§. 1.

MOyses, the seruaunt of the li­uing GOD, (after hee had seene many miracles, and vvrought diuers vvonders, through Diuine assistance, before the face of Pharao, King of Egipt, and the children of Israel in the vvildernes) talking on a time familiarly with his Maker, (amongst many other petitions,) humblyExo, 33. 18, besought the Lord to [...]hew him his glorie: Wherevnto, the Almightie returned this [...]swere, saying; Thou canst not see myExo, 33, 20. [...]or there shall no man see mee & liue.

No man (saith S. Iohn) hath seene GodIohn, 1, 18, at any time: the onely begotten Son which is in the bosome of the Father, he hath de­clared him.

No man knoweth the Son, (saith Christ)Math, 11, 27 but the Father, neither knoweth anie man the Father, but the Sonne, and he to whom the Sonne will reueale him.

§. 2.

What man hath seene GOD, th [...]t theEcclꝰ, 43, 31 might tell vs? (saith the Wiseman,) o [...] who can magnifie him as hee is? Who shall de­clare * vnto vs the power of his greatnes?Ecclus, 18, 4 or vvho will take vpon him to tell ou [...] his mercie?

Canst thou, (saith Zophar vnto Iob) byIob, 11, 7, 8, 9, searching finde out God? Canst t [...]ou find out the Almightie to his perfection? The Heauens are hie, (saith he) what canst thou doe? It is deeper thē Hell, how canst thou knowe it? The measure thereof is longer then the Earth, and it is broader then the Sea.

By which kinde of questioning, the ho­lie man seemeth to tell vs, that if we be not able to comprehend the height of heauen, the depth of hell, the length of the ea [...] or the bredth of the sea, which are but [...]tures, [Page 3] it wilbe much more vnpossible for vs, to vnderstand the perfection of the Crea­tor, which is God himselfe. For hee, (as Si­rach rightly saith) is * aboue all his workes.Ecclꝰ, 43, 28

§. 3.

Salomon, as we reade of him, was the ri­chest man in wisedome that euer liued, and one that gaue his minde to knowe as much as man might know, yet could he not by all his diligence, come neere the perfection of the Almightie, but plainely (euen in his Booke of Wisdome) confesseth both his owne, and all other mens imperfections in that poynt, where he sayth; Hardly can we discerne the things that are vpon the earth,Wisd, 9, 16. & with great labour find we out the things which are before vs, who can thē seeke out (saith he) the things that are in heauen?

For like as the grounde is appointed to beare the wood, and the Sea to carrie his2, Esdr, 4, 21 floods, so they that dwell vppon the earth, can vnderstand nothing, but that which is vpon the earth, and they that are in the hea­uens, the things which are aboue the height of the heauens.

§. 4.

Wisedome willeth vs therefore, (as Ful­gosiusFulgosius. sayth) not to bee ouer-quisitiue in [Page 4] searching out, either the secretes of Gods hidden counsell, or the greatnesse of his in­comparable maiestie, for feare wee be sud­dainly smitten, with the thunderstroake of his glorie.

But let it rather suffise vs in knowledge, (touching the proportion of his person) to say as Plato that diuine Phylosopher saide:Plato. God is without any body, invisible, and al­so immortall; whose forme cannot be de­prehended with the eyes of mortall men, nor yet described by any sensible knovv­ledge.

Or, to say, as learned Hermes Trismegi­stusHermes. sayd; That is God, which lacketh be­ginning and ending: which God, beeing made of none, hath by his own power crea­ted all things.

Or els, to say as much as a more worthie man then any of them both, namelie, holie Iob sayd; Behold, God is excellent, & weeIob, 36, 26, know him not, neither may the number of his yeeres be searched out.

He only hath immortalitie, & dwelleth in1, Tim, 6, 16 the light that none can attaine vnto, whom neuer man saw, neither can see.

He is Alpha, and Omega, the beginningReue, 22, 13 and 1, 8. and the end, the first and the last, which is, [Page 5] and which was, and which is to come, euen the Almightie.

§. 5.

Before me, saith the Almightie, there wasEsay, 43, 10, 11, 13. no God formed, neither shall there be after me; I, euen I, am the Lord, and beside me there is no Sauiour. Yea, before the daie was, (saith he) I am: and there is none that can deliuer out of mine hand.

I am the first, and I am the last, (saith theEsay, 44, 6, Eternall,) & without [or besides me] there is no other God.

I am the Lord that made all thinges, thatEsay, 44, 24, spred out the heauens alone, and stretched out the earth by my selfe.

Yea,] I, (saith the euer-liuing God) haueEsay, 45, 12. made the earth, and created man vpon it.

Surely, my hand hath layde the founda­tionsEsay, 48, 13, of the earth, and my right hand hath spanned the heauens; when I call thē (saith he) they stand vp together.

§. 6.

Vnderstand therfore this day, & cōsiderDeut, 4, 39, (as Moses saith) in thy hart, that the Lord our God, he is God in heauen aboue, & vp­on the earth beneath, there is none other.

Hee is God of Gods, & Lord of Lords,Deut, 10, 17 a great GOD, mightie and terrible, which [Page 6] accepteth no persons, nor taketh rewarde: who doth right vnto the fatherlesse & wid­dow, and loueth the stranger, giuing him foode and rayment.

Yea, the Lord our God, as the same Mo­sesDeut, 6, 4, saith vnto Israell, is Lord onely.

And there is, (as the Apostle truelie af­firmeth)1, Cor, 8, 4, none other God but one.

Though there bee that are called Gods,1, Cor, 8, 5, 6 whether in heauen or in earth, as there be many Gods, and many Lords, yet vnto vs there is but one God, which is the Father, of whom are all things, and we in him: and one Lord Iesus Christ, by whom are all things, and we by him.

§. 1.

THE Lord raigneth, (saith Dauid)Psal, 93, 11, & is clothed with maiestie, the Lord our God, is clothed and girded with power.

Who is like, saith he, [or may be compa­red]Psal, 113, 5, vnto the Lord our God, which hath his dwelling on high?

Which couereth himselfe with light, asPsal, 104, 2, 3, 4, 5. with a garment, and spreadeth out the hea­uens [Page 7] like a Curtaine; VVhich layeth the beames of his Chambers in the waters, and maketh the clowdes his Chariot, and wal­keth vpon the winges of the wind. Which maketh his spirits his messengers, and a fla­ming fire his ministers.

Which giueth the Sunne for a light toIere, 31. 35, the day, and the courses of the Moone, and of the starres for a light to the night. Which breaketh the Sea when the waues thereof do roare. His Name, (as saith the Prophet) is the Lord of Hostes.

Hee, (as the Psalmist saith) is high abouePsal, 113, 4, all Nations, and his glory aboue the hea­uens.

Hee hath prepared his throne in heauen,Psal, 103, 19 and his kingdome ruleth ouer all.

Hee, by his power, hath placed the earthLactantius. vpon her firme foundations.

And he hath set bounds about the vva­ters,Iob, 26, 10, vntill the day & night come to an end.

§. 2.

There is a GOD, (saith Cicero) whichCicero. doth rule and gouerne all thinges, which maintaineth the course of the Starres, the changes of times, the alteration & order of all things, beholding both Sea and Land: Who also plainely seeth, both the liues and [Page 8] doings of all men that dwel vpon the earth, and whatsoeuer else hath any being in the vvorld.

The same God, is our God, (as BaruchBaruch, 3, 35 the Scribe saith,) and there shal none other be compared vnto him.

For hee it is vvhich hath prepared theBaruch, 3, 32 earth for euermore, & hath filled the same with foure-footed beastes.

Hee it is, which by his ovvne almightyMar. Bucer. power hath created all kinde of creatures, and by his wonderful prouidence they liue and are preserued.

Yea, hee, (as Daniell saith) is the liuingDan, 6, 26, God, & remaineth for euer: his kingdome shall neuer perrish, and his dominion shall be euerlasting.

Hee [also] it is which rescueth & deliue­reth:verse, 27, and he worketh signes and wonders in heauen and in earth.

