¶ THE CHRISTIAN Manuel, or of the life and manners of true Christians.  
A Treatise, wherein is plentifully declared, how needful it is for the servants of God to manifest and declare to the world: their faith by their deeds, their words by their works, and their profession by their conversation.  
Written by John Woolton Minister of the Gospel, in the Cathedral church of EXCETOR.  
Imprinted at London by I C. for Thomas Sturruppe dwelling in Paul's Church yard, at the sing of the George. 1576.   

To the r●●●te worshipful Sir William Cordell Knight, Master of the Rolls. john Woolton wisheth prosperus suecesse in all worldly affairs, and in the life to come, joy and immortal felicity.  
Amongst those seven wise Men of Greece, there was one that commended 
A Philosophecall posy.  to his hearers this Posy, Fellow God: Which sentence he willed them, to have continually before their eyes: to the end that they might be stirred up with an earnest desire, to know, love, and serve God, who is the last and perfect end of true wisdom. For whereas there be two principal 
Two principal parts of wisdom.  parts of true wisdom, after the opinion of Philosophers: the first, that a man should know himself, the second that he should know God, wherein true felicity is (as it were a mark or goal) proposed and offered unto us: the wise man had good cause, and great reason, in that pithy clause: to commend the last and perfect end, of true wisdom unto his Scholars and disciples.  
The precept therefore is most commendable & profitable: but when he came to the action and execution of this immitat●●●: the wise man swerved very much, from that scope & mark 
The Philosophers ignorant in the practice of their precept.  which himself had purposed. He could not by his wisdom attain to the knowledge of God: neither find out the right way: neither yet had he any guide, to lead him out of that deep darkness in the which he was more than drowned: whereby it came to pass, that he wandered miserably, sometime on the left hand, and sometime on the right hand from God, whom he willed his disciples to follow. For the wisdom of this world is so weak and infirm: that it cannot bring man unto the sountaine of goodness, & felicity, even whose fruition is his right and perfect blessedness. Which thing is found true both by experience in all worldly wise men, & also by the testimony of Saint Paul, who speaketh out of God's mouth. I will destroy the 
Esai. 29. 33. 1. Cor. 1.  wisdom of the wise & will cast away the understanding of the prudent. Although then the wise man gave a good precept, yet no man came to blessedness thereby: which thing should have comen to pass, if he had been able to point out the way unto his followers. This 
True wisdom is only in Gods. church. 1. Cor. 1.  true wisdom the Church of God only hath and knoweth. Whereof the same apostle speaketh after this manner. For after that in the wisdom of God, the world through their wisdom knew not God, it pleased God through foolishness of preaching, to save them that believe That is to say, because that men in the frame and workmanship of the world (wherein the singular wisdom of God is engraved, and open to the eyes of men,) did not know God: It pleased God of his free and infinite goodness, to deliver unto the world his wisdom before time unknown: even the gospel of his son Jesus Christ, whereby he purposed to save all believers, that they might there by through Grace, attain to the perfect end of their condition, which by reason of their corrupt nature, through original sin they could of themselves never come unto: Of this light spoke the prophet David saying, In thy light, 
Psa. 36.  shall we see light: and Christ himself more plainly. I am the light of the world, he that followeth me shall not in any wise walk in 
john, 8.  darkness, but shall have the light of life.  
In which sentence our saviour Christ calleth his servants from the imitation of all others: and willeth them, to set him before their eyes, 
Christ is a perfect example for us to follow in faith and life.  as a perfect pattern, and absolute example for them to follow. The ancient writers and best expositors have well observed that in the holy scripture Christ is proposed and set out as an example & rule to follow two manner of ways. First they teach us that he is the author & giver of remission of sins, justice, life, and eternal salvation to all believers. Which thing is so proper and peculiar unto him, that no part or portion thereof, may be in any respect imparted unto others, without manifest sacralege and blasphemy. Secondly, they describe him as an exquisite type and rule of a godly and christian 
Christ an example in our life.  life framed after Gods most holy la: which as he taught with mouth and voice, so did he fulfil the same in his own life and proposed himself as an example to all those that would be accounted, and be in deed Christians, whereof we have a plain testimony in the gospel of Saint john, I have given you 
john. 13.  an example (saith Christ) that you should do as I have done unto you.  
This our heavenly Master was much unlike those whom Saint Paul describeth, to have a form of godliness, but deny the 
2, Tim. 3. Rom. 2.  power thereof, and again: Thou knowest Gods will, and allowest things that be excellent, and hast the form of knowledge, and of the truth of the law, thou therefore which teachest another, teachest not thyself, and making thy boast of the law, through breaking of the law dishonourest God. But Christ said, and did, taught and followed: to th'end that all his scholars might learn to perform in work, that which they profess in word. The Apostles of christ also the best expositors of their masters will, as they always teach men to believe and trust in him being the fountain and wellspring of justice and life: so do they every where urge them with earnest exhortations to follow his life and conversation. Saint Paul sayeth, 
1. The. 4  That he hath not called us to uncleanness & filthiness of life, but to holiness. Neither 
1. Cor. 1.  was he made to believers, wisdom and justice only, but also sanctification and redemption. For as by his wisdom and justice he hath expelled darkness, naturally bred in man's breast, and hath kindled the true light of the knowledge of himself, and his father, and forgiving our sins, doth adorn us with his own justice wherewith we being covered and clothed please God his Father: even so doth he give unto us the holy ghost, who doth regenerate and renew our minds, whereby they do conceive holy desires, and affections, which at the last are plentiful and fruitful in bringing forth good works. A godly life is always conjoined with a lively faith, in such sort that these two cannot be separate one from another, no more than light can be divided from the sun, or heat from the burning fire. For Christ as the apostle saith, gave himself for us to purge us a peculiar people to himself, reasons of 
Tit. 2.  good works, and to redeem us from all iniquititie. And if Philosophers give rules & 
Christian philosophic, most perfit.  precepts of manners, not so much to make men learned, as to make them virtuous: how much more aught christian philosophy to proceed further not only to put into men's minds the knowledge of piety and god lines, but also sanctimony & holiness itself. Every one therefore endued with a true faith, aught to feel Christ so working in him by his holy spirit: that he may say with the Apostle, Now live not I, but Christ liveth in me. And as the body endued 
Gala. 2.  with a living and reasonable soul receiveth, feeleth, and practiseth the actions thereof: so he that is engraffed in Christ, and is his member, cannot choose but be partaker of his spirit, virtue and holiness. Whereupon, t●e apostolic and cathoik faith, nameth the body or society of the church, the Communion of Saints: plainly importing thereby that those men only appertain to t●at society, who meditate and study how they may live well, and labour with all their might, that they may be that whereunto the Apostle exhorteth the Thessalonians altogether sanctified, Perfect in spirit, 
1. Thes. 5.  and such as may be blameless against the coming of our Lode jesus Christ. And all those that are otherwise affected, and frame not their life to that end, and yet desire to be named Christians: they dissent from them selves, and with their life argue their tongue of untruth and falsehoodde.  
Moreover a man's profession is not so much to be weighed by his tongue, and talk, as by his 
Profession approved by conversation. Titus. 1.  deeds and life. The Apostle speaketh of such Impastours, saying: That they profess themself to know God, but with their deeds they deny him. And that holy Martyr Saint Cyprian hath a fine saying▪ That the 
Dezelo et livore e● aliis locus.  testimony of a man's life, is more effectual than that of his tongue: and that works have after a sort, their lively speech and eloquence, albeit the tongue be silent, and move never a deal. And he that professeth with his mouth, and walketh contrary in his life: may right well be compared to an unwise builder, who layeth on mortar with the one hand, and pulleth down stones with the other, of such kind of builders, our Lord and Master Christ speaketh after this manner. Therefore whosoever heareth my sayings and doth them, I will liken him unto a wise man, who 
Math. 7.  built his house upon a rock: and the rain descended, and the floods came, and the winds blue and beat upon that house, and it fell not, because it was grounded upon a rock. And every one that heareth of me these sayings, and doth them not: shallbe likened unto a foolish man, which built his house upon the sand. And the rain descended, and the floods came, and the winds blue, and beat upon that house, and it fell, and great was the fall of it, etc. Saint Augustine speaking against carnal and lypgospellers, saith thus. In vain doth he assume the name of Christ, that followeth not Christ. To what purpose is it, if thou 
In lib. de vita Chriana, qui falso ascribitie August.  be called that which thou art not, and to usurp a strange name? But if thou delight in that name, then do those things which appertain to Christianity, and then thou mayst with good cause challenge the name of a Christian.  
Now if we view Christians after this rule, if we examine men's daily life and conversation, and try the same with the touch stone, 
The small number of perfit Christians.  of God's commandments, that number will appear small, and a true Christian will almost be as rare as a black Swan upon the earth. For neither the negligent and voluptuous Magistrate, nor the idle Bishop, nor the cruel husband, nor the bitter wife, nor the careless Father, 
Math. 12. Mar. 3. Luke. 8.  nor the rebellious child, nor the merciless master, nor the unfaithful servant, with many other of that sort, can not by any means be rightly named Christians. But those rather even 
The fruits of true Christians.  by the testimony of Christ himself are so to be called that hear his word and keep it. And although our salvation issueth from God's grace and goodness, yet he requireth at our hands trust and confidence in him, a prompt and ready will to obey his word, diligence & industry in our vocation, prayer and invocation of his holy name, accepting our imperfect disobedience, and forgiving our infirmities for his son Christ's sake. All those that then desire to be true Christians, aught to be sorry for their sins, to fly unto Christ, and to repose sure trust and confidence of salvation in the mercy of God through him, to bring forth worthy fruits of repentance, and to lead a life agreeable to the Gospel. For those that be true Christians, do always wrestle with vices, and fight with concupiscence and lust, they endeavour to bridle wicked affections: and contemning earthly things, do bend and fix their minds upon heavenly things. Whereof Chrisostom writeth 
Chrysost. in Hom.  thus. O Christian, thou art too delicate a soldier, if thou think to vanquish without battle, and to triumph without fight: wherefore call to mind thy condition, and that warfare wherein thou hast professed thyself a soldier, which if thou do, then shalt thou well perceive, that all those worthy wights, whom thou dost so much esteem, and reverence, have by fight and battle, vanquished and triumphed, etc.  
And because true Christians cannot worthelte requited almighty God for his innumerable benefits, neither satisfy themselves in piety 
The care and study of Christians.  toward him: yet they are careful and endeavour to their uttermost, never to alivate God's grace and favour from them, neither to do that which wylbe displeasant unto his majesty. But contrariwise, through the aid of God's spirit, they labour to do those things which are acceptable unto him: working their salvation with trembling and fear: and frame all their actiods not so much after the liking of human reasons as after the prescript of God's holy will and commandment. And because in actions no man can determine what is good, unless he first know what is true: and for that the same cannot be otherwise had then from the mouth of God in his word: they turn over the holy Bible, they study the more▪ niments of the prophets and Apostles, and meditate God's law both day and night. Whereby Christians only come unto the knowledge of the truth, and understanding of Gods will: which to know is perfect wisdom, which to do is true virtue, and wherein to cont●nue is the only and eternal felicity. Those than that know not the will of God as the Ethnics in times passed, and Turks and jews now a days, cannot have any sure and comfortable warrantise of their life, and learning. For the Christians only taught in God's school, know his will, and in all their life rather respect the same, than their own will and reason, and repute it to be the greatest virtue to please, and obey him, and to follow his precepts and commandments. 
The repentance of Christians.  And if at any time through human infirmity and weakness, they offend and slide awry: by and by they desire pardon and forgiveness of God through Christ, and apprehend by faith mercy promised in him, and comfort themselves with a quiet and cheerful mind in the same. O happy is that man that so stayeth himself in an assured trust of God's mercy in Chricte, that humbly and heartily agniseth his faults and offences, that carefully endeavoureth to walk in newness and holiness of l●fe. But O most unhappy are those that wander in diffydence and distrust, that think too well of themselves, boasting with the Pharisees their acts and deeds, that neglect an honest and godly life. Unto whom 
Math 7. et. 25  the Lord will say at the last day. I never knew you, departed from me you workers of iniquity, into everlasting fire, which is prepared for the Devil and his angels. whereas 
Math. 25. Luke. 19 et. 21.  on the other side, the true Christians shall hear that joyful speech. Well done thou good and faithful servant, thou hast been faithful over few things, I will make thee ruler over many things, enter thou into the joy of thy Lord. Come ye blessed children of my father, inherit the kingdom which is prepared for you from the beginning of the world.  
Of the which two sorts of men, to wit of false Christians in name and tittle only: and of true Christians in word and work, I have written more largely in this Treatise following. Which I thought good to present unto your worship, moved thereunto for diverse and sundry causes. First with the common, and universal report of that great wisdom, and justice wherewith God hath endued you by the one, discerning between right and wrong, by the other putting the same in execution, in your office and calling: which is said by Cicero to be the Lady and Queen of all virtues: and of Aristotle to be more beautiful and bright than the Day star itself. secondly in respect of that great care which you have now a long time used, for the good estate of Colleges, and houses of learning in the University: Which thing Plato said especially to belong unto a good Magistrate, to provide that children borne to common society, should be well brought up for the common commodity. thirdly for that it hath pleased God to appoint me the Paster and shepherd of men's souls in one of thos● Manners, where the title and interest of temporal Lords and livings, together with the regiment of men's manners in a civil life, is under the Prince committed unto your worship. Where the states of many of your poor tenants being tickle and doubtful: yet you join pity and clemency, with justice and equity: Which as that reverend father Saint Augustine writeth, Is the inheritance of children, the joy of the Commons, and the comfort of the poor. And as no time in this world shallbe able to consume this true honour and virtue of yours: so will not the same be unrewarded, in that great day, at the kandes of the almighty and eternal God, whom increase you in all honour and dignity.  
At Whymple the xx. of November. Anno. Dom. 1576. Your worships humble, John Woolton.   

¶ A Christian Manuel.  
THe very name of 
The honour of the word Christian.  a Christian is most beautiful and honourable, and the bore word carrieth a certain majesty: but as our Lord and saviour jesus Christ, rebuked the jews vainly vaunting of their father Abraham, 
john. 8  If ye were Abraham's children, ye would do● the works of Abraham: so will he answer wicked men, with sharp speech, at the great day: If ye had been Christians, ye would have followed 
Math. ●  my example: I never knew you, departed from me ye workers of iniquity. And albeit we read that the Apostles gave many excellent titles, unto those that believed in Christ, embraced his gospel, & joined themselves to his church and congregation: as the name of Brethren, Saints, and Disciples: yet at Antioch they obtained first that noble and royal name of Christians: as a title which in honour and dignity, not only comprehendeth, but also far passeth all other styles and inscriptions.  
Eusebius Pamphilius, commending 
The foundation of Christian religion was laid long before Christ's incarnation.  Christian faith and religion unto the world, ertolleth the same not only for the reverend Majesty, which the name importeth: but also for the antiquity & ancientness, as having been always since the creation of the world, & whereby only all holy men, have pleased God, and attained to everlasting felicity. Whose sentence and judgement may happily seem strange, to some simple and unlearned persons, carried with that vain opinion, that Christian religion did first begin in the days of Tiberius Caesar: moved as it is likely, 
Luk. 3.  with Saint Luke his gospel: where it is written, that john the Baptist began to preach, in the fifteenth year of Tiberius: and also because Histories generally almost, consent that jesus Christ the saviour of the world, was crucified, the eyght●enth year of the same Emperor.  
It can not verily be denied, but 
Christ's treasures more plainly opened after his incamation.  that all Prophecies were complete: and true salvation perfected in that time. And it must needs be granted that Christ's most precious treasures, were then opened and communicated unto the world, more plainly and plentifully then ever before. Yet the same salvation was shadowed long before by the Prophets, and promised unto the Fathers in Christ jesus: where it came to pass, that they did foresee in their spirit Christ to come: and as we now do, put their whole trust and confidence in him only. These things are proposed, offered, and exhibited in deed most absolutely and clearly unto us, under the new Testament, and in the time of grace: which they under the Law had in hope, and that certain, albeit 
Esa. 9 1. Pet. 1.  somewhat more obscurely, than we now have: and looked for the same with most constant and ardent minds: The words of Eusebius touching this matter, are as followeth.  
Now lest any man should think that Christ's doctrine is strange, or lately devised, of some newe fangled fellow: we mean to write of this matter somewhat more largely: whereas now a good space the coming and presence of our Lord jesus Christ, began to shine as it were to the world: a new nation and profession sprung up, not few in number, nor weak in strength, not shut up in a corner of the world: but gathered of all countries, who in serving and honouring of God, were most zealous & religious, obtaining the name of Christians. Which thing was spoken 
Esa. 66.  of before by one of the Prophets: who ever heard or saw (sayeth he) any such things, doth the ground bear in one day? or are the people borne all at once, as Zion traveleth in childbirth, and beareth her sons? and in another place: Then shall the Gentiles see thy rightwiseness 
Esa. 62.  break forth as the shining light, and their salvation as a burning lamp, thou shalt be named with a new name: which the mouth of the Lord shall show, Therefore making a supputation upward, even from Abraham, unto the first man Adam: albeit they had not in very letters the bore name, yet in effect & truth they were Christians. For in four years 
Act. 11  after Christ's ascension, the disciples obtained the name of Christians. Now if the name of a Christian importeth one that believeth in Christ, and that pursueth faith, pity and justice by his word: surely the holy patriarchs were such men, and therefore to be accounted amongst the number of Christians. Hitherto Eusebius.  
But touching the word Christians, it 
The name Christian, given by God.  may be gathered by that which hath been spoken before, that the faithful were so named first at Antioch, because they professed jesus Christ, to be the son of the living God. And although 
Act. 17  that may seem to have comen to pass, by an imytation of the Philosophers, who were divided into divers sects, and received names after their Masters: yet no doubt this name was given to the faithful, by the inspiration of God's spirit, the doctor & guider of his church. For after the gospel was carried out of the borders of jewrie, and spread itself far abroad: the faithful rejoiced in this name, as it may appear by the saying of king Agrippa, moved with S. Paul's oration. Thou dost almost perwade 
Act. 26 1. Pet. 4  me to be a Christian: and S. Peter, See that none of you be punished as a 
1. Pet. 4.  murderer, or as a thief, or as an evil doer, or as a busy body in other men's matters: If any man suffer as a Christian man, let him not be ashamed, but let him glorify God on this behalf.  
The wicked men were carried with a wondered malice and hatred against 
This name was hateful to the wicked. Act. 24.  this name, Tertullus that prating sycophant, termed odiously the profession of the gospel, The heresy of the Nazarites. And it appeareth by justine the Martyr, Tertullyan, Eusebius, and such like, the very profession of this name was accounted a thing worthy of condemnation: and the denial of the same obtained absolution: as though the name carried with it an offence, to be continued, or deposed with the same. Which was nothing else, but a blind furor, in those whose eyes Satan the God of this world had put out, so that they could not see the clear light. Neither consider as Athenagoras wittily answered, That names are not worthy hatred, but the fact and fault: Or as justinus the martyr writ, That the bore name aught neither to procure credit nor discredit. Such was the opinion of profane men, of the name Christian, even the green herb and first spring of the gospel.  
But the sense & judgement of the godly was far other wise: who accounted no name or title more reverend and honourable. They were persuaded that this 
The effect or working of this name.  name was invented and given by God himself: partly for a difference between them of the old & new Testament, and partly to kindle & inflame their faith in Christ, being by the remembrance and recital of the very name, moved to be thankful, for his unspeakable benefits. For every man aught to consider with himself, the he hath the name of a christian, because he is engraffed in Christ, as the branch in the stock, or as the member in the head: & so to receive of his moistness and life: and to be partaker of his benefits. For there is no other word, that doth more significantly express, 
Eph. 5.  the entire conjunction, which is between Christ & his Church, (which is lively set out in the parable of the marriage, whereby we are said to be flesh of his flesh, & bone of his bones) as doth the word Christian. As soon as we hear that sweet sound, we call to memory, that we are made a 
1. Pet. 2. 1.  lively priesthood, to offer spiritual sacrifices. So that this word, is as it were a sacrament assuring all professors of the gospel of the accomplishment, of that holy Unction, whereof David maketh 
Psa. 113.  mention: for God is good and true, and doth not deceive them that put their trust in him. And he gave the name of Christ to his only begotten son, and answered the same in deed: He anointed him with the oil of gladness above his fellows. He therefore hath also anointed us his fellows heirs, & brethren with the same oil: albeit not so plentifully as their elder brother.  
The title therefore is honourable and comfortable, as all those right well perceive that have any taste & feeling of God's mysteries. What a sweet speech of God is this: Touch not my Christ's: doth he not plainly declare that he dearly 
Psa. 105  loveth those, whom he adorneth with that name? Surely S. Hierom thinketh this to be that name, which the living God by the mouth of his Prophet, promised to give his servant, that in place of the manifold names of Israel, Ephraim, 
Isa. 65. A poo●e Christian is more honourable than an heathen Prince.  joseph, jacob, they should be called Christians. Howsoever therefore this name hath been contemned and hated of profane men: yet amongst the servants of God, it hath always been accounted most honourable, and preferred to all other titles. Saint Hierome writing to 
Hieron. ad Furiam.  Furia, happening to make mention of her father: addeth expressly, that he bonored him more for the name of a Christian: then because he had either been a Senator or a Consul.  
But we aught always to use this 
The name of a Christian may not be blemished with wicked deeds.  concord, that we be in deed such men as we would be accounted and called. For the very name doth admonish men, not only of their honour and dignity, but also of their office and duty. And as by Sacraments, which S. Augustine calleth visible words, men are put in mind of their calling: even so are Christians by that name admonished of their parts, and functions. And as the unworthy partakers of Sacraments, receive the same to their own damnation: even so those that usurp this noble name, and perform it not in their living and manners, shall feel the heavy hand of God for their presumption and wickedness. Whereof Saint Paul rendereth a reason, 
Rom. 2.  saying: For the name of God is evil spoken of amongst the Gentiles through you: And the Prophet, My name is always blasphemed: And in another 
Esa. 52. Eze. 63.  place, They came unto the gentiles and profaned my name amongst them: And again, My name is great amongst the Gentiles, but you have profaned it. In which place the people are charged, with two great offences: first that they made God as a reproach: secondly, that they abused his name and law, wherewith in his mercy be vouchsafed to honour them. Whereby we may easily perceive what an heinous offence it is to brag and boast of the name of Christians, and of the word of God, and yet in daily violating, and transgressing the same: to profane God's name amongst the people: which is no other thing, but to play and dally with his reverend name and majesty. This is nothing else, but the subtile practice of our enemy the devil, who by his sleights and temptations, bringeth it to pass: that those things which should serve to God's glory, and our own salvation: we by profanation and abuse, convert to our own destruction. Which thing we see to often verified in these our sinful times, whiles many lip gospelers, and protestants have commonly in their mouths. jesus Christ his gospel, and faith: and yet so live that the name of Christ and his gospel, is evil spoken of. 
