A MOTIVE TO GOOD WORKS. Or rather, To true Christianity indeed.  
WHEREIN BY THE way is showed, how far we are behind, not only our forefathers in good works, but also many other creatures in the ends of our creation: with the difference betwixt the pretenced good works of the Antichristian Papist, and the good works of the Christian Protestant.  
By Philip Stubbes, Gentleman  MATHEW .5. verse 16. 
Let your light so shine before men, that they may see your works, and glorify your father which is in heaven.  
LONDON, Printed for Thomas Man, dwelling in Pater Noster row, at the sign of the Talbot. 1593.   

To the Right Honourable Cuthbert Buckle, Lord Mayor of the City of London, P. S. wisheth all prosperity in this life, and in the life to come everlasting salvation by jesus Christ.  
Having a desire (right Honourable) to see the state of this our noble Island (in the bowels whereof as in the womb of my mother, I was both bread and borne, and wherein I have lived even to this present day) I took my gelding about the Annunciation of S. Mary last passed, and so travailing from place to place, within one quarter of a year (or a little more) I performed (by God's good providence, and his blessed protection) as much as I purposed, compassing the whole realm (in effect) round about. Which long and wearisome journey, (albeit to my great charges, and pains) I undertook, partly for my private pleasure and recreation, partly for the avoidance (if it might please God) of this general infection of the plague, which now reigneth and rageth not only in this honourable City, but also almost throughout the whole realm universally, and partly to acquaint myself with the manners and dispositions of the people, and finally, to see and view all such monuments, edifices, and memorable deeds as our good Ancestors have left behind them. In all which my progress (right honourable) observing every little circumstance as nearly as I could, I found (if not all) yet very many things out of order, and far from that perfection, which I hoped, and looked for. For as concerning the people, I found them in most places, dissolute, proud, envious, malicious, disdainful, covetous, ambitious, careless of good works, and almost altogether irreligious. For the countries themselves, I found them both pleasant, and delectable, and abounding with all kind of commodities and store, so as nothing seemed to be wanting that man's heart could desire under the sun, save only good people, and the same thankful to God for his so great, so inestimable, and so infinite blessings bestowed upon them. And as for the ancient monuments which our good forefathers left us (as namely Hospitals, Spitals, Alms houses, Churches, Chapels, Schools of learning, Bridges, high ways, pavements, causeys, and the like) I found them, some quite dissolved, (so as scarce any small remembrance thereof is in many places to be seen) and othersome so ruinated and decayed, as if the first founders thereof were now living and should see them, they would not take them for their own, but rather for some disproportioned miscreants foisted in, in their places. Which general decay of all good works, or rather plain defection and falling away from God, (right honourable) when I considered, returning to London from my long and painful journey, and having reposed myself there a little, I was moved (I protest before God) even in conscience to write this little treatise, to the end, that either by example, exhortation, or one means, or other, I might stir up the minds of men, (at least of those whose hearts God hath touched) if not to do good works themselves, yet to maintain those which our predecessors have left behind them. The want whereof, as it is a blemish to our profession, so is it a cause that maketh the enemy to bark against us, as if our Religion were nothing else but plain talking, and not walking, nay plain Atheism, and Libertinisme, for so they falsely bear the world in hand. And therefore I pray God we may, if not for conscience sake, yet for fear, or if not for fear, yet for very shame now at the last endeavour ourselves to do good works, and to leave some monuments and testimonies of our christian zeal, and charity behind us. For else I am afraid, lest not only our good forefathers, but also those which we account profane and wicked persons (as Christ speaketh) shall go before us into the kingdom of heaven. But of these matters we shall have occasion to say more in the further discourse of this book, and therefore to bend my style towards your honour. After that I had in some sort penned this little treatise, I considered with myself to whom I might dedicate the same, and so after many ratiocinations pro & contra, I was at the last resolved to consecrate the same rather to your Honour, than to any other, and that for two causes: First, for that it hath pleased God, to call you (and that most worthily) to the regiment of this so famous and populous a City, to this end (no doubt) that by the sword of authority you might suppress vice, and by the sceptre of wise government, you might command and enjoin men to the practising of good works. And secondly, for that the same God hath made you not only zealous of religion, but also of good works, all which hereafter (Christ willing) shall be registered in their due time and place, to your immortal fame, honour, and renown. Accept therefore (my very good Lord) according to your pristine affability this little Treatise, published in your honours name, and admit both it and the Author thereof, into your patronage and protection, so shall I think myself sufficiently remunerate, and the Church of God being edified thereby, shall praise God for you to the end. And thus I most humbly take my leave. From my lodging by Cheap side this 8. of November. 1593.  
Your Honours in all duty, Philip Stubbes Gentleman.   

To the courteous Reader.  
COnsidering with myself, (gentle Reader) the great decay, or rather the plain abolition and extermination of good works, in these our unhappy days, I was persuaded to publish this little Treatise, to the end I might stir up (if it be possible) the minds of men to the exercising and practising of the same. The Argument (I appeal to thy conscience in the fear of God) is good, the end and purpose of the Author also commendable, and therefore I doubt not, but it will be both well liked, & also no less esteemed of all those that fear God, and then for the liking or disliking of the other, I am so far off from caring for it, that I pray God I may never, neither say, do, nor write any thing, that may be liked or applauded of them. For the manner of the handling hereof, I have not desired to be curious, neither to affect filled phrases, culled or picked sentences, nor yet lofty, haughty, or far fetched epithets, but a plain, bare, and naked style, for I seek not vainglory, nor worldly praise, (which many green heads make so much account of,) but profit to the reader, and gain of Christian souls unto God. And for those faults which have passed either my pen in writing, or the press in printing, I pray thee (friendly reader) either amend them with thy pen, or else cover them with the vail of modesty. And if thou reapest any commodity by these my labours, ascribe the glory to him whom the heavens do worship, the Angel's reverence, and the powers adore. And thus I commit thee to God, and my book to the censure of the godly wheresoever dispersed upon the face of the earth.  
Thine in the Lord, Philip Stubbes, Gentleman.   

Faults escaped in printing.  
Fol. 89. line 23. for chase, read chastise.  
Fol. 94. line 1. blot out these words, Let us rest contented with whatsoever he doth.  
Fol. 95. line 22. for renumeration, read remuneration.  
Fol. 96. last line, for in that famous, read to that famous.  
Fol. 102. line 2. for per sanctis, read pro sanctis.  
Fol. 102. for supereminentibas, read supereminentibus.  
Fol. 113. line 2. for chiefest work, read chiefest mark.  
Fol. 120. line 1. for a moment, read a monument.  
Fol. 122. line 12. for pessessions, read possessions.  
Fol. 154. line 20. for at last, read at least.  
Fol. 159. line 17. for what soever, read wheresoever.  
Fol. 164. line 1. for willingly, read willinglier.  
Fol. 168. line 22. for defile, read defileths.  
Fol. 188. line 13. for momentary, read momentany.  
Fol. eodem line 21. for holy job, read the holy man job.   

A MOTIVE TO GOOD WORKS.  

The first Section.  
Wherein is showed the end of man's creation in this life, & how all creatures do serve and obey their creator better than man in their several callings, with an exhortation to good works.  
IF God created the whole world, with all things contained therein, of infinite variety, to this end, that he might be glorified by them, and in them (as without all controversy he did) than much more created he man to the same end, whom he made after his own similitude and likeness, endued with almost unspeakable graces, and whom also, he constituted Lord and ruler over all his other creatures. And therefore, even as an earthly prince (that should promote and advance the meanest vassal, or basest peasant of his realm as it were, from the dunghill, to great honour and dignity, making him not only ruler over all his jewels and treasure whatsoever, but also chief ruler and governor under him over all his people) might in reason look for greater gratitude, love, obedience, and loyalty at such a ones hands, whom he should so advance, than at the hands of the rest of his subjects, whom he hath put in subjection: so the heavenvly king calling us (as it were) from the dunghill, and advancing us to great honour and glory in this world, and making us Lords & rulers over all things under him, doth, and in all reason may, look for greater thankfulness, love, and obedience at our hands for it, than he doth or may look for, at the hands of all or any of his other creatures, whom he hath put in subjection under our feet. And yet notwithstanding whether they or we in our several conditions and callings, do glorify him the more, it will easily appear in the further discourse of this book, if we compare their doings and ours a little together. And first to begin with the Angels. The Angels (which as Paul saith, are ministering spirits, 
Heb. 1.14  and most glorious substances, created for the execution of God's will, & for the comfort, defence, & protection of such as be heirs of salvation in Christ) are so ready and priest to execute & accomplish the will and purpose of God, that they fail not in the least point. And therefore when God sent them not only to denounce, but also to execute his judgement and decree over Sodom and Gomorrha, 
Gen. 19.22  they were so precise, and so exquisite in performing the least circumstance of their commission, that they told Lot they could do nothing till he were gone forth of the city. Again, God commanded them not only to comfort, but also to feed the good Prophet Eliiah, when he fled from the face of cruel jezabel, 
1. Reg. 19  who presently obeyed, as you may read in the sacred history. They were sent to comfort Hagar, 
Gen. 21.  who fled from the presence of her mistress Sarah, 
Gen. 16.  they performed their embassage, both feeding and also comforting of her. 
Gen. 21.  They were sent to accompany jacob traveling from Haran towards his native Country, they obeyed presently without all reluctation or resistance. An Angel was sent to deliver the three children Shadrach, 
Dan. 3.  Mishach, and Abednego, from the fury of the raging furnace, who without delay accomplished his charge so strictly, that the very hairs of their heads were not once touched, nor so much as any smell of fire felt about them, although they walked up & down the fiery flame. The Angels also were sent to pitch their tents about the good Prophet Elisha, 
2. Reg. 5  and to defend him from the violence of them that were sent to take him: they strait way obeyed, compassing him round about with fiery chariots, as it had been mighty mountains, not only defending him from harm, but also striking his enemies with palpable blindness. 
Tobit. 5  They were sent to conduct Tobias in his journey to Rages in Media, they strait obeyed, guiding him not only thither, but also bringing him home again to the no small joy of his old parents. They were sent also to comfort, to feed, 
Dan. 6  and to deliver Daniel out of the Lion's den, they feed him by the Prophet Abacuc, comforted him by most sweet words of consolation, and finally stopping the mouths of the greedy lions, delivered him by the power of him who worketh whatsoever he will in heaven and in earth. They were sent to conduct the Israelites through the wilderness, 
Exo. 1●  they obeyed, going before them in the day time, in a pillar of a cloud, and in the night time, in a pillar of fire, shielding them from their enemies on every side. 
2. Sam. 24  They were sent to strike the host of David with the pestilence, they obeyed, slaying sevaentie thousand before they ceased, and being commanded to stay their hand, they stayed forthwith. They were commanded to slay all the valiant men of San●●●rib king of Asbur, 
2. Chr. 12.21  who invaded ●●dah with a mighty host in the days of Hezechia, they presently slew all the princes, captains, and famous men of the army, according to their commission enjoined them by the Lord. 
Luke. 1.26  To conclude, 
27  they were sent to salute the virgin Marie, 
28  and to signify unto her the mystery of the incarnation of our saviour Christ, they presently without all delay obeyed, as you may read more at large in the Gospel after S. Luke. I might here infer many more the like examples, of the obedience of Angels towards GOD who made them, but these few (lest I might seem tedious) at this time shall suffice. Now who seethe not (except he be wilfully blind) the great love, and holy reverence, the great obedience & dutiful allegiance which these holy Angels do bear towards their God? how ready they are to execute his will? how priest to perform whatsoever he doth enjoin them? and how loyally and how faithfully they behave themselves in all things? And never was there one found disobedient or rebellious against his blessed will, since that great defection & apostasy of the first Angels, who now being transnatured, and degenerate into devils for their sin of pride & disobedience, are condemned to everlasting destruction, as holy Jude beareth record. 
Jude vers. 6  And upon the otherside, who seethe not our disobedience, our infidelity, nay, our plain perfidy our unfaithfulness, our undutifulness, our disloyalty and treachery? In a word, who seethe not our contumacy, insolency, pride, and rebellion against our God in all things? So that there is no more comparison betwixt the holy Angels & us, in our obedience & service of God, than is betwixt light and darkness, fire and water, life and death, sin and virtue. Let us therefore throw down ourselves in all humility before his footstool, confessing our sins, and crave mercy at his hands for Christ his sake. Let us cast away this filthy Philautia, this self love, this overweening of ourselves, and account of ourselves as we are in deed, sacks of ashes, bags of wind, bubbles of water, worms meat, and no men. Let us say with the Apostle, I know that in me, that is, in my flesh dwelleth no good thing: let us hold that for truth, which the holy Ghost uttered long since by the mouth of holy David, there is not one good upon the earth, no not one, they are all gone out of the way, they drink up iniquity as it were water, and swallow down wickedness as it were bread. True therefore is that sentence pronounced by the mouth of God himself in the 6. of Gen. The will of man is wicked, 
Gen. 6.  & set upon wickedness even from his very cradle, or rather from the very womb, as the Psalmist David witnesseth, where he saith, Behold I was begotten in wickedness, 
Psal. 51.5.  and in sin hath my mother conceived me; So that our wills (except they be regenerate, and sanctified by the spirit of God) are nothing else but puddles of sin, sinks of iniquity, and quagmires of all abomination, belching forth filthiness, and breathing out ungodliness, even to the polluting (if it were possible) of the very heavens with our sin. And therefore must we needs confess with the Apostle, It is God which worketh in us both the will, and the deed, even of his own grace, mercy, and love, which he beareth towards us in Christ. And yet notwithstanding there are some, that will not stick to affirm that thought is free, and that it is lawful for us to think what we will good or evil. But I would fain learn of these cunning sophisters, whether they think it lawful (and no sin before God) to think an evil thought, although secretly in the heart? I think they will say no. For our Saviour Christ condemneth an evil thought as a most heinous sin saying, 
Math. 5.28.  he that but lusteth after a woman in his heart, hath committed adultery already before God, and is as guilty thereof in the justice of God, as though he had committed the fact: where you see he maketh an evil thought, or conceit of the heart equivalent with the deed before God.  
Again, our saviour Christ reckoning up a great catalogue of sins which defile a man, amongst the rest bringeth in evil thoughts, 
Math. 15.18 19.20.  not only for one, but as chief and principal. So that I conclude, that every evil thought, secret motion, private affection, or conceit of the heart whatsoever, is not free (as some Libertines would have it) but rather damnable: for, is it lawful for a man to think, to conceive, to meditate, and revolve mischief and wickedness in his heart, and can the same be free and without sin before God? Is not he the searcher of the heart and rains, & knoweth not he our thoughts long before they be conceived in our minds? Respecteth not he the heart alone, and shall we say that an evil thought is free? God forbidden. In deed every good thought is free, and proceedeth from the spirit of grace, suggesting the same unto us: but every evil thought is damnable, and proceedeth from the spirit of the devil, and the stinking pump of man's corrupt and cankered nature. Let us therefore pray unto GOD to sanctify our thoughts, and to rectify our secret cogitations, that we may meditate and think of those things which may please him, and by his holy grace may manfully put the same in practice, to the glory of his holy name and our eternal salvation. But let us come to other of his creatures. You would think it strange, if I could prove that even the very devils themselves do fear the majesty of GOD more than man, at lest more than some men, yea, and be more obedient, dutiful, and priest to do his will, and yet it is most true they are so. For we read in the sacred history, that the devils do tremble and quake at the very name of God, and that they are and ever have been ready at hand to execute the will and good pleasure of God. Yet I must needs grant in deed, that this their fear, is a servile and slavish fear, and this their obedience, is a forced and coacted obedience, and not voluntary, nor proceeding of love nor good will, but rather of fear and constraint: but how ever it be, it is yet far better than the fear and obedience of some miscreants towards God, who will never be drawn, neither by love, fear, nor scarce constraint (if they could otherwise choose) to the obedience of God and executing of his will. Nay, there are some so indurate, and so frozen in the dregs of their sin, that neither fear of hell, nor love of heaven can once move them to leave their sin, being of this resolution in deed, that there is neither God, nor devil, heaven, nor hell, no immortality of the soul, nor any life after this. If these were not their persuasions, they would never live as they do, worse than the devils themselves, who fear & tremble at the majesty of God. But they are so far off from trembling at him, that they believe there is no God to reward virtue, nor Devil to punish sin after this life. And therefore may I conclude, that such Atheists are worse than the devils, for they believe both. But let us leave them to themselves, & proceed in our intended discourse. The Sun, the Moon, the Stars, the Signs, & Planets, with all the rest of the celestial bodies whatsoever, we see what a notable concord, what a pleasant consent & sweet harmony they keep, & observe in their several progressions, places, & revolutions, even from the beginning of the world to this present day, not one of them rebelling or disobeying the law of their maker, nor so much as once stepping aside from performing that office and duty, wherein God hath placed them. The Sun was created to give light, to divide the day from the night, 
Gen. 1 ●.  to distinguish betwixt times and seasons, and to fertillize and make fruitful the earth by his heavenly influence, which otherwise of itself is barren and unfruitful. The Moon in like sort was made to give shine in the night, to fructify the ground, and (as it were) to domineer and to bear rule over the huge and mighty seas, 
Gen. 1 ●.  by her celestial power and heavenly influence also. The stars were likewise created, not only as ornaments to decore & beautify the heavens, but also as helps and adiuments, to the fructifying and increasing of all things upon the earth, and to conduct and guide mariners and seafaring men amidst the surging seas. Now who is so blind, that seethe not, & that by every days success, the truth of these things? who seethe not I say, how strictly, & how precisely every one of them do perform their duties & offices in their several places and degrees, according to the first ordinance of God their creator, without all reluctation, repugnance, or disobedience whatsoever. And therefore I will not doubt to conclude, that these celestial bodies do reverence, honour, and obey the ordinance and decree of their maker, far better than man, and yet were they created for the benefit, use and service of man. The fire also a pure element, was created by God, to give light, to warm and heat, to dry, to purge, to cleanse, and purify, all which several properties we see it yieldeth and every day performeth. The water he created to humect and moisten, to feed, nourish, and sustain, to run, to wash away, to scour, and make clean, and these things we see by daily experience it performeth without resistance. The trees likewise were created to burgeon and bring forth fruit and fragrant smells, as well for the pleasure & delight of men, as also for his singular profit and commodity. In a word (for that I will not be tedious to the reader, especially in a matter clearer than the light) the earth the mother and procreatrix of all things, was created, and commanded by God to bring forth fruit, as herbs, flowers, corn, grass, and other species and simples of infinite variety, serving not only for the sustentation of man and beast, but also for their pleasure and health, in like manner. Now the earth, like an obedient child, yieldeth herself to the laws of her creator, performing what so ever God hath enjoined her, and that without all degeneration, resistance, or rebellion. What should I speak of bruit beasts, which are singular in this kind? Of creeping things upon the earth, of flying fowls in the air, of fishes in the Sea, and other creatures without number (of all which if I should speak severally, rather time than matter would be wanting) which all fear, honour and obey the ordinance, and law of their creator, and in their nature, and kind, do glorify him more than man. Yea, such is the rebellion, the ingratitude, the unthankfulness, and blockishness of man towards his creator, that God himself is forced to complain of it by his Prophet, and to prefer the obedience & knowledge of bruit beasts before his. The Ox (saith he) knoweth his masters stall, and the ass his crib, but my people will not know, nor obey me. And as bruit beasts do excel man in the observing & keeping the laws of nature, so do they excel most men in temperancy, sobriety, abstinence, gratitude, kindness, and many other virtues beside. For take me the insaciablest, or ravenoust beast in the world, let him be never so hungry, and yet when he cometh to his meat, he will eat no more than his nature is able to bear, and his stomach well to digest. Again, let a beast be never so thirsty, and let him have the best drink in the world, yet will he drink no more, than will suffice him. And which is more, there is not any beast that will eat oftener than he hath need, but when he hath eaten his belly full, then will he take his rest, and abstain from eating, till he feel himself either hungry, or at least, till his former meat be perfectly digested. But you shall have some men, that will never stint cramming, and ingorging their filthy paunches with delicate meats, and their heads with strong drinks, till (nature being surcharged) they vomit them up again like filthy dogs. And whereas bruit beasts (as I noted before) will not eat till they have need, these epicures, and filthy belly gods (for so the Apostle Paul calleth them) will do nothing else (almost) but eat and drink every hour, and that not only of the day, but also of the night, neither keeping order, diet, mean, nor measure, but as though they were borne to eat and drink, and (clean contrary to the rules of the wise Philosophers, who taught, that we should eat to live, and not live to eat) to consume and devour the good creatures of God, they spend their whole lives, or the most part of them in filthy gormandize, gluttony, drunkenness, riot, and excess, like Sardanapalus that filthy, and swinish Epicure, whose damnable opinion was, Ede, bibe, lude, post mortem nulla voluptas. Eat, drink, and be merry whilst we be hear, for when we be gone, there is no pleasure to be found. And truly the Epicure saith well (in some sense) for, there is no joy, no felicity, no comfort, nor pleasure after this life for him, nor such as he was: but for the children of God, their joy, their felicity, their comfort, and pleasure indeed, beginneth not till after this life in the kingdom of heaven.  