VVhen hee sendeth out the light, it go­eth,Baruch, 3, 33 and when hee calleth it againe it obey­eth him with feare.

The starres also shine in their watch, andverse, 34. reioyce; and when hee calleth them, they say, Heere wee be; and so with cheereful­nesse they shewe light vnto him that made them.

§. 3.

He that formeth the Mountaines, (saythAmos, 4, 13▪ Amos) and createth the winde, and decla­reth vnto man what is his thought; vvhich maketh the morning darknesse, and wal­keth vpon the hie places of the earth, the Lord God of Hostes is his Name.Nahum, 1, 3

He hath his way in the whirle-wind and in the storme, and the Clowdes are the dust of his feete.Psal, 104, 32

He looketh on the earth, & it trembleth, hee toucheth the Mountaines, and they smoake.Esay, 40, 22,

Yea, hee sitteth (as Esay sayth) vpon the circle of the earth, & the inhabitants of the whole world, (in comparison of him) are as it were a companie of Grashoppers. Hee stretcheth out the heauens as a Curtaine, & spreadeth them out as a Tent to dwell in.verse, 23, 24.

Hee, bringeth the Princes to nothing, & maketh the Iudges of the earth as vanitie. As though they were not planted as thogh they were not sowen, as though their stock tooke no roote in the earth: For as soone as he bloweth vpon thē, they wither, and fade away, as the stubble doth in a whirlewind.

Hee [also,] is wise in heart, and mightieIob▪ 9, 4, in strength. For vvho (as Iob saith) hath [Page 10] been fierce against him, & hath prospered? Hee remooueth the Mountaines, and theyverse, 5, 6, 7, 8. feele not when hee ouerthroweth them in his wrath: he remooueth the earth out of her place, that the pillars thereof doe shake. He commaundeth the Sunne, and it riseth not: he closeth vp the starres as vnder a sig­net. Hee, himselfe alone, spreadeth out the heauens, and walketh vppon the height of the Sea. &c.

He doth great things, and vnsearchable,Iob, 9, 10. 11, 12, yea, meruailous thinges without number. Loe, when he goeth by mee, I see him not, and when hee passeth by, I perceiue him not. Behold, when hee taketh a pray, who can make him to restore it? [Or] who shal say vnto him, What doost thou?

For,] all Nations before him, are as no­thing:Esay, 40, 17 and they are counted to him, lesse then nothing, and vanitie.

§. 4.

Againe; The Lord our GOD, (as Da­uidPsalm, 95, 3, 4, 5, saith) is a great God, and a great King aboue all Gods: in his hands are all the cor­ners of the Earth, and the heights of the Mountaines are his. To him the Sea be­longeth, for hee made it, and his hands for­med the dry Land.

Knowest thou not, or hast thou notEsay, 40, 28, 29, heard, saith Esay, that the euerlasting God the Lorde, hath created the endes of the earth? hee neyther fainteth nor is wearie, there is no searching of his vnderstanding: but he giueth strength vnto him that fain­teth, and vnto him that hath no strength he increaseth power.

Hee, (as Nehemiah saith) is Lord alone:Nehe, 9, 6, he hath made heauen, and the heauen of all heauens, with all their host, and the earth, and all that therein is, the seas also, and all that are in them: and hee preserueth them all, and the host of the heauen worshippeth him.

Yea, all thinges (as himselfe saith) vvere2, Esdr. 6, 6. made by him alone, and by none other: by him also they shall be ended, & by none other.

§. 5.

The vvorld (saith the Almighty) is mine,Psal, 50, 12. and all that therein is.

I haue made the earth, the man and theIerem, 27, 5, beast that are vppon the grounde, by my great power, and by mine out-stretched arme; and I haue giuen the same, sayth he, vnto vvhom it pleaseth mee.

And that wee may the better be perswa­ded [Page 12] to beleeue his speeches, and some-what the more willingly mooued, heerein to ad­mire his wonderfull great might, hee pre­sently confirmeth his saying with the exam­ple of Nabuchadnezzer, King of Babel: Into whose handes, for a time, (as IeremieIere, 27, 6, 7. writeth) God gaue all Lands, and beastes of the fielde, & all Nations; for to serue him, and his sonne, and his sonnes sonne.

And for the maiestie that GOD gaueDan, 5, 19. him, all people, Nations, and Languages trembled and feared before him. He put to death whom hee would; hee smote whom he would; whom he would, he set vp; and whom he would, hee put downe.

But, vvhen his hart was puft vp, and hisverse, 20, 21, minde hardned in pride, hee was deposed from his kinglie throne, and they tooke his honour from him. And he was driuen frō the sonnes of men, and his hart was made like the beastes, and his dwelling was with the wilde Asses; they fedde him with grasse like Oxen, and his body was wette with the dew of heauen; till he knew (saith Daniell) that the most high GOD bare rule ouer the kingdome of men, and that he appoin­teth ouer the same whom soeuer hee plea­seth.

Vnto Saule, likewise, God gaue a great and mighty Kingdome, selecting him for1, Sam, 9, 21 Prince and Ruler ouer his owne chosen & beloued people, the Children of Israell: he being before, (by his owne confession,) but of a small Trybe, and very poore familie: yea, such a fellowe, that (as the Text sayth) he went wandring about the Countrey, to enquire and seeke after his Fathers Asses that were lost. A man trulie in humaine iudgement, (by reason of his basenes) verie vnlikelie to prooue a King: Notwithstan­ding, God which can doe whatsoeuer plea­seth him, bestowed the cheefest kingdome vnder the Sun vpon him. And afterward, when (through his disobedience) he fell frō the fauour of God, the Almighty, as wel to make manifest his power in displacing him, as for other causes best knowne to his se­crete wisedom, rent the fore-said kingdom from him, and gaue it vnto his neighbour1, Sam, 15, 28. (saith the holie Ghost) that * vvas better then hee.

Well may we therefore confesse, and sayPsal, 145, 3. and 147, 5, vvith the Psalmist, Great is the Lord our God, and most worthy to be praised: great is his power, his wisedome is infinite, and his greatnesse is incomprehensible.

His Name, (as Daniell saith) be praysed for euer and euer: for wisedom & strengthDan, 2, 20, 21, 22. are his. He changeth the times & seasons, hee taketh away Kinges, and hee setteh vp Kings: hee giueth wisedome vnto the wise, & vnderstanding to those that vnderstand: hee discouereth the deepe & secret things: hee knoweth what is in the darknesse, and the light dwelleth with him.

§. 6.

VVho is GOD, besides the Lord?2, Sam, 22, 32. saith Dauid, Or, who is mightie, saue our God?

With him is wisedome and strength, heeIob, 12, 13, 14. hath counsell and vnderstanding. Behold, he will breake downe, & it cannot be built, hee shutteth a man vp, and hee cannot be loosed.

Behold, he with-holdeth the waters, andverse, 15. they dry vp, but when hee sendeth them forth, they destroy the earth.

With him is strength and wisedome, heeverse, 16, that is deceiued, & that deceiueth, are his.

Hee causeth the Counsellors to goe asverse, 17, 18, 19. spoyled, and maketh the Iudges fooles: hee looseth the collar of Kings, & girdeth theyr loynes with a girdle: hee leadeth away the Princes as a pray, and ouerthroweth the [Page 15] mightie: hee taketh away the speech fromverse, 20, 21, the faithfull Counsellors, and taketh avvaie the iudgement of the auncient: hee pow­reth contempt vpon Princes, and maketh the strength of the mightie weake.

Hee discouereth the deepe places fromverse. 22, 23 theyr darknesse, and bringeth foorth the shadowe of death to light: hee increaseth the people, and destroyeth them: hee en­largeth the Nations, and bringeth them in againe.

Hee taketh away the harts of them thatverse, 24, are the cheefe ouer the people of the earth, and maketh them to wander in the Wilder­nesse, out of the way. &c.