Christians always of two sorts.   
But this grievous accusation of carnal gospelers, is ancient and general, used as we see by the Prophets against the jews, and by the Apostles against the gentiles: So that we may easily thereby gather, that the professors of God, and true religion, have been always of two sorts. Christians in title and name only: and Christians in words and works: between whom there is no small or obscure difference. For the former sort bend, all their study and endeavours to chéerishe their carnal carcase: and desire to excel others in honour, wealth, riches, power, authority, and dignity, neither are they led with any fear of God, to bridle and restrain their filthy desires, and concupiscences, but in their whole life do run 
Eph. 2  headlong into all mischief: and as the Apostle saith, Being yet alive, are dead in their sins and trespasses. The second sort, led with the holy spirit: seek God with all their heart, and lifting up their souls to him, covet heavenly things, and contemn earthly things: their chief care is not for riches, honour, and worldly glory: but they put of the old 
Ro. 13 Gala. 3. 4 Eph. 4 Rom. 6  man, and clothe themselves with the new man, they die to sin, and live to righteousness: or at the lest do not suffer original sin and corruption to rule in their mortal bodies.  
Of this difference between the carnal man, and the spiritual: or between 
A difference between false and faithful Christians.  the false and faithful Christian: that ancient father Ireneus writeth excellently: whose words being somewhat prolix and long, I have in some and effect gathered. Those (sayeth he) that 
Irenae●●. lib. 5.  bear the earnest & pledge of God's spirit, renouncing the flesh, and submitting themselves unto the spirit, are aptly called by the Apostle, spiritual. But those that profess themselves believers in God, & yet never meditate his word, nor clothe themselves with the works of righteousness: but like swine and dogs, give over themselves to all sensuality, and wickedness, are called of the Apostle, carnal: of the prophets beasts: and in the law, unclean things: and Christ himself pronounceth such men, dead already. Let the dead, saith he, bury the dead, for they have not God's spirit quickening them. We see then that false Christians and carnal gospelers, have been always from the beginning of Christ's church. And now a days all men brag and boast of faith, but few declare it in godly life and conversation. All of us would be named & accounted Christians, which very name should stay us from violating Gods holy law: But few of us frame our lives after Christ's example. We confess God in word (as the Apostle sayeth) but in dèedes we deny him, & 'cause his name to be evil spoken of amongst the Nations. For how can the Turks be persuaded to think well of Christian religion: when they behold us by committing manifest Idolatry: or how can they favour our profession, which we deface, with our wicked and abominable behaviour. There is nothing that hath 
The Turks hate us for some gross opinions.  so greatly insenced, and kindled the immortal malice, and deadly fiend of the Saracens and Turks against Christians, as the presumptuous and manifest breaking of the second commandment, in making and worshipping of Idols and dembe Images: and in teaching the impanation of God, and that capernitical opinion, in devouring 
In metaph.  of him. Aristotle being very godless in many things, yet could he not abide that God should be represented with any corporal likeness. The Turks and Saracens can not bear any 
Si●on Paulus in truth. locorum come.  Image in their Synagogs': and as some write, have appointed great punishment for the Carvers and makers of the same. And even so they have detested that opinion of carnal and real presence of Christ in the Sacrament, and have abhorred from peace and society in religion with the Christians, for that also amongst other causes. For as Cicero writeth, who is so 
Denat. eorum. lib. 3. Auerrois. in 12. Metaph.  witless to believe that to be God which he eateth? And Auerrois because the Christians eat that God whom they worship: my soul shall be with the Philosophers. He conceived by means of that gross doctrine of Rome, that the lords Supper, was like Polyphemus banquet, fooming with red blood about men's mouths. For so Nycolas 
The recantation of Beringarius in concilio. vercel. In decretis de consecrat, distinct. 2. ego Beringarius. Glosator cecretorum.  the Bishop of Rome compelled Beringarius with bloody words, to recant and confess, That the body of Christ is handled and broken sensually, and bruised with the teeth: Which words the gloss mysliketh, and admonisheth the Reader to understand the same warily, lest he fall into a greater error than Beringarius held.  
And as the Heathen have misliked 
The corrupt life of Christians hath made some contemn their religion.  our religion, by reason of such gross and absurd opinions: so have they been more & more alienated from the same, by reason of the dissolute & filthy life of such as desired to be accounted the principal & chief amongst Christians. And here it is worthy to be noted what befell to Innocentius the fourth Bishop of Rome: who by Ambassadors moved the great prince of Tartary named Batus, to cease from the cruel persecution of Christians, to acknowledge God the creator of all things, and to receive Christian religion. The Tartarian as as they say, when he had demissed the Byssops Ambassadors, sent his own 
Ex Ferr. mont. de republs. lib. 4.  to Rome, and other Cities of Italy: to search the form of their belief, the manners & conversation of Christians. Who at their return brought him word, 
The corrupt life of the Papists in Rome.  that they were an idle people, wicked in life, and worshipped they knew not what Images, so much disagreeing from the doctrine they did profess: that they appeared rather to be a flocking together of beasts, than an assemble of men. At which report the Tartarian strait way received the Saracens, who easily persuaded him to neclect Christ: and to receive in to his dominions the abominable religion of Mahomite, as a mistress of manners.  
O great wickedness and ingreatytude worthy destruction. That which our saviour Christ menaced unto the 
The punishment of lip gospelers.  Cities, which contemned his divine miracles, wholesome doctrine, and would not repent: shall fall upon such profaners of God's name at the last day. It 
Math. 10. Luk. 10.  shallbe more terrerable for Sodom and Gomorra at the day of judgement, then for you. O dear brethren, let us not with like thanks quite almighty God for his great benefits bestowed upon us in these our days: as for the glad tidings of our salvation, so plainly and plentiful, uttered by the restytution of his holy word. Let us remember that when we lay drowned in our sins, and were not able to lift up ourselves: God of his mere mercy saved us in his son jesus Christ. And to bring the same to pass, he gave his only and most dearly beloved son to the vile and shameful death of the cross. His goodness and favour was so great toward us, that he choose us, and predestinated us to be inheritors of his eternal life, before the beginning of the world: Let us be moved with these his incomprehensible benefits, to live in this world honestly and godly. For he hath not done these great things for us, that we should still wallow and tumble in wickedness. When Aulus Fuluius had 
A. Fuluius.  taken his own son as he was running to the camp of rebellious Catilinae, and commanded him to be executed with death. I (quoth he) begot the not to serve Catilinae, but thy country: Even so God hath regenerated us from sin, not that we should henceforth come in to the same again: but that we should die to sin, and live to righteousness.  
Let us then in every of our vocations, rejoice in that faith, which worketh 
Gal. 5.  through love: let our faith (as S. james saith) Be made perfect with works: 
jac. 2.  For as the body without the spirit, is dead, even so faith without works is dead. In that he would have us to make perfit our faith by works: he meaneth as Saint Augustine and Aquias' expound 
August. de spir. et lib. cap. 29. Aquinas. in. 2. cap jacobi.  it, that we should declare ourselves to the world, to be justified by our works, and by the fruits, to testify abroad that we have a lively faith.  
For although we are justified before God, freely, without works, either going before, or coming after: through, and for the merits of jesus Christ, only our mediator, which we apprehended by faith: yet the immutable will of our God is, that all justified men should walk in a new obedience, doing those works that are acceptable to God, beutifying their profession with a virtuous conversation. But because in these 
Men aught to show good works as tokens of their faith.  latter days, charity waxeth cold, and iniquity every where aboundeth: those preachers and writers cannot choose but lightly please God, and good men: that press the world to wear their badges, and to show forth as it were their passport in this their peregrination: in eschewing vice and following virtue. albeit neither merit nor justification, nor salvation came thereby.  
For as Saint Paul writeth, these are the days which are perilous, and men love themselves: Having a show of godliness: but have denied the power thereof: wherefore to the end that the 
2. Tim. 3.  effectual causes may be known which may stir men to pity, virtue, and innocency of life: I have thought good to comprehend in this Treaty, the duties of every vocation and calling: and 
The effect of this work.  as virtues, which as ornaments & precious stones do bewtefye and garnish the same. But before I come particularly to every estate and condition: I judge it most convenient to put down in few words the causes and commodities of good works, so munch the rather? For that I said before, that works do not deserve neither merit, justification, nor salvation: whereby, my readers may happily be discorraged, from that whereunto I bend all my study, to move, and inflame them, or at the lest to leave occasion to the Papists to cry out with open mouths that our doctrine is a doctrine of lycencyousnes and liberty.  
What we teach and think of good works: those Homilies written in our English tongue of Salvation, Faith, 
Cranmer his Homiles.  and works: by that light and Martyr of Christ's church, Cranmer, archbishop of Canturburie, do plain testify and declare: which are built upon so sure a foundation, that no Sycophant can deface them, nor sophister confute them, while the world shall endure: unto whom I remit the Reader desirous of an absolute discourse in this matter. As for the reproachful speeches of the Papists, who cry out and say, that the Position, Only faith justifieth is impious, blasphemous, and new, never used of any Evangelist, Apostle, or Doctor of Christ's church, and very pernicious, because it excludeth good works, and ministereth occasion to license and liberty: all this (I say) I might answer in one word, as Cicero said: Pro Cluentio magunm, et impudens mendacum: They are impudent slanders, and untruths: For my purpose at this time, is rather to instruct then to convince: yet I will shortly put down what all godly men think in this matter.  
And first: where as many take offence with this proposition, which we preach and teach: That men are justified 
The doctrine of faith justifying expounded.  by faith only in Christ: It is because they do not understand our doctrine in that behalf. For we mean nothing less, then to reject, or take away good works, and honest actions: but we only exclude confidence, and trust in men's works, which have no place at all in justification. And 
Good works not rejected.  that dignity is ascribed to faith, because it is as it were an instrument to apprehend Christ: and is much like a Coundyte pipe, whereby, as by a mean, the water of life, that is, justice in Christ is conveyed, and communycated unto us: by whose merits we have remission, and forgiveness of sins, and are adopted, and made the children of God. Faith by her own dignity and worthiness, doth 
A similitude declaring how faith apprehendeth justification.  not demeryte justice, and righteousness: but receiveth and embraceth the same offered unto us in the gospel. So that in the free mercy of GOD, and merits of Christ, who in sheedding of his precious blood, hath made satisfaction for the sins of the whole world, we aught to repose all our trust and confidence. But our adversaries object, saying: if you do not exclude the promises: why do you say, that faith only justifieth? and they add. Let faith justify in 
The objection of the adversary.  God's name, so that you say not faith only justifieth: Whereunto we answer. That we speak after the usual manner, without devise of new terms and Phrases, following the authority of the brightest light, that have since Christ's time, shined in the Church.  
For the words of Christ our Master, and of his Apostles, carry the same with great efficacy and force in sense: albeit 
The proof of this doctrine out of the scripture.  in form of words, and stamp of letter they have it not. Christ himself speaking to the sinful woman, saith: Thy faith hath saved thee, go in peace. And to jayrius the ruler of the Synagogue. 
Math. 9 Luk. 8.  Fear not, believe only, and she shallbe made whole: And to the blind 
Luk. 18.  man. receive thy sight, thy faith hath saved thee. And Saint Paul, Where is the rejoicing? it is excluded, by what law? of works? Nay, but by the law of Faith. Therefore we conclude that 
Rom. 3,  a man is justified by Faith, without the works of the Law: And again, we know that a man is not justified by the works of the Law: but by the Faith of jesus Christ: And again by Grace 
Gala. 2.  are ye saved through Faith, and that not of yourselves, it is the gift of God, not of works, lest any man should boast. Besides this, that phrase is usual and 
Eph. 2. The consent of the Fathers. Origen. ●●. 3. ad. Rom.  common in the works of ancient writers. For we find in Origene: He saith unto the woman, by no works of the law, but by faith only: thy sins are forgiven thee: And Saint Hierome, God 
Hieron. in Rom. 10.  justifieth us by faith only: And Saint Ambrose, All ceremonies are taken away, 
Ambr. in Rom. 8.  and we are justified by faith only: And again, Grace is so given in Christ jesus, that whosoever believeth in him, 
Ibidem. in 1. Cor. 1.  should be saved without works, receiving remission of sins by faith only: And Theodoretus, Neither have we gotten 
Theod. li. 7 de sacri.  these heavenly blessings, by our own merits, but by faith only: And Giselbertus. What should we conjecture 
Giselbertus in lib. abter. cap. 1.  of their salvation, that died before the eyghteenth day, we must believe that they were saved by faith only: And Saint Barnarde. I confess myself 
Bernardus Epist. 77.  either to understand a right, or to be deceived with those, who think that faith only is able to save a man. And S. 
De natura et gra. cap. 1  Augustine, who was S. Ambrose his scholar, and a diligent reader of the old writers, saith. If justice came by the Law, therefore Christ died in vain: but if he died not in vain, the sinful man is justified by him alone, to whom believing faith is imputed unto righteousness. Many other aucthorites are cited, by that famous man P. Martyr, & yet he hath not gathered all: which might be alleged to this purpose. But amongst the ancient writers, there is none that hath written more earnestly of this matter, than Chrysostom. I am able (sayeth he) to show a faithful man that hath lived, and comen to the 
In hom. de fide et lege naturae.  kingdom of heaven without works. But never did any man, at any time obtain life without faith. The thief believed only, and was justified of the merciful God: neither is their reply to any purpose, that he wanted time to work righteousness: the controversy is not in that point. But this I constantly affirm, that faith only saveth. For if he had lived yet longer, and had neglected good works, he should have fallen from salvation. Surely Saint Ambrose hath excellently set out this our justification, by faith only in Christ: by an example of the blessing of jacob: for as jacob deserved not the birth right: but hiding himself in the habit of his elder brother, and clothed with his apparel, which gave a sweet sent, did insynuate himself to his Father, and for his gain feigned himself another person, and so obtained the blessing: Even so it behoveth us to lie hid, under the hem of Christ's vesture, that by him we may be justified in God's sight. But because the words carry with them an especial comfort. I thought to express them. which are as follow: In that Isaak did smell the sweet odour of the garments, 
Lib. ●. de jacob. et vita beata cap. 2.  happily the meaning may be, that we are not justified by works, but by faith: for man's carnal infirmity, is an impediment to our works: but the fair whiteness of faith, hideth the error of our deeds, which procureth pardon for our offences. If then in so many testimonies, they can not content them selves, but continued their severe censures, over our phrases: let them condemn the ancient writers of the same fault: and if they list, let them set Christ, his Apostles, and the Fathers of the Primatyve Church to school, for such speeches. If there be any inconveniency therein, we have learned and received the same from them.  
Now when we have made the people acquainted with the phrase used in effect by our chief Master jesus Christ: and in very form of letters by the best, & most sincere written, and expositors, of the holy scripture: and told them that this dignity of justification is not of faith itself: but by virtue of the object which it respecteth, to wit Christ: and that is not the work of man, but the gift of God. 
August. Enchir ad Lau. cap. 31. et eccle. dog. cap. 42. Eph. 2.  We call upon them for good life, and tell them again, and again: that faith will not, nor can not be a barren mother: but as Chrysostom divinely calleth her the 
2, The. 2.  Nurse of all good d●edes and actions, and working always through charity.  
We say that faith can not be in that man that liveth ungodly, & walloweth in wickedness against his own conscience. And that neither murderers, nor thieves, nor adulterers, nor covetous persons, nor proud men, nor drunkards, (without repentance) can enter into the kingdom of God. And whereas the believers, as Saint john sayeth, overcome the world: such as 
Again an hypocritical faith.  persevere in wickedness, are not conquerors thereof: and therefore there can be no faith in them, but a kind of Hypocrisy, and a vain dream of faith only: and finally, that faith is lame and unperfect, if honest actions, good life and conversation be wanting: But we exclude only from good works, hope of demeryting, justification, and propitiation for sins, which cometh unto men by faith only in jesus Christ, and that by the free mercy of God, without any worthiness on man's part.  
And touching liberty, and lycenciousnesse 
An answer to the objection of the Papist touching liberty life.  of life, whereof they complain: and impute the occasion to the word of God, so plentifully preached unto the world. One of their objections is too true, whereof we complain as earnestly as they: the other is utterly untrur, and slanderous. For it cometh to pass by the mere maliyce of the devil, that our hearers walk not in that path, which out of the Monuments of the Prophets and Apostles, yea, and of Christ himself, we open and show forth unto them. We exhort our hearers always to repentance and amendment of life, to fly from the vengeance to come, and to bring forth the fruits that belong to repentance. And we 
Admonishions used in Pulpits against all kind of sins.  give unto them, to have always in readiness against all kind of sins, certain remedies: as it were against sicknesses and diseases. For he that beareth malice and envy against his neighbour, heareth. Every man that hateth his brother, is a murderer. The backbiter 
1. joh. 3.  heareth: Whosoever saith to 
Math. 5.  his brother thou fool, shall be guilty of hell fire: And cursed speakers shall 
1 Cor. 6.  not possess the kingdom of God.  
The impatient, and he that desireth to 
Math. 6.  revenge, heareth: Love your enemies, pray for them that curse you, do good to them that hate you, etc. that you may be the children of the highest: And if you do not forgive other men their offences, neither shall your heavenly Father forgive you your offences. He that is altogether given to riotous voluptuousness, heareth the parrable of the rich Glutton, and the poor man Lazarus: 
Luk. 16  He that is busied in heaping together riches, heareth the parrable of the rich man, filling his Barns, 
Luk. 12.  and purposing to take his ease for many years: and that which the Apostle sayeth. Having food, and wherewithal to cover ourselves, let us be therewithal 
1. Tim. 3. 1. Tim. 6.  content. For those that would be rich fall into temptations and snares, and into many unprofitable and hurtful desires, which drown men in perdition and destruction. Those that keep no 
Heb. 13.  hospitalytie, hear this saying. Be mindful of hospitality: for hereby have many unawares, received Angels into their houses. The proud and ambitious 
Luk. 18. Math. 23.  man heareth: He that exalteth himself, shall be brought low: And God resisteth the proud, but giveth grace unto the humble. The babbler and talkatyven man beareth: Men shall give 
Math. 12.  an account at the day of judgement, of every idle word: and let no filthy communication proceed out of your mouths. The secure and careless 
Eph. 4. Colos. 3.  man heareth: Be you therefore ready, because the son of man will come in an hour, you know not. The Usurer heareth: Lend, looking 
Luk. 6.  for no reward, and great shall your reward be in heaven. The droonkarde heareth: Overwhelm not yourselves 
Luk 22.  with wine, wherein there is riot, and beware that your hearts be not overcomen with surfeiting: and woe be to you 
Esa. 5.  that arise early to drunkenness, and to Carouse until the evening, that you 
1. Pet. 5.  may be hot with wine: And be sober and watch, because your adversary the Devil, walketh up & down like a roaring Lion, seeking whom he may devour. The fornicator, and adulterer, or he that is spotted with any like crime heareth: 
1. Cor. 6.  That neither fornicators, nor adulterers, neither softlings, shall have the inheritance of the kingdom of God. And again: For you know this, no whoremonger, nor unclean person, nor covetous man, nor he that is a worshipper of Images, shall have any inheritance in the kingdom of God and Christ. And Marriage is honourable amongst all men, and the bed undefiled, 
Heb. 13.  but as for fornicators and adulterers, God will judge them. Those that neglect the works of charity, hear: Departed from me you cursed, into eternal 
Math. 25.  fire, which is prepared for the Devil, and for his Angels. For I was hungry, and you fed me not: I was thirty, and 
Ro. 14.  you refreshed me not: I was a stranger, and you lodged me not: I was naked, 
2. Cor. 5.  and you clothed me not: I was sick, and you visited me not. To be short, we repeat and urge earnestly, that of the holy Apostle: We shall all appear before the Tribunal seat of Christ, that every one may receive as he hath done in his body, either good or evil.  
Moreover, we admonish and call upon every vocation, for the fruits and virtues appertaining to their estate, The Prince and Magistrate heareth: You carry nor the sword in vain, 
Ro. 13.  for the Magistrate is God's minister, to 
Exhortations used in Pulpyts to inflame men to virtue.  punish the evil, and to cheerishe the good: And Princes are not a terror to those that do well, but to those that do evil. The subject heareth: There is no power but it is of God, whosoever therefore resisteth power, resisteth God's ordinance, and we aught not to obey for fear only, but also for conscience: And again, Pay tribute 
Rom. 13.  to whom tribute belongeth. The Husband heareth: You Husbands love your wives, and be not bitter 
Eph. 5. Colos. 3.  unto them, and so men aught to love their wives, as their own bodies. The Wife heareth: You wives be subject to your husbands, as unto the Lord, because the Man is the woman's head: and as the Church is subject to Christ, so aught wives to be subject to their husbands in all things. The Parents heareth: Provoke not 
Eph. 6.  your Children to wrath, but bring them up in the discipline of the Lord Children hear: Obey your Parents in the Lord. The Servants hear: Obey those that are your Masters, according to the flesh, with fear and trembling, with simplicity of your hearts, as it were to Christ. And Masters hear: You Masters use your servants with courtesy and gentleness, knowing that you have a Master in heaven. The Preacher readeth: Feed the flock of Christ, as much 
1. Pet. 5.  as in you lieth: not taking care thereof by coaction, but willingly: not desirous of filthy lucre, but with a ready mind. The publican heareth: Require no more than that which is appointed for you. The soldier heareth: Strike no man, neither speak evil of any 
Luk. 13  man, but be content with your stipends.  
These and many such texts of the same sort, we repeat and inculcate most earnestly, and with all our diligence, exhort the people to virtue and godliness: which do plainly prove and argue, that we are free from those crimes which our adversaries most untruely charged us with all.  
There are some kind of works, in deed, that we wright and speak 
A difference of works, taken of the persons working.  against, because they can not be accounted amongst the number of good works: and to the end our dealings herein may be more evident. It shall not be from my purpose, to dystinguyshe between 
Three sorts of men working.  the diverse orders of men, bringing forth good works: and between works themselves, whereby the process of my matter will be more facile, and easy, and touching the persons working, they may be reduced to three sorts.  