Now for gratitude & kindness of bruit beasts not only one towards an other, but also towards man their enemy, we read of many, and almost incredible examples, recorded by ancient, and approved Historians. But of many I will recite one or two. The Romans had a law or custom amongst them, that what servant soever should run away, or make escape from his master, without his leave, or licence, should be cast into a den of Lions to be devoured. It fell out so that a certain servant ran away from his master, & fearing to be apprehended, fled into a great forest, or wood, where finding a cave or den in the ground, he entered in, minding there to end his languishing & pining life, having been in the cave but a small space, there came in a monstrous great Lion, who in pursuing of his prey, had pricked his foot with a thorn or stump. The poor wretch, seeing the Lion come in, looked for nothing else but present death. The Lion espying the man, came fawning upon him, and offered him his foot: the silly fellow gathering a little courage, by reason of the fawning of the Lion, looked upon his foot, and espied a great thorn, or stump in it, and so plucked it out. The Lion in luye thereof, not only feed him from day to day, with such homely meat as he could get, but also defended him from the violence of all other beasts. At the length, the poor slave being weary of his savage life, left the Lion, who conducted him safely forth of the wood: he had not been long abroad, but he was espied and taken, and in fine, condemned to be cast into the den of lions. Now it fell out so, that the same lion, out of whose foot he had plucked the thorn, was taken and kept amongst the other lions. Well, the poor wretch was cast into the den amongst the lions. This lion looking upon him, knew him, and in regard of that good turn which he had done him in plucking out his thorn, not only not hurt him himself, but also defended him from the rest of the lions, who would no doubt have presently devoured him. The people beholding this strange event, wondered, and demanded of the man the cause thereof: to whom he told all the whole matter in manner as is aforesaid. Then presently the man was taken out, and not only pardoned and set free, but also had the lion given him, who became so gentle, loving, and kind to to him, that he lead him up & down the streets, as it had been a tame lamb, with this inscription written in great charectors, and fixed upon his back, Behold a man that helped a lion, behold a lion that saved a man. Again, there was a certain man that had a spaniel or dog, and traveling by the way was assailed by thieves, with whom he fought very sore. The dog also for his part, was not behind, for although he was but little, yet he bitten them by the legs, & was in the end sore wounded and hurt. At last his master was slain, and being by the thieves drawn aside, and cast into a brake of fern, the poor dog came to him, and licked his wounds: and seeing him eat no meat, ran to houses about, and getting meat, brought it to his master, and put it into his mouth. Within a little after, a justice of peace riding that way, the dog ran to him, and weeping, and howling, guided him to the place where his master lay slain. The justice following the dog, found the man killed, and his mouth full of meat. And causing his man to male him behind him upon his horse, carried him to the next town, and buried him. The dog following apace, marked the place where they laid his master, and they being departed, he came to the grave, and scraped a hole upon it, where he lay night and day, mourning and howling pitifully. At the last the justice caused him to be caught and brought home to his own house. where he kept him. In the mean time, great inquiry was made every where for the murderers, diverse were apprehended and taken upon suspicion, and arraigned. The justice sitting upon the bench, and his dog betwixt his legs, so son as ever he came to the bar that murdered his master in deed, the dog leaps from betwixt the justices legs, and running through the press of people, caught him fast by the leg that slew his master, and would not be taken of, without much a do. This fellow being straightly examined, confessed, that he was the very man in deed, who with his own hands committed the murder. There was also another dog, who when his master was condemned to be cast into Tiber, and there to be drowned, leapt in after him, and held up his head so long, as till they were both drowned together, rather choosing to die with his master than to live without him. These be wonderful and rare examples of singular gratitude, love, and affection even in bruit beasts, and such as may make us ashamed of our ingratitude, disloyalty, & want of love, not only towards God, but even one towards another also. I might here allege almost infinite other examples of the like kind, but these shall suffice at this present. By these few we see, how far bruit beasts do excel us, and how far we are inferior to them in many things. And may not this make us to blush, that bruit beasts shall set us to school, to learn of them gratitude, love, affection, and kindness one towards another? And which is yet more to our shame, do not all creatures of God continue & persist still in the same state and condition, wherein they were created, without either degenerating, corrupting, or depraving of their first nature, or being, man only, and the infernal spirits excepted? They rebel not, they repine not, they murmur not, they grudge not, they go not out of kind but do those things whereto God and nature hath ordained them. Besides all this, they sin not against the majesty of God by any kind of actual stnne. But how far we are degenerate from that excellent state and condition wherein we were created, how far we are off, from performing the works of our creation (nay rather what sins do we not daily commit) I appeal to every man's conscience that is not wedded to a prejudicate opinion, nor chained in the fetters of fond conceit. For albeit we were created at our first creation, holy, pure, innocent, and without sin, endued with almost unspeakable graces, above all other creatures (the holy Angels excepted) as namely, faith, hope, love, charity, wisdom, knowledge, yea, & a certain faculty, or power, which we call free will, by force whereof we might have stood in innocency still, if we had would, all this I say notwithstanding, we are yet so far off from honouring and glorifying of our God for these his inestimable blessings bestowed upon us above all creatures, as we dishonour, displease, & offend him more than all or any of his other creatures whatsoever. So that if ever, even now is verified, that divine oracle pronounced by God himself, All flesh hath corrupted his way before God, 
Gen. 6.  there is none that seeketh the Lord aright, no not one, from the swain to the priest, all are gone out of the way, walking craggy paths and by ways, to their own confusion. From the top of the head to the sole of the foot, there is not one whole place, (as the Prophet Esaie 
Esa. 1  speaketh) but all full of botches, blains, ulcers, and sores, God be merciful unto us, and hasten his kingdom for his elects sake. Yea, we are so far grown into sin, that sin is grown into habit, or rather iuto nature with us. And yet are there not a few, that think all things they do are well, & justifiable before God, according to the old proverb, Suus cuiusque crepitus sibi benè olet, that is, every man so flattereth himself in his own conceit, that he dareth to stand upon his guard, and affirm, that sin is no sin, but virtue, and virtue no virtue but sin, censuring all things in the vain balance of his own deceitful fantasy, after the corrupt imagination of his own heart. Wherefore (even in the bowels of jesus Christ) I beseech all that have any spark of God's grace within them, any fear of God, any love, any remorse of conscience, any regard of the salvation of their bodies, and souls, in the life to come, now at the last to rouse up themselves out of the cradle of security, and drowsy lethargy of sin, wherein they have long slept, and by the examples of bruit beasts, to do the works and offices of their vocation and calling. Let us cast off the works of darkness (as the Apostle exhorteth us) that is, the works of sin, and put upon us the armour of light, that is, the works of righteousness, holiness, and truth, redeeming the time, because the days are evil, as the same Apostle in an other place willeth us. Let us consisider & weigh, that we are they upon whom the ends of the world are come, and that the bridegroom Christ jesus standeth before the doors. Let us think that the judge is at hand to summon us to the doom, who though he defer his coming, yet be sure he will come at the last, and reward every one according to his doings in this life whether they be good or bad. Let us think that he who hath committed his talents to us, will one day demand accounts of them. Remember these things whilst thou hast time (dear Christian) & do the works of mercy. Fellow the council of the holy Ghost by the mouth of David, Eschew evil and do good, Seek after peace, and ensue it. Oh let not bruit beasts, and unreasonable creatures go before thee in the doing of their duties. Think thus, that he to whom much is committed, shall be accountable for much, & then reason thus with thyself. As the Lord hath bestowed many great blessings and graces upon me, far above many other of his creatures, so will he require of me, that I should love, honour, obey, magnify, praise, and in all my actions glorify him more than any other creatures. And know this whatsoever thou art, high or low, rich, or poor, young, or old, that thy years, nay that thy very days, hours, and minutes of hours which thou hast to live, are numbered with God, and, that thou canst not by any means possible pass the same, no not the twinkling of an eye, or the least period of time that may be; & therefore good David prayed the Lord to teach him to number his days, that he might know how long he had to live. But admit that thou livest to 60.80. or 100 years, alas, yet are thy days full of misery, affliction, calamity, vexation, & trouble, 
Gen. 47. 9●  as good jacob said unto Pharaoh, being demanded how old he was, few and evil are the days of thy servant. But say that thou shouldst live to hundreds of years, as many of our forefathers did, yet must thou needs die at the last: Adam lived nine hundred years & odd, & he died, saith the text, Abraham so many years, & he died, Isaac so many years, and he died, jacob so many years, and he died, David so many, & he died, Solomon so many, & he died, Methusalem so many years, yea, the most of any that ever lived upon the earth, and yet, saith the text, he died, so that the foot of the song is still, and he died. Irrevocable therefore is the sentence of God against all flesh, Dust thou art, and into dust thou shalt return again. The same thing witnesseth the Apostle Paul, 
Gen. 3.  where he saith, Destinatum est omni homini semel mori, It is appointed to every man to die once, and then to come to judgement. 
Revel. 22  Then seeing the case standeth thus, that we must all die, & that we shall carry nothing with us but our good works, & our bad (as john witnesseth in the 22. of the Revelation, saying: Blessed are the dead which die in the Lord, for they rest from their labour, & their works follow them) let us, I say, in the name of God, resolve ourselves to glorify our God by good works in this life, that we may be glorified of him for ever in the life to come.   

The second Section.  
Wherein is showed how necessary good works are. Of the great Zeal of our forefathers in doing of good works, Of their simplicity and plain dealing: and of our want of both.  
NOtwithstanding all that hath or can be said to this purpose, there are some Atheists, that hold, and also teach, that Christ being come, & having shed his blood for us, hath hereby so satisfied his father's justice, and paid the ransom for sin, that now whatsoever we do is no sin. Nay, further, they will not stick to affirm, that Christ hath taken away all sin out of the world, and therefore we cannot sin. Another sort of Locusts, they affirm, that as a man cannot be saved by his good works, so he cannot be condemned by his evil works, and therefore it maketh no matter (saith these Libertines) whether a man doth the one or the other. But these be all most execrable, and damnable opinions invented by the devil, and broached by his members, to the utter destruction and confusion of as many as follow them. Let us that be christians, and hope to be saved by the merits of Christ's blood, rather obey the counsel of the holy ghost, who warneth us to work out our salvation in fear and trembling, & in another place, make your salvation sure by good works. Let us with the Apostle james, show forth our faith by our good works, being assured, that that faith, which bringeth not forth good works in some measure, is no true justifying faith, but a dead faith, such as the devils have, who are said to believe & tremble. The tree is known (saith our saviour Christ) by the fruit, and a good tree cannot bring forth bad fruit, nor a bad tree good fruit. To the same effect Christ telleth us in another place, that not every one that saith unto me, Lord Lord, shall enter into the kingdom of heaven, but he that doth the will of my father which is in heaven, he shall enter into the kingdom of heaven. And the Apostle james telleth us, that not the hearers of the law, but the doers shall be justified. And therefore let us brag of a naked & bare faith as long as we will, I am fully persuaded by the spirit of God, that if we have no other faith, than such as bringeth forth no good works, we can never be saved by it. For a true, lively, and justifying faith, can no more be without good works, than the Sun without light, or fire without heat. And yet do I not attribute justification to good works neither (for that were to attribute that to the effect, which is proper & incident to the cause, or efficient) but to such a faith as bringeth forth good works, to the praise and honour of God. But of this hereafter in his due place, & now to return to the matter in hand.  
It was told Saint Paul, how that some preached CHRIST upon envy, some of malice, some of pride, some of one affection, and some of an other: who answered, I am glad so that Christ be preached, whether it be of envy, of malice, of pride, or of any affection else whatsoever: and even so say I, I am glad that good works are done, whether it be of envy, of pride, of vainglory, or of any other affection else, and I pray God to raise up more good men to do more good works: for our great talking, & little walking, our great prating and protesting, and little or no working, maketh our enemies the Papists to open their mouths so wide against us, and to slander both us, and our profession, affirming that we teach nothing but carnal liberty, and abandoning of all good works. But how false this their shameless slander is, shall afterwards appear (Christ willing) in his place. And yet truly I must needs confess, that even as the Apostle told the Galathians, the Gospel was evil spoken of, and slandered amongst the Heathen thorough their wickedness, so I say, the Gospel and word of salvation is blasphemed, and slandered amongst the Papists (who are notonly scandalised thereby, but also in effect utterly dissuaded and drawn away both from us and our religion) thorough our inordinate, & licentious lives. Yea and would God it were not true (with grief of heart I speak it) there are I fear me more good works done daily by the Papists (if they may be called good works, and not rather works of civil office, which the heathen, the Turks, or jews may do) than by the Protestants. For he the Papist trusteth most blasphemously, & sacrilegiously to be saved by his works, & therefore he is careful to do them, the other trusteth to be saved by a bare & naked faith (deceiving himself) without good works, & therefore either careth not for them, or at least setteth little by them. By which means it cometh to pass, that many men had rather deal with him that is a palpable Papist, than with him who is a precise Protestant. And certainly to speak truth, there is many times found plainer, & conscionabler dealing among most of them, than among many Protestant's. And if we look narrowly into the former times, and ages past, we shall find more godliness, devotion, and zeal, (though it were but a blind zeal) more love one towards an other, more simplicity in dealing, more fidelity, and faithfulness every way to have remained in them, than is now to be found amongst us. A man's bare word or naked promise then, was better than any bands, bills, or writings now. They passed their conveyances, and state of lands in those days, by so slender words, and in so few lines, as now it is sooner wondered at of all, than followed of any. They studied not to coin quirks & quiddities, nor to hammer clauses, and provisoes to cirumvent and deceive one another. But now adays we must have, if not, so many skins of parchment, yet so many lines as they had words, and a great sort more, and yet all will not serve neither, but master Lawyer (forsooth) will find you a hundred holes in it. And for good works, who seethe not that herein they went far beyond us, and we far enough behind them. For example. What memorable, & famous buildings, what stately edifices of sundry kinds, and what ancient monuments have they left to the world behind them? What Churches, chapels, and other houses of prayer did they erect, to the end the religion and service of God might be continued amongst all posterities to the end of the world? Yea, what Monasteries, Abbeys, Priories, and other religious houses to their infinite cost and charges (albeit they were afterwards most horribly abused by Popish Locusts, that came out of the bottomless pit, as out of the Trojan horse, to the destruction of the Church of God) did they build, and erect? What number of goodly Bridges did they make? What, and how many alms houses, hospitals, and spitals did they found for the relief of the poor, and endowed them with competent lands and livelodes for maintenance of them? What high ways, what pavements and causeys for the safe and easy passage of the people did they make? In sum, what famous Colleges, halls, and Universities for the conservation of learning did they found and edify? What Schools, & free schools as well in the Universities, as also in the countries abroad, did they erect, & endowed them with wonderful goodly revenues lands and rents, for the maintenance of poor scholars & propagation of learning & knowledge amongst all posterities to the end of the world? For proof whereof, and to the end I may stir up the minds of this frozen and key cold age of ours to the like practice of good works, I will give you a taste of certain notable personages, men & women, that were famus herein, & that as briefly as I can.  