Hee [also] giueth raine vpon the earth,Iob, 5, 10, 11, & powreth downe water vpon the streets: hee setteth vp, on hie, them that be of lowe degree, and exalteth the sorrowfull to sal­uation.

Hee scattereth the deuises of the craftie,verse, 12, so that theyr hands cannot accomplish that which they doe enterprise.

Yea, he taketh the wise in their craftines,verse, 13, 14 and ouerthroweth the counsell of the wic­ked. Insomuch, that they meete with dark­nesse in the day time, and grope at noone day, as in the night.

Hee [also] putteth his hand vppon the Rocks, and ouerthroweth the MountainesIob, 28, 9, 10, 11, by the rootes: hee breaketh Riuers in the Rockes, and his eye seeth euerie precious thing: hee bindeth the floods that they doe not ouer-flowe, and the thing that is hid, bringeth he to light.

Hee it is that maketh poore, and hee it is1, Sam. 2, 7. that maketh rich: hee bringeth lowe, and hee exalteth.

Yea, hee (as Hannah sayth) raiseth vpverse, 8. the poore out of the dust, and lifteth the begger from the dunghill, to place them a­mong Princes, and to make them inherite the seate of glorie. For the pillers of the earth (saith shee) are his, and hee hath sette the round world vpon them.

§. 7.

Behold now, saith the Almightie, for I,Deut. 32, 39 I am the Lord, and there is no Gods vvith mee, I kill, and giue life▪ I wound & make whole: and there is none that can deliuer out of mine hand.

I destroy the tokens of the Soothsayers,Esay. 44. 25, and make them that coniecture, fooles: I turne the Wisemen backward, and make theyr knowledge foolishnes.

I forme the light, and create darknesse:Esay, 45, 7. [Page 17] I make peace, and create euill: I the Lord, (saith hee) doe all these things.

§. 8.

Our God is in heauen, faith Dauid, andPsal. 115. 3, he doth whatsoeuer pleaseth him.

The heauen is his seate, and the earth isEsay, 66. 1. his footestoole.

Hee remaineth for euer, his throne isLam. 5, 19. frō generation to generation. * And there1. Sam. 2, 2. is no God like our God.

For hee▪ (as Salomon saith,) hath theWisd, 16. 13 power of life, and death; he leadeth down, euen to the gates of hell, and bringeth vp againe.

§. 9.

God that made the world, and all thingsActs, 17, 24, 25. that are therein, (saith the Apostle) seeing that he is Lord of heauen and earth, dwel­leth not in Temples made with hands, nei­ther is he worshipped with mens hands, as though he needed any thing, seeing he gi­ueth to all, life and breath, and all things.

For in him we liue, and mooue, and haueverse, 28. our beeing.

Yea, hee, (as Plato saith) by his almightyPlato. power is in all things, and in euery part of the world, & by his prouidence, all things are preserued, gouerned, and moued: and [Page 18] hee himselfe, is of none other, either moo­ued or gouerned, but is the first incompre­hensible mouer.

The eyes of all things, waite vpon him,Psalm, 145. 15, 16. and he giueth them theyr foode in due sea­son: hee openeth his hand, and filleth with his blessing euery liuing thing.

But if he hide his face, they are troubled:Psalm. 104, 29. if hee take away their breath, they die, and returne to their dust.

For in his hand, is the soule of euerie ly­uingIob, 12. 10. thing, and the breath of all mankind.

§. 10.

The earth, is the Lords, saith Dauid, andPsal. 24. 1, all that therein is, the world is his, and so are all they that dwell therein.

Prosperitie and aduersitie, life and death,Ecclus, 11, 14, 15. pouertie and riches, come of the Lorde: Wisedome, and knowledge, and vnder­standing of the Lawe, are all of the Lord: loue and good workes come of him.

For hee only is the Authour of all good­nesse,Hermes. and the giuer of all good gifts.

Yea, euery good and perfect gift, as SaintIames. 1. 17. Iames saith, is from aboue, and commeth downe from the Father of lights, with whō is no variablenesse, neyther shadowe by turning.

For the diuine nature and substance ofAristotle. God, suffereth neither change nor end, be­cause, as Aristotle truly sayth, it is both im­mutable and infinite.

§. 11.

To come to preferment also, is neytherPsalm, 75. 6, 7. from the East, nor from the West, nor yet from the South: but the Lorde (as Dauid saith) is the Iudge, hee putteth downe whō he will, and hee setteth vp whom hee plea­seth.

It is the Lorde that giueth, and it is theIob, 1, 21, Lord that taketh away: euen as it pleaseth the Lord, so commeth things to passe.

§. 12.

VVe read in the second booke of chro­nicles that when Asa, King of Iudah, was2. Chron. 14 9, 10, 11. vrged to giue battaile against an Armie of tenne hundred thousand Ethiopians, first, before he beganne the fight, hee made his humble supplication to the Almighty; and in his prayer, (to shewe that the conquest consisted not in the great companie of his enemies souldiers, but only in the might & power of him that made both heauen and earth,) he said: Help vs, ô Lord our God: It is nothing with thee, to saue with manie or with no power; helpe vs, ô Lorde our [Page 20] God, for we rest on thee, and in thy Name, (saith hee) are wee come against this multi­tude.

Ionathan likewise, venturing by stealth1. Sam. 14, 6 to set vppon the Philistians garison at vna­wares, and beeing accompanied with none but onely his Armor bearer, for his better encouragement he told him, that it was not hard with the Lord, to saue with many, or with few.

For the victorie of the battell, dependeth1. Mac. 3. 19. not on the many thousands that are in the host, but the strength commeth from hea­uen.

And is onely at his pleasure to be dispo­sed, whose power, as * Iudith saith, stan­dethIudith. 9, 11. not in the multitude of Souldiers, nor his might in strong men.

As may more at large be perceiued, by reading the happy successe, which folowed the enterprises, of the aforesaide King Asa, and Ionathan the Sonne of Saule, against theyr enemies.

§. 13.

Another example also, concerning the power of Almightie God in this poynt, is set downe in the booke of Iudges; whereIudges. 7, 12 Gedion beeing appointed by the Lord, to [Page 21] goe & fight against the Midianites, (which were so mightie an host, that as the Text sayth, they lay in the valley like a company of Grashoppers, and theyr Cammels were without number, as is the sand by the Sea­side for multitude,) mustred vp an ArmieIuges. 7. 2. 3. 4. 5. 6. of thirty two thousand men. And when he had done thus, the Lord God called vnto him, and said; Gedion, the people that are with thee, are too many for me to giue the Midianites into theyr handes, least Israell make their vaunt against me, & say, Mine hand hath saued me. Now therefore, (saith the most Mightie) proclaime in the audi­ence of the people, and say; Whosoeuer he be that is timerous, or fearefull, let him re­turne, and depart. Then saith the Text, there departed of the people twentie two thousand, and ten thousand remained.

And the Lord called againe vnto Gedi­on, and sayd; The people are yet too ma­nie, bring them therefore downe vnto the water, & I will try them for thee there: and of whom I say vnto thee, this man shal goe with thee, the same shall goe with thee, and of whomsoeuer I say vnto thee, this man shall not goe with thee, the same shall not goe. So Gedion, according as he was com­maunded, [Page 22] brought downe the people to the water, and the Lord said vnto him: As many as thou shalt see to lap the water with theyr tongues, as a dogge lappeth, put thē by themselues, and euery one that shal bow downe on his knees to drinke, put them likewise apart.

Now, among those tenne thousand that came to the water to drink, there was found but onely three hundred which lapped the vvater, by putting their handes to theyr mouthes; by which 300. men, God most miraculously saued Israel, & deliuered the Midianites into their hands.

So that both by this example, & the for­mer, that sentence of our Sauiour is verifi­ed, where hee sayth: * The things whichLuke. 18, 27 are vnpossible with men, are possible with GOD.

And surelie, (as Plato sayth) hee alone isPlato. most worthy to be taken for a God, which is not onely a Creator, but also a Preseruer, a Sauiour, a Comforter, and a Deliuerer in time of neede.

§. 14.