Of the first kind are miscreants, and unbelievers, not received in to Christ's Church, with any sacraments: In whom the dignity of natural reason, is not so dymly obscured, but that most commonly with great endeavour, they convert things external, honest, and detest things dishonest, preferring with grave judgement, virtue to vice, as is most convenient. Whereof the Apostle speaketh, saying: that the Gentiles by nature do those things, which appertain 
Rom. 2.  unto the law. Wherefore albeit the works of Heathen men are not to be compared, with the good works of faithful men engraffed in the Church of Christ: yet for many causes, and principally, for that without all controversy, all good gifts, and indewments, even in the paynims, are Gods good gifts, they have the tittle and name of good works in some respects given unto them.  
Of the second sort those are, who have received the Sacraments, and 
The second sort of men working.  are written as it wéere in the Register book of the Church of God: amongst whom there is also some difference: for some are very Atheists, and with their abominable life, deny him in their deeds, whom they confess with their mouth, and are in name only Christyans: others are Hyppocrites, making a show of good works, and covering the wickedness of their hearts, with outward glosses: not respecting God's honour, and glory, but that themselves, may be seen and glorified of men: And finally, others do good works with a pure and syncéere heart proceeding of faith and fear of God, having their eyes fixed upon God's glory and the profit of their neighbour, and in these the spirit of God, which they have already received in justification and regeneration is fruitful, and effectual. Now let us view these men's works, that are in the fellowship and Communion of Christ's church: for of the works of Infidels and gentiles, I will speak somewhat afterward.  
first, the Atheists, who think in their heart, that there is no God: do 
Atheists.  lose the reins of liberty, to all filthy lust, and beastly pleasure, contemn all honest, and godly actions, and with the sycophants plainly grant: We know no other God but our bellies, unto whom we will offer sacrifices, 
Euripides.  Oxen, Sheep, and all other delicious things. Of the which Epecurysme, the holy Prophet David 
Psa. 14.  complaineth: The foolish body hath said in his heart, there is no God: And afterward accuseth and bewaileth the pyttyfull corruption of human nature, carrying about daily, either ignorance not knowing GOD, or security neglecting GOD, or dystruste, running away from God: of these men's works I shall not need, to speak any thing in this my exhortations to good works, seeing they bend themselves only to work wickedness.  
Hyppochrites albeit now and then 
Hippocrits and their works:  they show some works of mercy and pity, and observe the commandments according to the outward letter: yet most commonly, their whole studdye is occupied about superstitious ceremonies, rites, and external exercises: wherein they think that a Christian man's life doth chiefly consist. Of the which sort, are to go in Pilgrimage barefooted, hanging jewels upon stocks and stones, offering of incense and wax Candles, invocation of Saintes, and many other like toys, conjoined either with great impiety and idolatry, or with great lightness and folly: which were never ordained by GOD, that we should walk in them: against which kind of works we preach, and teach most earnestly, as we are commanded in the holy scripture.  
Hyppocrytes have also an especial delight and pleasure in other works, 
Hippocrits delight chief in works ceremonial.  (good doubtless in some sort) but such as belong to discipline, and exercise of the body, rather than to true godliness: as an abystnence from dainty meats, in often fastings, watchings, lying upon the ground, and to live after some one man's prescript and order: whereby the loftiness, and courage of the flesh is somewhat abated, and subdued. Which exercises we like very well of also, although we ascribe not so much unto them, as the vulgar sort were wont: but we prefer very much those works, which come more nighlye to sincere Godliness, of the which I will speak hereafter.  
And the common and ignorant people 
The judgement of the vulgar, touching works ceremonial.  undoubtedly, if they see any men lean with abstynencie, broken with labours, spent with watching, they wonderfully esteem such, and conceive an especial conceit of their sanctymonie and holiness.  
And yet it commech to pass oftentimes, both that men swell in their own opinion, of that créedyte which they have with the vulgar, for those external shows: and in continuance of 
Hippocrits puffed up in their own conceit.  time do observe the same with superstitious, yea, judaical mind, as though true godliness did consist therein: whereas in very deed they are of no moment, unless those perfit works which Christ and his Apostles do so often require, be annexed unto the same. And it may be, nay, usually we have, and do see it so to be, that those who chastise their bodies with abstinence, labour, and watching, that of their own accord have renounced in diet, flesh, and strong drink: do not abstain from woman's flesh, ambition, envy, and malice, emulation, and such like: and yet in the mean time have stolen the hearts of the simple, into their great admiration, and tickled with the vain applausion of the ignorant, are taken in amaze, and forgot themselves.  
Hippochrites sometime do the works 
Hippocrits sometime do moral works, and after what sort.  outwardly of the commandments, they pray and hold up their hands to God, but from a filthy and corrrupte heart, against whom the Prophet Esay crieth very sharply: When you shall stretch out your hands, I will turn mine eyes away from you: and when you shall multiply your prayers, I 
Hagg. 2. Esa. 1. 58. Pro. 15.  will not hear you, for your hands are full of blood: wash you, make yourselves clean, and take away the wickedness of your cogitations. These men did all things to be seen of the world, against whom our Master Christ is 
Mat. 6. 16 23.  most earnest, and showeth that they are detested of God. They are no better than the gentiles, but rather much 
Hippocrits worse than Infidels.  worse: first because they have obtained more ample knowledge than they, & yet are no whit better: Secondly, because they do not g●d in good order, & manner, and yet ambiciouslye seek the title of sanctity and holiness: wherein they are twice guilty, for it is well said of Gregory: Counterfeit holiness 
Gregory.  is a double iniquity. Against such kind of works we preach and teach, and that as you see not without many aucthoryties, & grave examples. Let us now come to the works of Infidels, and unbelieving persons, & consider how we aught to esteem of them also.  
Concerning the infidels, whether 
Works of Infidels.  we view their excellent, and noble knowledge and skill, in Arts both liberal, and manuary: or their honest actions and virtues, in civil life, we may not gainsay, but that they are the good blessings, and gifts of God: which he collateth upon, whom 
Bezeleel and Oliab could not build the Tabernacle, before they were taught by God.  it liketh him, for the public profit of all mankind. And if it were needful that Beseleel & Oliab, should have understanding & wisdom powered into them by God's spirit, that they might be able, to frame & perfit the Tabernacle: much more we aught to think, the those things 
Exo. 31. et 35,  which are most excellent in human society, spring and show from the spirit of God. Neither aught that place of Scripture to make any man stagger, 
Rom. 8. 1. Cor. 3. Eph. 3. 2. Tim. 1.  which affirmeth that the spirit of God dwelleth in the faithful: for that is to be understand of the spirit of sanctyfication, whereby we are consecrated the Temple of the living God. For he doth move, replenish and quicken, all creatures with the same spirit, according to every of their properties, which he gave unto them in the law of creation.  
And in like manner, we aught to think of their worthy actions, & virtues: For we aught not to be so dull and senseless, to think that there is no difference between Cata and Catalyne: between the 
Lactan. li. 3. ca 19 The great wisdom, learning, and virtues of the Heathen, are the gifts of God.  justice, equity, and moderation of Titus and Trajan: and the savage, and cruel lousenesse of Caligula and Nero: or between the beastly lust of Tiberius, and Vespasians contynencie: between the conservation and contempt of Laws. What thing can there remain in good order, if we should hold such a confusion? God therefore hath engraved in 
God recompenseth moral virtues with temporal blessings.  man's heart, a distinction between honest and unhonest actions, and as it were ratyfie the same, with the dispensation of his providence. For we see him bestow temporal blessings upon those that follow virtue: not that the external Image, and show of virtue doth deserve any thing at all: but it pleaseth him to make manifest unto the world that way, in what price he hath the true and internal justice of the heart, whiles he suffereth not the external to go unrewarded: whereof it followeth, that those virtues, or rather images, and shadows of virtues in the Infidels, are God's gifts, because there is nothing laudable and praise worthy in any respect, but that only which cometh from him.  
And yet let us take Saint Augustine's lesson with us, which he giveth touching 
Lib. 4. contra jul. The virtues of the Infidels be to no purpose in matters of salvation.  their works after this manner: All that are strangers from the religion, of the one and everlyving God, howsoever they seem wonderful, through the opinion of virtues: not only deserve no reward, but rather punishment, because the pure gifts of God are spotted, in their filthiness. For albeit the virtues of the Painymes, in outward show be great, and may 'cause many Christians to blush, when they see themselves so far excelled of them, in a civil life: yet there are many defects, and filthy spots in their deeds and actions.  
That principal point which is all in all, I mean the knowledge of God and 
Defects in the virtues of Infidels, and especially the ignorance of God.  right religion, was so wanting unto them: that all other things were they never so excellent, could profit them nothing to salvation: for as is the body without the head, so were the virtues of the ethnics without the knowledge of the living God. Some of them happily wéere half persuaded, that there is a God, who both created, and yet conserveth the world, whereof those divine sentences of theirs dispersed here and there, in their works are found: concerning God, Religion, faith, and such like (so with some knowledge of divinity seemed to be bred, in them naturally) yet they were not certainly persuaded of one God, and they wanted that divine wisdom wherewith the Fathers and prophets were inspired: which is to be had only out of the holy scripture, and to be understood by the aid of God's spirit, wherein the salvation of mankind is contained. They knew nothing of God as he revealed 
They knew nothing of God as he revealed himself in his word. True faith hope and prayer wanted in them.  himself in his word, even from the beginning, than the which benefit, none can come, or be, more wished of mankind. These chief and principal virtues then, the true knowledge of God, love, fear, and reverence of God: together with perfit trust and confidence in God, calling upon him in distress and necessity, was wanting unto them.  
Besides this they knew nothing of 
Infidels ignorant of original sin, the cause o● man's misery.  original sin, and natural corruption: they knew nothing of the cause of sin: nothing of man's mysserie: nothing of true and effectual consolations, either against calamities, or against death itself. They knew nothing of the redemption of mankind 
They knew nothing of man's redemption end regeneration  by Christ: nothing of the tyranny of the devil: nothing of the reparration of God's Image: name nothing of the old man in Adam, and new man in Christ. They knew nothing of the resurrection of the dead: nothing 
Ignorant of the resurrection.  of the day of domme: nothing of the eternal bliss, and immortallytie with the faithful, shall enjoy in boddye and soul in the heavenly kingdom.  
Albeit then, the acts and deeds of the ethnics, give outwardly a godly show: as Aristides and Photion in justice and equity: Socrates in pity: Xenocrates in contynencie: Lucretia in love of chastity: which they pursued (let us grant so much) to some good end: admit not for any desire of glory and renown: but first because the very face and countenance of virtue seemed honourable unto them: secondly to leave unto their country men, dominical examples which they might follow: lastly, to stir up in others, an emulation and desire of virtue: if I say all these good things were in them, yet we see how far they were from perfection.  
The crown and garland, as it were wanteth in their works: to wit, the knowledge of God, and an heart purified by faith. Wherefore Saint Augustine spoke of them, after this manner: 
Lib. 4. contia Iu●.  There is no good thing without the chief goodness: and where the true knowledge of the eternal truth wanteth, there is no true virtue, not not in the 
Prospero. de vocatione gentium.  best manners. And another: Without the religion of the true God, that which seemeth to be virtue, is vice: neither can any man please God, without God, etc. For those that are ignorant of the true God, can not have true and perfit virtue, but only a show or shadow thereof vanishing away. And whereas Reason and Will, do concur in all 
Reason and Will corrupt.  honest and good actions: the one admonishing what men aught to do, or not to do, the other pursueth and practiseth the same: It is most certain, that humane reason after his fall, is oppressed with great ignorance and error, and therefore most commonly judgeth corruptly: and Will also to be carried to the worst, in the execution of all things. The knowledge of God then puryfying the heart, is doubtless the orygion and fountain of all virtues, which is pleasant and acceptable unto God. It is that which illuminateth and informeth Reason rightly, and correcting corrupt will, reneweth a man after God, in justice, and true holiness. Moreover, the 
infidels in their actions, never respect the last end.  ethnics in their deeds respect not the right end, which make a true and perfit difference between all actions▪ for example sake. To relieve and give alms to the poor, is acoumpted, and in deed is a virtue if it proceed from the love of God and man: but if it proceed of a desire to purchase praise, and commendation of the world, it is sin and hipochrysie.  
We do not reject in the mean time their Polyticall virtues in human 
How the virtues of infidels are commendable and profitable in human society.  society: but commend and embrace them so far forth, as they serve not from right, reason and judgement of the mind: and especially from the ten commandments. But we admonish therewithal, that christians aught to have a far other respect then the ethnics had. For they avoided vice, and followed virtue, through desire of praise, honour, and glory, or through desire of dygnity and aucthoryty, or for common concord and quietness: or else through reverence of men, and fear of the laws, or some such like matter. Whereas the Christians direct all their doing, to the glory of God, and 
What Christians aught to respect in their actions.  profit of their neighbours. They weigh more the fear of God, then worldly glory: the love of justice, then deceitful praise: and eternal bliss, more than temporal pleasure. The ethnics if there were any notable thing in them: vaunted as of their own gifts: but the christians acknowledge God to be the giver and author of all good gifts. The virtue of humility, than which Christ so earnestly requireth of us, was wanting in the infidels.  
The same that hath been said generally 
Of the works of jews, Saracens, and Turks.  of the ethnics, may be particularly extended to the jews, and Turks: who would seem to acknowledge one God only, to detest all Idols, and to excel in holiness of life: yet because they worship not God as he hath revealed and appointed in his word, neither believe that Christ is the son of the living God: all their works, must needs be fowl, in God's sight. For without that, there is no true virtue, no knowledge of God, nor syncéere worshipping of God: no pure love toward God, nor toward our neighbour. They feign unto themselves a God, or rather an Idol, who is not the Father of our mediator, and redeemer jesus Christ. Therefore they worship not God a right, (for, He that knoweth not the 
joh.  Son, honoureth not the Father) nor yet calleth upon his name. And because the holy ghost is given for the sons sake unto believers, to stir up new motions in their hearts: it is evident how far from all goodness, jews, & Turks are: whiles they despise the son of God: who only sendeth the holy ghost unto men, to breed in them all perfit goodness: Moreover, for that the true love of God (from whence all love toward our neighbour is derived) riseth in us upon that abundant mercy, which he hath showed, in giving his only son Christ, to be crucified for our sins: whom the jews & Turks contemn, and blaspheme: it can not be that they contemning him, should sincerely love God: or their neighbour for God's sake.  
So then both jews and Turks, want the chief and principal virtues of Christians, the true knowledge, and fear of God, faith, charity, hope, invocation of God's name, giving of thanks, obedience in sorrows and miseries, with others of that sort. And if happily there be any shows or pyctours of Politic virtues in them, those are so defiled and spotted, with impure affections, that they lose all their beauty. We see in beasts themselves, some thing resembling virtue: 
A similitude  as in the lions clemency, toward suppliants: in the Dog, faithful toward his Master: in Sheep, softness and meekness, and yet these are not true virtues: it is even so almost in the Infidels, whose reason being void and destitute of the light of God's spirit, wandereth in Ignorance and darkness, and can do no true and sincere virtue: but happily now and then some vain mask and show of virtue: and thus much of the works of paynims and Infidels.  
Thirdly and lastly, those good works are to be considered, which are done of 
Of the works of faithful Christians.  those, who from the bottom of their hearts, embrace true holiness, and righteousness. And it were requisite if a man would prosecute every thing exactly, diligently to consider the signification of the word Works: but because that matter in English, would rather seem to be vain ostentation, then serve to edification: I will omit the same for this time: and with some description, 
The definition of good works.  open the meaning or signification of good works. Good works are actions: which are done of men regenerate, by the aid of God's spirit, through faith, according to the rule of God's word having their respects as chief uses, and ends to wit: The honour and glory of God, the ornament and honesty of our lives, and the profit and commodity of our neighbours: I will open every part of this description largely: after I have showed how earnestly almighty God in his word, requireth of his servants good works, which are established, and not reiectted by faith.  
first therefore all sincéere and faithful professors of the gospel, aught most certainly to persuade themselves: that 
Good works are established, and not rejected by the doctrine of justification by faith.  they are adopted freely by God, and already justified through Christ by faith, and regenerate and sanctified by God's spirit, that they might in word and deed express, and somewhat resemble, the nature and disposition of their heavenly Father: and therewithal declared unto the world by their works, that they are the sons of God. For that cause I have again, & again repeated before that a Christian faith aught to be garnished with all kind of good works. And therefore as the Apostle S. Paul, after that proposition: We gather therefore that a man is justified by faith, without the works of the Law, In the way of questioning saith: We make the Law therefore in vain through faith? He answereth by & by: God forbidden, Nay, we establish the Law. Even so I presently affirm, that we do not now a days, dissolve good works, by the doctrine of faith: justifiing, but we rather establish the same. For without faith there can be no good works: and faith cannot be unfruitful or idle, in those that are justified.  
Moreover, almighty God himself requireth of his servants, the good works 
God requireth good works of his servants.  of a true faith: and grievously accuseth, & condemneth by the Prophets & Apostles, those that are negligent and slothful. Moses saith in the Law: And now Israel, what doth the Lord thy God require 
Deut. 10.  of thee, but that thou should fear thy God, and walk in his ways, and love him: and serve the Lord thy God with all thy heart, and with all thy soul, and keep the commandments of the Lord, and his ceremonies, which I command thee, that it may be well with thee. What should I speak of that, that the Law of God is given from heaven, that it may show unto them their infirmity and offences, their natural corruption and just condemnation: and so leadeth us as it were by the hand, from trust and confidence in ourselves, to depend upon Christ. And yet that is but one scope or use of the Law: which was given to the end that it might be a rule of man's life, exhybiting a perfit discipline to those that are justified by faith. So saith the Prophet in the book of Psalms. Blessed is that man, whom thou O Lord instructest 
Psa. 94.  in thy law. And again: He hath given a testimony unto jacob, and a law unto Israel: that the posterity may know and put their trust in God, and not forget the works of God, but keep his commandments.  
The Prophets every where teach a true faith in God, & his son Christ: and also call for good works, of the true worshippers of God. Blessed is he (saith jeremy) that trusteth in the Lord, he 
jere. 17.  shall be like a tree planted by the waters, which sendeth his moisture unto the roots, and he shall not fear when summer cometh. And his leaf shall be green, and he shall not be in danger in the time of drought, neither shall he cease to bring forth fruit. Which word he translated no doubt out of the first Psalm. And in Esai the Prophet, 
Esa. 5.  mention is made of a vinyeard, that was planted to bring forth fruit. And 
Luk. 3. Math. 3. john Baptist.  john Baptist the forerunner of the Lord, appointed discipline and order of life, to those that asked of him what they should do: and amongst other things he spoke thus to the Pharisees, and Saducees: Ye generation of vipers, who hath taught you to fly from the vengeance to come? bring forth the fruits of repentance. And Zacharie his father, song and said before: That we being 
Luk. 1.  without fear, and delivered out of the hands of our enemies, might serve him: in holiness and righteousness, all the days of our life.  
Our Lord and saviour jesus Christ, in that his Sermon made unto his Disciples, in the Mountain: exhorteth them, 
Math. 5. 6. 7.  & in them all, the faithful to good works: but especially in the end, concluding with these words: Not every one that saith unto me Lord, Lord, shall enter 
Christ.  into the kingdom of heaven: but he that doth the will of my Father, who is in heaven. And immediately after, he subjoineth two Parables, of one that built his house upon a firm Rock: and of him that laid his foundation upon the sand. The hearers and doers of the word of God, are like unto them: the hearers only resembled unto the others: And when a woman cried out saying: Blessed is the 
Luk. 11.  womb that bore thee, and the paps that gave thee suck. Our saviour answered: But blessed are they that hear the word of God and keep it: And even the like answer he gave unto the jews, boasting that they were Abraham's sons. If ye 
joh. 8.  were Abraham's children, ye would do the works of Abraham: you are of your father the devil, and fulfil the desires of your father. And again: I am the 
joh. 15.  true vine, and my Father is the husbandman: he cutteth off every branch, that doth not bring forth fruit in me: and every one that bringeth forth fruit, he purgeth, that he may bring forth fruit more plentifully.  
In like manner the holy Apostles, 
The Apostles call for good works.  commending the doctrine of their Master to all Nations, do most earnestly call for good works. As obedient children, not fashioning yourselves, unto the former lusts of your ignorance. But as he which called you is holy, even so be ye holy also, in all manner of conversation. And if so be that ye call 
1. Pet. 1.  on the Father, which without respect of person, judgeth according to every man's work, see that ye pass the time of your dwelling here in his fear. For as much as you know how that you were not redeemed with corruptible things, as silver and gold, from your vain conversation, which ye received by the tradition of your Fathers. But with the precious blood of Christ, as of a Lamb undefiled, and without spot. And in his latter Epistle, after the rehearsal of certain virtues, he addeth: 
2. Pet. 1.  For if these things be among you, and be plenteous, they will make you, that ye neither shall be idle, nor unfruictefull, in the knowledge of our Lord jesus Christ. But he that lacketh these things, is blind, and can not see far of, and hath forgotten that he was purged from his old sins. Wherefore brethren give the more diligence, for to make your calling and election sure, for if ye do such things, ye shall never fall.  
Saint Paul in like manner writing to the Thessalonians sayeth: We 
1. Thes. 4.  beseech you brethren, and exhort you by the Lord jesus, that ye increase more and more, as ye have received of us, how you aught to walk and please God. For you know what commandments we gave you by the Lord jesus. For this is the will of God your holiness, that ye should abstain from fornication. That every one of you should know how to possess his vessel in holiness and honour, etc. And in his Epistle to Timothy. 
2. Tim. ●.  This sure foundation of God endureth, having this sign, the Lord knoweth who are his: and let every man that calleth upon the name of the Lord, departed from iniquity. If a man therefore purge himself from these things, he shallbe a vessel sanctified to honour, applied to the use of the Lord, and prepared to all good works. But speaking of the hyppocrits, he saith thus: They profess 
Tit. 1.  that they know God, but in their deeds they deny him, being abominable & disobedient, and reprobate to all good works. The blessed Apostle and evangelist, saith thus: If we say we have fellowship with him, and walk in darkness, we 
1. joh. 1.  lie, and do not the truth. And if we walk in the light, as he is in the light, we have mutual fellowship with him. And S. james: Be you doers of the word, and not hearers only, deceiving yourselves. For if a man hear the word, and 
jam. 1.  express not the same in his deeds: he is like a man that beholdeth his face in a glass. For beholding himself, he goeth his way and forgetteth his similitude. judas also the brother of james, & Apostle 
jud. 1.  of Christ, is very angry with those that abuse the grace of our God to wantonness, and saith: That such have already, manifestly denied God, and his son Christ.  