It is recorded by ancient & credible historians, that one Cantabar a Spaniard before the incarnation of Christ 375 years, not only built, but also furnished with learned men the thrice renowned and famous University of Cambridge. Afterwards being somewhat ruinated, and decayed thorough the calamities of those times, it was re-edified, and restored to his pristine state by Sebertus king of the East Angles in the year of our Lord 656.  
Hugh Balesham Bishop of Ely built the College dedicate to S. Peter, now called Peter house, or Peter College in the year of Christ 1284. and endowed it with great revenues.  
Richard Badewe then Chancellor of Cambridge laid the first foundation of Clare Hall, now called the University Hall. afterward it was enlarged by Gualther Thacsted, and lastly by Elizabeth Lady of Clare, who called it after her own name Clare Hall.  
Pembroke Hall was founded by Marie of Valentia, sometime wife to Adomare de Valentia Earl of Pembroke, in the year of Christ 1343. and by her endowed with great possessions.  
Corpus Christi College was founded by the Aldermen & brethren of Corpus Christi guild, with the help of the fraternity of S. Mary's guild in the year of our redemption 1344.  
Trinity Hall being first an hostel was purchased by john Crandon prior of Ely for his brethren the Monks of that house to study in, which Hall afterwards by the industry, and good help of William Bateman Bishop of Norwich, was converted into a College, and by him endowed with goodly revenues.  
Gonuill and Caius College was built by one Edmund Gonuill in the year of grace, 1348. and one Caius a Physician in the year of Christ 1557. and by them endowed with large possessions.  
King Henry the sixth built a most famous College now called by the name of King's College in the year of our Lord 1443. and adjoined to it, a most sumptuous Chapel.  
This Henry the sixth also built Aeton College, (where are maintained threescore scholars, who in time, as they rise in learning, are promoted to King's College) and gave to them both goodly possessions.  
Margaret Andegavensis, wife to King Henry the sixth laid the foundation of Queen's College in Cambridge, in the year of Christ 1448. and being not able by reason of the iniquity of the time to finish it, it was afterward perfected by Elizabeth wife to King Edward the 4. in the year of our Lord 1465.  
Katherine Hall was built by Robert Woodlarke Doctor of Divinity, and Chancellor of Cambridge, & by him endowed with competent possessions.  
jesus College was converted from a Priory into a College by john Alcocke Bishop of Ely, in the year of Christ 1502. and by him, both re-edified and also possessed with sufficient revenues, the rents whereof were afterward enlarged by Sir Robert Read Knight, Doctor Eleston, Doctor Royston, and Doctor Fuller, with others.  
Christ's College was first founded by King Henry the sixth, who named it God's house, afterward it was translated by the Lady Margaret Countess of Richmond & Derby, in the year of our Saviour 1505. and called Christ's College. To this College Edward the 6. conferred one fellowship, and three scholarships.  
That honourable Knight also Sir Gualther Mildmay and Edmund Grindall late Archbishop of Canterbury, were notable contributors, & benefactors to this College, & gave to it annual pensions for ever.  
Saint john's College was translated from a Priory into a College, by the Lady Margaret Countess of Richmond, and Grandmother to King Henry the eight in the year of our Lord 1508.  
Magdalen College was converted from a house of Monks into a College by the noble Duke of Buckingham in the year of our Lord 1519.  
This College hath since been greatly repaired, and beawtified with goodly buildings by Sir Christopher Wray Knight, late Lord chief justice of England.  
Trinity College was erected by King Henry the 8. in the year of our Lord 1546. who gave unto it yearly for ever 1300. pounds besides the old ancient possessions. Qu. Marry augmented the same College, and gave to it in lands 338. pounds.  
Sir Gualther Mildmay Knight founded a goodly College, called Emanuel College, in the year of our Lord 1584.  
The Lady Francis Countess of Sussex hath also begun the foundation of a new College, and hath given to the same 5000. pound in the year of our Lord 1588.  
But to come to the University of Oxford, and so to make an end.  
Alfredus sometime King of this land, for the zeal he bore to good letters, erected the University of Oxford in the year of our Lord 872. but some attribute the first building of it to Mempricius before Christ 1015. years: othersome ascribe it to Vortiger after the birth of Christ 474. years.  
King Aluredus, or Alfredus whether you will (for he was called by both those names) built the University College, which being afterwards almost defaced, William Bishop of Durham repaired again, and gave to it goodly revenues in the year of our salvation 1217.  
Bailiol or Ballioll King of the Scots, built Balliol College in the year of our Saviour 1263. and his wife Deruergulla endowed it with yearly revenues.  
Gualther de Merton sometime Lord Chancellor of England, built Merton College in the year of our Redeemer 1264. and invested it with great and large possessions.  
Gualther Stapleton Bishop of Exeter built Exeter College in the year of our Lord 1316.  
Edward the 2. after the Conquest, or as some hold, Sir Adam Browne Almoner to the said King, built Oriall College in the year of our Lord 1323. Robert Eglesfield Bachelor of Divinity, built the Queen's College in the year of our L. 1340. whereto Edmund Grindall Archbish. of Canterbury, besides 100 pound in money which he gave in his life time, gave also 20 pound a year for ever. The same Archbishop also at his death gave to the same College many goodly books, & ten pound in money to buy chains to tie them in, besides plate, and other jewels of great value.  
William Wiccam sometime Bishop of Winchester, and Lord Chancellor of England, built a most stately College called New College, in the year of our Lord 1375. & gave to it goodly revenues. The same Bishop also built a goodly College in the suburbs of the City of Winchester for the better erudition of youth in good letters.  
Richard Fleming Bishop of Lincoln in the year of grace 1420. built Lincoln College, and bestowed upon it lands and possessions, which remain to this day.  
Henry Chichley Archbishop of Canterbury built All Souls College in the year of our Lord 1437. and gave to it large revenues.  
About the same time, Humphrey called the good Duke of Gloucester built a most famous School, called the Divinity School, wherein he placed a goodly Library of 129. chosen books, which he had gathered out of the most places in Christendom to his unspeakable great cost, and charges.  
William Wamflet Bishop of Winchester in the year 1459. built Magdalene College, and gave fair lands, and goodly possessions to it. He built also a good part of Eton College, besides a free School at Wamflet in Lincoln shire.  
William Smith Bishop of Lincoln built Brazen nose College in the year 1513.  
Richard Fox Bishop of Winchester erected Corpus Christi College in the year 1516. and endowed it with sufficient revenues.  
Thomas Wolsey Cardinal & Archbishop of York, founded a goodly College called Christ's College, or Christ's Church in the year 1546. & gave to it many & great possessions.  
Sir Thomas Pope Knight re-edified Trinity College in the year 1556. which College was first founded by Thomas of Hatfeild Bishop of Durham for his Monks, and bestowed great possessions upon it also.  
Sir Thomas White Knight repaired the college first begun by Henry Chichley Archbishop of Cantuburie, and called it Saint john's College, whereto he gave in revenues for ever five hundred pounds a year, & this he did in the year of Christ 1557.  
The said sir Tho. White also founded a hall for students called Saint john's hall, but sometime Gloucester college, which being suppressed, he bought it with his money, and placed therein a principal, and a hundred poor scholars and more, and having made great reparations of the same, he adjoined it to Saint john's college, which before he had founded. He also erected free schools at Bristol & Reading. Moreover, he gave in his life time two thousand pounds to the city of Bristol to purchase lands, to the value of one hundred and twenty pounds a year, for the which the Mayor and commonalty of Bristol in anno. 1567., and so yearly during the term of ten years following, should cause to be paid at Bristol one hundredth pound. The first eight hundredth pounds to be lent to sixteen poor young clothiers and free men of the same town, for the space of ten years, fifty pounds a piece, they ptuting in sufficient sureties for the same. And at the end of ten years, the same to be lent to other sixteen, at the discretion of the Mayor and commonalty aforesaid. The other two hundred pounds to be employed for the provision of corn, for the relief of the poor of the same City for their ready money, without gains to be taken. And after the end of nine years on Barthelmewe day in the year one thousand five hundred seventy and seven, at the Machaunt sailors hall in the City of London, to the Mayor and comcommunaltie of the city of York, one hundred and four pounds to be lent to four young men free of the said City of York five and twenty pounds a piece for the space of ten years, without paying any interest for it. The four pounds' overplus of the hundred & four, he gave to the Mayor & commonalty for their pains.  
The very same or the like order he took for the delivery of one hundred and four pounds, in the year of our Lord 1578. to the City of Canterbury in the year 1579. to Reading. 1580. to the company of the Merchant Tailors. 1581. to Gloucester. 1582. to Worcester. 1583. to Exeter. 1584. to Sarisburie. 1585. to Westchester. 1586. to Norwich. 1587. to Southamton. 1588. to Lincoln. 1589. to Winchester. 1590. to Oxford. 1591. to Hereford East, 1592. to Cambridge, 1503. to Shrewsburie, 1594. to Linne, 1595. to Bath, 1596. to Ipswich. 1598. to Colchester, 1599 to Newcastle, and then to begin again at Bristol one hundred and four pounds, the next year to the city of York, and so forth to the said cities as before, and the same to continue for ever. Also this said sir Thomas White gave to the Mayor and commonalty of Coventrie one thousand and four hundred pounds to purchase lands to the value of three score and ten pounds a year, which rends he devised as followeth. First, that twelve poor inhabitants of the foresaid city, shall have paid them four & twenty pounds yearly the eleventh day of March, that is, forty shillings a piece for ever. Furthermore, he devised for the space of ten years to commence within one year after his decease, to four poor men of the said City forty pounds yearly, uz. ten pounds to each of them for nine years after the receipt thereof in free loan. And after those nine years were expired, to other four poor men of the same city for nine years, and so from nine years to nine years for ever. At the end of which nine years, he devised that the mayor and commonalty of Coventrie for the space of thirty years, shall employ the said forty pounds yearly to two young men of the said city for nine years in free loan for ever, and so after those nine years, from nine years to nine years for ever. And after the expiration of those thirty years, the said forty pounds to be delivered to one young man of the said City in free loan for nine years, and so from nine years to nine years for ever. Afterwards he devised, the said sum of forty pounds to be delivered to Northampton, and to be lent to one young man of the said town for nine years in free loan, and so from nine years to nine years for ever.  
And then the next year after that, to the town of Leicester, as aforesaid. The year following to the Town of Northampton, as aforesaid. The next year after that to the town of Warwick, as aforesaid.  
And then again to Coventrie for one year, and so to the other towns aforesaid one after another for ever. But to leave this worthy person, and to hasten unto others.  
john Alcocke Bishop of Elie founded a free school at Kingston upon Hull, and gave to the same certain lands for ever.  
King Henry the sixth built Eton college in the year of our Lord 1443.  
Our most gracious and dread sovereign Lady Elizabeth, the Queen's Majesty that now is, whom God preserve for ever, not only re-edified, but also enlarged with great and ample revenues the famous free school of Westminster.  
john Collet Deane of Paul's founded a goodly free school in the Churchyard of Saint Paul's in London, called Paul's school, in the year 1510.  
john Tat built Saint Anthony's school in London.  
The Worshipful Company of the Merchant tailors built a famous school in the City of London, called the Merchant tallers school. anno 1560.  
Hugh Prise Doctor of the law, founded a new college called jesus college, in the year 1572.  
King Bladud founded the University of Stanford, and brought Philosophers from Athens thither. Besides all which Colleges, Universities, and schools of learning, we read (almost) of infinite Churches, Temples, Chapels, Abbeys, Friaries, Monasteries, and other religious houses, not only in England, but even throughout all christendom, which they (our forefathers I mean) have founded & erected to their perpetual praise, honour, & renown. But of many, hear a few.  
King Ethelbert for the singular zeal he bore to religion, built St Augustine's, a goodly Church in Canterbury. He built also S. Paul's Church in London, and S. Andrew's in Rochester.  
Cissa built the Abbey of Abingdon, and Erkenwald Bishop of London built the abbeys of Chertsey & Barking.  
Ostricke Duke of Gloucester, founded the Abbey of Gloucester. Remingus Bishop of Dorchester built a goodly new Church in Lincoln. Osmond Bishop of Sarisburie founded the Cathedral Church of Sarisburie, in the year 1091. Herbert Bishop of Norwich built the Cathedral Church of Norwich, in the year 1202.  
Queen Mathild built the church of the Trinity within Algate in London, in the year 1108.  
One Peter a Priest of Colchurch was the first that built London bridge of timber, in the year 1562. And yet ceased they not here, but other some built hospitals, spitals, and alms houses for the poor, as namely, Walter Brune Citizen of London, and Rosia his wife, founded the hospital without Bishop's gate in London.  
john Lowkin sometime Mayor of London built a Chapel and an hospital, for the poor at Kingston upon Thames: he built also the Parish Church of Saint Michael in crooked lane.  
john Philpot Mayor of London, gave certain lands to the chamber of London, for which they are to pay seven pence a piece to thirteen poor persons for ever, in the year 1379.  
One William Sevenocke founded in the Town of Seven-oke in Kent a freeschoole and twelve alms-houses, in the year of our Lord 1418.  
john Clapton Mayor of London built a stone bridge at Straitford upon Auon, and also a high way of four miles long, in the year 1492.  
john Milborne built certain alms houses by Crotchet Friars in London, wherein are maintained twelve poor people, who have their dwellings rend free, and two shillings six pence a piece the first day of every month for ever.  
Nicholas Gibson built the free school in Ratcliff by London, gave ten pound a year to the master, and twenty nobles a year to the usher for ever: beside, he built there certain alms houses, for fourteen poor people, who quarterly receive vi. shillings eight pence a piece for ever.  
Sir Thomas Lupton knight, founded a free School, and certain alms houses at Arendale in Northamptonshiere, where seven poor people have eight shillings eight pence a piece the quarter for ever.  
Sir Rowland Hill Mercer of London, caused a causey or pavement to be made in the high way betwixt Stone and Nantwich in Chesshire for horse and man to pass. He caused the like causey to be made betwixt Dunchurch and Brausen in Warwikshier well near three miles in length. He gave twenty pounds in money towards the making of Royton bridge: he made also four bridges, two of stone, and two of timber, he built also a notable free school at Draiton in Shrop-shier, with lands sufficient for master and usher for ever. Moreover, he gave in his life time five hundred pounds in money to the hospital of Christ's Church in London, and an hundred pounds at his death.  
Sir William Peter knight, besides that he gave one hundred pounds a year in lands to Exeter college in Oxford, builded also ten alms houses in Ingerstone for twenty poor people, every one of them having two pence a day, a winter gown, and two loads of wood, & amongst them all keeping for six kine Winter and Summer for ever.  
William Lamb, Gentleman of the Chapel to king Henry the eight, made the great conduit near Holborn bridge in London, carrying the water by pipes of lead above two thousand yards, and this he did of his own proper cost and charges, amounting by estimation to the sum of fifteen hundred pounds.  