I knowe, (saith Dauid) that the Lord isPsal. 135. [...]. 6. great, and that our God is aboue all Gods: Whatsoeuer pleased him, that did hee, in [Page 23] heauen, and in earth, in the Sea, and in all the deepes.

He hath made the earth by his power, &Ierem. 10. 12, 13. established the world by his wisedom, and hath stretched out the heauens by his dis­cretion: he giueth by his voyce, the multi­tude of waters in the heauen, & he causeth▪ the clowdes to ascend from the ends of the earth: hee turneth lightnings to raine, and bringeth forth the windes out of his trea­sures.

Hee giueth peace and prosperitie vntoAeneus Sil­uius. such as serue him, and sendeth trouble and aduersitie, to thē that disobey him: hee lif­teth to honour whō hee liketh, & bringeth to base estate whom hee pleaseth: he ma­keth manifest his might on whom he will, by what meanes hee will, and at what time hee will, no man beeing able to withstand his power.

For when hee giueth quietnes, who canIob, 34, 29▪ make trouble? Or, whē he hideth his face, who can behold him? whether it be vpon whole Nations, or vpon one man onelie?

§. 15.

VVith the Lorde our God also, and inPet. M [...]r. [...] his only power, (as Peter Martir affirmeth) it resteth to pardon our offences, and for­giue [Page 24] vs our sinnes.

For who is hee, (as the Scribes said vntoMark, 2, 7. Christ) that can forgiue sinnes, but GOD onely.

No man, as Saint Ambrose saith, can beAmbrose. partner with God, in forgiuing of sinnes: for it is Christes onely office▪ that hath ta­ken away the sinnes of the whole world.

Yea, it appertaineth onely vnto GOD, (faith he) to forgiue sinnes, and to giue the holy Ghost: hee alone forgiueth sinnes, which alone died for our sinnes.

Also; that the Lorde might euidentlieAugustine. shewe, (saith S. Augustine) that sinnes be forgiuen by the holy Ghost, (whō he hath giuen vnto his faithfull, & not by the mer­rites of men;) hee sayth in a certaine place, Take * yee the holy Ghost: and straight­wayIohn, 20, 22, 23. after these words vttered▪ hee said this saying; If yee forgiue any man his sinnes, they are forgiuen. That is, the holy Ghost forgiueth, and not you.

§. 16.

Besides, this poynt may be further proo­ued, by the speech of Almighty God him­selfe, where speaking by the mouth of his Prophet vnto Israell, he saith; I, euen I amEsay, 43, 25, he, ô Israel, that putteth away thine iniqui­ties [Page 25] for mine owne sake, and will not re­member thy sinnes any more.

Againe; I haue put away thy transgres­sionsEsay, 44. 22. (ô Israel) like a clowde, and thy sinnes as a mist, (saith the most mercifull,) turne vnto me, for I haue redeemed thee.

Againe; I am the Lorde thy God (ô Is­rael)Hosea, 13. 4. from the Land of Egipt, & thou shalt knowe no God but me: for there is no Sa­uiour besides me.

Also; sundry times may be found in the booke of Psalmes, with what thankfulnes the Prophet Dauid confesseth the pardon of all his sinnes to proceede onely from the mercy of his Maker: As namely amongst the rest, in the 103. psalme, where he saith:Psalm, 103. 2. 3. 4. Praise the Lord, ô my soule, and forget not all his benefites, which forgiueth all thy sin, and healeth all thine infirmities, which re­deemeth thy life from destruction, and crowneth thee with mercy & louing kind­nesse.

§. 17.

Moreouer; there is, as the Apostle affir­meth,Iames. 412, one Law-giuer, which is able to saue, and to destroy.

And that Law-giuer is God, vnto whō, as Iob saith, it * certainly appertaineth, toIob, 3431. [Page 26] say, I haue pardoned, I will not destroy.

Blessed therefore, and most happy is hee,Psalm, 32, 1, whose wickednesse is forgiuen, and whose sinne is couered.

Yea, blessed is the man, (as the Psalmistverse, 2. saith) vnto whom the Lord [our GOD] imputeth not iniquitie.

§. 18.

The Lord our God, is terrible, and verieEcclꝰ. 43, 29 great, saith Sirach, and meruailous is his al­mightie power.

He is to be feared aboue all Gods; for allPsal, [...]6. 4, 5, the Gods of the Heathen are Idols and va­nitie; but the Lord [our God] made the heauens.

Hee is the liuing God, & an euerlastingIere. 10. 10. King. At his anger the earth shall tremble, and the Nations cannot abide his wrath.

For, who can stand (as Nahum saith)Nahum. 1, 6. before the wrath of the Lord? or who can abide in the fiercenesse of his wrath? His wrath is powred out like fire, and the rocks are broken by him?

Yea, the pillers of heauen, tremble and quake at his reproofe: the sea also is madeIob 26. 11. 12. calme by his power, and by his vnderstan­ding he smiteth the pride thereof.

§. 19

Behold, as Sirach saith, the heauen; yea,Ecclꝰ. 16, 18 the heauen of all heauens, which are for God, the deepe, the earth, & all that there­in is, shall be moued when he shall visite.

All the world, which is created & madeverse, 19 by his will, the mountaines also, & the foun­dations of the earth, shall shake for feare, (saith hee) when the Lord looketh vppon them.

And, this whole speech of Sirach, (in ef­fect,) is likewise further witnessed, by the wordes of God himselfe, in the prophecie of Esay, where speaking in prayse of his owne power, hee saith: Behold, at my re­bukeEsay, 50, 2, 3 I dry vp the Sea, I make the floods desert, their fish rotteth for water, & dieth for thirst▪ I clothe (saith hee) the heauens with darknesse, and make a sacke theyr co­uering.

And for some proofe of his power, ac­cording to the tenure of this speech, vvee finde, that his might was sufficientlie made manifest by example, when hee sent such a * palpable darknesse ouer all the Land ofExod, 10, 22 23, Egypt, (the place where the children of Is­raell dwelt onely excepted,) that for the space of three dayes, no man could see an­other, [Page 28] neither could any one rise vp, from the place where he was.

He also by his power, after this, parted in sunder the Red-sea, and made the watersExod, 14. 16. &c. thereof to stande like two walls, and a path of dry ground to appeare in the middest, whiles all his people had safe passage, from the furie of Pharao and his mightie host, which speedily pursued after them, to their owne destruction.

§. 20.

Moreouer, the Lord our God, in the last booke of Moises, both to terrifie the rage of Tyrants, & comfort in calamities as ma­ny as put their confidence in him, vttereth this fearefull menace following, against all the wilful contemners of his power & glo­rie, saying: * If I whet my glittering sword,Deu. 32, 41. 42. and my hand take holde on iudgement, I will execute vengeance on mine aduersa­ries, and will reward them that hate me: I will make my arrowes drunke with blood, and my sword shall eate flesh, for the blood of the slaine, and of the captiues, when I be­gin to take vengeance on the enemy.

And, to make yet a little more manifest the might of our God, and his preuailing power against the disturbers of his peoples [Page 29] peace, the Prophet Dauid, (after his victo­ries obtained, in foure great battailes which2, Sam, 2 [...]. hee had with the Philistians) declareth the same most pithilie in the second booke of Samuell, by the description of a tempest, saying; In my * trouble did I cal vpon the2. Sam. 22. 7. Lord, and cry to my God, and hee heard my voyce out of his Temple, and my cry did enter into his eares.

Then the earth trembled & quaked, theverse, 8, 9. 10, 11. &c. foundations of the heauens mooued and shooke, because hee was angry: Smoake went out of his nostrils, & consuming fire out of his mouth, coales vvere kindled therat. He bowed the heauens also, & came downe, and darknesse was vnder his feete: He rode vpon the Cherub and did flie, and he was seene vppon the wings of the wind. He made darknes a Tabernacle rounde a­bout him, with waters gathered together in thicke clowdes.