This doctrine of good works. I have specified, and collected out of the holy Prophets and Apostles: Lest some might report of us, that we are very copious in the doctrine of justification by faith. But bore and barren in the other part of Christian doctrine concerning good works: & principally lest sycophants might cavil that we are despisers, and enemies to good works. The Apostles of Christ the Lord: and namely S. Paul the doctor of the gentiles, and vessel of election, have notably set out God's grace. And very often inculcate, that men are justified before God by faith, & not by the law, by grace, & not by works: and yet notwithstanding, they urge most earnestly the works of faith. You were sometime darkness, but now are you light in the Lord: walk as children of light: For the fruit of the spirit is in all goodness, righteousness and truth, approving that which is acceptable unto the Lord. And have no fellowship with the unfruitful works of darkness, but rather rebuke them.  
And as the preaching of God's grace, is now a days objected unto us, as a reproach: 
The preaching of grace reproachful to the wicked. Rom. 3. 5.  even so was it in the time of Paul the Apostle, when many objected & said: that the Apostles taught men to do evil, the good might come thereof. There were moreover, Hippocrits, & false gospelers, who abused the preaching of grace, faith, & Christian liberty, to satisfy their carnal lusts: & yet the Apostles continued most constantly, and earnestly, in teaching that doctrine: neither did they inhybite the doctrine of justification, because the some men had no regard of good works. But they sharply rebuked such, and admonished the faithful to beware of such perverse liberty. In consideration whereof S. Peter is thought to have uttered these words. And suppose that the long suffering of the Lord is salvation, even as our dearly beloved brother Paul also, according unto the wisdom given unto 
2. Pet. 3.  him, hath written unto you: speaking of such things, amongst which are many 
Peter's judgement touching Paul's Epistles.  things hard to understand, which they that are unlearned and unstable, pervert, as they do also the other scriptures unto their own destruction. You therefore beloved, seeing ye be warned aforehand, beware lest ye also being led away, with the error of the wicked, fall from your own steadfastness: And the same Apostle in another place. For so it is the 
1. Pet. 2.  will of God, that with well doing ye may stop the ignorance of foolish men. As free, and not as having the liberty, for a cloak of naughtiness, but even as the servants of God.  
Hereunto agreeth the saying of Saint Paul. Brethren, ye have been called into 
Gal. 5.  liberty, only let not liberty be an occasion unto the flesh, but by love serve one another. And almost the like was uttered before of our Saviour Christ: 
Against the abuse of Christian liberty.  verily, verily, I say unto you: that whosoever committeth sin, is the servant of sin. And the servant abideth not in the house for ever: but the son abideth for ever. If the son therefore 
joh. 8.  shall make you free, then shall you be free in deed. Wherefore Chrystians who are made free in true Christian 
True Christian liberty.  liberty, are delivered from the devil, sin, & condemnation, that sin may not rule in their mortal bodies, (albeit the dregs and remnants of natural corruption remain in them) neither are they subject to the sentence of eternal death, albeit they deny corporally, and to be short that they may not serve sin and devil, but Grace and Christ.  
And having spoken thus much of the necessity of good works. It consequently followeth, that I returning to the definition of good works, should show what works are allowed or disallowed in Christ's Church. And first 
The origin of good works.  we do not derive the same out of the decrees of men: but acknowledge God to be the fountain and author of the same. For all men by nature are liars corrupt and sinful, and how can that which is evil bring forth good, therefore from God only who alone is good, all good works do spring. The blessed Apostle Saint james saith. Every good 
jam. 1.  gift and any persyt gift, is from above descending from the Father of lights. Saint Peter also writeth to the same 
1. Pet. 5.  end. The God of all grace who hath called you to his eternal glory through jesus Christ, strength then and confirm you. And Saint Paul. It is God that worketh in you both the will and the 
Phili. 2.  deed. Our Lord and saviour jesus Christ saith. He that abideth in me, and I in him the same shall bring forth 
Io. 15.  much fruit: And in another place. He that doth truth cometh unto the light: that his works may be manifest, that 
joh. 3.  they are done by God. The Prophet Esaye, also inspired with Christ's 
Esa. 26.  spirit, sayeth: Lord thou shalt give us peace, for thou hast wrought all our 
Good works are of God, and yet in some respect they are ca●●ed our own works.  works.  
Now although we hold that good works proceed from God, as the fountain and origyn: yet he doth not these things without us, but rather worketh by us, and in us, so that the works of God done by us, are also our own works. For GOD doth regenerate his elect and chosen servants with his spirit, and giveth them faith. Then they being so regenerate, like God's obedient children, do yield and apply themselves, to please him with a holy life and conversation. And 
How good works are wrought.  the holy spirit which is in them is effectual, stirring up their power and will to all good works in all parts and course of their life. faith also whereby men's hearts are purified, is not idle and sluggish, but doth her part: and is a vigilant and diligent keepers of integrity of mind, and virtuous conversation throughout all their life. And doth as it were put them in mind, that they being once purified, in the blood of Christ, through the holy ghost: should keep themselves unspotted in the filthy world from all pollution of the flesh: never to abuse the gifts of the body but to preserve the same as a vessel of honour▪ The regenerate therefore watch & work righteousness, neither do they make a small account of sin, as wicked wordlyng do: for they right well and deeply consider, that God who sent his son into this world to be a propitiation for sin, and gave him to death, even the death of the Cross: doth both hate sin as a thing abominable, and also love justice and purity of life. And for that cause they also hate sin. and love righteousness, detest impiety, and embrace pity, and so study to practise the same all the days of their life.  
But in this labour and endeavour of the children of God, there are many 
impediments of good works.  lets and hindrances: and holy men are afflicted, as it were with a grievous and daily battle which is never ended before the day of death for that deadly 
A continual battle.  and crafty envy of ours, Satan the devil rusheth upon us with great vehemency, and undermineth us with a thousand temptations. And he is assisted with many mighty confederates. For our own flesh is slow and dull to all goodness: and prove to all viciousness. The flattering and deceitful world also urgeth us mightily, with company pleasures, honours, which are most vain. There are also many worldlings, who with their pernicious examples, do carry the simple sort into destruction. What should I say of fear and hope, which do exceeding exercise and afflyct the minds of the regenerate: in such sort, that unless God's spirit did every hour assist them, and confirm their faith, they could do no good work at all. Against these and all other temptations, that disciple so dearly 
God aideth us every moment.  beloved of Christ, do comfort us saying, This is the love of God that we should keep his precepts, and his commandments are not heavy. For every 
1. john. 5.  one that is borne of God overcometh the world. And this is the victory that overcometh the world, even your faith. Who is he that overcometh the world, but he that believeth that jesus is the son of God? And S. Paul: If his spirit that raised up jesus christ from the dead, devil in you: He that raised 
Rom. 8.  up Christ from the dead, shall also quicken your mortal bodies, by the power of his spirit dwelling in you. By the which word all faithful men may easily gather, the cark and care with God's spirit dwelling in the hearts of the faithful, taketh that justice may overcome and Injustice be vanquished. And Christ our saviour promiseth that he will power his spirit most plentifully upon us: and doth also command us, to ask the same of him with ardent and continual prayers. The faithful therefore, and such as are regenerate, by God's spirit, continue in prayers without intermyssion. They keep their bodies in subjection, with moderate fasting and abstinency, that their prayer may be more zealous. For prayer and fasting, are as it wear preparatyves to good works.  
Now as these impediments above specefyed, do hinder men from doing of 
Helps and furtherantes to do good works.  good works: even so there are many things which further, and help us toward the practise of the same: amongst the which is especially God's spirit, than a true and perfit faith, and afterward continual and earnest prayers. Whereunto we may add, the sincéere doctrine of all fymes, and ages, aswell under the old, as new testament. And moreover the innumerable examples of the servants of God, and of Christ, the Lord and saviour of the whole world, who amongst other things saith: I have given an example unto you, that as I have 
john. 13.  done so should you do. Besides these things the very filthiness of vices terrefying us from sin: and the praise & fair beauty of virtue, inviting us to the study of pity. The wrath of God also and the severity of his judgements: the fearful threats of pain and torments aswell temporal as eternal, will pluck us from vices. On the other side the favour of God, the merciful countenance of that eternal judge, his bountiful promises and hope of blessings, aswell temporal, as eternal will encorrage us to pursue, and practise virtue. For the faithful will not be ingrat for God's innumerable benefits: neither will they offend their brethren with their filthy lives, for whom the lord jesus suffered such grievous pains & torments. These, and such other like consideratious, do both stay men from vice, and further them to virtue.  
But the godly use, a choice, and discretion 
What manner of works the godly do.  in doing works (as I have once or twice already spoken) accounting of those only that are appointed by God: Wherein that elect vessel S. Paul giveth us a good lesson, writing to the Ephesians. We are created in jesus Christ to do those works, which he hath prepared 
Ephe. 2.  for us to walk in. first he affirmeth notably, & with great weight of words, that we were created in Christ jesus to do good works. We answer not then our end if we rot, and putryfie evil and filthy sin, and return not to God by true faith, and hearty repentance. And confess we draw our lively moisture from him, w●e can 
john. 15.  never bring forth any good fruit: for so Christ himself beareth witness. The Apostle therefore speaketh with great weight and efficacy, in that he saith: that we were created in Christ jesus to do good works. Then jest we should be ignorant what good works the Apostle would have, he addeth: Which he hath prepared us to walk in. What be those which he hath prepared for us to walk in: but those which he hath revealed unto us in the holy law: of his commandments. And therefore our saviour Christ demanded in the gospel by a certain man: What shall I do to possess eternal life: and what is the greatest commandment in the Law: He answering, sent him unto the law: whereof this is the sum. Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind. This is 
Math. 12. Luk. 10.  the first and great commandment. The second is like unto this: thou shalt love thy neighbour as thyself: for in these two commandments consist the whole law, and the Prophets. 
The ten commandements are an absolute rule of good works.   
I repeated once or twice before, that the ten commandments, are the most certain, & most absolute platform of good works. Which thing that it may more evidently appear, I will by a brief enumeration (as it were in a table) note and point out the same. Unto the first commandment, we may refer the fear of God, faith, love, and assured hope in adversity together with patience and constancy. The second commandment containeth all true worshipping of God, and the avoiding of all superstition and Idolatry. The third commandment comprehendeth, the reverence of God's name, together with invocation & confession of the same. And the fourth commandment calleth for the preaching of God's word, public prayers, and for external worshipping and serving of God: allowing also seemly and moderate ceremonies, and especially such as may tend to edifying in the church of God. Unto the fifth we may refer pity toward our Parents, country, & kinsfolks, lawful obedience unto the Magistrate, and all superiors, and the offices in civil life. The sirte commandeth justice, and judgement, the defending of the fatherless. & widows, and the deliverance of those that be oppressed, benefycencie, & innocency. The seventh comprehendeth. faith and troth, between married persons, and duties of matrimony, honest and godly education of children, the love of chastity, and sobriety. We may refer unto the eight, justice in contracts and bargains, munifycencie, liberality, and hospytalyty. Unto the ninth we may refer, the love & study of troth throughout all our life, faith in word and deed learned, honesty, and profitable communication. And under the tenth are contained, good and godly affections, together with all holy, and honest cogitations. And this is a very brief and compendious form & rule of good works: Which if you would have more contract and short, you may consider the speech of Christ, dividing the same into two general parts: Thou shalt love the Lord thy God with all thy 
Math. 12.  heart, and with all thy soul, and with all thy strength: and thy neighbour as thyself. And whatsoever you would that men should do unto you, even so do you unto them.  
Wherein this is principally to be observed, 
The law requireth internel obedience.  that the divine law, the sum or effect whereof is the love of God, and our neighbour: doth not require of those that be justified, only external works and discipline: but also the interior and spiritual motions of the heart, consonant to the holy will of almighty God, as our saviour Christ himself beareth witness, saying: You shall be perfect, even 
Math. 5.  as your heavenly father is perfect. For brave and corrupt affections, and cogytations of the inner man, are rebuked and informed by the law of God. And 
The ten commandments are a rule of life, and as it were a lodesman to all sexes ● degrees.  therewithal external discipline is planted: in so much that by the rule of the ten commandments, all men, and all orders, and vocations of men: are informed and instructed in their duty, in all times, and places. All estates, sexes, and ages, as Princes, Prelates, Husbands, wives, Masters, servants, fathers, children, men, women, bond, and free, are directed and guided, by the law of the ten commandments.  
The last part of the description of 
The ends of good works.  good works remaineth touching their end. For I said that all the good works of the regenerate, aught to respect the glory of God, the ornament of our lives, & the commodity of our even Christian. The faithful do not good works, to be justified thereby, or to obtain remission of their sins, or to procure unto themselves and others eternal life, they do them not to be seen of men. But rather that God might be glorified amongst men: that they might show their obedience in walking worthy of their vocation, to the comfort and profit of their brethren. The Lord and saviour Christ saith thus in the gospel: Let 
Math. 5.  your light so shine before men, that they seeing your good works, may glorify your Father who is in heaven. He speaketh 
God is glorified by our good works.  signifycantly: That they may see your good works, and glorify your heavenly father? not that they may worship and glorify you. For touching those that do their works, that they may be seen of men: our saviour speaketh in the same gospel. Take heed that you do not your alms before men, 
Math. 6.  that you may be seen of them. For if you do so, you have no reward with your heavenly father. In the which he teacheth us excellently: that to do good works in secret, is to do them with a mind void of vainglory, seeking only to please God. And as God is glorified in good works: so is he dishonoured with evil works, as Saint Paul allegeth out of the Prophet: The name of God is evil spoken of through you amongst 
Rom. 2.  the gentiles.  
Moreover, the godly are always thankful to God for his benefits: which thing is plainly declared in that worthy example of the Samaritane● who as soon 
Luk. 17. In doing good works, we are grateful to God.  as he saw that he had recovered health: returned immediately, and falling down at the lords feet, with a loud voice glorified God. Which thing all those also do, that are purged with Christ's blood, and show themselves grateful in word and deed, to so bountiful a Lord and saviour. And Christ himself declareth how odious, ingrateful men are unto him, in that speech of his unto the samaritan: Were there not ten cleansed? and where be those nine? There are none found, that returned to glorify GOD, but only this stranger. And Saint Paul: Do you not know, that to whom 
Rom. 6.  you give yourselves servants to obey, his servants you are, whom you obey, either of sin to death, or of obedience to justice? The faithful, therefore being now made the servants of jesus Christ, apply themselves to obedience, do righteousness: depart from iniquity, and Satan, from whose tyranny they are delivered, by the obedience of Christ.  
Besides these things, the godly 
Good works confirm our faith in us, and assure us of our election:  do good works, to confirm their faith, and to assure and certify their consciences, of their Election. ●ndeuour my brethren (sayeth saint Peter) to make your vocation, and election certain. And Saint Paul 
2. Pet. 1.  counseleth his scholar Tymothie, to 
2. Tim. 1.  stir up, and as it were to kindle the gift of GOD in him: for as fire increaseth, and burneth whotter by the adding of wood: even so 
An apt similitude.  is pyttye and faith, augmented, and confirmed, by the exercise of good works. GOD hath not called us unto uncleanness, but to holiness: neither into darkness, but out of darkness into the holy light, whereunto those words of the Apostle seem to serve. We cease not to pray for you, 
Colos. 1.  that you would walk worthy of the Lord, that you may please him, in all things, fructifying in all good works, increasing in the knowledge of GOD, confirmed with all strength, according to the power of his glory, to all suffering, and patience with hope. And in another place: You were once darkness, 
Ephe. 5.  but now are you light in the Lord: walk as children of the light: for the fruit of the spirit consisteth in all goodness, justice, and truth, allowing that which is acceptable to God: and have you no fellowship with the unfruitful works of darkness, but rather rebuke them. Therefore as the Apostle commandeth the faithful to walk worthy of their vocation, and showeth them also how they may do the same: even so the godly always do those things, which they are commanded, and direct their works to this end, that they may declare themselves to be the children of the light. The children of God also 
Good works serve for the profit of our neighbour. Phil. 2.  in their works labour to profit all men, and to hurt none. Let no man (sayeth the Apostle) seek those things that be his own, but that which is another's: as I in all things please all men, not seeking my own gain, but the profit of many, that they may be saved.  
And these works of Godly men, do exceedingly please the Lord our God: but not of their own dignity and worthiness, if ye weigh them in respect of men, or in themselves: but because they are done of those that are reconciled to God in Christ, by faith and new obedience. And if now and then through the corruption of our nature, we fall 
For what cause good works please God  into sin and wickedness, whereby we steyne and pollute the good works: yet God, such is his goodness, winketh (as it were) at such escapes, covering our filthiness, and spots, with the garment of his Christ, he washeth and cleanseth the same with his most precious blood? whereof the Apostle speaketh thus. There 
Rom. 8.  is no condemnation to those that are in Christ jesus, who walk not after flesh, but after the spirit: and who shall say any thing against the elects charge? It is God that justifieth, who is he that will condemn. etc.  
And that these good works of Christians are acceptable to God, and please 
God rewardeth the works of faithful men.  him: it appeareth by that, that God rewardeth, and crowneth the same with great honours and rewards, both in this life, and in the life to come. Observe and hear (sayeth the Lord) all those things 
Deu. 12.  which I command thee, that it may be well with thee and thy children after thee, when thou shalt do that thing which is good, and acceptable in the sight of the Lord thy God. The Prophet also speaking beforehand of the Christians. I will 
Esa. 56.  bring them (saith he) into my holy mountain, and I will cheer them in the house of prayer, their offerings and oblations shall please me upon my altar. Whereunto the Apostle no doubt had respect, saying: I beseech you brethren, by the mercifulness of God, that you would offer 
Rom. 12.  your bodies, a quick, holy, and acceptable sacrifice to God, which is your reasonable serving of God. And the promise' made by God unto Abraham, in all the faithful in him is most comfortable, in that 
Gen. 15.  he saith: He will be their defence & plentiful reward. And the Apostle saith: That godliness hath promise', both in this life, 
1. Tim. 4.  and in the life to come. And again: The just judgement of God shall be declared, which will reward every man according to his deeds. To them which by continuing in well doing, seek for glory, and honour, and immortality. But unto them that are contritious, and 
Rom. ●.  do not obey the truth, but obey unrighteousness, shall come indignation, and wrath, tribulation and anguish, upon every soul of man that doth evil. Wherefore, we see it most evident, that GOD hath prepared most plentiful, and liberal rewards, aswell in this life, as in the life to come, to all those that hate sin, and work righteousness: and the Apostle approveth God's justice by the same, whiles that he sayeth: God is not 
Heb. 10.  unjust, that he will forget your work.  
These and many other such places of scripture do sufficiently declare that God rewardeth the good works of godly men. And yet it is not to be inferred or collected that they may trust to be justified 
In what respect God rewardeth his servants.  and saved thereby: For the godly do freely and willingly confess: that their works are rewarded of grace, and not of their own merit: especially for that they ever do feel and perceive, that through human infirmity, their works are never so perfit, but that they have need of God's mercy, to mitigate the rigour of his justice, and examining their good works. Therefore in consideration of their hire, or reward, the godly ertoll God's grace and mercy: who giveth to the undeseruinge, as though they had deserved: and perceiving imbecillytye and wickedness in themselves, are humbled in minds and cry with the Prophet: If thou O Lord mark our iniquities who is able to abide it. Almighty Gods doing in 
An apt similitude.  this, and many other matters, may be resembled to carnal parents: who having sons, to be their heirs by law of nature and birthright? yet they inflame and kindle dertue, setting before their eyes gifts and rewards. Whose gracious & virtuous children, acknowledge themselves to own all even of duty to their Parents without rewards, and therefore they refer all such benefits and rewards to the mere bounty and liberality of their Parents. They look not for hire and rewards, as servants and hirelings, but only for the favour and love of their heavenly father. And as the sons of the free woman, and not the sons of the bondwoman, are heirs, even so the kingdom of God is not the stipend of servants, but the reward and heritage of children.  
To conclude this matter of merit 
The sum or effect of the premisses.  and reward, the merciful and gracious Lord rewardeth his loving children for their good works, not for the perfection and dignity of the said works, but because the doers of those good works, are sons and children. They are made sons & heirs by adoption in Christ, & therefore their works are acceptable to God, not in respect of themselves, but for Christ's sake, in whom they are engraffed, and of whose moisture (as it were of heavenly dew) they are partakers, so that all their rewards, are of necessity referred to the grace and mercy of God. And although we grant renumeration, and reward of good works: yet merits or Deserts cannot be inferred thereof, that by our works we are able to procure eternal life. For the scripture seemeth of purpose in all places, to avoid the word merit. The stipend of sin is death, but eternal life 
Rom. 6.  is the gift of God: through jesus Christ: and therefore Saint Augustine, writ 
August. in psal. 31. et in psal. 88  very excellently. Wilt thou fall from grace, then boast thy own merits: And again. When a man seeth that all his goodness cometh not of himself, but of God: he easily acknowledgeth all that which is praiseworthy in him, not to be of his own merits, but of the mercy of God.  
Neither yet is the earnest and ardent 
Good works not hindered but furthered by this doctrine.  desire of working righteousness extinguished, and quenched by this doctrine as our adversaries slanderously lay unto our charge. For as we deny man's merit; so do we teach Gods reward which we refer to his grace and mercy. We add also the Gods holy spirit, dwelling in the faithful, works effectually in their hearts, that they bring forth good fruits. For God hath given unto his servants, not the spirit of fear, but of power, love, and sobriety. So that the godly being endued with holy moderation, and humilyty, are afraid to ascribe that to their own merits, which of right belongeth to the grace of God, & the merits of his son jesus Christ: hereunto consenteth the holy Father Saint Augustine. Let no man say that 
Ad valentium Epist. 46  grace is given unto him by his merits as heretics falsely affirm. Not because there is no good merit of the godly, nor evil meryt of the ungodly, for if it were so, how should God judge the world. But the grace and mercy of God, converteth man, whereof the Psalm speaketh. The 
Psal. 78.  mercy of my God shall prevent me. Which thing seeing it is most evident, let no man leave the only & perfect foundation which is Christ, through whom we are justified by faith, and not by works: and yet we being settled upon this foundation, as lively stones: aught likewise builders, to say upon the same in right and decent order, true and perfect good works.  