The same master Lamb gave to the parish of Saint Faiths under Paul's in London six pounds, thirteen shillings and four pence yearly to be distributed equally amongst twelve poor people every friday twelve pence in money and twelve pence in bread for ever. He gave also to Christ's hospital yearly for ever six pound, and an hundred pound in money to purchase lands to the same. To Saint Thomas hospital in Southwark, he gave 4. pound a year for ever. To the hospital called the Savour, he gave sometimes ten pounds at once towards the buying of bedding for the poor. He gave to the Company of the cloth workers in London four pounds a year for ever. He gave to the same company his dwelling house, and other lands to the value of thirty pounds a year; to hire a Minister to say service every wednesday, friday, and saterday, & to preach four sermons every year after his decease, in the Church called Saint jamesses in the wall by Cripple gate in London, and also to give to xii. poor men to every one a freeze gown ready made, a shirt of locoram, and a new pair of shoes, and to twelve poor women, twelve gowns of freeze, twelve smocks, and twelve pair of shoes for ever. He also erected a free school and six alms houses at Sutton Valens in Kent, with sufficient allowance & maintenance for them both. He also gave to the towns of Ludlow and Bridgenorth, to either an hundred pounds a piece, to set poor men on work withal. He gave also towards the setting of poor men on work in Suffolk an hundred pounds. I might here recite many more such like examples of our good forefathers, if I feared not to be tedious, but I will wade no further herein at this time, hoping that those few (except we have shaken hands with all godliness, made a league with death, & a covenant with hell, as the Prophet speaketh) will yet some what serve to the stirring up of our drowsy minds to the exercise and practise of good works, and to leave behind us to the posterities to come, some fruits of our faith, some seals of our profession, and some pledges of our christian love and charity, as our good ancestors have done before us. For, is it not a shame unto us, that our forefathers living in the times of superstition, when popery and Idolatry had overflowed (almost) the whole world, and having but as it were, a glimmering of the glorious light of the Gospel of Christ, should notwithstanding so far pass us in good works, as that we may not once be compared to them in any small measure? Oh what a condemnation will this be unto us? It had been better for us a great deal, we had never known the truth, than knowing it not to follow it, as Christ witnesseth in a certain place, if I had not come unto them and done those works which none else could do, they should have had no sin: yea I pray God that publicans and sinners do not go before many of us Protestants into the kingdom of heaven, for we talk much, but walk nothing after it. And therefore now at the last even in the name of God, let us contend and strive one with another in an holy zeal, if not to excel, yet to match, or if not to match yet to come somewhat near our forefathers in doing of good works. Let us follow the council of Christ, who saith, Let your lights so shine before men, that they seeing your good works, may glorify your father which is in heaven. And doubtless God is glorified by us in nothing more, than in good works (being done in faith according to the word of God) and in leaving of monuments and remembrances of our christian love, and godly zeal towards the brethren behind us. And no marvel, for in the very action of good works we effect three most excellent virtues, & christian dutiess as first, we glorify God in ourselves, and by ourselves, secondly, we relieve, sustain, and comfort our poor brethren, and thirdly, we move their hearts, their souls & spirits to thank God for us, to pray for us, and to praise the Lord for his blessings bestowed upon them, in the moving of our hearts to the succouring of them. For if the goods that we bestow be the Lords, and not ours (as without all peradventure they are, the Psalmist bearing witness, where he saith, Domini est terra, & plenitudo eius, The earth is the Lords, and the fullness thereof, and the Prophet affirming the same, speaking in the person of God, gold is mine, silver is mine, and all the riches upon the face of the earth is mine, and have not my hands made them all?) and if it be God that giveth both the will and the deed (as the Apostle saith it is) then great cause have the poor souls to praise the goodness of God for his fatherly care, and merciful providence towards them, in succouring, and relieving their necessities by the hand or ministry of such, and such his servants. And upon the other side, happy and blessed art thou, whom God thy creator doth use as an instrument to do good, and to relieve his Saints upon the earth that have need. It is a testimony to thy conscience that thou art a child of grace, a vessel of salvation, and feasted up to the day of redemption. But here (peradventure) it may be objected, that these men that did these works were for the most part Papists, and therefore their deeds were nought, and no better than the works of the Turks, Infidels, or Pagans. I grant that the most part of them were indeed Papists, but yet it followeth not therefore that they were absolutely evil, because they were done by Papists. The Devil may do, and sometimes also doth a good work (but yet against his will, and by divine impulsion) is it therefore evil because he doth it? he confessed that jesus was the son of God, is it evil therefore to confess Christ because he did so? is good seed the worse, though an evil man sow it? so a Papist may do good works, and to a good end, is it therefore evil because he doth it? but if he do them to this end, to be justified, to purchase heaven, and to merit everlasting life by them, then in respect of the doers, and in regard of the ends whereto they are done, they are altogether unlawful, and no good works indeed, but rather pledges & seals of condemnation against the doers. Yet notwithstanding in as much as the most of these works (although they were afterwards horribly abused by others) tended to the glory of God, and benefit of the common wealth, they were therefore good works, and notable testimonies and demonstrations as well of their great love and zeal, as also of their godliness. For example, Is not this a good work, to build Churches, Chapels, and other oratory's, and houses of religion, wherein the preaching of the word of God, and other exercises of true religion might be practised amongst all posterities to the end of the world? yea it is such a work, that I pray God send us more of them. For it is lamentable, in some parishes, the people are forced to go three or four nay five or six in some (peradventure) eight or ten miles to the Church, for want of Churches nearer them. Shall we think to build Churches was no good work, because they were afterwards profaned by Idolatry, and polluted by superstition? What thing is there in this world, but it hath been, is, or may be abused? And shall we take away the thing itself, because of the abuse? Then farewell meat, and drink, farewell apparel, yea, farewell word of God and all, for every one of them hath been, is, and will be continually abused to the end. But in as much as the abuse is not of the substance of the thing, but merely accidental, take away the abuse, and let the thing remain still.  
There are in deed neoterical and fantastical spirits, start up of late, that would have all Churches pulled down, and defaced, to the end, that their private conventicles, and jewish Synagogues might take place. And truly, the world is now almost come to their humour: for now every one seeketh to pull from the Church, to raze, and deface it, by all means possible: accounting that well gotten, what soever is extorted, or purloined from it, quo iure, quaue iniuria, either by hook or crook as they use to say.  
And the same to be true in deed, doth the present state of the most of our Churches in England verify. For where I have travailed (as I have travailed the whole realm over) I have found in most places, (nay almost in all) the Churches to lie like barns, some thatched with straw, and which is worse, some with broom, bend, loop, reed, and I cannot tell what rubbish else, the windows all to torn, the walls cleft and rend asunder, the roofs raining in without measure, and the chancels (as they call them) either pulled quite down (I will not say begged of some greedy puttock or insatiable cormorant or other, to build his own house withal) or else ready to fall upon their heads every day with every little puff of wind. And as for the pues and seats, they are such as would make a man to loath to come in them. Their flowers or pavements are so far from being tiled or paved, that there is nothing to be seen, but sand and dust a foot or two thick, so that if you stir your feet never so little, all the Church is full of dust, enough to stifle or choke a man.  
Again, in othersome places, I have seen the Churches strawed over either with hay, grass, straw, sedges, bend, loop, or such other trash, worse than I have known many swine to lie in. Yea truly I have seen some Churches (as I have said) to lie far worse than either barns, or stables, God be merciful to us. For, the one, they will keep well, and repair for the safeguard of their corn, the other for their beasts and cattle. And is it not a lamentable case, that the Church and house of prayer (for so Christ calleth it, My house shall be called the house of prayer, but you have made it a den of the eves) should lie so beastly, our own houses in the mean time being most stately, sumptuous, and gay? Good King David was of an other mind, when he said, Shall my house be of Cedar, and Cipres wood, and the Ark of God to lie in Tents? and therefore made he infinite provision to build a Temple for it. Is it now time to build your own houses, and is it not time to build the lords house saith the Prophet? Well, I will say no more hereof, but I pray God, that the reverend Bishops (to whom God hath committed the dispensation of his word, and the sceptre and rule of his spouse upon earth) may look better to the building, repairing, & keeping of the Church of God, and house of prayer. Now to go forward. Is it not a good work to build bridges, to make causeys, pavements, and high ways, that travelers may passed safely from one place to an other? There are some, & not a few, no doubt, that think it no good deed whatsoever it be, if a penny of money must go from them, & therefore they care not, if all good works were buried in the grave of oblivion, that they might never see the light, but as abortives to be utterly smothered for ever. Hereof is it, that we cannot so much as find in our hearts, not only not to build, but not so much as to maintain and repair those bridges, high ways, causeys, pavements, and other ancient monuments of good works, which our Ancestors have left behind them, as to their inestimable charges, so to their perpetual praise & renown, so far off are we from doing any of our own.  
I myself, having travailed over, and about the whole realm, have found diverse Bridges, yea, and that over mighty waters, either clean broken down (without any great hope of building again in haste) or else so shaken, rend, and torn, that it would fear a man either to go, or ride over them. I could name above an hundred such in England, but for that I will offend no man by name, I will overpass them, beseeching God to put into the hearts of our Magistrates, and Rulers, that they may be amended. For I am sure, there are not a few both men and women in England drowned in a year, by reason these Bridges are not maintained. Our good Ancestors not only built them, but also left (for the most of them) both lands and rents to uphold them, I pray God, they be not embezzled, and purloined from them, and bestowed an other way.  
Good Lord, I can not but wonder at the bountiful liberality of our predecessors, they built all these edifices and buildings from the ground, of their own proper costs and charges, without all contributions, or collections that we read of, and yet we can not so much as maintain, and repair them, except we have contributions, collections, and gatherings throughout the realm for every little Bridge. And if there be but a small Bridge to be built from the ground, jesus what a piece of work we make of it? yea, we must have a licence to beg all over the land for it, or else it will never be built. So that I verily believe, if we should have but even one such a building, to make as we have some in England, built by our ancestors, Oh it would shake the very foundations of the common wealth, nay I think assuredly, they would never be able to perform it: not for that we are not able, but for that we are wretched, & miserable, for there is greater riches & wealth in England now (Gods holy name be praised for it) than ever there was since the beginning of the world by many degrees, and yet we will part with nothing to any good work, so covetous are we, and so void of that holy zeal, and burning charity which our forefathers had. To go forward. Is it not a good work, to build Colleges and Universities, to erect free Schools, and houses of learning (being indeed the very seminaries of all wisdom, learning and knowledge) for the better education of youth in good letters, whereas otherwise ignorance, and barbarism would overflow us? And yet notwithstanding all this, you shall have some giddy heads, that would have all Universities, Colleges, & Schools of learning, to be utterly suppressed and overthrown, which were even to pluck the Sun out of the element, the stars out of the sky, & the Moon out of the heavens: for as the world without the one, would seem (as it were) a confuse chaos, & palpable darkness, so without the other should we be all as dizarts, sots, and peasants, yea very buzzards & blockheads, little or nothing differing from bruit beasts. Nay to wish the overthrow of them, is to wish the subversion of the word of God, and of religion, with a universal confusion of all things. For are not Universities and Schools, the way to learning, and knowledge? Is not learning the way to wisdom? and is not wisdom (as it were) the very fynewes, and tendons, that hold together the whole body both of the Church and commonwealth? Nay to say more, is not wisdom the very life of them both? and therefore they that desire the decay of the one, do wish the destruction of the other. But yet to wade in this matter a little further. Is it not a good work, to erect Hospitals, Spitals, and Alms houses, wherein all such as be either old, aged, impotent, blind, lame, halt, or otherwise decrepit, might be relieved? yea, I hold it to be one of the chiefest good works that a man can do in this life. For doth not Christ account it done to himself, whatsoever is done to his poor members upon earth? And therefore I pray GOD, to raise up more such men, as may erect more such houses, yea, if it were in every City, town, and village. Then should we have either none, or at least, fewer beggars (as we call them) amongst us than we have (according to the commandment of God) who saith, Let there be no beggars in Israel: that is, amongst those that profess the Gospel and religion of GOD, whilst those that were old, halt, blind, or lame, should be there harboured, and other lusty vagabonds who were able to work and would not, should be compelled to work by severity of law. And to this end, as I would wish more hospitals for the relief of those that are not able to work, (as I have said) so would I wish that there were more houses of correction, in every shire one at the least, to punish and chase such lusty knaves and queans, as go roagueing about the Countries, not labouring at all, but living upon filching, stealing, purloining, and pilfering from others. I remember there were certain motions of late for the erection of such houses in every shire, but there is nothing effected as yet: Parturiunt montes, nascitur ridiculus mus. It was too good a work to take place with us: we have many good motions, but few good effects follow, God be merciful unto us. But here a question may be asked, whether the building of monasteries, priories, & other religious houses, were good works or no? I answer, that in deed they had a zeal in them, but not (as the Apostle saith) secundum scientiam: and they built them to a good intent, as namely, that the service and religion of God, might be maintained and continued in them for ever. And therefore if they were afterwards abused, (as they were in deed, as is before remembered) and perverted to another end, than was intendended by the first founders of them, by a sort of caterpillars, and idolatrous locusts, that conversed in them, and poisoned the whole world with the filthy dregs of their fornication, the fault was in the abusers, not in the founders. And yet I will not justify the founders for their good intents sake neither. For a good intent is no good intent, except it have his ground and warrant out of the word of God. It is not enough for a man to do evil, and then to say, he did it to a good intent. Saul for a good intent (as he pretended) as namely, to sacrifice to the Lord, kept alive the best of the cattle, contrary to God's commandment: but notwithstanding his good intent, God cast him of for it, and deposed him from his royal dignity, telling him, that he delighted more in obedience than in sacrifice. But however they were built, or to what end or purpose so ever, sure I am they were pulled down to a better purpose, as being in deed the dens of thieves, the nests & cells of vipers, the dungeons of dragons, the harborows of cockatrices, & the cages of unclean beasts. And yet as I thank God for the overthrow of them, (for that they had almost drowned, and in short time would, not almost, but altogether have drowned the whole world, with the filthy puddle of superstition, idolatry, infidelity, buggery, and sodometry) so could I have wished that the lands and revenues of them had been better employed, as namely, to the maintevaunce of Colleges, and schools of learning, to the maintenance of preachers, throughout the land, to the relief and sustentation of the poor, and defence of the common wealth, and such other good purposes, than should not our land have been pestered with so many upstart single-soled Gentlemen as it is. But it was the will of God, that those things which were the bane of his Church, and the poison of his children, (and therefore stood as anathema and accursed before him) should not now be any means to build up, or repair his Church again any manner of way. The Lord hath all means in his hands, and both can and will (in his good time) build his Church by other means than by the relics of Antichrist, orrmaenentes of idolatry and superstition.  
Therefore let us rest contented with whatsoever he doth, knowing let us rest coytented with whatsoever he doth, knowing that his will is the perfect square rule, of all perfection, and that he doth all things for his own glory, and the good of his Church.  
But to return to the matter in hand, & so to conclude this point. I grant indeed that the building of Abbeys, and Monasteries, in regard of the abuses which afterwards ensued of them, & by them, was altogether unlawful, pernicious, and execrable, yea, altogether abominable, and consequently intolerable, yet in respect of the intentions of the first founders of them, and of the end whereto they were erected (as namely to the end that God might be glorified by them, and his religion exercised, maintained, & practised in them amongst all generations, to the end of the world, and the like) I say in respect of these ends, they were not altogether so unlawful, nor intolerable: but being done to these ends, to maintain superstition and idolatry, to justify us before God, to purchase righteousness, to merit everlasting life, & the like them were they abominable and detestable before God & man. But whatsoeever the building of them was, good or bad (as good it could not be) these are not such, as the papists that live in this age, do greatly accowt of to be good works. And therefore to the end no man may hereafter be ignorant hereof, I will as briefly as I can, endeavour myself to set down in order, some such as the Papists now a days do account for good works in deed, and such as deserve (say they) in this life infinite renumeration, & in the life to come, everlasting salvation. These & such like are they, as follow.   

The third Section.  
Wherein is contained a brief rehearsal, of such works as the Papists do account to be good works, and of great merit, and desert before God, though they be repugnant and contrary to the word of God, and therefore can they merit nothing but damnation in the justice of God.  
THE Papists account it a work of infinite merit, and unspeakable desert, to persecute the Church of God, to murder, and kill his Saints, to massacre his children, and to shed innocent blood. That this is true, I refer you to the registers and records of all ages and times that have been since the beginning of the world to this day, but especially in that famous ecclesiastical chronology of Acts and Monuments of the Church, made and published by that reverend Father, and learned divine, master john Fox, wherein you shall find almost infinite millions of blessed martyrs, which have been murdered, and put to most cruel death by these blood-thirsty Papists, yea, in five years space, to wit, in the days of Queen Marie, you shall find well-near, if not altogether one thousand men, women, & children of all ages, degrees, and sexes, to have been, some hanged, strangled, murdered, burned, racked, and otherwise most cruelly tortured, and put to death for the testimony of jesus, and for the word of God.  
If you list to have further proof, I refer you to that most perfidious, cruel, and more than barbarous massacre of Paris, wherein were murdered and put to the sword, above forty or fifty thousand protestants within the compass of one month, throughout the whole realm of France. And yet was this bloody cruelty and slaughter of God's Saints so much applauded of the Pope, that he not only dispensed with the murderers, but also granted them pardon, and indulgence of all their sins, besides large promises of rewards made to the perpetrators thereof, as also bone fires, banquetings, and feastings throughout all the City of Rome for joy, as though it had been the year of jubilee, or the creation of a new Antichrist. And herein they do but their kind. For it is the badge of the Church of Antichrist, and the cognisance of the synagogue of Satan, to persecute, murder, and kill the Church of God. It hath been so from the beginning, and shall be so (as john in the Revelation most prophetically speaketh) to the end of the world.  
Cain was a figure of their bloody Church, who persecuted his brother, even to the effusion of his blood. Esau was also a type of their Antichristian Church, who persecuted jacob, threatening his destruction, and which no doubt he had performed, had it not been wisely prevented by his mother. Ishmael was the like, who persecuted Isaac. Pharaoh the very same, who persecuted the Israelites. And truly this is a notable, and an infallible mark, to know the Church of GOD by, from the synagogue of sathan. For the badge of the Church of God is to be afflicted, persecuted, and to have their blood shed.  
Contraryly, the mark of the Antichristian church is to persecute, to kill, to slay, to murder, and shed blood to the end. It was never read in any age or time, that the church of GOD did ever persecute, or shed blood, but was always persecuted, and had their blood shed by the synagogue of sathan: and yet for all that, (which is miraculous) the Church of God hath, doth, and ever shall flourish and increase still more and more, maugre the heads and spite of all Papists, and schismatics whatsoever. Yea, by how much the more they go about to suppress it, by so much the more it increaseth daily: much like to the Palm tree, which, the more weight it hath laid upon it, the broader it spreadeth his lops and branches on every side.  