At the brightnesse of his presence, the coales of fire were kindled: the Lord thun­dred from heauen, & the most High gaue his voyce: hee shot arrowes and scattered them, to wit, he sent lightning & destroyed them. The chanels also of the Sea appea­red, and the foundations of the world were [Page 30] discouered, by reason of the rebuking of the Lord, & thorow the blast of the breath of his nostrils. &c.

§. 21.

By the which speech of the Prophet, & sundry other like precedent places to this purpose, euery Christian Reader may in­differently perceiue the power of his Pre­seruer: and by often contemplating the same, be the better encouraged, (according to the example of holy Ieremie) boldlie to confesse his Makers almightines, saying: There * is none like vnto thee, ô Lord ourIerem, 10, 6, God, thou onely art great, and thy Name is great in power.

VVho woulde not feare thee, ô King ofverse. 7, 8. Nations? For vnto thee appertaineth the dominion. Among all the Wisemen of the Gentiles, and in all theyr Kingdoms there is none like thee, but altogether they doate and are foolish. For the stock is a doctrine of vanitie.

But thou (ô Lorde) hast euer had great strength & might, and who can withstandWisd. 11. 18, 19. the power of thine arme? For as the small thing that the ballance wayeth, so is the world before thee; and as a droppe of the [Page 31] morning dewe, that falleth downe vppon the ground.

Thine ô Lord, is greatnes, & power, and1. Chro. 29, 11. glory, and victory, and prayse: for all that is in heauen and in earth is thine.

Both riches & honour come of thee, and1. Chro. 29, 12. thou raignest ouer all: In thine hande also is power and might, and in thine hand it is to make great, & to giue strength vnto all.

§. 1.

WHere, (saith Iob) is WisedomeIob, 28, 12, 13, 14. to be founde? Or, where is the place of Vnderstandings habi­tation? Surely, no man can tell, (saith he) how worthy a thing Wisedome is, neither is shee to be founde in the Land of them that liue. The deepe saith, shee is not with me: the Sea saith, shee is not with mee.

Shee cannot bee gotten for the purestverse, 15. 16, gold, neither may the price of her be valu­ed with any siluer. She shall not be bought with the wedge of the gold of Ophir, no [...] vvith the precious Onix, nor the Saphir.

No Golde nor Christall may be compa­redverse, 17, 18 vnto her: neither shal her exchange be for plate of the finest Golde. For perfect Wisedome is more worth then any Golde or Pearles. &c.

From whence then cōmeth Wisedome?Iob, 28, 20. 21. and where is the place of Vnderstanding? Seeing shee is hid from the eyes of all men liuing, and from the foules of the ayre?

Destruction and Death say, VVee haueverse, 22, 23▪ 24, &c. heard the fame of her with our eares, but it is GOD that vnderstandeth her way, & he knoweth her place. For, hee beholdeth the ends of the world, and looketh vpon all that is vnder heauen.

VVhen he wayed the windes, and mea­suredverse, 25, 26, 27. &c. the waters, when he set the rayne in order, and gaue the mighty floods a lawe, then did hee see her, then declared hee her, prepared her, and knew her.

And vnto man he sayd; Behold, to feare the Lord, is Wisedome: and to depart frō euill, is Vnderstanding.

§. 2.

There is one wise, (saith Sirach) euen theEcclꝰ, 1, 8, 9, most high God; the Creator of all things; the Almightie; the King of power, glorie, and maiestie; (of whō men ought to stand [Page 33] greatly in awe,) vvhich sitteth vppon his throne. Hee is the Lord that hath created Wisedome through the holy Ghost: Hee hath seene her, numbred her, and measu­red her.

He also hath powred her out vppon allverse, 10, flesh, according to his gift: and hee giueth her aboundantly vnto thē that loue him.

It is likewise the lord our God alone, that by wisedome, (as Salomon saith) hath laydProu, 3, 19, 20. the foundation of the earth, and stablished the heauens through vnderstanding. By his knowledge the deepes are broken vp, and the clowdes drop downe the dew.

Hee onely, (as S. Augustine saith) is theAugustine. Author of all perfect wisedome & know­ledge; and he of his goodnes, giueth wise­dome & vnderstanding vnto whō it plea­seth him.

Science, (as Aristotle saith) may be hadAristotle. by diligence, but wisedome and discretion commeth from God.

For, hee giueth vvisedome: out of hisProu, 2, 6, mouth commeth knowledge and vnder­standing.

Yea; all wisedome commeth from God,Ecclus, 1, 1, and hath beene euer with him, and is with him for euer.

§. 3.

Wisedom, (as Sirach saith) hath been cre­atedEcclus, 1, 4, frō the beginning, and the vnderstan­ding of Prudence from euerlasting.

Shee is the mother of beautifull loue, ofEcclus, 24, 20, 21, feare, of knowledge, and of holy hope. In her, is all grace, life, and truth: and in her, is all hope of life and vertue.

For shee, (as Salomon saith) is the breathWisd, 7, 25, of the power of God: & a pure influence that floweth from the Almightie: therfore can no defiled thing come vnto her.

Yea; Shee is the brightnes of the euerla­stingverse, 26, light: the vndefiled mirrour of the maiestie of God, & the Image of his good­nesse.

Shee, beeing one, can doe all things: andverse, 27, beeing stedfast herselfe, shee reneweth all: and according to the ages, she entereth in­to the holie soules; and maketh them the freendes of God, and Prophets.

For GOD loueth no man, but him inverse, 28, whom Wisedome dwelleth.

Wherefore, if any man lacke Wisedom,Iames, 1, 5, let him (as the Apostle counselleth) aske it of God, which giueth to all men liberallie, and reprocheth no man; and it shall bee giuen him.

For it is he that leadeth vnto Wisedome,Wisd, 7, 15, 16. and teacheth howe to vse the same aright. In his hand are both wee and our wordes: yea, all our wisedome, our vnderstanding, and the knowledge of all our workes.

§. 4.

If riches (saith the Wiseman) bee a pos­sessiō Wisd. 8, 5, 6 to be desired in this life, what is richer then Wisedome, that worketh all thinges? For if Wisedom worketh, what is it among all things that worketh better then shee?

If a man loue righteousnesse, her laboursverse, 7, are full of vertue: for shee teacheth sober­nesse, prudencie, righteousnes, & strength, which are the most profitable thinges that men can haue in this lyfe.

If a man desire great experience, she canverse, 8. tell the things that are past, and discerne the things that are to come: shee knoweth the subtilties of words, and the solution of dark sentences: she foreseeth the signes & won­ders or euer they come to passe, & the suc­cesse or end of all times, & ages to ensue.

Who so awaketh vnto her betimes, shallWisd, 6, 14. haue no great trauaile in seeking her, for he shall finde her sitting at his doores.

To think vpon her, is perfect vnderstan­ding,verse, 15, and who so watcheth for her, shall be [Page 36] soone without care.

For, shee walketh about, seeking such asverse, 16, bee meete for her, and sheweth herselfe cheerefully vnto them in theyr wayes, and meeteth them in euery thought.

Shee is an infinite treasure vnto men,Wisd, 7, 14, which who so vse, become pertakers of the loue and freendship of Almighty God: & are accepted for the gifts of knowledge, & vnderstanding.

All Gold is but grauell, in respect of her,Wisd, 7, 9, and Siluer shall be counted but clay before her.

She is more worth then precious stones,Prou, 8, 11. yea, all things that thou canst desire, are not to be compared vnto her.

She hath her dwelling with knowledge,verse, 12, and prudent counsell is her owne.

By her, Kings doe raigne, and Counsel­lersProu, 8, 15, 16, make iust lawes: through her, doe Princes beare rule, and all the Iudges of the earth execute iudgement.

By her also, wee may be preserued fromSolon. the many perrils of this world, and through her, wee may attaine vnto a happy end.

§. 5.

To conclude; Of all the giftes that euerPlato. God gaue vnto man, saith Plato, Wisedom [Page 37] is the most excellent: For, shee is the de­fence of the soule, and the mirrour of rea­son: she is the ground & roote of all good endeuours: she ordereth the mind of man, and instructeth his vnderstanding: she di­recteth his life, and ruleth the works there­of: shee teacheth what ought to be doone, and what to be left vndone: and vvithout her, (saith he) no man liuing can be safe.

