue not seen and beleuynge in hym maye reioyse wyth vnspeakeable and glorious ioyfulnesse tyll wee receyue the ende of oure saythe as Peter telleth vs. After which manner Paul saith that the faythe and charitie of the godly hath respect to the hope which is laied vp in heaueÌ„ When we thus with our eies fastened vpon Christ do hang of heauen nothing with holdeth them in earthe from carrieng vs to the promised blessednesse then is that truely fulfilled Our heart is where our treasure is Herevpon coÌ„meth that faith is so rare in the world bicause nothing is more hard to our dulnesse theÌ„ through iÌ„numerable steppes to climbe vp aboue them with endeuoringe forward to the price of our heauenly calling To the great heape of miseries wherw t we be almoste ouerwhelmed are added the mockinges of vngodly men wherew t our simplicitie is railed at when volutarily forsakinge the allurementes of present good thinges we seeme to folowe the blessednes hidden froÌ„ vs as it were a fleeing shadow Finally aboue beneth vs before vs behinde vs violent tentations besege vs to the susteining of the feare wherof our courages shold be far to weake vnlesse beinge vncumbred of earthly thinges thei were fast bound to the heauenly life which in seming is far froÌ„ vs. Wherfore only it hath soundly profited in the Gospel whiche is enured to a continual meditation of the blessed resurrection Of the soueraigne ende of good thinges the philosophers haue in olde time curiousli disputed also striued among theÌ„selues yet none except Plato acknowleged the soueraigne good of man to be his conioyning with God But what maÌ„ner of coÌ„ioyning that was he colde not perceaue so much as with any smale taste no maruel sith he had neuer learned of the holy bonde therof To vs the only perfect felicitie is knowen euen in this earthly wayfaring but such as daily more more enkindleth our heartes with desire of it till the ful enioyning may satisfie vs. Therefore I said that
vaine opinion fained to be a singular holinesse aboue the rest And some thynges also were vowed muche more childyshe although not of children For this was holden for a greate wisdome to take vpon them vowed pilgremages to holyer places and somtyme either to go all their iourney on foote or with their body halfe naked that by their werinesse the more merite might be gotten These and suche other with incredible zele wherof the worlde hath a while swelled if they be examined by those rules whiche we haue aboue sett shal be founde not onely vayne and triflyng but ful of manifest vngodlinesse For howsoeuer the fleshe iudge God abhorreth nothyng more than fained worshippings There are beside this those pernicious and damned opinions that hypocrites when they haue such trifles thinke that they haue gotten no small rightuousnesse they repose the summe of godlinesse in outewarde obseruations they despise all other that are lesse carefull of suche thynges To recken vp all the particular formes is nothyng to purpose But forasmuche as the monkishe vowes are had in greater reuerence because they seme alowed by the common iugement of the Chirch of those it is good to speake brefely First least any shold by prescription of long tyme defende monkerie such as it is at this day it is to be noted that in olde tyme there was in monasteries a farre other order of liuing Such as were disposed to exercise themselues to greatest seueritie and patiēce went thether For what maner of discipline they saye that the Lacedemonians had vnder the lawes of Lycurgus suche was at that tyme among the monkes yea and muche more rigorous They slept vpon the grounde their drinke was water their meate was breade herbes and rootes theyr chiefe deynties were in oyle and ciches They absteyned from all delicate diet and trimmyng of bodye These thynges myght seme aboue truthe if they were not written by witnesses that sawe and proued them as Gregorie Nazianzene Basile and Chrysostome But with suche introductions they prepared themselues to greater offices For that the colleges of monkes were then as it were the sedeplottes of the order of ministers of the Chirche bothe these whome we haue nowe named are a profe playne enough for they were all brought vp in monasteries and from thense called to the office of Bishops and also many other singular and excellent men in their tyme. And Augustine sheweth that this was also vsed in his tyme that monasteries yelded clerkes to the Chirch For he speaketh thus to the monkes of the Isle of Caprarea But you brethren we exhort in the Lord that ye kepe your purpose and continue to the ende and if at any tyme our mother the Chirche shall require your trauaile do ye neither with gredy pride take it vpon you nor with flateryng slouthfulnesse refuse it but with a meke har◠obeye to God Neither preferre ye your owne quiet leasure aboue the necessities of the Chirch to whom if no good men wold haue ministred in her trauaile you should not haue founde how you should haue ben borne He speaketh there of the ministerie by whiche the faithfull are spiritually borne agayne Also to Aurelius There is both occasion of fallyng geuen to themselues and most haynous wrong done to the order of the clergie if forsakers of monasteries be chosen to the soldiorship of the clergie when euen of those that remaine in the monasterie we vse to take into the clergie none but the most aproued and best Unlesse parhappes as the cōmon people say he is an euell pyner but a good fiddler so it shall also be ieslyngly said of vs he is an euell monke but a good clerke It is to muche to bee lamented if we lifte vp monkes into suche a ruinous pride and thinke clerkes worthy of so great reproche wheras somtyme euē a good monke maketh not a good clerk if he haue sufficient continence and yet want necessary learning By these places it appeareth that godly men were wonte with the discipline of monkes to prepare themselues to the gouernement of the Chirche that they might the fitter and better instructed take so great an office vpon them Not that they all atteyned to this ende or yet tended towarde it when for the most part they were vnlearned men but suche were chosen oute as were mete for it But chiefely in two places he paynteth out vnto vs the forme of the olde monkrie In the boke Of the maners of the Catholike Chirche where he setteth the holynesse of that profession agaynst the sclanders of the Manichees and in an other booke whyche he entitled Of the woorke of monkes where he inueyeth agaynste certaine degendred monkes whiche beganne to corrupte that order I wyll here so gather a summe of those thynges whyche he sayeth that so nere as I maye I wyll vse his owne woordes Despysyng sayeth he the enticementes of this worlde gathered into one moste chaste and holy lyfe they spend theyr tyme together lyuyng in prayers readynges and disputations not swellyng with pride not troublesome with stubbornesse not wāne with enuiousnesse None possesseth any thyng of his owne none is burdenous to any man They gett by woorkyng with their handes those thinges wherewith both their bodie may be fed and theyr mynde may not be hindered frō God Theyr work they deliuer to them whom they call deanes Those Deanes despisyng all things with great carefulnesse make accompt therof to one whom they call Father These Father 's not only most holy in maners but also most excellent in godly doctrine hye in all thynges doo with no pride prouide for them whome they cal children with great authoritie of them in cōmaunding great willyngnesse of the other in obeying They come together at the verye last tyme of that day euery one frō his dwelling while they be yet fasting to heare that Father and there mete together to euery one of these Fathers at the least three thousand men he speaketh chefely of Egypt and of the East then they refreshe their body so muche as suffiseth for life and healthfulnesse euery man restrainyng his desire not to take largely euen of those thinges that they haue present very spare and vile So they do not onely absteine from fleshe and wyne so much that they may be able to tame their lustes but from suche thynges which do so muche more gredily prouoke appetite of the belly and throte howe muche they seme to other to be as it were cleaner by color whereof the filthy desire of exquisite meates which is not in fleshe is wont to be fondly fowly defended Whatsoeuer remaineth aboue necessarie foode as there remaineth oftentimes muche of the workes of their hands and pinching of their fare is with greater care distributed to the poore than it was gotten by them that do distribute it For they do in no wise trauail that they may haue abundance of these thynges but they by all meanes endeuor that that whiche they haue aboundyng maye