True therefore is that saying of an ancient father, Sanguis martyrum semen Ecclesiae, The blood of martyrs is the seed of the Church. And therefore would I wish all Papists to leave off from murdering the poor Saints of God any longer, for this, if for no other cause, yet for that they shall never be able to prevail against them, no, they are so invincible through the might of Christ, who reigneth in them, and strengtheneth them, that the gates of hell cannot prevail against them, nor death itself overcome or vanquish them, but even in the midst of the raging flames they triumph over it. The Papists also think it a work of inestimable merit before God, to lay violent hands upon the Lords anointed, to kill and murrher Emperors, Kings, and Princes, & when they have done, they are canonised Saints for their labour. A fit guerdon for such a fact. For as a holy writer saith, Multi adorantur per sanctis in hoc mundo, quorum animae in inferno sepeliuntur, Many are worshipped for Saints upon earth, whose souls are buried in hell. Such Saints are these whom the Pope doth thus canonize. Good king David inspired with the spirit of God, was of another mind when he said, God forbid that I should lay violent hands upon the Lords anointed. The Apostle Paul was endued with another spirit, when he said, Omnis anima potestatibus supereminentibas subdita sit. Let every soul (he saith not one soul, or some souls, but every soul) be subject to the higher powers, his reason, for there is no power but of GOD, the penalty or dannger of those that do resist, and those that do resist (saith he) the power, they resist the ordinance of GOD, and purchase to themselves eternal damnation.  
Then I would ask these murdering Papists, if they that do but resist the power, do purchase to themselves damnation both of body and soul, oh then what do they purchase, that not only do resist, but also murder and kill the Lords anointed? And yet their delight is in nothing so much, as to imbrue their cruel hands in the blood of kings and princes. For example. What Emperors have they poisoned, yea, in the very wine of the chalice? What Kings and Princes, what Peers and Nobles have they most cruelly murdered in sundry parts of the world? Did they not most traitorously murder the good Prince of Orange with a dag? The late famous King of France with a double poisoned knife, by the subornation of a jacobine Friar? Do they not now also by all means possible, by all plots and devices, seek and practise the death of him who at this present is the most lawful king of France? Have they not murdered two or three of the late kings of Scotland? And to come nearer home: Have they not practised & attempted the murdering of our gracious sovereign Queen Elizabeth, by infinite ways & means, and by innumerable plots and devices? As first by sending in a number of jesuits and seminary priests stark rogues and plain traitors, into her majesties realm, to withdraw the hearts of the people from their allegiance, and to raise up wars, and commotions in every place? And when these devices and drifts did not, take effect according unto their expectation, than they suborned and hired a sort of desperate, graceless, and reprobate villains to kill her majesties royal person, as namely, Parry, Sommeruile, Arden, Throgmorton, Babington, with 13. more of his colleagues, and confederates, besides many more, which hear to recite were but superfluous. All which notwithstanding (Gods name be praised for it) received such condign punishments for their deserts, as I pray God all Traitors against their Prince and Country may do.  
They hold it also for a principal good work, and of great merit, to take armour, and to raise up wars for the maintenance, enlarging, and augmenting of their pretenced, conterfeite Catholic Church, or rather most devilish antichristian synagogue of Satan. And therefore is the Pope, with his Cardinals, Abbots, Friars, Monks, and all other consorts of that viperous generation, sworn at their creation, that they shall to the uttermost of their powers defend, maintain, and enlarge (as they falssely call it) Saint Peter's patrimony. And to this end, doth the Pope's unholy holiness send abroad his bandogs the Cardinals, his cur dogs the Abbots, and Monks, and his spaniels the sneaking Friars, into every country, to persuade Kings and Princes, to take Arms against such, and such, for such and such causes as he himself shall frame in the forge of his own brain. And the better to effect his purpose, he sends them, either some lousy indulgence, or else some beggarly pardon or other in a Bull of lead, and that of all their sins for ever; or else he sends them some scaled relic or other, and if that will not serve, sometimes he sends them a goodly ointment, called rubrum unguentum, which will work more than all the rest. And when he hath thus set them together by the ears, then comes he as a ravenous Gripe, and devours either the one, or both of them at his pleasure. And thus rageth he every where, throughout Christendom, so that in my conscience, the Pope, with the rest of his brood, are the very authors of all the wars and bloodshed in all Europe at this present, and that for the enlarging (forsooth) of Saint Peter Patrimonye? What wars hath he raised heretofore in Spain? What wars hath he, and at this present doth he manage, and maintain in the Kingdom of France, in Flaunders, and in the low countries, in Germany, in Italy, and sundry other places of the world, it is unpossible to number the infinite millions of God's saints, that he hath murdered, and been author of their murders, what wars he hath raised, what tumults he hath caused, what rebellions, insurrections and commotions he hath stirred up throughout all Christendom, and all to maintain his paunch, his honour, his glory, his renown, his dignity and estimation in the world. And yet all will not serve, for (thanks be to God) he comes tumbling down every day. And the more he strives to be honoured and magnified in this world, the more is he hated of God, and detested of men.  
The Pope and Papists also account it a good work to set up stews and brothel houses, whether every man may resort at his pleasure, and that sana conscientia, with a safe conscience, as they say, and enjoy his whore or whores as many as he list, and no man may say black is his eye, or Domine, cur ita facis? because forsooth the Pope hath dispensed with him in a wanion. And as though this were no sin, but rather a good work, (for so he and they all account it indeed) he tolerateth Buggery, Sodometry, and other filthy sins for money, which are not once to be named amongst the children of God. And this is his reason. Is it not better (saith this vile beast) for me to tolerate them, receiving yearly a million or two of gold for them towards the maintenance of the Church (or rather his own carrion carcase) than they to commit them secretly, without my toleration, I receiving nothing therefore. But how light soever they esteem of whoredom, the word of God condemneth both it, and the doers thereof to hell. Was not Sodoma and Gomorrha consumed with fire and brimstone from heaven for this filthy sin of whoredom & buggery, and yet think they to escape free? The whole world (eight persons only excepted) was drowned in that great and universal deluge for the same sin of whoredom. The city of the Sichemites was wholly destroyed, and put to the sword for the same sin also. There were slain of the Beniamites in one day 25000. for the defiling of a Levites wife. 
judic. 20.35.46.  
Nu. 25.8.  Zimri and Cosbi were both slain for their whoredom together, by Phinehas, whose fact so pleased God, that he turned away his wrath from the rest of the people, that they were not destroyed. Besides examples, the Apostle Paul saith, that neither whoremongers, adulterers, nor incestuous persons, shall enter into the kingdom of heaven. The Apostle john saith, marriage is honourable amongst all men, and the bed undefiled, but whoremongers and adulterers God shall judge. But this wind shakes no corn as the Papists say, for the Pope can easily wipe away all this, & a thousand times more with a word. What? am not I Christ's vicar general, and Peter's successor? Have not I claves regni caelorum? the keys of the kingdom of heaven? have not I potestatem soluendi, & ligandi, power to bind & lose? In a word, am not I God, & can not I forgive sin at my pleasure? Oh blasphemous mouth, God shall destroy thee with the breath of his mouth. The very jews shall rise up in judgement against thee, & condemn thee, who said, Can any man forgive sin, 〈◊〉 God alone?  
They think it also a good work, and of great merit, to gad up and down the countries on Pilgrimage, to this place and that place, to this he Saint and that she Saint, yea, although it be as far off as Rome, Constantinople, or jerusalem is hence, the further, the more merit, to visit Bethleem where Christ was borne, the holy Sepulchre where he was buried, the holy Cross whereupon he suffered, the nails that were driven into his hands and feet, the spear that was thrust into his side, his blood that was shed when he hanged upon the Cross, the milk of Mary's breasts (or else they lie) the cratch or manger wherein Christ lay, with infinite the like superstitious relics too long to be recited here. To all which must be attributed a divine worship, with kneeling before them, praying unto them, believing and trusting in them, and above all (for this is the chiefest work they shoot at) offering unto them (as it were a sacrifice to Baal) gold, silver, jewels, and precious stones of infinite variety. These things although they do the idols no good (for so I will not fear to call them) yet do they serve to enrich these ambitious and greedy Priests, who daily gape for such prays. And truly, but that the judgements of God are a depth without bottom, his counsels unsearchable, and his ways past finding out, I would wonder that any man could be so blinded, or besotted, as to travail so many hundred miles, nay, so many thousand miles sometimes (in the mean time not regarding his or their poor wife and children at home how miserably so ever they lived) to this Saint, and that Saint, to this Idol and that idol, as though one were better than an other, or, that one could help better, or more than an other. Therefore it is true which the Apostle by the holy Ghost uttereth of such men, where he saith, when men will not believe the truth, than God giveth them over to a reprobate sense to believe lies. Alas, did they, or do they think, that these idols can do them any good, either hear their prayers, relieve their necessities, or grant their petitions? No, no, this was but the subtlety, or rather plain knavery of the covetous Priests to get money withal, although to the destruction of their own, and infinite millions of Christian souls beside. Full well was it said therefore of the heathen Poet, Oh auri sacra fames, quid non mortalia pectora cogis. Oh cursed love of money, what wickedness is there in all the world which thou wilt not cause a man to do for the love of thee? This caused the holy Ghost to denounce, that covetousness is the root of all evil. Oh remember what the Apostle saith, Godliness is great riches, if a man be content with that that he hath. Forget not what he telleth you in an other place, those that study to be rich in this world, fall into divers temptations, and snares of the Devil. Seek therefore to be rich in God, and not in the transitory vanities of this life, which vanish away like a scum or bubble, before a man have any use or fruition of them. deceive the world no longer with your bableries for filthy lucre sake, repent and turn to God, for he is merciful, and would not your destruction.  
Again, the Papists account it a wonderful good work to make and erect Images, and Idols in Churches, and crosses in high ways, to creep to them bare foot and bare legged, to kneel before them, to adore and worship them, to pray to them, to trust and believe in them, to ask and look for all good things at their hands, to offer to them, and in sum, to attribute all divine honour and worship to them, being notwithstanding stocks and stones, dead and insensible creatures, and which (as the Prophet saith) can neither hear, see, smell, taste, nor understand, no nor so much as stir out of their places. If they be overwhelmed with dust, they can not so much as make themselves clean, or if they be thrown into the fire, they can not rise up again: and therefore not without cause doth the Lord pronounce accursed, both the image, and the image maker. And as for crosses, I see neither reason, nor scripture for them, why they should be set up either in Churches, Churchyards, high ways, or any place else. Oh but say the Papists, it doth a man good to look upon that engine whereupon Christ died: But if they will needs have crosses to gaze upon, let them look upon every Christian man, and woman, who (their arms being spread abroad) do resemble most lively both the cross, and also Christ himself, a thousand times more truly, than these idolatrous counterfeit crosses of wood, and stone. And because they shall see the small, or rather the no necessity at all of these crosses amongst us Christians, I will show the original of them, how, and upon what grounds, and for what causes they first came up. The heathen people, and infidels, denegers of the faith, & professed enemies to Christ jesus, reproached the Christians, and cast in their teeth, that their Saviour, and their Messiah in whom they trusted, was hanged upon a cross between two thieves, as the most notorioust malefactor of all, to his, and their perpetual approbrie, ignominy, and shame for ever, as they most blasphemously affirmed. The Christians hereupon to show that they were not ashamed, neither of Christ jesus, nor yet of his cross, caused to be set up as well in Churches, and Churchyards, as also in high ways, streets, and lanes, divers and sundry crosses; which custom hath continued, and descended (as it were by succession) from them unto us at this day. Now who seethe not hereby the small necessity of them amongst Christians? For at this day there be none that do upbraid us, that our Saviour in whom we believe, was hanged upon a cross, and therefore, the cause of the erection or setting up of crosses being ceased, let the crosses themselves be removed also. For certainly the continuance of them in high ways, or elsewhere, doth maintain a notable branch of Popish idolatry, and superstition amongst us, whilst some when they pass by them, will give them the right hand, put off their caps, make obeisance, and worship them (as that archtraitor & seducer of God's Saints Campion did, passing along the cross in Cheap side. Others (forsooth) will kneel before them, creep to them bare foot, and bare legged, & offer to them. And others that will not seem so gross, will yet make a thousand crosses on their foreheads, & breasts, being of this mind, that the sign of the cross, hath power to defend any one, not only from all corporal enemies, but also from all the devils in hell. And therefore as it is a moment of great superstition, so I pray God it may be removed from amongst us. But if it be objected, that it keepeth in our minds, the remembrance of Christ, and of his death, which he suffered upon it: I answer, we have no warrant out of the book of God, to keep any such superstitious crosses amongst us, to any such end. For the word itself was given us to that end, to keep in memory, and (as it were) to paint out unto us the death and passion of our Saviour Christ, and not such Popish trash. To that end also were the Sacraments left us, with the ministery, and preaching of the Gospel of Christ, and therefore their objection is scarce worth the answering.  
The Papists also hold it to be a work of unspeakable merit, for a man or woman, either before they die, or else at their death, to give the greatest part of their goods & lands (the more, the more merit) to popish priests, though in the mean time, their wife, children, and whole families go a begging all their life long) to Monks, and Friars, with the rest of that filthy generation, to the end, they may pray for them when they are dead, to say masses, trentals, diriges, de profundis, Ladies psalters, and I can not tell what riff-raff else for them: bearing them in hand, that their souls & the souls of all their friends, parents, kindred, and alliance, shall not only be relieved, but also clearly delivered thereby out of the pains of purgatory, which otherwise should lie there broiling in fiery flames seven years for every sin that ever they committed in this life, either in thought, word, or deed. Which if it were true, (as it is most false and blasphemous) I could not blame men, though they gave all they had, and more too, to the Priests. But alas, who seethe not the vanity of this fond opinion of Purgatory? If Masses, Diriges, trentals, de profundis, Ladies psalters, and such pelting trash, could redeem us from pain and punishment after this life, and place our souls in joy and bliss, I pray you then what is left to the blood of Christ to do for us, just nothing at all. And why died Christ, if we might have been redeemed by corruptible money, lands, or pessessions, as the Apostles, Saint Paul and Saint Peter do reason? What can be more derogatory to the death of Christ, and the efficacy of his blood, than this? You were not redeemed, (saith Paul) from your sins, neither by gold nor silver, but by the precious blood of that immaculate lamb jesus Christ. And doth not the apostle john thunder out unto us, The blood of jesus Christ doth cleanse us from all sin. And as for the ridiculous opinion of purgatory, it is so foolish a thing, that I am ashamed to bestow any labour in confuting of it, as having indeed neither ground out of the word of God (no, nor so much as one syllable sounding that way) nor any approved or authentic writer, except out of such apocryphas, as Ovid, Virgil, and other heathen Poets. And yet for all that, the Papists have gained as much, (I suppose) by the broaching of this fraibugge, or scarecrow Purgatory, since it was first hatched, as all christendom is worth beside. But to proceed.  
The Papists also hold these to be singular good works, yea, the chiefest of all, to hear Mass devoutly every day, to worship saints, to observe and keep precisely all holy days, Saints days, anp festival days, (as they call them) to give frankly to begging Friars, Nuns, and Ankresses (which were a sort of secluses, or rather plain prostitute whores, mewed up in cloisters, celles, vaults, and holes, under ground, only to serve the Monks, and the Abbot's turns at their need, whereof I could give you a thousand instances, if it were not from my purpose) to mumble up a great rabble of Pater nosters, Creeds, ave Maries, and the like upon their beads, to contribute liberally to the making and christening of bells (and to be godfathers and godmothers to them) to the buying of wax candles, tapers, & lights, to buy copes, chalices, surplice, and other vestments of the Church, to give soule-cakes (for so they shame not to call them) or rather foole-cakes against all soul's day, for the redemption of all christian souls, as they blasphemously speak. They account it also a work of great merit, to dispel, to whip, & scourge themselves with whips made of ropes ends, of cords, and some of wire, with little rowels of spurs at the ends, wherewith (forsooth) they must whip themselves naked, till their bodies appear all full of bloody gores, and in so doing, they merit the devil and all, I should say heaven and all. They account it also an excellent good work, and of great merit, to lie all night upon the boards, or the bare ground, to wear shirts of hair, to fast with bread and water, to carry candles, tapers, and palms up and down the church, and round about the Churchyard, to see and worship their little God of the pix, that hangs so prettily in a string, like a Bee in a box, to receive holy bread, and holy water, to go to shrift, where every one must confess his sins to the Priest, and receive absolution, but specially the women, who many times have their absolution given them, with a friars tail. These, with infinite the like, are the good works of the Papists, whereby they trust to gain heaven, and to merit everlasting life whether God will or no. Yea, they will have it by merit, and not by mercy, and therefore God is bound to give it them, ex debito, and ex opere operato, of duty, in regard of their works, and not ex gratia: and good reason, if it be so, for doth not the Apostle affirm, that to him that worketh, is the hire given of duty, not of favour. Now they do all, and more too (or else they lie) which God hath commanded them, and which is more, they have not only works enough of their own, to save themselves withal, but also works of supererogation, which will help at a dead lift, if need be, to sell or give to others, and therefore they must needs (as I say) come to heaven, whether God will or not: but God grant me, and all that appertain to him, eternal life for his mercy's sake in Christ, and let the Papists challenge it still by their works, merits, and deserts. And truly, I cannot but wonder, that the Papists should be so blinded, as to think, that any works at all (much less these, having no warrant at all out of the word of God, but rather quite contrary, & utterly repugnant) should merit and deserve the kingdom of heaven, and everlasting life, being indeed such as Christ speaketh of. In vain do they worship me, teaching for doctrines the ordinances of men. But to conclude this point. The Apostle saith, whatsoever is not of faith is sin, but these works of the papists are not of faith, and therefore are sin. And to prove that they are not of faith, I reason thus. Whatsoever hath not his ground and warrant out of the word of God, is not of faith, but these works have not any ground out of the word of God, and therefore are not of faith. Therefore would I counsel all Papists to abandon their works, especially these which I have recited, to the devil their author, from whom they first came, and to do those works, which God hath in his holy word commanded, and which in mercy (but not in merit) he hath promised to reward at that day. And now because neither they, nor any else shall be ignorant, what those good works be, which God hath commanded us to do in his holy word, I will decipher forth unto them (though not all) yet some of them, in as few words as I can.   

The 4. Section.  