Also, this likewise knew Salomon (a far better Diuine then Plato,) to be most true, as appeareth in his prayer which he so ear­nestly made vnto the Lord for wisedome: and where, vvithall, in the same place hee plainely confesseth, that * although a manWisd, 9, 6, be neuer so perfect among the chyldren of men, yet if the wisedome of GOD be not with him, he shall be nothing regarded.

For, the wisedome of this world, is foo­lishnes1, Cor, 3, 19, with God.

Because (as the Apostle saith) it is earth­lie,Iames, 3, 15 sensuall, and deuilish.

But the vvisedome that is from aboue,verse, 17. is first pure, then peaceable, gentle, easie to be intreated, full of mercie, & good fruites, without iudging, and without hipocrisie.

§. 1.

THe Lord looketh downe from hea­uen, saith Dauid, and beholdeth allPsalm, 33, 13, 14. the children of men: From the ha­bitation of his dwelling, hee behol­deth all them that dwell vpon the earth.

Hee facioneth the harts of euery one ofverse, 15. them, & he vnderstandeth all their works.

For, hee is, (as Hannah saith) a God of1, Sam, 2, 3, knowledge, & by him enterprises are esta­blished.

Yea; from the beginning of the world,Acts, 15, 18, saith S. Iames, the Lorde our God know­eth all his workes.

He also, vnderstandeth and seeth, bothPet. Lomb. the deedes, and the thoughts, of all men li­uing in the world: and frō his knowledge no secrete can be hid.

For, his eyes, as Sirach saith, are ten thou­sandEcclꝰ. 39. 19 times brighter thē the Sun, beholding all the waies of men, and the ground of the deepe, & considereth the most secret parts. * Hee knewe all things or euer they vvereverse, 20. made, & after they be brought to passe al­so, hee looketh vpon them all.

The works of all flesh are before him, &Ecclꝰ, 39, 19 20. nothing can be hid frō his sight. Hee seeth from euerlasting to euerlasting, and there is nothing wondeful [or hard] vnto him.

For, his wisedome is great: he is mightieEcclꝰ, 15, 18 in power: and he beholdeth all things con­tinually.

So that nothing can be doone in heauen,Caluine. earth, or hell without his prouidence.

Neither is there any creature which is notHeb, 4, 13, manifest in his sight, but all thinges are na­ked, and open, to the eyes of him, concer­ning whom we speake.

For, his eyes are vpon the wayes of man,Iob, 34, 21. & he seeth all his goings. * His eyes, in e­ueryProu, 15, 3, place behold the euill & the good.

And hee onely knoweth the harts of all1, Reg, 8, 39 the chyldren of men.

§. 2.

Behold, saith Esdras, the Lord [our God]2, Esdr, 16, 46. knoweth all the workes of men: their ima­ginations, their thoughts, & their harts.

Yea; hee knoweth our inuentions, andverse, 55. what we think or imagine in our hart, whē we sinne, and would hide our selues.

No thought may escape him, neytherEcclꝰ, 42, 20 may any word be hid from him.

For, he * vnderstandeth euery hart.Ecclꝰ, 16, 20

Hell, with her paine, (saith Salomon,) isProu, 15, 11 knovvne vnto the Lord, hovve much more the harts of all the sonnes of men?

The graue [likewise,] is naked beforeIob, 26, 6, him; and destruction cannot bee couered from him.

The wayes of all men in the worlde, areBernard. knowne to him: the words of all mouthes in the world, are heard of him: and the thoughts of all harts in the world, are plain­ly perceiued of him.

There is nothing so secrete, but he seethP. Melanct. the same, nor any purpose so priuilie prac­tised, but it is openly knowne vnto him.

The righteous, and the vnrighteous, areBullenger. both in their doings of him regarded: and hee discerneth the counterfeite Christian from the faithfull professor.

§. 4.

Saint Paule the Apostle, writing vnto his Scholler Timothie, in his second Epi­stle and second chapter, (both for his con­firmation & comfort against the doctrine of false Teachers.) telleth him, That * the2, Tim, 2, 19 foundation of God remaineth sure, and hath this seale; The Lord knovveth vvho are his.

And, the Almightie himselfe, talking with his seruant Moises, saith; * Thou hastExod. 33. 17 found fauour in my sight: & I know thee by name.

Likewise, vnto the Prophet Ieremie, in the very beginning of his booke, hee vseth these words; * Before I formed thee in thyIerem, 1, 5. mothers wombe, I knew thee; and before thou cammest out of the wombe, I sancti­fied thee & ordained thee to be a Prophet vnto the Nations.

§. 5.

Now, as by these few former places, wee finde it most apparantly prooued, that the freends and seruaunts of Almightie God, are alvvayes knowne vnto him; so may we likewise by this ensuing example & speech of the Prophet to Senacharib, certainly assure our selues, that the Lord God know­eth vvho are his enemies also.

For, when that proude-daring King of2, Reg, 18, 28. 29, 30. [...] the Assvrians, sent Rabsaketh his foule­mouthed messenger, to blaspheme the Ho­lie one of Israell, the Almightie returned him this aunswere by the mouth of Esay, saying: * I knowe thy dwelling; yea, thy2. Reg. 19, 27, 28. going out, and thy comming in, & thy fu­rie against mee: And because thou ragest [Page 42] against mee, and thy tumult is come vp to mine eares, I will put my hooke in thy no­strils, and my bridle in thy lippes, and will bring thee backe againe the same way thou cammest.

Moreouer; the Lord [our God,] as Es­dras affirmeth, knoweth all them that sinne2, Esd. 15. 26 against him: and therefore deliuereth hee them vnto death and destruction.

For, there is (as Iob sayth) no darknesse,Iob, 34, 22, nor shadow of death, that can hide the wic­ked dooers from his sight.

Hee declareth the things past, and theEcclꝰ. 42, 19 things that are to come: he also discloseth the path of those things that are secrete.

Hee searcheth the ground of the deepe,2. Esd. 16. 49 and the treasures thereof: hee hath measu­red the Sea, and [knoweth] what it con­taineth.

§. 6.

Let all men therefore, (as Cicero vvell sayth) in this be truly perswaded, that God [...] Cite [...]s. is the onely moderator & gouernour of all things: and that all things also be done by his power and appoyntment. And that he it is, which most cleerely beholdeth euery man, both what hee doth, what he admit­teth in himselfe, with what minde and god­lines [Page 43] he doth loue & fauour Religion: and that hee hath also a respect to the procee­dings, both of all godly and wicked men.

Yea, the Lord our God onely, (as Silui­usSiluius. saith) by his eternall wisedom hath made all: by his euerlasting prouidence hee pre­serueth all: and by his most absolute vn­derstanding he knoweth all.

For, of him, and through him, and forRom, 11, 36 him, (as the Apostle saith) are all thinges: to him be glory for euer.

Amen.

§. 1.

THE Lord our God, (according toNehe. 9. 17, the confession of the Leuites, in the ninth of Nehemiah,) is a GOD of mercies; gracious, and pittifull: of long suffering, and of great mercie.

Hee is (as Dauid saith) good to all: andPsal, 145, 9, his mercies are ouer [or aboue] all the rest of his workes.

Yea; hee is full of compassion & mercy,Psal, 103, 8, 9. slow to anger, and of great kindnesse. Hee will not alway chide, neither will he keepe his anger for euer.

Hee hath not dealt with vs after our sins, nor rewarded vs according to our iniqui­ties.verse, 10, 11, 12, 13, For, as high as the heauen is aboue the earth, so great is his mercie toward thē that feare him: and as far as the East is from the West, so farre hath he remoued our sinnes from vs. * As a Father hath compassion onverse, 14. 15. his children, so hath the Lord compassion on them that feare him: For, hee knoweth whereof we be made, hee remembreth that wee are but dust.

§. 2.