It appeareth by that which hath been 
Great difference between the faithful and unfaithful.  spoken before, what great difference there is between the virtues of christians, and infidels. Surely, so great as there is between a beast, and a child: between a wise man and a fool: or between a blind man, and one that seeth well. For unto Christians is the secret will of God revealed, and that mystery, which as the Apostle sayeth, was hid many ages. Unto christians God the father of glory hath by his spirit in his word revealed wisdom, and the knowledge of himself. To conclude, Christians are translated out of the power of darkness, into the kingdom of his dearly beloved son, by whom we have redemption through his blood, and remission of sins: In whom it hath pleased the heavenly father to devil with all fullness, and by him to reconcile all things toward himself, and all things pacified through the blood of his cross, whether they be in heaven or in earth.  
Seeing then the excellent dignity of Christian men is such: let them also think that their life, and conversation, aught to be most excellent, and to pass all other Nations or professions. For paynims and all faithless people, do lead a life, without any faith or hope, they know nothing of eternal life. And although amongst many of them some do hold the immortality of the soul: yet their arguments depend of natural reason, and have not force and effect to persuade weak minds. Neither touching matters of this life do they proceed any further than the bore letter of the second table of God's commandments, and so much as appertaineth to the shadow of honesty, in external manners and actions. They being overcome with the lusts of the flesh, and drawn into vices, know not the occasion of the same, much less the mean to amend the same: nay, they often freely confess, that they are violently drawn with their filthy appetites, they see better things, and allow of them, but they choose and embrace the worst: they desire those things that are forbidden them, they pursue such things as fleet away, and refuse those things that are offered unto them. Such is the corrupt nature of all men, that live without the direction of God's spirit, and the light of the gospel.  
But the Christians believing in the 
The excellent knowledge of Christians.  son of God and walking in the clear light of his gospel: do know that they are redeemed not with any corruptible things, as silver & gold, but with such a matter, whose life hath no end, doubtless even with the blood of jesus Christ. And 
An apt similitude.  for as much as he being both God, and man, liveth for ever, and therefore become man to redeem us, and couple us unto himself, we do know that w●e shall live in him throughout all eternytes: and in this faith we look for eternal life when as God shallbe all in all. And in this life we resist carnal concupisenses▪ and suffer not sin to bear rule in our mortal body. We resist not the holy ghost, we serve not the flesh but that serveth us. Yea and although sometime this carnal nature of ours will show itself, yet we account it a thing unworthy to follow the bend thereof: and being the children of God, are led with God's spirit only.  
Let us for example sake view these great courtiers, and noble men placed in dignity and authority: who 
A similitude.  puffed up with ambition and haughtiness of mind, through a vain con eyte of their office and countenance: contemn the acquaintance and famylyarytye of poor simple men, or use them only to serve their turn and gain. Some other are become so doltyshe and arrogaunte, that they will not vouchsaufe a beck, or nod, to those that with both legs, most humbly salute them. They are grown into all madness, and folly: blinded with their high office, and calling, which is a thing mere vain: for it is not their own, but another's: not in them, but without them, as all other the goods of Fortune are.  
Which thing if such men do in their fleeting and miserable estimation of this fickle world: Why do not Christians a great deal more, call to mind their dignity, and estimation, who are already redeemed with the pure, and precious blood of Christ the son of God? Surely it is our parts once to begin, to have consideration of our worthy office and calling. We are the sons of God, why do we therefore give the reins, to sin and wickedness: for as a certain writer finely saith. I may not account myself vile, in whom God was so greatly 
Hugo.  delighted, that he chose death, rather than he would lose me. We are now the sons of God, endued with the 
Man is most precious in God's sight.  justice of God: and washed from our sins by the blood of his son. Let us then resist wicked and impure affections: and let us think them to be, too vile for us to obey: to the which end those words of the Apostle do serve: Have no care for your flesh, to satissye 
Rom. 13.  the lusts of it. Be you saith he, Masters, and let the flesh be your servants: for the servant of the flesh wandereth in darkness. But the night is passed, and the day shineth upon us Christians: let us cast away the works of darkness, and put upon us the armour of light: let us walk honestly, as in the day time: let us give continual thanks, to our merciful and loving Father: who hath promoted and called us, into the most noble and divine fellowship of his son Christ. Let us have a careful care 
Rom. 13.  that we never commit any thing unworthy so excellent a calling: and with a kind of holy and heavenly contempt, despise this wicked world, with the Prince thereof. Let us keep ourselves unspotted of the same, and suffer not ourselves to be taken, with glyttering and vain shows of worldly things. For it is the will of God, that we should covet, and aspire after high and heavenly things, and contemn and tread underfoot, all mundane and earthly things.  
Hitherto I have spoken of the necessity of good works: and for what cause 
The sum.  Christians aught to do the same: of the difference between the works of the faithful, and unfaithful: and last of all, of the dignity of Christian men's works, passing, and much excelling the actions of all other Nations, and professions. Now it resteth that I descend partycularlie, to the works of those three callings, and conditions: in one of the which all good men aught to settle themselves: being the scope and end, whereunto all young men's studies and labours aught to be directed and referred. I mean the state Ecclesiastical, Political, and Economical: For touching the works comprehended in the commandments of the first table, properly respecting our duty towards God, out of the which these other issue and flow: I shall peradventure speak more in their proper place: now my bent and purpose is, to deal with those virtues, which are branches of the second table, and incur, and as it were, she we themselves, in the eyes of the world, in every estate and vocation.  
And because in what state or vocation soever men live: they have either to do 
Man aught to have great care of himself, whether he be alone, or with company.  publicly with others, or meditate, and study privately with themselves: I think it very needful, to admonish them of their duty, aswell when they are at home, and in their closet, as when they be abroad in company, & confer with others, of the which two things whether men aught to have greater care, because of the perils and temptations, which in every time and place, do assault & molest them, it seemeth very hard to judge and pronounce.  
There hath been some I know, that 
Company of the vulgar dangerous.  thought it a great furtherance to virtue, if a man would sequester himself from the world, and as much as it is possible to avoid company: one of the Philosophers, whose name cometh not now to my remembrance, used this kind of speech. I never was more unlike a man, then when I came from the multitude of men. Seneca writing to his friend Lucilius, counseleth him after this manner. Thou dost demand my opinion, what I think most convenient for thee to avoid? I would have thee 
Seneca Epist. 7. ad lucilium. lib. 1.  come seldom, or never amongst the vulgar, for their conversation is hurtful unto man: thou shalt come from them either more covetous, cruel, or uncourteous. Thou must needs either follow them, or hate them. The company and example of men, doubtless doth both offend honest natures, and unless they be very well stayed, spotteth and corrupteth them: that we may justly account the Troop and multitude of men, to be that broad and wide gate, which leadeth into eternal destruction.  
Again, man being alone, is subject to many grievous temptations and pearylles. Crates the Philosopher, when 
Seneca Epist. 10. lib. 1. Man is in great peril, being solytaric, and alone.  he saw a young man walking alone, asked of him what he did alone. I talk with myself, quoth the young man: Yea said Crates, but beware then that thou talk not with an ill man. We are wont to watch and keep men, either dystract or grievously sick, lest they then hurt, or mischief themselves: how much more aught we to have an eye to ourselves when we are alone grievously taken and infected with original sin. And it is out of all controversy, that more sins both in weight, and number, are committed by them that live solitarily, then by those that frequent the socyety of men. Eve being alone was tempted and vanquished by the serpent: murders, robberies, and thefts are devised in solitariness. David in his Chamber alone, is carried to commit great wickedness. The devil tempted Chryst in solytarynesse.  
God created man to socyety, and not to 
Man created of God to society, not to solytarynes.  solitariness. They were created two, male and female, of whose marriage God hath built, and derived his Church: and our saviour Christ promiseth that he willbe present with two or three gathered together in his name: and even so wear Sacraments ordained in the Church for the society of men. But I break of this comparison between solytarynesse and society: for it appeareth by these few words, that neither of them are without grievous temptations, and dangers: and therefore both of them to have great need of instruction and consolation. I will therefore speak first of man's duty being alone in his study & bedchamber, as he is sequestered from all fellowship, & company of men.  
And because man consisteth of soul & body I will say somewhat br●efely of both those parts. The mind of man is to be garnished, & informed, with the science 
The duty of man's mind.  & knowledge of many excellent matters: but especially with those which are availeble, to a blessed life, to correct and frame manners to true religion & sincéere worshipping of God: for unto this end aught we to refer all our studies & endeavours. And without these things, no man can rightly have the name of a Christian, nor enjoy assured hope of eternal salvation, nor yet a quiet and peaceable conscience. Let our minds differre very much from the purposes and intents of the Infydells: who neither seek nor do these things perfectly or syncéerely, not lead with the love and fear of God: but are kindled to virtue either with desire of vain glory, or are stayed from vice for fear of punishment: and respect nothing less than the glory of God the profit of their brethren, or the salvation of their owen souls. But we that profess Christ aught most ardently to embrace virtues, inflamed with an earnest desire to enlarge and set out God's glory: neither aught we to respect external discipline only: but to do well with a single eye, in the sight of the living God, & to be fruitful in good works before men, having always the assistance of God's spirit, to lighten our Reason, & to 
Reason. Will.  guide our will. So it shall come to pass, that faith shining & burning like a bright lamp before our actions: we shall not be puffed up with a vain conceit & opinion of ourselves, but shall acknowledge our own corruption and behave ourselves humbly before God & man: daily desiring mercy & remission of sins, & reposing all our confidence & hope of salvation in the mercy of God, through his son Christ. The solace & comfort which ariseth of actions & virtues thus done in Christian mens breasts, is so great, that no tongue, or pen can counterpoise the same, albeit I have indevowred before to shadow (as it were) and give a glemish thereof & thus much I thought good to speak of the mind, now I will come to man's body also.  
Let every man so diet and govern his body, that he may conserve the same safe and sound, so far as he possibly may: For we aught to have a care of our health, to the end that we may be 
The ordering of the body.  more ready to do our duty in our vocations and callings. It behoveth us to regard that we neither corrupt our bodies with riot, and surfeiting, (for we aught to eat and drink so much that our power and strength, may be refreshed and not oppressed,) nor yet that we do not enervate & weaken the same, with over much abstinence, and famine, for in both these, there is sin and offence. Therefore as in all other things, so in this also Mediocrity, is a commendable & necessary virtue: Although besides a certain perpetual sobriety, & temperancy in diet, which we aught to observe: we must sometime as occasion offereth rumpresse, and subdue the wanton lousnesse of our flesh, with fasting, abstinence, and spare diet: because most commonly Lust is a companion of Gluttony. The body must be chastened therefore, and brought into subjection, neither may we lawfully take care for the flesh, to satisfy the lusts of it.  
And as those that impair & decay their health, with riot and surfeiting, breeding 
wilful murder committed against ourselves.  diseases, and hastening their own end are murderers of themselves: even so they that weaken and utterly destroy their bodies with immoderate abstinence, and other austerity of life are in no less fault, whiles they make their bodies unable to execute any thing, unto whom the Apostle chargeth us to give honour. And therefore writ unto his scholar Timothy, that he should drink no more water, but to use a little wine for the weakness of his stomach: albeit I shalnot need to speak many words in this behalf, for few there are found now a days, that offend in that part: Every man therefore must guide his body, with skill and discretion: and beware that he destroy not that which God hath given unto him, to cherish, and conserve. All the order of our diet, motion, and exercise, to gather with all trimming and dressing of the body, aught to respect sanity and good health: but without delycacy & nice pleasure.  
As in diet it is a fault, and almost Epycurisme, to seek delycacie with all our care: so to mislike cleanliness, and to refuse good & pleasant meats, which both content our nature, and conserve 
God hath given us things not only for necessity, but also for lawful pleasure.  the same, is a point of mere folly: whereof Seneca writeth very finely. As (sayeth he) earnestly to desire delicate things, is a point of lycorishnesse: so to refuse things usual and profitable, is madness. Philosophy requireth frugalytie, and not misery. He doth well verily that drinketh water to keep himself low: and he doth aswell, that drinketh Wine for the weakness of his stomach. He that eateth salads and herbs doth well: and he doth aswell that eateth flesh, boiled or roasted. In which sense Seneca also hath written thus: He is a worthy man that so useth earthen 
Seneca de pauperized.  vessels, as though they were plate: and he is as worthy that useth plate, as if it were earthen vessels. That is a weak and infirm mind, that can not use well riches. Even so let us think, that to be but a superstitious mind, that dare not eat delicate meats, especially such as may without great cost, and labour be obtained. For all things are clean, to those that are clean, and nothing is to be refused, if it be taken with giving of thanks. For that which entereth in at the mouth, doth not defile a man.  
●nd yet I would not that any man should use my words, as a cloak and defence to lust, ryotnesse, and prodygal●tie, whereunto now a days, most part of men, are given without any measure: I mean nothing less, & this world hath no need of pleasant pillows, and soft coushins. For now, even many are most precise, make no scruple to tumble and wallow in all kind of prodigality, as in dainty fare, in costly apparel, & sumptuous building: & for the most part of them they make no conscience in spoiling houses of learning, and study, and in taking away the patrimony of Christ's church. But touching the first part, they answer, 
How things indifferent be abused.  that meats, apparel, and buildings, are matters mere indifferent, and defend them with the cloak of Christian liberty. They are things indifferent, I confess, 
Cali. just. lib. 3. cap. 16.  if a man do so use them. But when they are coveted with extreme gréedynesse, showed forth with ostentation, & wasted prodigally: the things that were lawful in their own nature, are now polluted, and abused. The Apostle maketh an apt & evident distinction, between things indifferent: All things (saith he) are clean, to those that are clean: but to 
Tit. 1.  those that are spotted and unbelievers, nothing is clean, seeing their mind and conscience are polluted, and defiled. And why are the rich men cursed, who 
Luk. 6. Amos. 6. Esa. 5.  have their consolation, who are full, who laugh, who sl●epe in ivory beds, who join land to land, whose banquets, are full of harmony and music. Doubtless, ivory, gold, meats, and music, are the good gifts of God, appointed by his providence, for the use & comfort of man, and there is no sin in their natures. But when God hath blessed us with these his good gifts: if we use them with excess, filthy pleasure, vain iactation: and being never satisfied, do still groone and gape after more: we abuse Gods good gifts, and pollute our bodies and consciences. Let men cut of them, in the use of these things, immoderate lust, prodigality, vanity, and arregancie: and frame their natures to sobriety, & the use of God's creatures, shall be both lawful and holy. And this my counsel I offer aswell to the poor husbandman, as to the Gentleman: for they in their callings, so far as their habylyty will stretch, exceed in prodygalytie and riot: and if they keep a better stay herein, than others, it is rather for want of power, then of will. And that vulgar speech, is commonly verified. Under a frees coat oftentimes there lurketh a purple mind: and again, under purple and fylk, an humble and gentle nature. This is the best then, for every man to live according to his calling & order, either homely, or worshipfully: but therewithal to remember that all men are fed & sustained of God, not to ryotte, but to live: and to learn with the Apostle, To be content with 
Philip. 4  that they have▪ etc.  
Seneca inveigheth very earnestly against 
Lib. 21. Epist. ●6. Necessity & pleasure conjoined in Gods creatures.  the abuse of necessary things, his words, in some are these. Nature hath commanded, that we should have a care of ourselves, but to be overcarefull it is a fault. Nature hath mingled pleasure, with things necessary, not that we should desire them. But that those things without the which we can not live, might be more welcome unto us. If pleasure come alone, it is lousnesse: We aught then to withstand the beginning: it is more easy to keep them out at the first, than afterward to expel them. Yea, but thou wilt say, bear with me but a little, but this little encroacheth, and when you would, you can not make an end.  
Therefore seeing we know so perfectly our own imbecilytie, let us be quiet, and stay ourselves. Let us commit our weak mind, neither to wine, women, delectation, ambition, adulation, neither to any vain pleasure. It is wisdom to avoid deep and stypperie places: our feet are tycklishe enough upon the firm ground. Thou wilt bappely object, that common voice of the stoics. You promise' great things, and you command over hard things. We are men, and can not thus bridle ourselves. We will lament, but a little, we will desire but a pyttance. We will be angry, but soon pleased. But dost thou know why we can not do these things, we can not, because we think that we can not. For the troth is otherwise: we defend our faults, because we are delighted in doing of them, and we had rather nourish them, then neglect them: Ill will is the cause, and we pretend want of power. But to return to my matter. The godly make no difference of meats in respect of salvation: for they know right well, that christianism, consisteth not therein, but in other far more weighty matters. To conclude, we must drive away hunger and thirst, with those meats, and drinks: and such dyette, and apparel, are to be used: as the constitution of men's bodies, and conservation of their health, seemeth to require: for no certain and exquysytte precepts can be prescribed in these matters.  
And if it come to pass, that we fall into some sickness, and disease, let us desire the Physytions counsel and help, whose knowledge 
Physic necessary, and Phisions to be esteemed.  and aid: yet we aught so to use that we put our chief confidence in the heavenly Physician, the living God: lest the same betide us, that came upon Asa king of Israel, who was stricken with a disease in his legs. Whereby he was 
2. Cro. 16.  exceedingly pained & tormented, sought not for help at God's hand: Men aught first of all to crave God's aid & help, & then seek for the Physician. For the wise Syrache, commandeth men to honour 
Syrach. 38  the Physician, whom God hath created for our necessity: he addeth that this art was given by God to men, that he might be praised in his wonders, and they recover their health. Let us mark those words which follow a little after: My son (saith he) in thy sickness call upon the Lord, and he will heal thee. Cease from sin, and cleanse thy heart from all offences: Then send for the Physician, for the Lord hath created him, neither let him departed from thee, at such time as thou hast need of him. I thought good to use thus much speech in this matter, because of some men, that both think and speak amiss of Physicians: and in the Physician impiously contemn God, and in Physic a singular gift of God's goodness toward man. For by the Physician, as by a minister, God expelleth diseases, and by Physic as by an instrument, he conserveth health, and restoreth the same again being lost.  
Great consideration we aught to have then of our duty toward ourselves, when we are alone. Marcus Cicero, 
Cicero. li. 3 officiorum.  highly praised Scipio the African, for that he was wont to say: That he was never less idle, then when he had leisure: 
Great care for our selves being alone.  nor never less alone, then when he was alone. Which was a worthy speech (saith he) and fit for such a man. And the Epicure is commended by Seneca, for 
Epist. 11. lib. 1.  that he willed his scholars always to imagine that they had one at their elbow, viewing their doings. Many offences are avoided (saith he) if a witness stand by us. But Seneca, his counsel in another 
Epist. 41. lib. 1.  place, is more grave and wholesome: that we should certainly persuade ourselves, that God is always present, his words are these. So I say in deed Lucili, the holy spirit sitteth within us, as if were a watchman and an observer of our life? and as we behave ourselves toward him, even so he dealeth with us, surely there is no good man without God. Which lesson let every Christian man learn, and think with himself, as the troth is, that when he is most alone he hath many witnesses and eyes watching and beholding him: For into 
Man is never alone.  what séecret place soever, he withdrave himself: he hath present with him the living God, his holy Angel, his own Conscience, from whom it is not possible with any policy to hide and keep secret his cogitations and actions.  
When therefore we have shut our closet doors and windows, and drawn 
God seeth our needs and thought.  the curtains of our beds, and fall to devise or do any thing: let us first consider whether it be honest or unhonest: if reason tell us that it is fowl and vile, and yet wanton will, and furious affections forcibly carry us, to do that which reason dissuadeth, the rather because we see no man present to control us: then let us remember that God's eyes are open, even our doings, and his presence in all places, and therefore not absent from us. That saying of Saint Augustine is memorable. God is in himself, as the beginning, and ending: in the world, as the author and governor: in the Angels, as sweetness, and comeliness: in the Church, as the goodman is in his house: in the soul, as a bridegroom in his chamber: in just men, as a helper and desendour: in wicked men, as terror and horror. And saint Gregory: God is absent from no place, and yet he is far of from evil men's cogytations: for he is not far distant where he is most absent: where he is absent in grace, he is there present in vengeance.  
Now if we would be loath to have a man or a little child to come upon us as we are working wickedness: how much more aught we to stand in awe and reverence of God's majesty? do we blush at the eyes of a child, and care we not for the sight of the living God? especially seeing that he being now a witness, will one day be our judge. Let us pause a little, & as it were reason the matter thus with ourselves: Shall 
A just and ● profitable examimynation of ourselves.  I make the holy spirit sorrowful, that the wicked spirit may rejoice? Hath Christ therefore redeemed me with his precious blood, that I should wilfully become Satan's bondslave? Shall I come to the Lords table with this life? Shall I thus look for the coming of Christ? Shall death take me in this case? These and such like considerations, if we use in the middle of Temptation, we shall not so forwardly commit sin and wickedness.  
Hereunto we may add this worthy 
A consideration that we are the sons of God.  consideration and admonition, that we are made the sons and heirs of God, and the fellow heirs of the Lord jesus. Which dignity in God's mercy, if we remember (as we never aught to forget the same) we shallbe moved with a certain liberal fear and shamefastness to abstain from vice. Surely he that calleth to mind, that he is the son and heir of God, and the brother and fellow heir of jesus Christ, will repress sin, and stay himself from wickedness, not so much for fear of the last day and torments of hell: as lest he should offend and displease so loving, and merciful a father. He that believeth with Saint Paul, that his body is the Temple of the holy ghost, dwelling in him, will not wilfully wallow in iniquity. He that believeth that he is a Cyttezen with the Saints: in heaven, will follow the virtues in the Saints: both in piety toward God, and charyetye toward his neighbour.  
The second witness or watchman of man's doings when he is alone, is the 
A consideration of the holy Angel always beholding us.  holy Angel, whom God hath appointed to be his garder and guider. And what care aught we to take, that with our filthy and abominable life, we do not alienate, and drive away from us, so faithful a keeper? For the good spirits are not delighted, with shameful and detestable deeds, as Devylls are: but with pureness and holiness of life. The Apostle saint Paul writing to 
1. Cor. 11.  the Corinthians, sayeth that a woman aught to be covered in the congregation, whereby she may acknowledge and testify, that she is subject to her husband: and he addeth because of the Angels, showing that if she be not moved with the shame and reverence of men, she should yet that she aught to do it, in respect of the Angels préesent and beholding her.  
What soever therefore thou hast in hand, if thou desire to avoid the light and to work the deeds of darkness: yet remember I say the clear eyes of the bright Angel viewing and beholding thee. And let the awe and reverence of him, stay thy enterprise, restrain thy appetite, and bridle the unlawful concupiscence. The wales and doors may keep back man that he cannot come unto thee: but the subtle nature of an angel will pierce the strongest and thickest places. God then is present and his Angel seeth thee, O wicked and dampened man if thou contemn such overlookers'.  