Containing a description of such works, as the Protestants do account for good works, and which in deed are good works, and grounded upon the word of God. Wherein by the way also is showed every ones duty in his several calling in this life.  
OUR saviour Christ in the five & twentieth of Saint Mathewes Gospel, setteth down a notable Catalogue of good works, amongst which he accounteth this to be one, namely, to feed the hungry, to give drink to the thirsty, to clothe the naked, to visit the sick, and those that be in prison, to lodge the harbourless, and to entertain strangers, and wayfaring men. This did good Abraham well understand and practise, who is said to have sat in his tent door in the heat of the day, 
Gen. 18.1.2  of purpose, to invite and call in strangers, wayfaring men, and travelers, & to relieve them. And therefore when the Angels came to him in the form of men, he is noted by the holy Ghost, to have entreated them, nay, to have compelled them to eat meat with him in his house. Good father Lot did the very same, watching in his doors or gates, to harbour poor strangers: and therefore when the Angels came into Sodom, like strangers & pilgrims, he compelled them in some sort, 
Gen. 19.1.2 3.  to enter into his house, and to take such lodging and entertainment, as the country would yield, and his state was able to afford. And hereby many, (as the Apostle noteth) have received Angels into their houses at unawares in the forms of men. But now adays there are many, that are so far off, from this kind of liberality towards poor strangers, or beggars as we call them, that they will shut up their gates, when there is any meat or drink stirring. And which is too bad, I have known some, that have caused the poor to be whipped away from their gates. Again, othersome although of great revenues, because they will not keep hospitality, nor relieve the poor at home, they will give up house, and either go sojourn, & table with some friend, or else take a chamber in some city or town, where they will keep no house at all, but with a man, & a boy (and it is well if that too) live both meanly, basely, and obscurely, to the blemishing & staining of their worship & credit for ever. Even they whose lands and possessions are worth (peradventure) 500 pounds a year, yea, it may be 1000 pounds a year, whose parents & ancestors kept 20. or 40. men in a livery, mainteind great hospitality to the relief of all the country about them, even they I say will not stick to do so. And yet will all their revenues scarce serve to maintain this small port withal, notwithstanding that they so rack their lands, raise their rents, & exact such fines and incomes, as they make twenty times so much more of their livings now, as their forefathers did in times past.  
Now if it be demanded, how they carrying so low a sail, can spend so great revenues, which were wont to maintain so many score, and to relieve so many thousands of poor souls. I answer. They spend it, (as I suppose) for the most part, either in sumptuous apparel, gorgeous buildings (both which are at this day too rife in England, if it pleased God) or else in feasting and banqueting, in roieting and gormandizing, besides other chamber works, which I blush to name. For (as the Apostle saith) it is a shame once to speak of those things, which are done of them in secret. God turn their hearts, and give them grace to contain themselves within themselves, to maintain hospitality for the relief of the poor, and to uphold that port, worship, and credit, which their forefathers did.  
Our saviour Christ saith, that a cup of cold water given in his name, shall not be left unrewarded at the later day. And the Apostle Paul commendeth hospitality, as one of the works of mercy, calling it in many places, a sweet smelling sacrifice, pleasant and acceptable to God. Alas, let them consider, wherefore did God give them such great store of riches, and large possessions in this life, above their fellows brethren, was it not to do good with them, and to help those that have need? Let them know it was not given them to misspend in riot and excess, in pride, in gluttony, or drunkenness, in whoring, no, nor in hawking, and hunting, nor in any other such kind of vanity. No, no, it will not go for payment at the day of judgement, when it shall be said unto them, red rationem villicationis tuae, come, give account of thy Stewardship. I would wish them therefore to learn even of the unjust Steward, spoken of by our Saviour Christ, to make them friends of the wicked mammon. And surely (to bend my style to all in general) I would council all men to study to be more careful and diligent in doing of good works, to feed the hungry, to clothe the naked, to harbour the harbourless, to visit them that be sick, and in prison, and to do to all men, as he would wish all should do to him, if he were in like condition. Say not (as Saint james noteth, the rich merciless men of his time to have said) I have not for you now, come again an other time, God send you comfort, and so they give them nothing, themselves notwithstanding in the mean time, flowing, nay, overflowing with the abundance of all things. Saint Augustine tells us, that look what apparel we have in our presses, what clothes in our chests, what garments in our warderobes, more than we wear on our backs, they are (saith this holy Father) none of ours, but the poors, and to withhold them from them having need, is to rob and spoil them. And as the same author saith, if he shall burn in hell, that hath not clothed the naked, fed the hungry, nor harboured the harbourless, oh where shall he burn, that hath rob and deprived the poor of that that they had? And yet I am not of that foolish pity, that I would have a man to give to every one without exception: for herein there is great discretion to be used, & many circumstances to be considered. First, we are to confer with them (before we give them any thing) of the word of God, and of religion, to the end, we may know, whether they be true christians indeed, or no. Secondly, we are to consider whether they be old, blind, lame, or otherwise diseased and infirmed. Thirdly, how they came to this poverty, whether by the hand of God, as by fire, shipwreck, death of cattle, or any other the like judgement and visitation of God. And four, what hath been, and is his life and conversation, and in what sort he spendeth and employeth his goods, all which, if we find to stand with the fear of God, and a good conscience, then are we to relieve such a one to the utterwost of our ability. But to those that be either Atheists, or obstinate Papists, young, lusty, & able to work, and yet will not, I am not to give any thing, for in relieving of such, besides that, I maintain them in their idleness still, I also offend both God and my brethren. Of such, the Apostle giveth a peremptory commandment, that they who will not labour, should not eat. Now in the giving of our alms, we must have regard specially to these six things. First, we must see that we give our alms for the love we bear to God, and to our brethren for his sake. Secondly, that we give them not for vainglory, to be magnified and praised of men, as the Pharisees did, who sounded trumpets before them when they gave their alms. Thirdly, we must give our alms voluntarily, willingly, and without constraint, grudging or murmuring: for the Lord (saith the Apostle) loveth a cheerful giver. Fourthly, we must give liberally, and not niggardly, for (as the same Apostle in an other place noteth) they that sow sparingly, shall reap sparingly. Fiftly, we must give our alms whilst we have time in this life, as Paul saith, dum tempus habemus, faciamus bonum ad omnes, whilst we have time let us do good to all men. We must not leave it to our executors to do after us, who (peradventure) will part stakes, and give one penny to the poor, and reserve three for themselves. It is not worth a blue piece to give them, when thou seest thou must needs leave them, and canst enjoy them no longer. Sixtly, and lastly, we must give freely, looking for no reward, merit, or recompense for it again. But to leave this, and to go forward to the rest.  
It is also accounted by Christ a good work and a work of mercy, to visit those that be sick, and in prison, and to relieve them. Those that be sick, we must comfort, exhort, dehort, counsel, and persuade, as we see their present state and condition doth require: and beside, if they want any necessary thing, that either we have, or can any way procure them, we are to help them to it, and to relieve them. And those that are in prison, we must visit also, and not only relieve them with meat, drink, & clothes, but also with our counsel and wisdom, to the uttermost of our ability. But as we are in this case to relieve all, so are we much more bound to relieve those that are endurance for the word of God, & the testimony of a good conscience, not suffering such to lack in any case. It is also a good work to set up hospitals, spitals, & alms houses, for the relief, and sustentation of the poor. In which kind we have many good men (thanks be to God for them) that have done notably, I pray God increase the number of them. But because I have spoken of this matter somewhat more at large in the beginning of this book, I will now therefore say no more of it, referring the reader to the same place. It is also an excellent good work to erect Colleges and Schools for the increase and propagation of good letters, as without which, barbarism, and palpable ignorance would quickly overflow us (as I have noted before) and we in short time should become little differing from bruit beasts, I pray God therefore to open the hearts of all men and women that be able, to be more beneficial to them, but of this I have spoken more largely before in the second Section of this book.  
It is also a good work, and a work wherewithal God is highly pleased, to contribute liberally to the maintenance of godly Pastors, and Preachers. For (as the Apostle Paul reasoneth) if they minister unto us heavenly things, it is a small matter, if they reap of us earthly things. And yet there are some, nay too many Machianelists, that think, and say, they have too much, and that all is well got, that is got from them. But if they knew the excellency of their office, and the incomparable dignity of their high calling, if they knew whose place they supply, and whose person they represent in their office, if they knew how dear they are to the Lord (in so much as in a certain place he saith, they are as dear unto him as the apple of his eye) if they knew that epithets, and names of honour are attributed to them by God himself in holy scripture, as namely, angels, lights, ambassadors, messengers, legates, pastors, preachers, doctors, besides many other titles, and denominations of honour. Briefly I say, if they knew that to detract from them, is to withdraw from God, and from his holy ministry, they would not think all won that is extorted from them. God saith, touch not mine anointed, and do my Prophets no harm. And our Saviour Christ saith, he that receiveth you, receiveth me, and he hath rejecteth you, rejecteth me, accounting what soever injury or wrong is done to them, to be done to himself. And therefore do I hold this as an infallible maxim, that who so ever detaineth, or withholdeth any thing of that which is right from his Pastor, or Preacher, neither loveth God, Christ's jesus, nor yet his holy ministry: for so our Saviour affirmeth, he that loveth you, loveth me, and he that hateth you, hateth me: and again, the Prophet speaking in the person of God, saith, bring corn into my barns, that there may be meat in my house, calling the barn and house of the minister his own barn, and his own house. And yet there are some so strait laced, that they would not have the ministry to live upon tithes (forsooth) but upon contributions, that is, plain alms indeed: so that every one should give them what they would, little or much: which if it were once effected, then might the ministry quickly go a begging, as they do now almost in Scotland. If this be not the way to bring the ministry into contempt, the Sacraments and word of God into hatred and religion into detestation, Say if this be not the way to bring in plain Atheism, and consequently confusion and overthrow of all things, I know not what is. For take away reward from learning, & who will set his son to learning? who I say will set his child to the University, and bestow almost all he hath upon him to get him learning, whereas afterwards he shall live but as a beggar all days of his life? But as I would wish that they, who be good, able, and sufficient preachers indeed, should have living enough, so would I wish, that those who have too much, should part with some of their superfluity to others that either have too little, or just none at all. For you shall have some, that can speak but little congrue latin, much less preach the word of God (nay would God they could read english well) and yet they have, some of them two, some of them three, and it is well if not four benefices a piece, you shall have othersome fine scholars, and famous preachers indeed, want even competent maintenance. And therefore could I wish (if it might possibly be brought to pass) that a more equal distribution of livings were had amongst us. But it may sooner (I fear me) be wished for, than hastily effected. Now as this is a great plague to our Church, so (I doubt) lest in time, these impropriations will be the bane of the same: I pray God to move her majesties royal heart, and the hearts of her honourable Council to redress this great calamity, if it be his blessed will. But whether am I carried? It is a good work in a Bishop to preach the word of God truly, to minister the Sacraments sincerely, to execute ecclesiastical discipline, and other censures of the Church sevearely, to rule and govern the Church of God uprightly, according to the word of God, to constitute and place in every several Church and congregation (as near as is possible) a good and sufficient preacher, and to see that every one in his particular charge, and calling, do his duty diligently. He must be an example to his flock, as well in life, as in doctrine, else what he buildeth with one hand, he pulleth down with the other. Yea, he must be of that holy conversation, and integrity of life, that even they that are without (as the Apostle speaketh) may be won, and reclaimed thereby. Briefly, he must be in all points such a one as Paul describeth to Timothy, 
1. Timot. 3.  
1,  and to such a one is all honour due, 
2,  
3,  as 
4,  the same Apostle saith in an other place, 
5,  those Elders that govern well, 
6,  
7,  are worthy of double honour.  
It is also a principal good work in a King, or Prince, first, and above all things to establish the true religion and worship of God, to abolish all superstition, idolatry, and Popery, to root out all vain traditions, ordinances, and constitutions of men, either not grounded upon the word of God, or else repugnant to the same, ever taking the word of God for his tutchstone, and square rule, to levile all his actions by.  
It is also a good work in a King of Prince, and his very duty, to publish, & enact good laws, and wholesome Statutes, tending to the advancement of virtue and godliness, and to the suppressing and overthrowing of all sin and wickedness, to see justice ministered to all men alike, without partiality, favour or affection, to restrain, and inhibit all gnawing usury, extortion, and exaction, to suppress all robbing, murdering, slaying and killing one of an other, to defend the poor from the injury and violence of the mighty, to punish sin in all men, according to the nature and quality thereof, as well in the nobility, gentry, and yeomanry, as in them of the lowest degree, knowing that the judgement is the Lords, that they be the Lords ministers, and that they carry not the sword for nought, as Paul witnesseth, 
1. Cor. 14.  being also assured of this, that the Lord respecteth no man's person, neither hath he granted any greater charter to the mighty, than to the poor, to sin. No, no, they have neither commission nor privilege, either of immunity or impunity, no more than the poorest swain or meanest peasant that liveth upon the face of the earth hath. But the soul that sinneth shall die, saith the Apostle, of what condition, estate, or degree soever they be. Yea, the greater honour, or dignity that the Lord bestoweth upon any one in this life, the greater innocency and perfection he requireth at his hands, so far off is he from dispensing with any to sin. Prince's therefore Noble men and Gentlemen should be examples of godliness and holiness to those that be their inferiors, for it is an old proverb and very true, Quales Principes, Nobiles, & Gubernatores, tales populi, & subditi, Such as the Prince, Nobles, and Gentlemen are, such are commonly the people and subjects also.  
It is also an excellent good work in a Prince, to see that every one, man, woman, and child, be catechized and taught the true Religion of God, and to compel them to hear, read, meditate, confer, and talk of the same, contrary to that blasphemous opinion of the Papists, who teach, that the knowledge of the word of God amongst the Laity (as they call them) doth make them Heretics. But our Saviour Christ teacheth us another lesson, Scrutamini Scripturas, Search the Scriptures, for in them, ye hope to have eternal life. And in an other place again, Search the scriptures, for they are they which testify of me. Also in the Acts, we read, that the Byrreans searched the Scriptures daily, to see whether those things preached by the Apostles were so, or not, and they are wonderfully commended therefore by the holy Ghost in the same place. Again, when the Pharisees came to Christ, tempting him, concerning the faith of the resurrection, he answered them, ye err, not knowing the scriptures, nor the power of God. So that whereas the Papists contrary to all truth, do hold, that the knowledge of the scriptures is cause of heresy, we find here by our saviours own words, that the ignorance of them is cause of all errors, heresy, and superstition. David in his first Psalm verse 1.2. 
Psal. 1.1.2.  accounted him blessed that was conversant daily in the word of God, saying, Blessed is the man, that doth not walk in the council of the wicked, nor stand in the way of sinners, nor sit in the seat of the scornful, but his delight is in the law of the Lord, and in this law doth he exercise himself day and night. Again, in the sixth of Deuteronomie we are commanded by express words, 
Deut. 6.  that the word of God shall never go out of our hearts, that we shall teach it to our children, that we shall talk of it when we are in our houses, when we go by the way, when we lay us down, and when we rise up again, and to bind it as a sign upon our arms, and as a frontlette before our eyes, and which is more, to write it upon the posts of our houses, upon our walls, and upon our gates: so far off ought we to be, from not reading, or studying, or meditating of it. Our Saviour Christ in the Gospel after Saint Matthew, 
Matth. 4.  saith, non solo pane, man liveth not by bread only, but by every word that proceedeth out of the mouth of God. Why then, if we live by the word of God, and if it be the spiritual food of our souls (as it is in deed) what cruel tyrants, and bloody soule-quellers are the Papists, to deprive us of that whereby our souls should live? But yet I cannot greatly blame them, for since the word of God came abroad, and that it was lawful for every one to read it in their mother tongue, the least child that is (almost) can spy out their knavery, their shuffling, and juggling: whereby it cometh to pass (thanks be to God) that both they, and their pestilent religion is out of conceit with most men, and I pray God they may be daily more and more, till neither the memory of the one, nor yet the mention of the other be once heard of upon the whole face of the earth. To conclude this point, it is a good work in a prince, to protect, & defend his subjects and people, as well from all extreme violence of foreign foes, as also from all oppression and wrong of domestical enemies, & finally to compel every one in their several callings (as well of the spirituality or clergy, as also of the temporalty) to do their duties, and to keep their standing, that the common wealth be peaceably maintained, and God glorified, who be blessed for ever.  
It is a good work in inferior Magistrates and rulers, to execute their prince's laws indifferently, without respect of persons, neither regarding the rich and mighty for their wealth, nor contemning the poor for their poverty. And to this end it behoveth them to carry a single eye, and to have the fear of God before their faces, & a good conscience in their breasts, that they take nor receive no bribes, nor rewards: for as Solomon sayeth, Gifts blind the wise, and rewards pervert judgement. And as it is their duties to minister justice to all, so must they do it with expedition: for he that delayeth justice, is as culpable before God, as he that giveth false judgement, and both are abomination to the Lord. And yet for all that, you shall have some suits (which peradventure might be decided in half a day) continue notwithstanding seven years, yea, sometimes twenty years, to the utter undoing, if not of both, yet of one of the parties at last, and in the end, he that hath money, and is able to wage his law lustily, goeth away many times with the game. But how ever it be, let justice be ministered with expedition, cut off all delatoryes, all Tardè venits, all put-offs, all quirks and quiddities coined in the deceitful mint of man's brain for filthy lucre sake.  
For by this delaying of justice (though in the end it go on the poor man's side, as sometimes it doth, though not very often) the poor man, with his wife and children, having spent all in the law, are constrained, either to beg, or at least, to live in extreme misery all days of their lives after: so that it had been as good he had lost it at the first, as to spend more than it is worth, and to recover it at the last.  