Where, (saith Micah) is there anie GodMicah, 7, 18 like vnto the Lord our God, that taketh a­way iniquitie, and passeth by, [or winketh at] the transgressions of the remnant of his heritage? He retaineth not his wrath for e­uer, because mercy pleaseth him.

Hee is, (as Salomon saith) gracious andWisd, 15, 1, true, long suffering, & gouerneth al things by mercy.

Hee is, (as Sirach saith) kinde & pittiful:Ecclus, 2, 12 hee pardoneth and forgiueth sinnes: hee saueth in the time of trouble: hee is a de­fender of all thē that seeke him in the truth. And, * as his greatnes is, so is his mercy.Ecc [...]us, 2, 21 Cyrill.

For, he can no more cease to be mercifull, then he can cease to be God.

The mercie that a man hath, (saith Si­rach)Ecclꝰ, 18, 12 reacheth vnto his neighbour, but the mercy of the Lord is vpon all flesh.

He is the Father of mercies, & the God2, Cor, 1, 3, of all comfort.

His mercie reacheth vnto the heauens, &Psalm, 36, 5, his faithfulnesse vnto the clowdes.

His mercie is euerlasting: and his truthPsal. 100. 5. endureth from generation to generation.

§. 3.

Oh how excellent, (as Dauid saith) is thePsalm, 36, 7, mercy of the Lord our God! therefore the chyldren of men (saith he) put theyr trust vnder the shadow of his winges.

The very remembrance of Gods mercie,Bernard. (saith Bernard) maketh glad the harts of all the godly: and the hope of heauens helpe is comfortable to euerie penitent person.

The tongues of all men liuing, (saithMarlorate. Marlorate) cannot tell out Gods mercie: nor the pennes of all the VVriters in the vvorld, sufficiently expresse the same.

His wrath, (as Erasmus saith) is alvvaiesErasmus. giuen by weight; but is mercie is infinite, without either end or measure.

Besides; if wee aske yet further, after theAugustine. seuerall workes of Gods mercy, wee shall [Page 46] finde, (as S. Augustine saith) that they passe all number, as there can be no nūber made of our miseries, and daily necessities.

For, what man liuing, (saith Becon) canBecon. tell how often through frailtie he hath of­fended, or truely reckon, how many waies he hath been preserued frō perrill, through the onely mercy of the Almightie exten­ded towards him?

Also; If the sinnes of all the world, were (as S. Chrisostome saith) in one man, yetChrisostome. would they be nothing to the mercy of the Almightie: but the burthen of them, in comparison of his mercie, woulde seeme like the Spyders webbe, before the boyste­rous winde.

Yea; the multitude of all mens offences, [...] Fulgentius. in respect of Gods mercie, is like a small drop of raine to the greatest Sea.

§. 4.

Furthermore; the mercy of the LordeChrisostome our God, is (as S. Chrisostome saith) both generall, and speciall. It is generall, in sup­plying the present wants, both of the iust and vniust. It is speciall, in succouring the iust onely.

It is likewise temporary, (saith he) in spa­ring the wicked for a time: and it is euerla­sting, [Page 47] concerning the euerlasting saluation of the godly; not only in choosing, but al­so in regenerating, in iustifying, and in glo­rifying them.

Also; King Salomon, as we reade in his booke of Wisedome, after some mention made of Gods almighty power, vttereth these speeches following in praise of his loue and mercie, saying; Thou (ô Lord)Wisd. 11. 20 21, 22, 23. hast mercy vppon all, for thou hast power ouer all, and makest as though thou sawest not the sinnes of men, because they should amend. For, thou louest all the things that are, and hatest none of them whō thou hast made: For, thou vvouldest haue created nothing that thou hadst hated. And, how might any thing endure, vnlesse it were thy will? or, howe coulde any thing be preser­ued, except it were called of thee? But thou sparest all, for they are thine, ô Lord, which art the louer of soules. And * for that thouWisd, 12, 16 art Lorde of all thinges, it causeth thee to spare all things.

And, not much vnlike to this saying of Salomon, is the confession of Esdras vnto the Angell, which was sent to instruct him, where hee saith; I knovve (Lord) that the2, Esdr. 7. 62 63, 64. &c. most High is called mercifull, in that hee [Page 48] hath mercy vppon them which are not yet come into the world. And, that he hath pit­tie on those that walke in his Lawe. And, that hee is patient: for hee long suffereth those that haue sinned, as his creatures.

And, that hee is liberall, for hee will giue as much as needeth. And, that he is of great mercy; for hee ouercōmeth in mercy, those that are present, those that are past, & them that are to come. For, if hee were not a­boundant in his mercies, the world coulde not continue▪ nor they that haue the pos­session thereof.

He pardoneth also; for if he gaue not of his goodnesse, that they which haue doone2, Esdras, 7. 68, 69, 70. euill, might be releeued from their wicked­nesse, the ten thousand part of men should not remaine aliue.

And, if hee beeing Iudge, forgaue not those that be healed with his word, & tooke away the multitude of their sinnes, there should be very fewe people left, among an innumerable multitude.

§. 5.

Moreouer; the Lorde our God is so full of pitty and compassion, that (as GueuaraAnth. Gue­uara. saith) hee neuer sendeth downe his wrath vpon any people, as a punishment for their [Page 49] offences, but hee first seeketh, rather by admonishment, to bring them to his mercy and fauour, through their true humilitie, and vnfained repentance.

And, many also are the testimonies which we finde in holie Scripture, concer­ning the great kindnesse and compassion of Almighty God to the penitent: but a­mong sundry other, I suppose (for breui­ties sake) that this one example following may sufficiently serue to instruct vs.

Ionas beeing sent of God to preach andIonas. 3, 4, 5, 6, 7, &c. denounce his iudgements against Niniuie, the cheefest Citty of the Assyrians, entred into the same a dayes iourney, (saith the Text) and he cryed, and sayd; Yet fortie dayes, and Niniuie shall be ouerthrowne.

Whereupon, the King beleeuing the speech of the Prophet▪ descended from his princely throne, and speedily caused thys Proclamation to be made, that neither man nor beast should taste any foode, nor drink any water, but let man & beast (quoth he) put on sackcloth, and cry mightilie vnto God: yea, let euery man turne from his e­uill wayes, and from the wickednesse that is in their hands. And, * when the Almigh­tieverse, 10. saw theyr workes, that they repented, & [Page 50] turned from theyr euill waies, hee repented himselfe of the euill that hee had saide hee would doe vnto them, and he did it not.

Which thing, (as the Text saith) displea­sed Ionas exceedingly, and hee was angry. Notwithstanding, he prayed vnto the lord, and said: I pray thee, ô Lord, was not this my saying, when I was yet in my countrey? Therefore I preuented it, and fledde vnto Tarshish, for I knew, sayth hee, that thou art a gracious God, and mercifull, slowe to anger, and of great kindnesse: repenting thee of the euill. &c.

After this, Ionas went out of the Cittie,Ionas, 4, 1, 2. and sate him downe vnder the East side thereof, expecting what should bee doone vnto the same. And the Lord in one night, caused a Gourde to spring vp ouer Ionas, that it might be a shadow ouer his head, & a defence for him against the heate of the Sunne: but the next morning, hee prepa­red a Worme also, which smote the Gourd and it withered.

Then Ionas perceiuing himselfe bereftIonas, 4, 5, 6, 7, 8, &c. of this succour, and wexing faint through the extreame heate of the Sunne, wished in his hart to die, and sayd; It is better for me to die, then to liue.

But the Lord God called vnto him, and said: Ionas, doost thou well to be angrie? Thou hast pitty on the Gourde, for which thou hast not laboured, neither madest it to grow, which came vp in a night and pe­rished in a night: and should not I, (sayth the most merciful) spare Niniuie that great Cittie, wherein are six-score thousand per­sons, that cannot discerne betweene theyr right hand and their left, and also much cattle?