The third witness whereof I made mention before, which regestreth and as it wear enrowleth all, and every of our thoughts & actions, is the Conscience, and Chrysostom, and Barnarde nameth 
Chrisost. in psal. 50. Bernard. Plato. lib. 1. de repub.  her: Is a witness, a judge, a Tormentor: who if she sleep for a time, yet she breaketh out at the last, especially at the hour of death, and giveth a thousand evidences against men. The Conscience 
Our Conscience always watcheth us.  in usual & common speech, is accounted in steed of a thousand witnesses. Seneca amongst many other golden lessons, writeth hereof after this manner. Thou mayst then think thyself happy, 
Seneca. Epi. 43. lib. 5.  when thou canst live openly, when thy house covereth thee, but doth not hide thee: for many men make walls, and houses, not so much to live commodiously, as to sin covertly. I will speak but one thing, whereby thou mayst judge of men's manners, & conditions: Thou shalt scarcely found one man in a country, that will live with his gates open. A guilty Conscience, rather than arrogancy, and safety built doors and gates. But what availeth it to lie secret, and to avoid the eyes and ears of men? for a good Conscience calleth company, whereas an evil Conscience is careful and fearful being alone. If our doings be honest, what matter is it if all men know them, but if they beunhonest, what commodity is it, that others are ignorant of that, which tormenteth thyself: A wretch, and a miser art thou, if thou contemn such a witness. etc. Many other notable sentences are left unto us, in the works of the ethnics, touching this witness the Conscience: which because I have cited plentifully in my book of the Conscience, I will omit to collect any more in to this room. And for that as I have said before, our Conscience seemeth some time either to sleep, or to give us a lovely and friendly countenance: much 
A similitude.  like a Creditor who upon some considerations now and then beareth with his debtor, and giveth him a longer day of Pay, but if his patience be to much abused, and no day observed and kept, he bringth him to an Outlary: Even so conscience, looketh stern at the last, and calleth his debtor to a hard, and weighty account.  
The wise and well-meaning debtor, who goeth either upon the score, or book, hath oftentimes an eye unto the 
Conscience resembled to a creditor.  score: lest he be overreckoned, & run in the lash: even so we, if there be any forecare in us, to depart this world quietly, and to make an even reckoning, aught oftentimes to resort unto our credytor, the Conscience, and to have an especial regard, that we may well pass our account with him. Let us then every day once at the lest, and especially at night when we go to bed, open our tables, and notes of remembrances, and take a view as it were, how we have spent that day. And when we have laid down our actions severally, let us inquire of our Conscience, her judgement, and opinion: and she out of hand will open unto us, wherein we have either done, well or evil. So shall we as the Apostle exhorteth us, work our salvation with trembling and fear: we shall shake of security, and carelessness, and syncéerelye walk in our vocation, and calling.  
Which order was dyllygently observed, even amongst the ethnics: for we read that Pythagoras gave in commandment to his scholars, that they should 
Seneca. li. 3 de ira.  straightly keep his custom. And Seneca hath a like example of one Sextius: 
Pithacoras scholars, when they go to bed, call themselves to a reckoning ●or the day spent.  whose words being full of wit and godliness, must needs be both pleasant and profitable to the Readers. This was Sextius fashion, every night when he went to rest, to examine himself, saying: what fault hast thou mended this day? what vice hast thou resisted? wherein art thou better? stay thy hasty nature, and thou shalt come with more moderation before the judge. In this disputation, thou waste over hot, and contentious meddle not with the ignorant henceforth. Thou dealt over sharply with that man: and hast rather offended him, then amended him. Hereafter take care, not only to say the truth, but also consider, whether thou speak to one that will, and can abide to hear it etc. This is my manner, and thus I use to do when the candle is put out: I search and sift my words and deeds. I hide nothing from myself, I pass nothing over: for why should I, moved either with fear, or shame do so? seeing I may safely say unto myself, I forgive thee now, but amend this gear, and see thou do so no more. And Seneca addeth of his own immediately: What can be more commendable (sayeth he) than this kind of trial, and examination? what a golden sound, and quiette sleep, must needs follow? when as the mind is either commended, or amended, with the grave and upright information of a man's own manners.  
These Heathen men shall rise 
The Heathen men shall condemn impenitent Christians at the last day.  against us, at the last day, and condemn us: for they moved with love, of civil virtues, have daily and deeply, looked into their lives spent: but we that profess Christ, are secure and negligent, and never cast our eyes upon yesterday, nor purpose to perform any thing, the day following.  
If we would enure ourselves to this custom, and practise the same, but a few days: it would in short space be both most pleasant unto us: and unless I be deceived, would also breed, and bring forth the fruits, agreeable to a Christian calling, and profession. But how do we now a days, most commonly pass the time? Verily, we feast, and banquet, one with another, day by day, and night by night: so long, that neither eye, tongue, hand, nor foot, can do their duty: for we are drowned, and even buried in surfeiting, and drunkenness. So that scarce once a year, much less once a day, we examine our conscience, and record with ourselves, how we have run our race, and spent our age. And yet nightly we lay us down to sleep, and securely snort and snore in our sins: In which case, if sudden death should take us in the neck (as no man hath a charter, to live until the next morrow) we are but cast aways, and dampened cratures, But alack, we think not once upon these matters, blinded with a vain hope of long life: whereof albeit we might receive daily admonition, by the example of others, yet we wilfully deceive ourselves, whiles we think that we are exempt out of the common number, and to have a certain especial, and particular privilege granted unto us.  
If the cause of this security, and contempt of good life, were demanded of 
Evil custom cause of security.  me. I would answer, that contynewall and daily custom of wicked, and sinful life, (which obtaineth almost the force of nature) is the occasion thereof. And as it is a very hard thing, for a man to subdue his own nature, so is it not very easy to altar, use and custom, which they truly account to be almost another Nature. Experience teacheth, that those vices which are bred, and brought up with us: are with much a do, pulled up by the roots. Hereunto cometh the nice tenderness, 
Corrupt Parents.  of Parents, in the education of their children: whom they acquaint, with all kind of delights, and pleasures, even from their infancy. They teach them not to abstain from unchaste, and unreverent speech against God and man. They set them out with sumptuous, and gorgeous apparel; of diverse colours sometime like Routters, sometime like Rouffyns, but seldom like honest folks. They breed in them fyercenesse, boldness, and impudency: they neglect reverency, comeliness, and honesty. Whereby it cometh to pass, that they cast away care of obedience to their parents, lowliness to their elders, and courtesy toward their equals, and in every thing think their lust to be Law. So are they not reclaimed from vice, either with fear of God, or shame of man: they have no care of Religion, and pyetye toward God, much less of virtue and honesty toward the world. For why? The Parents, now a days, do corrupt and cast away their children with domestical examples in the beginning: so that afterward when they would, they are not able to reform the same. Whereas godly and virtuous Parents aught not to say, or do any thing in presence of their children, that may give a show of wantonness and dishonesty: but so to frame, their lives and behave themselves: that in them as in a perfit pattern and example, their Children might see what is fair and beautiful. Otherwise it shall come to pass that 
Children shall accuse their Parents for their negligent education.  their own flesh and blood shall exclaim, and accuse them with that young man: Who said, I may impute my lose and riotous nature, to my Father: For he kept me not in subjection, nor gave me any good example of life: but rather inflamed mee●, to pursue my appetite. Of those youths than that are thus depraved in their young years, (as it were in the green herb) either with evil Parents, or Schoolmasters: what good can be looked for at their hand, when they come to man's estate? surely, surely, so many adulterers, robbers, stealers, cutpurses, coggers, carders, dysers, sellers of lands, and bankrupts, issue out of that lake and filthy poddel, of negligent and perverse education: where as carnal and senseless men impute it, blindly and untruly to the preaching of the gospel, so brightly shining amongst us, and condemning all dishonesty, and wickedness.  
A way then with wicked use and custom, especially in young and tender 
A hard thing to break evil custom.  age: which will be a let and stay from virtue, when men come to ripe years. That holy martyr Saint Cyprian, said truly. No man can shake of that suddenly 
Cyprianus  or quickly, which by continuance of time hath grown into use. For when will that man follow frugalytye, who hath been accustomed unto two or three courses of delicate dishes? Or how will he be content with course and simple apparel, who blazed and shined in purple and gold, when he was a child? but rather love of wine, will lead them, pride will puff them up, anger will inflame them, gréedynesse will prick them forward, ambition will delight them, and lust will destroy them. So that it will be a matter exceeding hard, to bridle offences, which by custom are almost turned into nature.  
And yet we must labour and endeavour, to restrain our carnal appetites, 
The commodity of good custom.  if we hope to be saved. You will ask of me, how shall we do this? I answer. Accustom yourselves but a while to good things, as you have a great while to evil things, and you shall find no small profit. The matter may happily seem han●e in the beginning: but there is nothing as Seneca saith, invincible to man's mind, In process of time the pleasure that a man must needs feel in this exercise, will mitigate the pain and labour: and we shall find the words of our Saviour Christ spoken to his Disciples, to be true to our comfort. My yoke is sweet and my burden 
Math.  is light: For as S. Hierom saith: The custom of vices, causeth the way of virtue to seem hard and unplentie: which if we apply to the better part, the way of justice will be found more smooth.  
And if Stilpho (of whom Cicero writeth) 
Stilpho.  being naturally given to the love of wine and women, was able through the precepts of philosophy, so to master and bridle his vicious and carnal nature, that no man could never by his behaviour conceive any suspicion, of drunkenness, or whoredom: Why should Christians think it unpossible, with the assistance of God's grace, and holy spirit, to tame and subdue the old man, that he may not rain in our mortal bodies, and to expel wicked and corrupt custom. Can a paynim vanquish nature, and can not Christians bridle custom? especially if they endeavour earnestly, and labour dyllygently to withstand pleasures? And if through human imbecillytie, they now & then slip, and lose (as it were) their handfast: yet let them not quail therefore, but call for his help, who always putteth too his hand and will: not suffer those utterly to fall away from him, that put their trust & confidence in him. For he sendeth unto them his holy spirit, who stirreth up in their hearts heavenly motions: and guideth their studies and endeavours to a effect and purpose.  
All good men see and perceive, by that which hath been spoken before, how needful it is for Christians to use a certain reverence toward themselves, when they are alone: and to beware, that they neither do, nor think any thing unhonest. Of this duty Cicero had a consideration, in that he writ to his son Mark. There is no part of man's life, neither in public nor private matters, neither in conference with others, neither in meditating with yourself, that can want, Duty and in obserung thereof, doth the honesty of man's life consist, and dishonesty in neglecting the same. For although the fear and reverence of God's Majesty, present in all places, and searching men's reins and hearts: and therewithal the holy Angel, our keeper, and watchman, aught to stay and fear us from sin and wickedness: yet besides those things, that duty and reverence, which we own unto ourselves, aught to bridle and let the same.  
And to the end, that we may imytate and follow Sextius, his use and custom, 
Sextius custom.  and show that shamefastness and reverence, which is convenient for ourselves, when we are solitary, and sequestered from company. Let the shortness 
Considerations moving men to godliness.  of our life, and the innumerable perils and dangers, which compass us in on every side, be set always before our eyes. The ethnics have set out the same with many fine simylytudes: but because they may have less weight with Christians. I pray them to consider the holy Scriptures, who 
Psal, 90. Esa. 40. job. 14. 1. Pet. 1. jam. 1.  compare our life to green grass wythering: to the flowers of the field, fading away: to a dylluding dream.  
But the wise man seemed, of purpose to have gathered them all into one room, which we aught to read, and ponder 
Sapi. 6.  deeply, that in consideration of the extreme vanity of our life: we may be more circumspect in our conversation, and be inflamed with an ardent desire, to come to our perpetual and heavenly habitation.  
The life of all men (saith he) even of those that are most wealthy, and mighty, but especially of the ungodly, vanish away like a shadow, than the which there can scarcely any thing be found more transitory: and yet Pindarus, extenuating man's life signifycantly, termeth Man, But a shadows dream. 2. Man's life flieth away as a noise or cry, which suddenly vanisheth away. 3. Or like a ship, which cutteth the waves of the Sea: and leaveth no sign of passage behind it. 4. And as a bird which flieth through the air, & leaveth no token of her passage. 5. Or as the arrow shot at a mark, leaveth not any trace. 6. As the dust is scattered with the wind. 7. As the frost is dissolved with the heat of the Sun. 8. As the smoke is blown away with the wind. 9 Or as a guest is forgotten of his host, where he lodged but one night. 10. As the bells which bubble up in the water, whereof some are greater, and some lesser, but all break and fall in a moment. Even so, amongst men, some are great & mighty, some learned & rich, and other some are poor, abject and miserable. But in what state so ever they be, they die without any exception, one after another: so that as the Prophet saith, although we come to three score and ten, or four score years, 
Psal. 90.  yet the passage of our life is swift, an we fly away.  
But those that are loath to restrain the delights of the flesh, will answer, 
Against differing of repentance.  that they will repent when they faule sick and lie on their death bed, I grant they may do so, and God's mercy is never shut up, but I would have them also consider how many impediments and stumbling blocks lie in the way, hindering them from true repentance. For that I may omit the care about a man's will and testament, for his wife and children, and the grief and pain of the disease: & many other such things which may seem to be matters of smaller importance: what assaults doth Satan use to give in that case, and what pollyces doth he not practise to bring the silly sick man into dreadful despair of his salvation? For then even in a moment he calleth to man's remembrance, and setteth before his eyes, what soever be hath thought, purposed, said or 
The practice of Satan at our la●● hour.  done, throughout all his life: and such offences as he hath committed being ill enough in themselves, he amplifyeth and augmenteth: that he may shake their faith, & pluck from them the anchor of salvation and eternal life. Hereunto may be added the agony of a guilty Conscience, the grievous fear of death at hand, the heavy & bitter cogitation, of the judgement seat of God, and the horror of hell fire, all which things are wonderful obstacles, to true repentance: so that it were nothing else but mere presumption to defer it to the last hour. And surely repentance in such sort extorted, is not voluntary, but compulsyve, and most commonly lame & unperfit. If we be wise, let us amend & repent, when we can offend, other wise that common saying willbe verified of us. Sin hath forsaken man, and not man sin, And it is to be feared, lest if we amend not when we may, we cannot when 
Those that repent not when they may, cannot when they would.  we would. The judgements of almighty are profound and unsearchable in punishing men's faults. For as in his goodness and mercy giveth time & space to men that are willing to repent, and endureth offenders with great patience, and longaminyty to bring them to righteousness of life: so when he seeth a man wilful, obstinate, and contemning his mercy, he withdraweth his grace and favour, and giveth him over into a reprobate sense, and looketh not any more for his conversion. And God hath appointed unto every man his time and measure, beyond which they cannot proceed in their myschéefes, and beyond the which he will not contain and stay his plagues and punyshments. The remembrance whereof aught to move us to walk in Innocency and holiness of life: to use that dutiful reverence toward ourselves, which is requisyt when we are solitary and alone, and to contain and stay ourselves from sin, and wickedness.  
But there is nothing more effectual 
We aught to consider our short time and sickie state.  to bridle and restrain men from devising, and doing filthiness and sin, when they are solitary and alone: or when they have overlashed themselves and done amiss. With Sextius before they take their rest, to examine and call an account how they passed the day, than the often consideration and remembrance of sudden deaths, wherewith all many mortal men have pittifullye and dreadfully perished in all times and ages. Plynie in his natural story, hath a whole chapter entitled. Of sudden 
Plinius. hist. lib. 7. ca 52. val. max.  deaths. And so hath Valerius Maximus, Where they writ that many upon most light causes have suddenly died. One at Rome as he went forth at his chamber door, did but strike his finger 
Examples.  a little on the door cheek and immediately fell down dead. An other did but stumble as he went forth, and died by and by. An Embassedour of the Rhodians, after he had declared his message to the Senate departing forth of the counsel chamber, fell down by the way and suddenly died. Aeschilus the Poet lying on sleep bore headed near the Sea: a great Seafoule, thinking his bald head to be a stone, whereon he might break the shelfyshe which he carried: let it fall upon his head, wherewith he was killed out of hand. Lucian a man learned and eloquent, but a derider of all religion, and namely a blasphemer of Christian religion: traveling by the way was suddenly set upon by doges and worried, a death meet for such a blasphéemer, and a terrible example to all contemners and deriders of religion and godliness. The scriptures also want not examples, The churlish rich man Naball, who at his sheapshearing held a feast in his 
Reg. ●5.  house like a king: but denied to relieve David then persecuted and in distress: within ten days after was smitten of the Lord, and so died. Ananias and Sapphira, 
Act. 5.  pretending that they gave their whole patrimony to the relief of the poor in the primitive church, but indeed reserving a portion to themselves, and so lying to the holy ghost, were Immediately stricken of God, and so ended their lives, to the fearful example of all Hypocryts and dissemblers, and specially in matters pertaining to religion. Herodes Agrippa, being in most 
Act. 12.  glorious magnificence, and contented to hear himself extolled, to be rather a God than a man, was suddenly smitten by the Angel of the Lord, and died a most miserable death. The rich man of who me mention is made, that he intended to pull down his barns and garnaries, and to build larger, said to his soul. Soul thou hast provision laid up in store for many years, and therefore take thine ease: Eat drink and be merry, but what become of him? God said unto him: Thou fool even this very night shall thy soul be taken from thee, & then who 
Luk. 12.  shall have that which thou hast provided? The example of Nabucodonozor is very terrible, who walking in his palace, and glorying in his strong & stately city Babylon: whiles the words were yet in his 
Dan. 4.  mouth, was suddenly strick, with a plague worse than death: for the use of reason was taken away from him, & himself turned amongst beasts, become as a beast eating hay like an Ox: to teach all posteritis ensuing, not to glory in things of this world which are but vain, but that he which glorieth should glory in the Lord  
Nevertheless I grant it to be true, that aswell the godly as the ungodly, sometime are taken with sodden death, as that famous and godly. Humfery Duke of Gloucester 
Humphrey Duke of Gloucester.  suddenly died in his bed (albeit not without some suspicion of violence) and much like to that was john Hun, and 
john Hun.  many others. But howsoever the godly dye: dear and acceptable is their death in God's sight: and at what time soever they are taken, they are in ease, and refreshing: whereas wicked and ungodly men's death, especially their sudden death is as the scripture sayeth, Mors peccatorum pessima. Which fearful 
Psa. 33.  speech aught to keep good men in awe and fear of God, in reverence toward themselves, and in examining surely of their lives and conversations.  
To conclude this part of reverence 
The sum or conclusion, with a similitude.  and duty toward ourselves, when we are sequestered from company: let us observe and mark what men do in great pestilences and mortabyties, how sorrowful they are for their sins, and careful to amend their lives, even so mortal man in consideration of his manifold perils & dangers, which hung over his head every hour, aught to use all diligent consideration to amend, and to continued in well doing. But as it fareth in these worldly and temporal matters, so cometh it to pass in spiritual matters? For in adversity, as in pestilences, famine, war, earthquakes, men acknowledge Gods just wrath and indignation against sin: but when things go as they would have them, they abuse his goodness and mercy: and never think, neither of the hour of death, nor of the day of doom, nor of the Trump of God, nor of the torments of Hell, nor yet of the gnashing of teeth, and worm of the Conscience which never dieth. The remembrance of which things should never slide out of our minds, whether we rise in the morning, or lay us down to sleep in the evening: whether we dine or sup, whether we enterprise weighty matters, or are willing to sport and recreate ourselves: In all these things we should observe the préecept of the wise man. Whatsoever 
Syrach. 7.  thou takest in hand, remember thy end and, thou shalt never do amiss. And hitherto have I written of that duty and honesty which a man aught to use, when he is solitary and alone. Now I will descend to that which is requysit and necessary for him that will live in public and common socyety.  
The office and duty of a Christian. 
The second part of this treaty.  as he liveth publicly, and hath to do in the world, is of two sorts, to wit either particular in respect of some state and vocation in the which he liveth: being either a master or a servant, a Father or a child, a husband or a wife. etc. or else general in that he is a man and a Christian man: whereby he is linked to others with that fast knot of humanity and pity, wherein he excelleth all other earthly creatures. Of men's degrees and functions, I shall (if God permit) entreat hereafter: now I will touch briefly that decent, honest, and godly behaviour of Christians, which aught to shine like a Lamp in the eyes of men, that they beholding the same, may glorify God in the day of visitation. The matter is plentiful, and as it were a large field to walk in, but to observe any certain order, or method, in it is very hard to please all men: I will therefore select out of the holy scripture, the which seemeth unto me most convenient to this purpose, and as I said shortly, & in few words: minding to give unto my Readers an occasion & admonition only, of further study and cogitation.  
That elect vessel of salvation S. Paul, writeth hereof after this manner. I beseech you brethren, by the mercifulness of God, that you give up your bodies a quick 
Rom. 12.  sacrifice, holy, acceptable unto God, which is your reasonable service. And be not ye fashioned like unto this world: but be you changed in your shape, by the renewing of your mind, that you may prove what is the good and acceptable & perfit will of God. The Apostle exhorteth us to dedicate, consecrated, and vow ourselves wholly to God, that we should offer our bodies as a sacrifice to our God, in mortefying the flesh, in crucifying the old man, in denying of ourselves: and in submitting us totally to his worshipping and service, in obeying him in holiness and righteousness, all the days of our life. And immediately after he saith: Love without dissimulation, hating evil, cleaning to good. Affectioned one to another with brotherly love, in giving honour, going one before another. Not lyther in business, fervent in spirit, serving the Lord. Rejoicing in hope, patient in trouble, instant in prayer. Distrybuting to the necessity of the Saints, given to hospitality: Bless them which persecute you, bless I say, and curse not. Rejoice with them that rejoice, and weep with them that weep. Being of like affection, one towards another, being not high minded: but making yourselves equal to them of the lower sort. Be not wise in your own opinions.  
Recompense to no man evil for evil, providing aforehand things honest, not only before God, but also in the sight of men. If it be possible, as much as lieth in you, live peaceably with all men. dearly beloved, avenge not yourselves, but rather give place unto wrath. For it is written, vengeance is mine, and I will reward saith the Lord. Therefore if thine enemy hunger, feed him, if he be thirsty, give him drink: for in so doing, thou shalt heap coals of fire on his head. Be not overcome of evil: but overcome evil with good. How many notable and excellent virtues hath the Apostle, couched in this place? as charity, brotherly love, patience, perceaverance in prayer, benefycense, hospytalytie, meekness, or gentleness, modesty, desire of peace, and concord, pity, and clemency, with many other of that sort.  