To the end therefore that justice might be ministered with expedition, I could wish there were men of discretion and judgement deputed and appointed in every shire, & furnished with sufficient authority to determine all matters, quarrels, suits, or controversies, whatsoever might arise within that particular shire or county: so as none (except upon some special occasion) should need to go further for justice. For now many men are forced to travel two hundred or three hundred miles in the depth of winter, in which one journey some spend even all they have, and more too, and yet when they come where they would be, their suit is as far from an end, as it was at their coming forth. And thus is the poor man through pure need, not being able to prosecute his seven years suit, forced to lose all, and constrained to beg home, peradventure two hundred or three hundred miles, as I have said, in the midst of cold winter. To proceed.  
It is a good work in a subject to love, honour, and obey his Prince in all things not repugnant to the word of God, for so the Apostle commandeth, Let every soul be subject to the higher powers, 
Rom. 13.8  
3.  for there is no power but of God, 
4.  and the powers that be, are ordained of God. 
6.  And in his Epistle to Titus, 
7.  
Tit. 3  he willeth Titus to put us in mind, that we be subject to principalities, and powers, and obedient, and ready to every good work.  
It is also a good work in a subject and his duty, not only to bear faithful allegiance to his Prince in his heart, but also to wish him well, to love him, to speak well of him, and most heartily to pray for him, for so the Apostle to Timothy, 
Timoth. 2.  the second Chapter, exhorteth us, saying, I exhort therefore, that first of all, supplications, prayers, intercessions, and giving of thanks be made for all men, for kings and princes, and for all that be io authority, and he rendereth a reason why we should pray for them, that we may lead a quiet & a peaceable life in all godliness and honesty under them. But here ariseth a question, whether we are to obey our Prince in all things or not? I answer, If our Prince be a good prince, and doth publish good and wholesome laws, agreeable to the word of God, then are we to obey them in all things, and to adventure and hazard both our lives and goods, as well in defence of him and of his laws.  
Upon the otherside, if our prince be a wicked Prince, bloody, cruel, and tyrannical, and doth constitute laws and statutes clean contrary and repugnant to the word of God, than we are thus to do, we must submit ourselves under his sceptre, and in all humility & humble obedience lay down our lives at his feet, rather choosing to die, than to do any thing contrary to the word of God, & good conscience, so far off ought we to be from taking arms against our prince for any matter whatsoever. For the Apostle saith flatly, that those who do resist the powers, 
Rom. 14●  do resist the ordinance of God, and do purchase to themselves eternal damnation. And hence is it, that we never read so much as of one traitor or proditor of his prince and country, that ever prospered, or had good success, but in the end they were overthrown and brought to confusion, & I pray God they may so still, that hammer any matter, or contrive any plots against the Lords anointed in any country or nation of the world whatsoever.  
It is a good work also in subjects to love one another, to pray one for another, and to do to others, as they would wish others should do to them, for this is the whole law and the Prophets, saith our Saviour CHRIST, that is, he that loveth God above all things, and his neighbour as himself, fulfilleth the whole law.  
And truly not without cause is it said, that love fulfilleth the law: for if I love my neighbour as myself, then will I do him no wrong, neither in word nor deed, I will speak no evil of him, I will not detract him, slander him, nor any kind of way hurt or annoy him. This caused our saviour Christ to say, By this shall all men know that you are my disciples, if ye love one another. This caused the Apostle Saint Paul to cry out, Own nothing to any man but this, that you love one another. This caused the same Apostle in an other place to say, Though I speak with the tongues of men, and of Angels, 
1. Cor 13  and have no love, I am as a sounding brass, and tinkling cymbal. And though (saith he) I had the gift of prophesy, and knew all secrets, and acknowledge, yea, if I had all faith, so that I could remove mountains, and yet had no love, I were nothing. And though I feed the poor with all my goods, and though I give my body to be burned, and have no love, it profiteth me nothing, saith this Apostle. Yea, such a precious thing is this love, that in the last verse of the same Chapter, he preferreth it before either faith or hope, and that very worthily, for faith and hope shall both cease, and have an end, when we shall have attained the full fruition and possession of those things which we look for after this life, but love shall ever remain, and never have end, amongst the Saints of God in the kingdom of heaven, when all things else shall be vanished away like unto a scum. Then if we must love all men, we must hate none, no, not our very enemies, but contrariwise, love them, pray for them, and every kind of way seek to do them good: for so our Saviour biddeth us, If thine enemy hunger, give him bread, if he thirst, give him drink, for in so doing, thou shalt heap coals of fire upon his head, as the Apostle speaketh.  
And in another place, Christ biddeth us, Love your enemies, bless them that curse you, do good to them that hate you, for, saith he, if you love those that love you, what great thing do you? Do not the very publicans and sinners the same? We must neither curse nor ban them (as they say) nor in any sort seek to be revenged of them, what wrong so ever they have done to us, but refer the revenge to him who sayeth, Mihi vindicta, & ego retribuam, Vengeance is mine, and I will reward. For to revenge every wrong, and to contend for every straw one with another, is even as if one member of the body, should rise up and rebel against another. Therefore even as the members of our natural bodies, do agree together in a most pleasant harmony and sweet consort, do love one an other, suffer one with another, rejoice and sorrow one with another, and one help another, in case any be distressed: So let us agree together one amongst another, one love an other, one help, comfort, and relieve another, to the uttermost of our power. Let the counsel of the Apostle sink deep into our hearts, where he saith, Weep with them that weep, mourn with them that mourn, and be of like affection one towards another.  
Let not bruit beasts and unreasonable creatures teach us wisdom, who love all other of the same kind, and do willingly converse with them, than with any other of a contrary kind. Let us not fall out amongst ourselves for every trifle, nor go to law for every light occasion, or rather many times for no occasion at all. Let not the greedy Puttocks the Lawyers make you beggars, and themselves Gentlemen with your goods. Let your controversies rather be decided at home, by your honest neighbours & friends, & rather be content to lose a piece, than to go to law and spend all thou hast, and in the end peradventure lose all too. It is a good work, if any be fallen to extreme poverty, either by piracy on the seas, or robbing on the land, by fire, by death of cattle, by suretyship, or any other like accident whatsoever, to relieve such a one, to help him, & to restore him again to the uttermost of thy power, that afterward by gods good blessing & thy good means, he may do good in the common weal, & thank God for thee all days of his life after. It is a good work in every one that is able, to lend either money or goods, or whatsoever else his neighbour standeth in need of, without usury, interest, or gain, according to the saying of our Saviour Christ, lend to him that would borrow, not looking for any thing again, and thy reward shall be great in heaven. But some are of mind, that usury is nothing else but an eating, a gnawing, a consuming, & an utter undoing of my brother (for so indeed the etymology of the word soundeth) so that say they, as long as we eat not, gnaw not, nor consume not our brother (though in the mean time they take never so much interest of him for their money) it is no usury. But if this be not a eating, a gnawing, a consuming, and an utter undoing of my brother, to take after twenty pound, yea, thirty pound in the hundred (as many do) than I know not what is. But if they would know what usury is in deed, according to the sense of the word of God, I will tell them,  
Usury is any thing over and above the principal which was lent, be it never so little, either in money, corn, grass, grounds, lands, meat, drink, clothes, or any thing else whatsoever. But now a days there is no sin so gross, which is not blanched and smeered over with such counterfeit colours, that except a man have an eye illuminate by God's spirit, he shall take it either for a virtue, or at least for no sin at all, But woe be to them (sayeth the Prophet) which call evil good, 
Esay. ●.  and good evil, sweet, sour, and sour sweet, light, darkness, and darkness light. I doubt these excuses and gloss will not go for payment at the day of judgement, let them flatter themselves as much as they will in their foolish imaginations.  
It is also a good work in every one to fast from sin, as much as he he can, and from all excessive use of meats and drinks, which might any way move or stir up the body to dissoluteness and wantonness. And therefore the Papists do bely us, in that they affirm, that we never fast, and that our preachers do preach against it, as against a thing altogether unlawful. But as they speak truth in this, so let them be believed in every thing else. Indeed we hold, (and that truly) that all meats may be eaten at all times, and at all seasons of him that hath faith, for so the Apostle teacheth, saying: Now the spirit speaketh evidently, 
Tim. 4●  that in the later days, some shall departed from the faith and shall give heed to spirits of error, & doctrine of devils, which speak lies through hypocrisy, and have their consciences burned with a hot iron, forbidding to marry, and commanding to abstain from meats, which GOD hath created to be received with thanksgiving, of them which believe, and know the truth. And in another place he sayeth, Every creature of God is good, and nothing aught to be refused, if it be received with faith and thanksgiving, for it is sanctified by the word of God, and by prayer. So that we hold it a matter merely indifferent, to eat, or not to eat at all times. We repose no religion in eating or drinking, but hold it rather for a matter of policy than of divinity.  
Our Saviour Christ saith, there is nothing that entereth into man, that defile the man, but those things which come out of a man, those defile a man.  
It is said also in another place, All things are clean to those that be clean. And further we read in the history of the Acts, how the Apostle Paul himself was commanded in a vision (as it were by oracle from heaven) to eat of all meats contained in the sheet, being also forbidden to call that unclean, which God had sanctified, & made clean. And therefore (I say) we hold it lawful by the word of God to eat all meats at all times, yea though it were in Lent itself. But yet if it please the Prince for policy sake, and for a common wealth (for that, at that time of the year, all creatures do breed and engender together, and therefore, beside, that they are not so wholesome as at other times of the year, if they should then be killed and eaten, as they are at other times, there must needs grow great dearth & scarcity of them) to command us to abstain from eating of flesh that time of the year only, we willingly obey it, as a matter of policy, and not of divinity, religion, or conscience. And albeit, it be objected, that Christ fasted 40. days, and 40. nights, yet it followeth not, that of necessity we should abstain from flesh only for so long; no more than it followeth, that we must abstain from all other meats, because Christ did so. We have no one syllable in the word of God for our warrant to do so. Nay, if we would imitate Christ's example in this, we are not able. For can we abstain from all kind of sustenance whatsoever 40. days, and 40. nights as Christ did? And yet if we will follow strictly his example, we must do so. Therefore it is true, omnis Christi actio, nostra est instructio, non imitatio, every action of Christ is our instruction, but not a precedent to follow in every thing. And doubtless, if he would that we should have abstained from the eating of flesh in Lent only, he would have given us some precept or other, or at least some one word or other sounding that way. To conclude therefore, we hold, that fasting from meats and drinks, is both good and godly, and many times very necessary, to tame the wanton affections of the flesh, and to subdue them to the spirit. And yet we look not to merit by our fasts, neither yet do we fast in honour, or worship to any dead Saints, as the Papists most blasphemously do. And thus much of fasting. Now to go forward.  
It is a good work in every one, to prevent, and as much as lieth in his power, to hinder and stay every evil action, or ungodly deed, which either he knoweth of his own knowledge, or else is informed, and advertised of by others, is like to come to pass, if he do not, he is as guilty of the mischief whatsoever it be, that happeneth, as he that committed it. And therefore it standeth every one in hand, to take heed to himself, that he be not partaker of other men's sins, for every one hath enough, and too many of his own to answer for, God be merciful to us. It is a good work in every one to practise sobriety, temperancy, and frugality, as well in his meats, as also in his drinks, to eschew all gluttony, drunkenness, riot, & excess, to use such apparel and attire, as is decent and comely, rather obeying necessity, than serving curious fantasy, knowing that our apparel was given us to cover our nakedness withal, & to hide our shameful parts, and not to puff us up into a proud humour, or vain conceit of ourselves. And trust me truly, I see no greater reason that we have to be proud of our apparel, than the poor Lazar hath to be proud of his rags & clouts that wrap his sores. It is a good work in every one to moderate his affections so, as he neither think, meditate, nor practise any evil against any man, that he refrain his tongue from all manner of swearing and blaspheming of Gods most holy name, that he fall out with no man, curse nor ban not any, finally, that he keep his eyes from beholding of vanity, his ears from hearing of filthiness, or ribaldry, and his hands & feet from committing of evil. Now if these be good works (as they are indeed) then most unhappy are they, that be so far from doing any of them, that they daily and hourly practise the contrary, and will justify themselves too by the word of God. For saith one, is not swearing tolerable? doth not God say, thou shalt honour me, and swear by my name? and therefore they conclude, that God is rather honoured, than dishonoured by swearing. Othersome, when a man reproves them for it, will ask him, why? Is it not lawful for a man to have God in his mind, and to name him often? yea, the oftener, the betters. Thus these reprobate miscreants justify themselves in their sin, and abuse the word of God to their own destruction. For answer to the first. I grant indeed, that God is honoured by swearing by his name, in this sense, when a matter or controversy falleth out, which can not otherwise be determined than by an oath, then are we (being called by the Magistrates, and those that are in authority) to depose the truth, by the invocation, and calling to witness of the name of God; or else, in a private action betwixt party and party, to end a controversy, we may lawfully take an oath, for so the Apostle saith, let an oath make an end of all controversies. In these two respects it is lawful to swear as I have said, and God is honoured thereby, if we depose the truth, as he is truth. But as he is honoured by these two kinds of oaths, so is he dishonoured, and displeased with swearing by him at every word, in our ordinary talk, and that upon every trifle, or light occasion, or rather for no cause at all. This kind of usual swearing, is altogether forbidden by our Saviour himself, 
Math. 5.33.  where he saith, Swear not at all, 
34.  neither by heaven, for it is the throne of God, 
35.  nor yet by the earth, for it is his footstool, neither by jerusalem, for it is the City of the great King, neither shalt thou swear by thy head, because thou canst not make one hair white or black: but your communication shall be yea, yea, nay, nay, for whatsoever is more than this, cometh of evil. The Apostle S. james also warneth us to the same effect, 
jacob. v. 12.  saying, but above all things (my brethren) swear not neither by heaven, nor by earth, nor by any other kind of oath, but let your communication be yea, yea, nay, nay, lest you fall into condemnation. The very same doth Solomon teach us, when he saith, The man that useth much swearing, shall be filled with iniquity, & the plague of God shall never go from his house. And yet notwithstanding all this, there are not a few that make even as it were an occupation of swearing, and forswearing, of blaspheming, cursing and banning at every word, accounting him a peasant and no man, that cannot swear it out lustily. In which point the devils are better than they, for (as the Apostle james recordeth) they tremble and quake at the very name of the Majesty of God: but these desperate rogues, and shagd haired ruffians are so far off from trembling or quaking at the name of God, that they rend, and tear him in a thousand pieces at every word as much as lieth in their powers, blaspheming both him, and his glorious name, without all remorse or conscience. But let them take heed, for surely I am of this mind, that it were better, (though both in the justice of God be damnable) to kill a man, than to swear an oath, or once to blaspheme the name of God any manner of way, for the one is the breach of the first Table, which respecteth the worship of God only, the other is but the breach of the second Table, which compriseth our duties one towards an other. And as it is forbid to swear vainly by the name of God in our ordinary talk, & familiar communication at every word, & for every trifle, so is it also forbidden to swear by any other, than by God alone in the two respects before remembered, and neither by Saints nor Angels, Sun, nor Moon, Stars, nor Planets, bread, nor salt, fire, nor water, nor any other creature else what so ever: neither is it lawful to swear by any counterfeit oath, as faith, or feck, gog's bud, gog's lownes, nor the like, for all these kinds of swear are abomination before the Lord, who hath given us an express commandment, that we neither swear by their idols, nor yet once make mention of their gods in our mouths. For whatsoever we swear by, we make an idol of it, and a false God, attributing that honour and worship to the creature, which is due to the creator, who only is to be invocate and called upon as a witness in all our actions, and none but he. And now to the second part of their blasphemous allegation. Whereas they say, that it is lawful to have the name of God often in our mouths, and the oftener, the better. I answer, true it is, we ought indeed to have the majesty of God both in our hearts, and in our mouths, and the oftener the better, but how? not in blasphemous sort, to make a stolen or a jesting stock of him, (for we are forbid to take the name of God in vain, and the Lord will not hold him guiltless that taketh his name in vain) but in all holy reverence, devotion, and obedience, yea, in all holy fear, and trembling. This the Apostle meant, when he said, If any man speak, let him speak as saith the word of God: again, let your communication be such as may minister grace to the hearers. Let these lusty Caveliroes take heed, how they dally with the Lord any while, for (as the Apostle noteth) God is a consuming fire, and in an other place, it is a terrible thing to fall into the hands of God, yea, he is that stone, that upon whom soever he falleth, he grindeth to powder. But to draw towards an end. It is a good work in every one to be careful of his brothers good name, neither backbiting, detracting, slandering, nor any way discrediting him by word or deed, but rather seeking by all means possible to conserve his credit as much, yea, and in some respects, more than his own. And if he know, or hear any thing which might sound to the impairing of his credit, or blemishing of his good name, to bury it in the grave of oblivion, that it may never rise again, nor come to light, to the disparagement or prejudice of his brothers good name for ever. What shall we say then to those vile persons, and scummes of the world, not worthy to have common breath amongst christians, who are so far off from christian charity, that albeit they neither know, nor in truth never heard any evil of their brother, will yet in the fullness of their malice, coin and forge matter defamatory against him, and when they have done, publish it to the view of the world in railing pamphlets, and paltry libels, to his unjust infamy, and their own perpetual shame?  
The badge or cognisance of the children of God, whereby they are known and discerned from the children of the devil, is love, as our saviour Christ saith himself, By this shall all men know that you are my disciples, if you love one another. Again, the badge or cognisance of the children of the devil, whereby they are discerned from the children of God, is hatred, rancour, malice, envy, lying, slandering, detracting, and backbiting of their brethren, and the like. Now then, these fellows are so far off from wearing the cognizance of the children of God, that they marshal themselves under the standard of the devil, being invested with his cognizance as his servants and vassals. Is this to do to an other, as they would wish an other should do to them? Is this the nature of that love, which Paul describeth, where he saith, Love suffereth long, 
1. Cor. 13.  is bountiful, envieth not, doth no evil, is not provoked to anger, thinketh no evil, rejoiceth not in iniquity. Is this the fruit of that love, which the Apostle Peter goeth about so earnestly to persuade us unto, 
1. Pet. 4.8.  where he saith, But above all things (my brethren) have fervent love amongst yourselves, for love shall cover a multitude of sins. The Apostle S. john saith, 
1. joh. 4.16.  that God is love, and that those that dwell in love, dwell in God, and God in them: Then it must needs follow, that if those that dwell in love, do dwell in God, than those who dwell in hatred, rancour and malice, dwell in the devil, and the devil in them: Now then, whether these men dwell in God, and God in them, or not rather in the devil, and the devil in them, let the world judge. Again, the same Apostle john in the same place alleged, saith, If any man affirm, that he loveth God, and yet hateth his brother, he is a liar, and the truth is not in him. Now then, what kind of people these are, and how unsufferable in a common wealth, who delight in nothing so much, as to broach lies & slanders against their brethren, and where they hear any thing against any man, without examination of the quality and property of the party that told them of the person whom they concern, or of the matter itself, they presently spew out their malice in libeling & pamphleting against him, as though all were true that is reported of every man.  
These kind of fellows are worse than the caterpillars or locusts of Egypt, who devoured but the fruits of the earth, these the good names of men, yea, and of such men, as in comparison of whom, they are notworthie to be named, the same day the others are named in. They are worse than ravens, or kites, who will not eat their pray before it be dead: but they will devour the good names of their brethren being on live. Such cur dogs would be hanged up, as will snap every body by the shins, living to the hurt of all and good of none.  
And therefore I cannot a little marvel, that our grave and reverend Bishops, and other inferior magistrates and officers, to whom the oversight and charge of such things are committed, will either licence, (which I trust they do not, for I will hope better of them) or in any sort tolerate such railing libels & slanderous pamphlets, as have been of late published in print one man against another, to the great dishonour of God, corruption of good manners, breach of charity, and in a word, to the just offence & scandal of all good christians. And truly to speak my conscience freely, I think there cannot a greater mischief be suffered in a common wealth, than for one man to write against another, and to publish it in print, to the view of the world. I wis the noble science of printing was not given us to that end, being indeed one of the chiefest blessings that God hath given to the sons of men here upon earth. For is not this the next way to broach rancour, hatred, malice, emulation, envy, and the like amongst men? nay is not this the next way to make bloodshed, and murder, to raise up mutinies, insurrections, commotions, and rebellions in a christian commonwealth? and therefore would I wish both the books, and the authors of them, to be utterly suppressed for ever, the one by fire, the other by the halter or gallows, if nothing else will serve. But what should I say? I can not but lament the corruption of our time, for (alas) now adays it is grown to be a hard matter to get a good book licenced, without staying peradventure a quarter of a year for it, yea, sometimes two or three years, before he can have it allowed, and in the end happily rejected too, so that that which many a good man hath studied sore for, and travailed long in, perchance all days of his life, shall be buried in silence, and smothered up in forgetfulness, and never see the light, whilst in the mean time, other books full of all filthiness, scurrility, bawdry, dissoluteness, cozenage, coney-catching, and the like, (which all call for vengeance to heaven) are either quickly licenced, or at least easily tolerate, without all denial or contradiction whatsoever.  
And albeit it may be answered, that such filthy bawdy books are not licenced by the Magistrates, as I think in deed they are not (for what man can with a good conscience licence those books to be printed, which are seared with a hot iron, and branded with the black coal of God's curse) yet notwithstanding, as long as they tolerate, or suffer them either to be printed, or to be sold in their Shops, they are as culpable and as guilty before God for them, as the authors of them, and look what evil cometh by them, they shall one day answer for before the tribunal seat of God, because it was in them to have suppressed them, and did not. But I will leave them to their judge, to whom they either stand or fall, and who will one day reward every one according to his doings. It is a good work to meditate, and to think, that this life is but momentary, short, and transitory, no life indeed, but a shadow of a life, or rather a meditation of death (for so good men have called it) a pilgrimage, a thoroughfare, an Inn, or hostrie, a place of trial, of adversity & calamity, a vale of woe, & a sea of all afflictions and miseries. The consideration of this, caused the holy job, that mirror of patience, 
job. 14.  to burst forth into these speeches. Man that is borne of a woman hath but a short time to live, and is full of misery, he springeth up as a flower, and is cut down, he vanisheth also as a shadow, & continueth not.  
It is a good work for the children of God, to set their minds of heaven, and heavenly things, to meditate of the joys of heaven and of the glory prepared for such as walk here with their God in all holy obedience and christian humility before him. Finally & last of all (because I would draw towards an end, though there be no end indeed of good works) it is a good work to mortify our carnal lusts, and to slay our inordinate affections, to crucify the old man, with the whole body of sin, and to put on the new man Christ jesus, walking & going on from faith to faith, from hope to hope, from repentance to repentance, from holiness to holiness, from grace to grace, from perfection to perfection, and from one good work to another, till we attain to the end of our hope, which is everlasting life, in the kingdom of heaven. These be those good works indeed which (as the Apostle witnesseth) Christ hath ordained, that we should walk in them. These be those good works which Zachary proveth to be the ends of our redemption, 
Luke. 1.74.75.  that we being delivered out of the hands of our enemies, might serve him without fear, in holiness and righteousness all the days of our life. These are the oil which every Christian is to have in his Lamp, 
Matth. 25.  and which the foolish Virgins wanting, were shut out, and excluded the kingdom of God. These be they that I would council every Christian man, and woman, that have any regard of their salvation, to practise in this life, leaving the Antichristian works of the Papists, as abortives, and miscreants, to their father the Devil, from whom they first came. For persuade thyself whosoever thou art, that without these good works, and the like, it is unpossible for thee to see the face of God to thy salvation, otherwise than the devils, and the reprobate, who shall see the face of God (I grant) but to their everlasting condemnation: So thou without good works mayest see the face of God with them, but to thy utter confusion & destruction both of body & soul for ever. Be zealous therefore (good Christian) of good works, do good whilst thou hast time, for the night of death will come when thou canst not work, redeem the time with well doing, as the Apostle speaketh, yea, withdraw from thy sleep, from thy meat & drink, and from thy necessary affairs, to do good. Remember thy years are few upon earth, & thou hast but a short time to live, & to work in. Admit thou attainest to forty, fifty, sixty, or it may be eighty years (whereto few do come, in comparison of those that die before) alas that time is nothing neither, in regard of the perpetuity & eternity of the life to come. Have ever in thy mind that golden sentence of the Apostle, He that soweth little shall reap little, and he that soweth plentifully, shall reap plentifully. Let the words of our saviour never slip out of thy remembrance, Beatius est dare, potius quam accipere, It is a thing more blessed to give (meaning to the poor) than to receive. Give therefore, & lend freely to them that have need, looking for nothing again, and thy reward shall be great in heaven, saith our saviour Christ. Consider it is said, What is given to the poor, is lent to the Lord, and look what thou layest out, it shall be paid thee again. Distrust not Gods promises, for he is yea, and amen, in all his sayings, and faithful and true in all his doings. He both can, for that he is almighty, and also will, for that he is merciful, most bountifully remunerate, and most liberally reward them for whatsoever good thou dost in this life, yea, so precise is he herein, that he hath bound himself with a promise, that he will not leave so much as a cup of cold water given to any in his name, unrewarded at that day.   

The fifth Section.  
Wherein is showed the ends of good works, and of our justification by faith only, with a conclusion exhortatory to good works.  
NOw as thou art to do good works, so thou must take heed, that thou dost them not, neither for desire of reward, nor yet for fear of punishment, but for the love and obedience which thou bearest to thy God. And so far off oughtest thou to be from thinking to be justified, or to merit any thing by thy works, (as the blasphemous papists do contend) that thou must both think & say as Christ teacheth thee to say, When thou hast done all that is commanded thee to do, thou art yet an unprofitable servant, and hast done but thy duty, nay nor thy duty neither, no not in any small measure. No, although thou were stable to do all the good works in the world, and all the good works which the word of God doth command thee, yea, and in that perfection which GOD doth require of thee, (which thing never any was, nor ever shall be found able to perform, Christ jesus only excepted) yet couldst thou neither be justified before God, nor yet merit any thing by them ex opere operato, as the Papists do dream. But yet they are in deed notable seals and testimonies to thy conscience, that thou art the child of God, and coheir with Christ jesus of the kingdom of heaven. And hereof is it, that the Apostle biddeth us make our salvation sure by good works, not that good works are any efficient cause of our salvation, but do assure, confirm, and seal up unto us our salvation purchased by Christ.  
They are therefore most excellent fruits of our faith, and infallible pledges of our election in Christ, but no causes of our justification before God. For even as no fruit can make the tree good, which by nature is nought, so no good works can make a man good before God, who before was wicked & evil: for as the tree must of necessity be good, before it can bring forth any good fruit at all, so a man must be sanctified and regenerate by the spirit of God, before he can do any good works, acceptable unto God, which once being accomplished, them follow good works, as the effect from the cause. And therefore I cannot but wonder at the more than palpable blindness of these justiciaries, and merit-mongers, the papists, who believe that good works can justify us before God. Our saviour Christ saith, Without me, ye can do nothing. Whereto the Apostle seemeth to agree, when he saith, It is God which giveth both the will & the deed, even of his good will and then alas, what place of merit is there left for us? And whereas they object, that God hath promised to reward our good works. True it is, he giveth us grace, first to will, than power to perform, and put in practise every good work that we do, and hath bound himself with a promise to reward these his own gifts in us. But this reward standeth in the mercy of God, not in the merit of the work. Let us therefore, abandoning our own merits, as filthy dung, hold the mercies of God in Christ, to be our righteousness, being assured, that if the Lord should enter into judgement with us, weighing our very righteousness in the balance of his justice, and rewarding us according to our deserts, we should be utterly condemned, and cast away for ever. This the Prophet Esay confirmeth, where he saith, That all our righteousness is like a menstruous clout, than the which, there is nothing more filthy, stinking, or fulsome. To which sentence Saint Barnard seemeth to allude, saying: We universae justiciae nostrae, si remota miserecordia iudicetur. Woe be to our righteousness, if we should be judged with out mercy. And yet the papists are persuaded, that they are not only justified (that is, pronounced just before God, freed from sin, and all punishment due for sin) but also that they merit the kingdom of heaven, and everlasting life by their good works. Yea, they have not only good works enough to save themselves withal, but others also, and these they call works of supererogation, that is, when they do more good works, and in greater perfection, than God either can or will require of them, as I have noted before, and therefore with the overplus of these (forsooth) they will help their fellows, if they will pay well for them, else get they none, for, No penny, no Pater noster. And is not this a pretty matter, that they can, not only save themselves, but also others to, by their works of supererogation? What should a man care for doing of good works himself, when for a little money he may buy enough of others? The five foolish virgins would have bought oil of the wise, but it was answered them, they could have none, lest there were not inogh for them both. Whereby we see, that as no man can buy the good works of another, so no man hath enough to save himself. The Apostle Peter saith, There is no other name given under heaven, whereby man can be saved, but only jesus Christ. And if good works could save us (as the same Apostle reasoneth) then had Christ died in vain. For how vain a thing had it been for the majesty of God, to have sent his own son into this miserable world, to take our nature upon him, & to shed his most precious blood for us, if we could have justified ourselves, or purchased our salvation, either through our inherent righteousness (as the papists most blasphemously affirm) by our merits, or by any other means whatsoever. And therefore Paul was bold to conclude, that we are justified by faith only, without the works of the law, Being justified (saith he) by faith, we have peace with God, through jesus Christ. And to the Galath. he saith further, that as many as do rely upon the works of the law, 
Galath. 5.  are under the curse, and banished from grace. To which the Prophet Abacuc seemeth to agree, saying, the just shall live by faith. But what shall we say then to the Apostle james, who saith, we are justified by works, and not by faith only? I answer. There are two manner of justifications, one absolute before GOD, the other demonstrative before the world. Paul writing that we are justified by faith only, meaneth absolutely before God. james saying, we are justified by works, meaneth demonstratively, before the world. Again, Paul wrighteth of the efficient cause of our justification, james of the effect. Paul had to do with them that contemned faith (as the Heathen, jews and Turks do now) and therefore he attributed (and that worthily) justification, to faith only. james he had to do with them that contemned good works, as things of no value, affirming, that bare faith alone, was sufficient to salvation, & therefore he attributeth the more to works, thereby to draw them to the practising of them. Again, Paul speaketh of such works as go before justification, james of such as follow after. Paul meaneth not of a bare and naked faith without good works, but of such a faith as can no more be without good works, than the sun without light, or the fire without heat. james he meaneth of a bare, naked, and dead faith, such as the very devils have, & as the very heathen, & infidels have. So that in substance & matter, they both mean and speak one and the same thing. For truly, as faith is the efficient cause of our justification before God, so our works are the effects or fruits issuing thereout, whereby we are known to be justified before the world. And therefore let us brag of our faith as much as we will, if it be but such a faith as bringeth forth no good works, we can never be saved by it. This is not that justifying faith which Paul speaketh of, nor which the children of God have, but a dead faith, a barren faith, an historical faith which the devils and all reprobates have. But here perchance some captious sophister will ask me, if we cannot be justified by good works, to ' what end then should we do them? To whom I answer. We are to do good works for six causes especially: first for the love & obedience which we own unto God: secondly, for the mutual love, & brotherly charity which we bear one towards an other: thirdly, to make our salvation sure & certain unto us, as the Apostle saith, Make your salvation sure by good works: four, for the zeal we have of the glory of God: fifthly, to draw others from sin, to the practife of godliness by our good example: and sixtly, for the increase of our own reward in the life to come, where no good work (such is the bountiful liberality and merciful beneficence of our good GOD towards us miserable sinners) shall be left unrewarded. And albeit that good works are no causes of our justification, nor that thou canst not be justified by them, yet canst thou never be saved without them. And therefore would I wish every one that hath a care of his salvation, to labour, study, & endeavour night & day to do good works. Remember how notably our forefathers have behaved themselves herein, what monuments of charity, and alms deeds, have they left behind them, to the posterities to come, and yet lived in fear and trembling. And do we think to come to heaven, and leave no good works behind us at all, but rather infinite millions of wicked deeds, and ungodly examples, which cry for vengeance before the throne of God night and day incessantly? Oh let us remember and never forget (if it be true which some do hold, as I fully persuade myself it is) that as our wicked deeds, and evil examples which we have left behind us in this life, do hurt unto other, and dishonour the Majesty of God, so shall our pain be increased, & augmented in hell for evermore world without end. And again, as our good deeds, and good examples which we have left behind us in this life, do good to the Saints of God upon earth, and increase his glory, so shall our glory, and our joy be increased from day to day to the end of the world in the kingdom of heaven. Let either the fear of the one therefore (dear christian) or the love of the other, move thee now at the last to this resolution of good works. Let not the vainglory, and deceitful honour of this world beguile thee, let not covetousness blind thee, nor any private affection else, move thee to do evil, or to deceive any more in bargaining, selling, or otherwise howsoever, for the Lord (as the Apostle witnesseth) is the revenger of all such wickedness: and though thou escapest for a time the laws of men, yet canst thou not escape the judgements of God, but in his good time he will find thee out, and recompense thee according to thy deserts. Remember that Solomon was rich, and had as plenty of gold & silver as of stones, jewels, and ornaments great store, with fishpondes, orchards, gardens, forests, parks, men-singers, women singers, music, and all pleasures else under the Sun, and of them all, he pronounced this sentence, Vanitas vanitatis, & omnia vanitas, Vanity of vanities, and all is but vanity. Consider with thyself, and often revolve in thy mind the words of our saviour, Heaven and earth shall pass, but the word of God endureth for ever. And again in another place, No man's life standeth in the abundance of those things which he possesseth. And again, What will it prevail a man to win the whole world, & lose his own soul. Remember the rich glutton, though he fared dilitiouslie, and ruffled in his silks and velvets every day, yet in one moment his soul was taken from him, & he lodged in hell. Take example by the rich man in the gospel, who flowed with such abundance of all things, that he was forced to pull down his old barns, and to build new ones, was it not said to him, Thou fool, this night shall they fetch away thy soul, and then whose shall those things be which thou hast gathered. Oh what a vain thing is it therefore, for a man to rake into his hands five hundred or one thousand men's livings, & to leave it to his children, who for the the most part, spend it either in hawking, hunting, dicing, carding, or else in whoring, gormandizing, and infinite the like vices, (for, Malè parta, malè dilabuntur, Ill got, ill spent) whereas in the mean time, thou must go to the bar to answer for the getting of them, peradventure to everlasting damnation both of body and soul. Therefore have a care whatsoever thou be, that thou get thy goods in the fear of God, & with a good conscience, so shall they prosper with thy children after thee, and thou blessed eternally. And when thou hast thus got them, be careful how thou bestowest them, and to whom thou givest them. For it is not enough for thee to say, I gave so much, and so much to my carnal kindred, friends and alliance: but if thou hast given so much and so much, to the poor, so much and so much, to this good end, and to that good end, to this good work, and that good work, to remain to the posterities after thee to the end of the world, oh then well is thee, and happy shalt thou be, yea, then shalt thou be sure to attain to the end of thy hope, that is, everlasting life. To the which, he bring us all, that appertain to his kingdom, that died for us, to whom with the Father & the holy Ghost be all glory and praise for ever, Amen.   
FINIS.