Hereunto you may add, those things that follow in the next Chapter: Own nothing to no man, but to love one another, 
Rom. 13.  for he that loveth another, hath fulfilled the law. For this: Thou shalt not commit adultery: thou shalt not kill: thou shalt not steal: thou shalt not bear false witness, thou shalt not lust: and if there be any other commandment, it is in few words comprehended: namely, thou shalt love thy neighbour as thyself. Charity worketh not evil to his neighbour, therefore the fulfilling of the law is Charity. In this text all the commandments of the law are referred to the love of our Neighbour, to wit, in that part that the law was given to restrain injuries, respecting civil society, and fellowship of men: namely, that no man should be so bold to endamage his neighbour, in his body, fame, goods, or any other way that might redound to his annoyance. For he that loveth another from the bottom of his heart: is so far from doing injury and wrong: that he will endeavour with all his might, to be profitable to his neighbour. And whereas we are commanded to love our neighbour, even as ourselves, in this one word, not only syncéere love is discerned from hypocrisy: but also all duties of Charity are epacted and required. The same Apostle writeth also to the galatians, in this wise. Walk in the spirit (I say) and ye shall not fulfil the lusts of the flesh, for the flesh lusteth contrary to the spirit, 
Gala. 5.  and the spirit contrary to the flesh, these are contrary one to the other, so that ye can not do that which you would. The deeds of the flesh are manifest, which are these, adultery, fornication, uncleanness, wantonness: worshipping of Images, witchcraft, hatred, variance, emulations, wrath, strife, seditions, sects, enuyinge, murders, drunkenness, gluttony, and such like: of the which I tell you, as I have told you in times past: that even they which do such things, shall not inherit the kingdom of God. But the fruit of the spirit is love, joy, peace, long suffering, gentleness, goodness, faith, meekness, temperancy: against such there is no law. They truly that are Christ's, have crucified the flesh, with the affections and lusts. If we live in the spirit, let us also walk in the spirit. Let us not be desirous of vainglory, provoking one another, envying one another. The words of the Apostle are plain enough, and need not any exposition. And his counsel is in sense the very same, which he giveth to the Romans. That we should tame the 
Rom. 8.  flesh, and earnestly resist carnal affections. If you live after the flesh (sayeth he) you shall die: but if through the spirit you mortify the deeds of the flesh, you shall live. For those that are led with the spirit of God, those are the sons of God. And in the same Epistle. For I delght in the law of 
Rom. 7.  God, after the inner man, but I see another law in m● members, rebelling against the law of ●● mind, and subduing me to the law of sin, which is in my members. And the same Author to the Ephesians. I therefore 
〈◊〉.  as a prisoner in the Lord exhort you, that you walk worthy of the vocation wherewith you are called, with all lowliness and meekness, with long suffering, forbearing one another in love: endeavouring to keep the unity of the spirit, in the bond of peace. And a little after: This I say therefore, & testify in the Lord, that ye walk not henceforth, as other Gentiles walk, in vanities of their mind: Darkened in cogitation, being alienated from the life of God, by the ignorance which is in them, through the blindness of their hearts: Who being past feeling, have given themselves over, unto wantonness, to work all uncleanness with greediness. But ye have not so learned of Christ. If so be that you have heard him, & have been taught in him, as the truth is in jesus. To say down according to the former conversation, the old man which is corrupt, according to the lusts of error. To be renewed in the spirit of your mind. And to put on the new man, which after God is shapen, in righteousness and holiness of truth. Wherefore putting away lying, speak every man truth ●nto his neighbour: for as much as we are members one of another. Be ye angry and sin not. Let not the Sun go down upon your wrath. Neither give place to the devil. Let him that stool, steal no more, but let him rather labour, working with his hands, the thing which is good, that he may give unto him which needeth. Let no filthy communication proceed out of your mouths, but that which is good, to edify with all, as oft as need is, that it may minister grace unto the hearers. And grieve not the holy spirit of God, by whom ye are sealed unto the day of redemption. Let all bitterness, and fierceness and wrath, and crying, and evil speaking, be put away from you, with all naughtiness. Be ye courteous one to another, merciful, forgiving one another, even as God for Christ's sake, hath forgiven you.  
To the same purpose tend those words of his in the next Chapter. Be you therefore followers of God as dear children, 
Ephe. 5.  and walk you in love, even as Christ hath loved us, and hath given himself for us, an offering and a sacrifice, of a sweet smelling favour to God. But fornication & all uncleanness, let it not be once named amongst you, as it becometh Saints. Neither filthiness, neither foolish talking, neither jesting, which are not comely, but rather giving of thanks. For this you know, that no whoremonger, neither unclean person, nor covetous person, which is a worshipper of Images, hath any inheritance in the kingdom of Christ, and God. Let no man deceive you with vain words: for because of such things cometh the wrath of God upon the children of disobedience. Be ye not therefore companions of them. For ye were sometime darkness, but no we are you light in the Lord: walk as children of light. For the fruit of the spirit in all goodness, and righteousness, and truth: approving what is acceptable unto the Lord. And have no fellowship with the unfruitful works of darkness, but rather rebuke them, for it is a shame even to name those things which are done in secret. Herein may we easily perceive what difference there is between divine, & Philosophical precepts 
A difference ●et●●e●ne divine and philosophical precepts.  touching manners. For wheresoever the scripture exhorteth men to good works, it adjoineth by and by some thing out of the first Table of the ten commandments: as for example, of the fear of God, offayth, of charity, of obedience toward God, of his promises and threats, of Christ's benefits toward his servants, and of his punishments toward the obstinate and rebellious. Which thing profane writers do not touch, when they entreat of civil duties.  
They speak not a word in their precepts of the will of God, of the worshipping of God, neither of faith which is the mother of all Christian virtues. Neither too they teach men to do well, for God's honour and glory, which thing is chiefly inculcate in the Scriptures: neither do they refer all things to one God, neither make him the end of their actions, neither yet do they look for rewards at his hand. So that briefly and by these few words we may see an apparent difference between the Philosophical and apostolical precepts concerning virtue. The same Apostle writeth also to the colossians saying. Mortify 
Colos. 3.  therefore your members which are upon earth, fornication, uncleanness, inordynate affection, evil concupiscence, and covetousness, which is worshipping of Images. For which things sake, the wrath of God cometh on the children of disobedience. In which you also walked sometime, when ye lived in them. But now put ye of also all wrath, fierceness, malyciousnesse, blasphemy, filthy communication, out of your mouth. Lie not one to another, seeing that ye have put of the old man with his work. And have put on the new man; which is renewed into knowledge, after the image of him that made him. Where is neither Greek, nor jew, Circumcision nor uncircumcision, Barbarian, Sythian, bond, free, but Christ is all, and in all. Put on therefore as the elect of GOD, holy and beloved, bowels of mercy, kindness, humbleness of mind, meekness, long suffering. forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, even so do ye. And above all things put on charity, which is the bond of perfectness. And let the peace of God have the victory in your hearts, to the which also we are called in one body, and see that ye be thankful. That which the Apostle nameth unto the romans: The mortifying of the body, through the spirit, he doth explain: saying, that it is no other thing then to master the lusts of the flesh, whereof he rehearseth diverse sorts: and else where he calleth them the works of the flesh, with whom we aught to contend & wrestle in such sort, that sin may not rule in our mortal bodies: that we should not give over our members as weapons of unrighteousness to sin: but that we should yield ourselves to God, & our members armour of righteousness.  
The same Apostle continuing his exhortation, addeth: Let the word of Christ devil in you richly, in all wisdom, teaching and admonishing your own selves: in psalms, in hymns, and spiritual songs, singing with grace in your hearts unto the Lord. And whatsoever you do in word or deed: do all in the name of the Lord jesus, giving thanks to God, and the father by him. And to the Thessalonians: We beseech you brethren, and exhort 
1. Tess. 4. 2. Tess. ●.  you by the Lord jesus, that ye increase more and more as ye have received of us: for ye know what commandments we gave you in the Lord jesus. For this is the will of God, even your holiness, that you should abstain from fornication: that every one of you should know how to keep his vessel, in holiness and honour. Not in the lusts of concupiscence, even as the gentiles, which know not God. That no man oppress and defraud his brother in any matter: because that the Lord is the avenger of all such, as we also have forewarned you and testified. For God hath not called us unto uncleanness, but unto holiness. And to Titus he writeth thus. For there hath appeared the grace of God, which is healthful to all men. Teaching us that denying ungodliness and worldly lusts, we should live soberly and righteously, and godly in this present world. Looking for that blessed hope, and appearing, of the glory of the great God, & our saviour jesus Christ. Which gave him self for us, that he might redeem us from all unrighteousness, and purge us a peculiar people to himself, zealous of good works. These things speak and exhort, and rebuke with all authority, etc.  
In these few words, the Apostle declareth very plainly what manner of life a Christian man aught to lead: expressing the chief & principal virtues both toward God and man: first he would have us live soberly, that is to say, honestly, shamfastly, chastened temperately, & frugally: not uncomely, not wanton, not immodestly, not incontinently, wherein he exhorteth us to subdue & vanquish all kind of concupiscences and lusts, & to withdraw as it were our mind from the society & contagion of the body. Secondaryly he willeth us to live justly, with our neighbour, that is innocently, gently meekly: not to covet any man's goods, not to be injurious to any man: but to tender unto every man his own, to profit whom we can: & to conclude as we would wish that other men should deal with us, let us even so deal with them: & that which we would not have others to offer unto us, let us not offer to do unto any. Thirdly, he calleth on us to live godly and religiously toward God: that is in the true knowledge of God, in worshipping & serving of God according to his will, in giving him thanks for his benefits: in following virtues, and in fleeing of vices: in dieting all our words and works to his honour & glory. For this is true pity & godliness.  
Two things there are which are needful for us to regard in the execution of 
Two things to be considered in this matter.  these things: the one hindering, the other helping us in doing of honest actions and virtues. One which especially hindereth, is wicked and ungodly company, from the which we aught to sequester ourself and to keep company with those that be good. And as one doth admonish 
first hindrances and impediments.  us, to be conversant either with those whom we may amend, or who may amend us, Neither aught any man to think that good custom and company, are in small moment, to practise virtue. For as with the fellowship of evil men we are infected (as it were) with some contagion: even so with the daily conversation of those that fear God, we are reformed & amended. If our desire then be to live well, let us haunt & frequent honest, and godly men's company: whereunto we are exhorted by the wise Solomon. Come not (saith he) into the path of the ungodly, nor walk in 
1. Pro. 4.  the way of the wicked. And S. Paul writing to the Corinthians, is so earnest in persuading men to avoid evil company, that he would not have men to eat & drink with such. If any that is called a 
1. Co. 5.  brother be a fornicator, or covetous, or a worshipper of Idols, or a railer, or a drunkard, or an extortioner, with him that is such eat not. I am not ignorant that there are some other causes, why such 
Evil company to be avoided.  men's companies should be avoided, either to declare that we mystyke their conversation, or else that they moved with shame should amend: but surely this is not the lest cause, lest we should be infected with their naughty company. For as a little leaven maketh a great lump of of dough sour: even so the example of one man oftentimes corrupteth many. The words of the wise man are notable and worthy to be marked. Who will 
Syrach. 12.  have pity upon the charmer that is stinged with the serpent, or of all such as come nigh the beasts. Even so is it of him that keepeth company with an evil man, and lappeth himself in his sins: who so toucheth pitch, shallbe defiled therewith: As the wolf agreeth with the Lamb, 
Syrac. 13.  so doth the ungodly with the righteous. We know that under good Trees, all kind of beasts rest and shadow them 
Chrisost in. 7. Math. home 19  selves, but under thorns & brambles, there come nothing commonly but Serpents. Even so good men and bad, may devil nigh the godly but there is no peace, nigh godless and gaselesse persons, but only for serpents, that is to say, for devils: who as in a Mansion dwell in their hearts. And in the matter it cometh to pass, as 
Basi. mag. quod deo non fit author mali. et Procopius in Gen. Cap. 3.  in pestilent and contagious places, where the air being taken and drawn, casteth men's bodies into sudden sickness evenso through wicked company, many evils & mischiefs are learned, albeit the inconvenience be not felt in the beginning. It may happily seem hard to some men, to shake of old and familiar acquaintance, with whom we have lived pleasantly long, and many years: yet we aught to labour and wrestle to avoid those hurful and dangerous companies.  
Among many examples whereby we may the rather be induced to follow this 
A notable example of  precept: there can none be found more memorable, then that of Henry the fift King of England of that name: of 
of KING▪ Henry in casting of evil company.  whom the Chronicles, write, after this manner. This was the man in deed, who taught even at the first that honours, aught to change manners: For assoon as he was crowned king: considering how expedient it was for him to begin a new trade of life, he removed, and expelled far from his court all such as were his mates, and companions with him in his youthful days: (which are commonly spent in looseness and wantonness) and appointed in their rooms grave, prudent, and valiant counsellors, He knew right well. that it was beseeming 
solid. in Hen. 5.  a Prince to excel other men, in courage, counsel, gravity and carefulness: and that a kingdom is rather a burden then an honour, and therefore distrusting his own wit, he thought good to have about him such men, as might help him in tolerating that burden, and by whose advise not only rule others, but himself also, and become a singular spectacle and example to his subjects. For evil princes do often times hurt more with their example then with the fact it self, for there are always many followers of princes' fashions, whereby it cometh to pass (as Cicero writeth) that the evil fact of a Prince is not so great (albeit great enough in itself) as in that he corrupteth others: and is the cause that as the prince changeth his life, so do the people change their manners. Verily he that ruleth, is therefore advanced and honoured, to govern providently, to correct, & reform the manners of the people, and to care for those things, which may be honourable for himself, and profitable for his people, not to put chief felicity in pleasures which are common with the vulgar & rascal sort. Which things if he will not, care not, or cannot do surely, than he is rather to be accounted a servant then a Prince. And what can be more dishonourable for him that should govern others, to be governed himself as a Pupil being now past none age? Such a one was Richard the second, who at the first gave good hope to many, but in the end was subverted by wicked companions and counsellors. Much like unto him was Edward the second: but both of them had an unhappy end. By whose examples happily K. Henry being taught to beware, abandoned such old acquaintance of his, as were given to fill by pleasure, and planted in their places, virtuous and noble counsellors.  
That speech uttered by a certain Ethnic, is profitable for us to remember that we may the rather avoid wicked company. 
Idem habet Sene. Epist. lib. 2. epi. 59 et de tranquillit. vitae. lib. 1. ca 7  We receive fashions and conditions of our companions, and as diseases pass from one body to another by touching: even so doth the mind power her infections into her neighbour. The drunkard leadeth his guests into drunkenness. Effeminate men and softlings, 'cause the stout man to wax tender. Covetousness transferreth her poison into cohabitants. And on the other side, the force of virtue hath her effect. Now if our old acquaintance, together with their pastims & pleasures, with other their youthful and ruffyns tricks, come unto our mind: Let us then appose and set against them the vanity of pleasure, and the continuance of the shame: let us consider the shortness of our life, the uncertenty of the hour of death, the dreadful day of doom, and the endless torments of hell. So shall we according to the proverb, with one nail drive out another. So that if old pleasures, and delights tickle us: let us reason thus with ourselves. My old mates and companions, 
Luk. 22.  do allure me to accustomed pleasures: but my Saviour biddeth me beware that my heart be not oppressed with surfeiting: and the holy apostle saint Paul willeth me not to oppress myself with wine, wherein is riot, and again Gluttons and drunkards, shall not be heirs of God's kingdom. And Saint Peter biddeth me be sober and watch: 
1. Pet. 5.  And the prophet crieth in my ears, we be unto those that arise early in the morning to follow drunkenness, by 
Esa. 5.  this means God's spirit shall strengthen our reason, to overcome lusts, and our will shall follow, and obey, right understanding. And in deed we may not forget at any time that it is our parts to give care to the voice of God, and to stop our ears against louse and vain pleasures: to obey the holy Angel aiding and guiding us, and to withstand the foul fiend tempting us. Which things if we weigh and ponder aright, shall soon withdraw ourselves from wicked fellowship and company: and easily prefer endless bliss before vain and momentany pleasures.  
Another great obstacle there is, that detaineth men from good and virtuous 
The second let is Idleness.  actions, to wit, Idleness, and Recklessness, whereunto our nature is exceedingly given. There is one that showeth very finely, that love and filthy lust, can 
Lucianus in dialog. veneris et Cupid.  have no place with those, who ●f the we Idleness, and are always busied about some. For out of all doubt, Idleness breadeth in us a desire of banqueting, of pleasant and wanton company, and leadeth us headlong into all kind of lusse, & intemperancy. We shall do then very well, to be diligent in the works of our vocation, if we study, and read the word of God, if we pray incessantly, if we ●raue his daily aid, if we be thankful unto him for his goodness: and to conclude, if we occupy ourselves always about some good thing. And if happily we have nothing to do at home, (which notwithstanding, will argue our evil husbandry) let us repair unto the Church, and hear common prayer and Sermons: let us confer with our friends, about matters of divinity, let us visit the sick, and comfortless, so shall we not faint and fall under the temptations of Satan. Cato his saying is much commended. In doing nothing, a man shall learn to do evil: according to that of the holy man. Every idle man is busied in the desire of pleasures.  
Hereof proceed those often and earnest exhortations in the holy scriptures to 
Exhort●tions to labour and dylligence.  care, vigilancy, and diligency. As that parrable of our Saviour, of a man going into a far country, who at his departure: delivered certain goods unto his servants, and at his return willed those whom he found diligent to enter into the joy of their Master. And so the Apostle exhorteth him that ruleth, to rule with dylligence: And again, diligent in study, and fervent in the 
Rom. 2.  spirit. The Prophet jeremy pronounceth him accursed that doth his Maystes business fraudulently.  
Many such speeches occur in the holy Scripture, which stir up those that are regenerate in christ, to do their duty, to carefulness, to avoid sin, and to desire to live well. And surely it is lamentable to consider how rare this virtue of study, and diligence is now a days amongst those that desire to be accounted Christians: s●eing that without, we use the same in the Regiment of our life: God will neither hear our prayers, nor guide us with his holy spirit. Let us shake of therefore this Reckless sloothfulnesse and conjoin our labour with God's help, in subduing natural corruption, and repressing our carnal lusts, in avoiding the enticements of the world: and in resisting the temptations of Satan. Let us not think that God will absolve the matter, if we sleep: but let us (as Christ saith) set our hands to the plough, and according to that of the Apostle with trembling and fear work our salvation. For those that are careless in this world, and suffer sin to bear dominion in their mortal bodies: or run headlong after the lusts of the flesh and delights of the world: do without doubt make the holy ghost sorrowful; driving him away from them, & being so forsaken of God, perish through their own default. Labour therefore and care, is most needful in the regiment of our life, and in all our counsels and actions: for wheresoever our saviour Christ commandeth us to watch (▪ which he doth in many places of the gospel) there he awaketh men snorting, and sleeping in sin, he shaketh of Security, he kindleth men (as it were) to diligence, and care for their salvation. And these are the chief lets and Impediments that hinder men from the execution of virtue: it now remaineth, that I also show helps and furtherances to the same.  
If reachlesnes and carelessness of our duty be a mother of sin and impyetye: 
Contemplation of heavenly things do further to virtue.  Then a diligent consideration of the same must needs be a Nurse of virtue and godliness. Let us then have always a diligent meditation of heavenly things, from whence we draw our origin, and offspring. For it behoveth a Christian to advance and lift up his mind from earthly things, and to meditate heavenly things: in which consideration the godly are often péerced with such joy, that they bray as it were and pant, to see him face, to face, when they presently behold, but in part, & as it were in a riddle. Such a desire was in those three Disciples: who were with Christ in the mountain in his Transfyguration: when as they saw Helyas, and Moses' unknown unto them: with spiritual eyes, as the Christian Poet writeth.  
Ignotis oculis, viderunt lumine cordis.  
At what time Peter ravished said. It is good for us to abide here. This study 
Three principal helps to virtue.  and contemplation of divine and heavenly things, breedeth those three worthy and excellent virtues, commonly couppled together, I mean prayer, fasting, and alms deeds, which never go alone, but have many other virtues attending upon them. Of which notable ornaments of all true Christians: I will say somewhat, but briefly, and so much only as may seem to serve this my present purpose.  
I call invocation of God's name, or 
Of prayer.  Prayer, an elevation or lifting up of our minds to GOD, when we are desirous to obtain any thing at his hand: namely to give us good things, and to turn evil things away from us.  
Christ himself hath commanded us to desire such things in many places of Scripture (all which to recite were a matter peerless) and hath promised that our prayers should not be denied.  
Ask saith he, and it shall be given unto you, seek and ye shall find, knock and it shall be opened unto you. And in another place he bindeth himself as it with with an oath to hear us, saying. verily, verily, I say unto you, whatsoever ye ask my Father, in my 
Math. 7.  name, he will give it you. And the Prophets David. He doth the will 
Luk. 11.  of those that fear him, and heareth their prayers, and saveth them. But of all places which declare the virtue and efficacy of prayer, that of Syrache 
Syrach. 35  is most notable, continued almost through one Chapter: and addeth this saying as a clause unto to the rest. The prayer of him that humbleth himself, goeth through the Clouds, till she come nigh, she will not be comforted, nor go her way: till the highest God have respect unto her, give true sentence, and perform the judgement. Of this matter Chrysostom also writeth worthily. If thou enjoy prosperity, pray to God 
Hom. de profectum evang.  that it may be firm and stable. If thou fear a great tempest: pray to him to blow over the same. If thou art heard, be thankful: if thou be not heard, yet persevere that thou mayst be heard. For if the Lord defer a certain space: he doth it not enuiouslye, but to keep thee with him longer. And in another place. As the body being knit together with Sinews, 
Hom. de diversis.  is fyrme●: but if you cut the same, the harmony of the body is dissolved. Even so devout minds, continue firm through prayer. But if you take from them prayer, than they are much like fishes taken out of the water: for as the water is unto them life, so are prayers to the soul.  
secondarily, I would have men to use often fasting, which is not a choice of some certain sorts of meats, but a perpetual 
Fasting.  sobriety, and temperancy of life, to the end they may the rather bryddle, and keep under carnal lusts and concupiscences. Our saviour Christ therefore biddeth us beware, that our 
Luk. 22.  hearts be not oppressed with surfeiting. And his Apostle: Oppress not yourself with wine, wherein is ryotte. Fasting is commended unto us in the examples of Moses, Elyas, Daniel, Christ, and his Apostles. Let us never forget that woe of the Prophet. woe be 
Esa. 5.  unto those that rise early in the morning to follow drunkenness. And that of Ambrose is worthy remembrance. Use a 
Lib. 3. de virg, velandis.  little wine to avoid infirmity, not to augment pleasure: wine and youth kindle a flame. But fasting doth bridle young years: and a spare diet doth keep under lust, and carnalytie. And S. chrysostom. 
Hom. 58. in Math.  He that coupleth fasting and prayer, hath two wings which will make him able to pass the winds in swiftness.  
thirdly, Alms deeds are commendable and needful: and it is to be observed, 
Alms deeds.  that of these three virtues: Prayer is properly referred unto God: Fasting to ourselves, and Alms to our neighbour. And for that many now a days do orre, and are deceived in the name of Alms, thinking that to be only when a piece of money, meat, or cloth, is given unto the Poor: I think it not amiss to put down Augustine's mind touching this matter. Who doth not account 
Enchirid ad Laurentium cap. 72.  only those vulgar matters to be alms which I rehearsed before: but these also to forgive the offender, to amend others with reprehension and correctition. For many Alms are given to those that are unwilling to receive them, when we rather respect men's welfayre, than wilfulness. touching the commendation of this virtue, let us hearken to the Prophet saying. Break thy bread to the hungry, and bring the poor and stranger into 
Esa.  thy house, when thou seest one naked Cover him, and despise not thine own flesh, then shalt thou pray, and the Lord shall hear thee, and Solomon. give of thy first fruits unto the poor: so shall it come to 
Prou.  pass that thy barns shallbe filled, and thy winepress with wine, And again: He that giveth unto the Poor, dareth unto the Lord: And Tobias. Prayer with Alms and fasting is very 
Tob.  good. Basylyus' Magnus, Openeth with a fine similitude how acceptable Alms is unto all mighty God. Even as seed (sayeth he) which is cast into the ground, bringeth increase to 
In lucam.  the Sour, so doth Alms bring forth great commodity afterward. And Lactantius: If the worshippers of false 
Li. 6. cap. 13  Gods do deck and trim Idols and Images, and bestow upon them the most precious thing they have: which things can neither give them thanks, nor yet use those things that are put upon them: how much beseeming Christians is it? to deck and trim the Images of the living God, who as they are both able to use them, and to be thankful for them: Even so GOD in whose sight thou dost those things, will both allow thy fact, and requite thee with reward.  
But amongst many cautions in giving 
In giving alms we aught to be liberal of our own.  of Alms, this is not the least or last, to be observed, of faithful Christyans. That we be liberal and bountiful toward the poor, of our own goods, truly gotten: and that we spoil not one, to relieve another. Wherefore if any man have unjustly gotten any goods, he aught rather to restore the same 
Aug. en●hirid. 22.  to the true owner, then to secure needy strangers therewith. Tobias therefore 
Tob. 2.  charged his son to give Alms of his own substance: And Solomon, Honour God with thy own substance, and give 
Pro. 3.  unto the poor of the frewts of thy own Corne. And Zacheut the Publican, when he had promised to give half of his 
Luk. 19  goods to the poor: he addeth, that if be had done any man wrong he would make restitution four fold.  
Some man desirous to find a cloak to cover his extortion, may peradventure object that of our Saviour. Make you 
Luk. 16.  friends of the unrighteous Mammon, And again, the commendation of the unjust Steward, that he had done very wisely. But the answer is plain and easy. That he nameth Mammon (which in the Siriacke tongue, signifieth Riches) 
Mammon.  unrighteousness, either because they are commonly gotten unjustly, whereof cometh that speech. A rich man is either unjust, or the heir of an unjust Man: or else because they are the occasions of many myschéefes: or else for that the abuse of them is diverse, and manyfould in this our nature depraved with original Sin, the parent of all evil and wickedness: For whereas we should use Riches modestly as our servants, for our own and our neighbour's behalf: we abuse the same, in prodigalytye, and lasciviousness, and turn often God's gifts to his reproach. Christ's meaning therefore, was not that men should injuriously get riches to give Alms thereof, neither is it needful that all parts of the Parable should be like. For in the Application of a similitude, we aught to ponder the principal scope, and not to respect any circumstance and particle. The chief state or scope of the similitude, is not in the collation of a fraudulent mind, not in Infydelity or theft: but in the wise and provident forcare in purchasing friends, whose example therein our Saviour would have us to follow. He did this that being put out of his office, those whom he had gratified, would receive him into their houses: this aught we to do in spiritual matters, that when we shall have need we may be received into everlasting Tabernacles. Christ our saviour blameth them in that place, mannes contempt, of celestial and eternal things: whose dyllygence and care, is great, and always busied about things needful for his body, which are but worldly, and temporal.  
But to return to my matter, which is, that we aught to be christians, 
The day of doom to be considered.  not only in word, but also in deed, that we may be feared from vice, and alured to virtue: let us set before our eyes always that dreadful day. Which the Prophet together with the Apostle, nameth the day of affliction and anguish, the day of calamity and misery, the day of darkness and blackness, the day of Cloud and whirlwind: when as God shall reward unto every man according to his work. Again let the joys of heaven, and Crown of glory, allure us to virtue and godliness, whereof the Prophet also and the Apostle speaketh thus. The eye hath not seen, the ear hath not heard, neither have the joys entered into man's heart, which God hath prepared for them that love him. Let us remember that we must once, will we, nill we, forsake this world, but we wot not when, nor how soon. Death (as one writeth) by means of uncertain chances, is always 
Seneca.  imminent. At what time GOD will requytte every man according to his deserts: either with plagues and punishments endless, in justice, or joys and blisses eternal in mercy. Let us then be alway ready against that day, and joyfully look for death, which can never be far absent: by the example of Saint Paul, who desired to be loosed and to be with Christ. Which thing 
Phi. 1.  can not come to pass in us, unless we lead our life according to God's will, and repose all trust of salvation in the mercy of God, through the merits of Christ. And if at any time we slip, and slide into sin and iniquity: (as by nature we are prove to do evil) yet let us not suffer that to rule in our mortal body, but endeavour to salve such sores with good deeds, and with repentance, and newness of life.  
But most part of mortal men now 
The wickedness of our tyme.  a days have no regard at all of temperance and sobriety, but give themselves to ryotting and surfeiting, and run headlong into all kind of mischief, having no fear of God before their eyes: they follow their filthy lusts, they snatch, they steal, they swear, and forswear, they lie, they deceive, and to be short, do all things saving that which is lawful. And yet in the mean time they will needs be accounted christians, & gospelers, & earnest favourers of true religion. But christians aught not to be moved with these worldly and wicked examples: but bend all their power to live godly and holily, to follow the will of their heavenly Father: and with a certain liberal and commendable fear of God, to be detained from doing of evil: lest they either should give an occasion to the adversary, to slander their profession: or jest the name of God should for them that be evil spoken of amongst the gentiles. And if at any time unwares, or through human imbecyllitie, they fall and go astray: they will immediately acknowledge their error, and pacify their merciful father, through true repentance, and with their hearty prayers, procure his mercy toward them. For he is gentle, and ready to forgive, if he see us sorry and penitent: and as if we have offended grievously, so if we lament our faults bitterly, according as S. Cyprian writeth. Whereunto we may add this, as a special consolation and comfort, that we have a mediator in heaven, even the Lord jesus Christ, who is our advocate and patron, to purchase peace for us: and to make an atonement between his father and us.  
In which consolation and comfort, notwithstanding, 
Against presumption in God's mercy.  all faithful christians aught to have this caution: not so to trust in God's mercy, that they either fall into presumption, or to live negligently, and carnally, or not gospel like. For there are many now a days, that flatter and deceive themselves, whiles they greedily embrace all such sentences in the Bible, which set out God's great mercy: but in the mean season, neglect and pass over lightly such places, as exhort them to newness, and holiness of life. The Lord is merciful in deed, but to those that repent. The Lord would not the death of a sinner: but he would also that he should convert and live. He that witnesseth Christ to be the Lamb, that taketh away the sins of the world: doth also will us to repent our former lives, and to bring forth fruits worthy Repentance. He that affirmeth us to be saved through the grace of our Lord jesus Christ: exhorteth us also to repent & convert, that our sins may be done away. He that saith that Christ came into this world to save sinners: doth also say that fornicators and adulterers, and other heinous offenders, cannot inherit the kingdom of Chryst. He that writeth that Christ did bear our sins in his body upon the cross, doth add also that we should die to sin, and live to righteousness. He that witnesseth that Christ gave himself for us: annexeth that he might redeem us from all iniquity, and purify a people peculiar to himself, following good works. He that sayeth that Christ died for us addeth also: that those that live, should not live unto themselves, but to him that died and roose again for them. Hereunto serveth that of Ezechiell the Prophet. If the wicked man repent him of all 
Eze. 3. 18. 33.  his sins, and keep all my precepts and do justice and judgement, he shall live and not die.  
By the which words we may easily gather that he cannot trust in God's mercy, that doth not repent him of his wickedness: neither can he be rightly called a penitent person, or a Christian that persevereth in ungodliness: neither can sound and perfect faith be in him, who wyttinglye and willingly worketh against the testimony of his own Conscience. Let us not be Christians therefore in name and tittle only: neither brag and boast of faith with bore words, But let us repent truly, and from the bottom of our heart, let us turn to GOD in d●ede, and correct vices with virtues, and with holy life and conversation, abolish the remembrance of our sins & iniquity. Let those words of Christ be always in our minds. Not every one that sayeth Lord, Lord, shall enter into the kingdom of heaven, but he that doth the will of my father who is in heaven. And if we believe that which Saint Paul sayeth to be true. That jesus Christ came into this world to save 
1. Tim. 1.  sinners: Let us also believe that other speech of his. That witches, adulterers, 
1. Co● 6. 6.  fornicators, murderers, thieves, extortioners, covetous persons, proud men, drunkards, 
Reu. 20.  backbiters, contentious men, shall not inherytte the kingdom of God, and Christ. And surely if we persuade ourself that Saint Paul saith true, aswell in the one place as in the other we shall easily perceive, that wicked livers cannot conceive any hope, of God's mercy, and of eternal life: For as faith believeth that God is merciful to the penitent: so doth it tell us, that he is a punysher of the impenitent. There is no cause then for sinful men to presume on God's mercy: they must repent, and amend their lives, before they take comfort of that matter. Ambrose hath included them both 
Ambr.  in one sentence, whiles that he sayeth: Noman can rightly repent, unless he trust in God's mercy: so no man can trust in God's mercy, unless he repent. That saying of the Hebrew is memorable, and never to be forgotten: Say not, Tush the mercy of the Lord is great, he shall forgive me my sins, be they never so many: for like as he is, merciful so goeth wrath from him also, and his indignation cometh down upon sinners: Make no tarrying to turn unto the Lord, and put not off from day to day: for suddenly shall his wrath come, and in the time of vengeance he shall destroy thee. Let every man therefore have good regard for himself, that his Christian profession be confirmed with Christian conversation, that his work answer to his word, his deed, to his title. Let every man beware of presumption, in God's mercy. Let them take heed that through carnal security, and contempt of the gospel, they fall not away from the spirit to the flesh▪ from heaven, to the world, and from God to Bellyall. Let them take heed that they make not a mock of the Passion of Christ, that they tread not his blood under their feet, that being purified & washed with his precious blood, they wallow not wilfully in sin & wickedness, and of the children of God, become, by their owen default, the bondslaves of Satan, and fyrebrands of Hell everlastingly. And hitherto I have spoken of a Christian man's duty privately toward himself, and publicly toward others. Now remaineth the last part of the duty of a Christian living, either in the estate Ecclesiastical, Political, or Economical, in one of the which three callings, all good men endeavour to lead their lives as the scopes, and ends whereunto all man's studies and labours, are to be directed and referred. But because that matter requireth a long and diligent tractation: if God permit I will handle the same in another voloume.  
Glory be to God.   

¶ An addytion translated out of that learned Father of the 
Ex lib. 3. paedagogi. cap. 12.  Greek Church, Clemens Alexandrinus. Who writ within three hundred years after Christ: wherein the whole duty of a Christian man is comprehended in a brief sum, necessarily serving for the practice, of such precepts, as are contained in the former Treatise.  
LEt every man than learn his duty, and pass the time of his pilgrimage, in fear and humility: knowing that we are redeemed not with corruptible things, of silver and gold, but with the precious blood, of the immaculate and unspotted Lamb jesus Christ. For it is sufficient that we have spent the time that is past, 
1. Pet. 1.  of the life, after the will of the Gentiles, walking in wantonness, lusts in excess of wines, in excess of eating, in excess 
1. Pet. 4.  of drinking, and abominable idolatry. We have Christ his cross as our mark and lymytte, with whom we are crucified, and by whom we have remission of our former sins.  
Let us fix our minds therefore upon the truth, let us repent and amend our lives. For the eyes of the Lord are open upon the Just, and his ears unto their prayers. The countenance of the Lord is upon them that do evil. And who is 
Psa. 33.  it that will hurt you, if you do well. The best education or institution is moderation, 
Pet.  which is perfit comeliness together, with stable and ordinary power: rightly distributing those things that are coherent amongst themselves. Now if you do not mark those precepts which are given, you shall die the death: but if you do attend, you shall enjoy the blessings of the earth, meaning no doubt, health, wealth, riches, food, & strength. 
Prou. 24. Esa. 5. Eze. 18. Esa. 1. 1. Cor. 2.  For those be true and perfit good things, which neither the eye hath seen, nor the ear hath heard▪ neither yet hath entered into the heart of man. But to return to the way & life of a perfect Christian: the heavenly scholar comprehendeth briefly his office and duty, As you would that men should do unto you, even so do you unto 
Math. 5.  them And as Christ himself sayeth, all the commandments may be referred to these two precepts. Thou shalt love 
Math 22  the Lord thy God with all thy heart, with all thy soul, and with all thy might, and thy neighbour as thyself, for herein consist the law and the Prophetts. And when one asked him, what he should do, to possess eternal life, he answered: knowest thou the commandments, and when he said, yea, do this quoth he, & thou shalt be saved. But we will more particularly lead you, through the plentiful 
Math. 19  store of treasures: to the end you may have always some wholesome precepts in readiness. first let us behold the Dialogue given by Moses. Thou shalt not 
Exo. d 2. et. 20. Deu. 5.  commit adultery, thou shalt not worship Idols, thou shalt not steal, thou shalt not bear false witness, honour thy father and thy mother, with many other such precepts as are contained in his holy law. And by the mouth of his Prophet Esaias he sayeth. Was he yourselves, and be clean, and take away the foreskin of your hearts from before my eyes, learn to do good, seek judgement, deliver him 
Esa. 5.  that suffereth wrong, help the fatherless to his right, let the widows complaint come before you. And then go to (saith the Lord) let us talk together. Many other like precepts occur every where: as for example sake, of Prayer and good works. The holy scripture much commendeth Prayer, and the form or manner of making our prayers, is expressed. When thou seest the naked cover him, 
Act. 1. jac. 4.  and hide not thyself from thy own flesh. Then shall thy light break forth as the morning, and thy health flourish right shortly: righteousness shall go before thee, and the glory of the Lord shall embrace thee. Then if thou callest, the Lord shall answer thee, if thou criest he shall 
●saie. 58.  say, here I am. And of Fasting, he speaketh thus. Behold when you fast, your lust remaineth still, for you do no less violence to your debtors: lo, you fast to strife, and debate, and to smite with your fist without mercy: now you shall not fast thus, that your voice may be heard above. Think you this fast pleaseth me, that a man should chasten himself for a day? and to hung down the head like a bulrishe, and to lie upon the earth in an heaircloath? should that be called fasting, or a day that pleaseth the Lord? Doth not this fasting rather please me. That thou lose the wicked bands, that thou ease the over heavy burdens, that thou let the oppressed go free, and break all manner of yoke? To deal thy bread to the hungry, and to bring the poor wandering home unto thy house? when thou seest the naked that thou cover him, and hide not thyself from thine own flesh. etc. And of Sacrifices he speaketh thus also: Why offer ye many sacrifices unto me, 
Esa. 1.  will the Lord say? I am full of the burnt offerings of wethers, I have no pleasure in the blood of bullocks, lambs, and goats. When ye come to appear before me, treading in my courts, who hath required this at your hands? Offer me no more oblations for it is but lost labour: Incense is an abominable thing unto me, I may not away with your new moons. When ye hold out your hands, I will turn mine eyes from you: and though you make many prayers, yet will I hear nothing at all: seeing your hands are full of blood. How shall I then sacrifice unto the Lord? A contrite spirit is a sacrifice unto 
Psa. 50.  God. What incense shall I offer unto the Lord He is an odour of sweet smell unto 
Eccle. 35.  the Lord, that glorifyeth his creator. And as concerning Patience, Christ himself sayeth. If thy brother offend thee, 
Math. 18.  rebuke him, and if he be sorry forgive him. If he offend thee seven times in a day, and return seven times saying: I am sorry, forgive him. The Soldier heareth. Be content with your wages. 
Lu. 3.  And the Publycanes: Require no more than your duty.  
The judge hath this commandment. Thou shalt not accept one person in judgement. Bribes do blind the 
Deut. 16.  eyes of those that see, and corrupt just words, to deliver him that hath done wrong. Housekeepers & Masters of families are taught. That possession gotten with iniquity, fleeteth away. Of Charity it is written. That love covereth 
Prou. 13. 28  the multitude of sins. Of Magistrates it is written. give unto Caesar those things which belong to Caesar: and to 
1 Pet. 4. Math. 22.  God those things that are Gods. Of oaths and remembering of injuries. Have I commanded your father's coming out of the land of Egypt, that they should 
Levit. 19 Eccle. 10. Esa 3 Luk. 14.  offer sacrifice and burntofferinges? but I commanded this rather: That every one thould forget injuries and offences, and to love no untrue oath. Liars & proud men hear this threatening. woe unto those, that call sweet bitter, and bitter sweet, and again: woe be unto them that are wise in their own conceits: And he that humbleth himself shallbe exalted, and he that exalteth himself shallbe brought low. Those that show pity and mercy, 
Mat. 5.  are pronounced blessed, Because they shall obtain mercy. Envy and displeasure is accounted a hurtful thing, Because it 
Sirach. 3.  destroyeth those that be wise. And as for enemies we are commanded, To love 
Mat. 5.  them, to bless those that curse us: And unto him that smiteth thee upon the one cheek, offer unto him the other. Our servants are to be used gently, for they are men as we be, and there is no respect of persons before God. Vainglory is also beaten down: woe be unto you Pharisees, because you love the highest 
Math. 11.  seats in the synagogues, and salutations in the market places. Of alms deeds it is written. Come ye blessed children of my father, receive the kingdom prepared 
Mat. 25.  for you from the beginning of the world: for I was hungry and you gave me meat, I was thirsty and you gave me drink. faith & troth in word & deed are highly commended. Wherefore laying aside lies, let every one speak truth 
Eph. 4.  unto his neighbour, for we are members one of another: let not the sun set upon our wrath, neither let us give place to the devil. He that stole, let him steal no more, but rather let him labour with his hands, that he may be able to give unto the needy. Let all bitterness and wrath, and fierceness, and cursed speaking, be removed from amongst you, with all that which is evil. Be gentle and merciful one toward another, doing good one to another, as Christ hath done good unto you. Be you wise, and followers of God as dear children, and 
Eph. 5.  walk in love, as Christ hath loved you. You wives be subject to your own husbands, as unto the Lord. And you 
Eph. 6,  husbands love your wives, as Christ loved his church. You sons obey your Parents. Father's provooke not your children to wrath, but bring them up in the nurture and admonition of the Lord. You servants obey your Masters after the flesh, with trembling and fear, in symplicity of your hearts, as it were serving Christ from your hearts with good will. And you Masters do well unto your servants, remitting threats, knowing that both their Master and yours is in heaven, and is no accepter of persons. If we live in the spirit, let us walk 
Gal. 5.  in the spirit. Let us not be desirous of vainglory, envying one another, and provoking one another. Let us bear one another's hurthen. Let us not deceive ourselves, for God is not deceived. And 
Gal▪ 6.  again. We beseech you brethren warn them that are unruly, comfort the 
1. Thes. 5.  feeble minded, life up the weak, be patiented toward all men. See that none recompense evil for evil unto any man, but ever follow that which is good, both among yourselves, and unto all men, Rejoice ever, pray continually, In all things give thanks, for it is the will of GOD in Christ jesus toward you. Quench not the spirit, despise not Prophesyings. Examine all things, hold fast that which is good, abstain from all appearance of evil. Let your speech be always in grace, powdered 
Colos. 4.  with salt, to know how you aught to answer every man. And again: Godliness is profitable to all things, having 
1. Tim. 4.  promises of the life that is now, and of that which is to come. And of serrauntes it is written. And they which have believing 
1. Tim. 6.  Masters, let them not despise them because they are brethren: but rather let them do service, for as much as they are believing and beloved, and partakers of the benefit. And that general exhortation is worthy remembrance. Seeing that we have diverse gifts, according to the grace that is given unto us: either prophesy after the measure of faith, either office in administration, or he that teacheth, in teaching, or he that exhorteth, in exhorting, he that giveth in singleness: he that ruleth in diligence, he that is merciful in cheerfulness. Love without dissimulation, hating evil, cleaning to good. Affectioned one to another with brotherly love, in giving honour, go one before another. Not lyther in business, fervent in spirit serving the Lord. Rejoicing in hope, patiented in trouble, instant 
Rom. 12.  in prayer, distributing to the necessity of Saints, given to hospitality. Bless them which persecute you, bless and curse not. Rejoice with them that rejoice, & weep with them that weep. Being of like affectioned one towards another: be not high minded, but making yourselves equal to them of the lower sort, not wise in your own opinions. Recompense to no man evil for evil, providing aforehand things honest, not only before God, but also in the sight of all men. If it be possible as much as lieth in you, have peace with all men. These few things I have chosen from amongst many, out of the holy scripture, which I thought good to offer unto my scholars, that they might learn to pluck up sin and iniquity by the roots. The body of the holy scripture containeth a plentiful store of many other precepts, meet for an kinds and callings of men: for the Clergy, and for the laity, for Princes, for Priests, for governors, and for subjects, of the which occasion, may peradventure be given to speak more aptly in another place. Our heavenly father hath left his will unto us in his holy word. And whereas the horse is broken with the bit, and bridle, the Ore with the yoke, the wild beast is caught with the net, the fish with the hook: he hath ordained his word, to altar and transformer reasonable men. Let us most humbly beseech him to give us his grace, that we may obey his word, and follow his precepts and commandments: that we may wade through the floods of sin, and come into the quiet haven of eternal peace, there to be thankful, and always to extol the heavenly Father, with his only son, together with the holy ghost world without end. Amen.