By the which speech of the Almightie, and example of his clemencie, most plain­lie it is approued, that the Lord our God, as S. Iames saith, * is very pittifull & mer­cifull.Iames, 5, 11,

And that (as Ieremie saith,) * hee doothLam, 3, 33. not punish willingly.

Nay more; so prone is the Almighty to pardon, and so much inclined to mercie, that although (through mans vnrighteous­nesse) he be highly prouoked to anger, and euen ready (as it were) to execute his fierce wrath vpon the vngodly: yet notwithstan­ding, it sometimes pleaseth him to spare a great company of wicked offenders, by reason that some fewe righteous persons haue theyr habitation among them.

As may for example be seene in the eigh­teene of Genesis, where we finde, that (ac­cording to the sixe seuerall peticions of the Patriarch Abraham) hee was content to graunt, first, that if fiftie; secondly, that if fortie-fiue; thirdly, that if fortie; fourthly,Gene. 18. that if thirtie; fiftly, that if twentie; lastlie, that if but tenne righteous men coulde bee founde in all Sodome, the whole Cittie shoulde bee spared for those tenne mens sake.

§. 6.

Thus proue we our God to be, as Dauid saith, a pittifull God, and mercifull: slowePsal, 86, 15 to anger, and great in kindnes and truth.

Yea, such a God, whose compassion also is of no short cōtinuaunce, but as the Psal­mist saith, * endureth for euer & euer, vp­ponPsal, 103, 17 them that feare him: and his righte­ousnesse vppon theyr childrens children.

Shewing mercy vnto thousands of themDeut. 5. 10. that loue him, and keepe his commaunde­ments.

All yee [therefore] that worshippe theDan, 3, 90. Lord, blesse the God of Gods: praise him, and acknowledge him; for his mercy en­dureth world without end.

And onely by the reason thereof, all men [Page 53] liuing are preserued: according to that speech of Ieremie in his Lamentations, where hee sayth: * It is the Lords merciesLam, 3. 22. that we are not consumed: because his cō ­passions faile not.

For, hee hath mercy, on whom hee willExod, 33, 19 haue mercie, and hee hath compassion, on whom he will haue compassion.

§. 1.

AS it is a matter most needfull, for eue­rie Christian beleeuer to knowe, that God his Creator, is very kinde and mercifull; so is it likewise greatly ne­cessary for him to remember, that the Lord of euerlasting glorie, is also iust and true. For, he that dooth continue in his sin, run­ning the race of his life in all kind of wilful negligence▪ and buildeth the whole burden of his iniquities, vpon the perswasion of his Makers mercie, without any reckoning or regard of his iustice; such a man for cer­taintie, liues in a most lothsome state, and is ready, at euery step which hee treadeth, to set his foote with Pharao, in the perrilous [Page 54] path of presumption.

Contrariwise, he that doth acknowledge God to be iust, seuere, and true, & by too much hammering the same in his braine, looseth, or letteth slippe, the sweete taste, & feeling comfort of his vnspeakeable loue and mercie, entertaineth by this meanes, a seruaunt more then he needeth, who way­ting continually at his elbowe, neuer cea­seth to prompt and perfect his maister in * Caines part, vntill the disquiet of hisGene, 4, 13, minde, driue him to the soule-destroying sinne of desperation.

Wherefore, sith we haue already found, (in our short discourse of Gods mercy) the precious potion, which presently cureth the dangerous disease, of all such trouble­some and distempering thoughts: Let vs now likewise, by expressing some few spee­ches of Gods iustice. seeke out such sim­pl [...]s▪ as may dreadfully keepe vs, from the offence of too much boldnes, in ouer-pro­uing the great patience, of our most migh­tie Preseruer.

§. 2.

Vnderstand therfore, that when the Al­tie discended from heauen in a clowde, & proclaimed his Name vnto his seruaunt [Page 55] Moises in Mount Sinai, (because he would haue him know, that hee was the God of iustice, as well as the Lord of mercie,) hee vttered these speeches as he passed by him, saying; * The Lorde, the Lorde, strong,Exod, 34, 5, 6, 7, mercifull, and gracious; slow to anger, & aboundant in goodnesse and truth: reser­uing mercie for thousands, forgiuing ini­quitie, and transgression, and sinne.

Then followeth;] And, not making the wicked innocent; visiting the iniquitie of the Fathers vpon the chyldren, & vpon childrens children, vnto the third & fourth generation.

The same Moises likewise, that he might cause the people to consider Gods iustice, as wel as make them mindful of his mercy, forgetteth not in his repetition of the Law to tell them; That the Lord theyr God, is aDeut, 5, 9, 10. iealous God, visiting the iniquitie of the Fathers vpon the chyldren, euen vnto the third and fourth generation of them that hate him: and shewing mercy vnto thou­sands, of them that loue him, and keep his commaundements.

And, to the intent also that Gods iustice might be as well remembred as his mercie, the Prophet Ieremie, in his prayer which [Page 56] hee made vnto the Lord in prison, spareth not to speake of them both together, say­ing: * O Lord our GOD, it is thou thatIerem, 32, 17, 18. hast made heauen and earth by thy great power, and by thine out-stretched arme, and there is nothing hid from thee; Thou shewest mercy vnto thousands, and recom­pencest the iniquity of the Fathers, into the bosome of theyr children after them.

Besides, the Prophet Dauid in the ninth Psalme, plainely affirmeth, that * the LordPsalm, 9, 16 our God is knowne by executing iudge­ment.

§. 3.

Saint Chrisostome (as we read) speaking generally of the iustice of Almighty God, maketh breefely this definition therof, say­ing; The iustice of God is that, wherby allChrisostome. those good things be performed, which do belong vnto a true God, and can be doone by none but by him alone: As namely, his creating and making of those things which be not; and his breeding, increasing, go­uerning, & continuall preseruing of those things which be.

But Saint Ambrose, speaking more par­ticulerly of Gods iustice, deuideth the same into three parts, saying; The first is, that asAmbrose. [Page 57] hee is God, so hee is the onely Creator and conseruer of all things; vvhich is nothing else, but the goodnes of his own nature.

The second is, that as he is Lord & mai­ster, so he gouerneth all things by iust au­thoritie, according to the pleasure of his owne will.

The third is, that as hee is Iudge, so hee will deale rightly in iudgement with all men, and revvarde euery one at his death, according to the workes which hee hath doone in this life.

And, like as S. Ambrose maketh men­tion of three sorts of iustice to bee in God, so S. Augustine speaketh of three speciallAugustine. causes, which daily mooue men to sinne a­gainst their Maker.

The first is, saith he, when we foolishlie flatter our selues in our iniquities, & thinke that the Almighty seeth not our sinnes.

The second is, when wee perswade with our selues, that GOD careth not for our sinnes.

The third is, because we weigh not Gods iustice, but supposing him to be onely mer­cifull, we will therefore of purpose, vvexe more and more sinful.

But let not (my brother) saith S. Bernard,Bernard. [Page 58] the subtilties of sathan so seduce thee, that by too much buzzing in thy braine the greatnes of Gods mercy, he thereby cause thee cleane to extinguish, the remēbrance thou should'st haue of thy Creators iu­stice.

Neither bee thou dravvne at any time, through his inducements, to tempt and a­buseAmbrose. the patience of the most Mighty: for it is the next way to shutte thee out of the grace of saluation, & vtterly to disappoint thy selfe, of all the mercy and fauour which the Almighty was minded to haue vsed to­wards thee.

§. 4.

VVe read in the fift of S. Iohn, that our Sauiour Christ, hauing by the onely power of his worde, miraculously made vvhole a man which had beene diseased eyght and thirty yeeres, chaunced afterward to finde the same fellow in the Temple, and before they parted, hee gaue him this kinde and freendly admonishment to forewarne him, saying; * Beholde, thou art made vvhole,Iohn, 5, 8, 14, sinne no more, least a worse thing come vnto thee.

The like counsaile also in effect, giueth Sirach vnto all men, in the fift of his booke, [Page 59] where he saith: Because thy sinne is forgi­uenEcclꝰ, 5, 5, 6. thee [my sonne] be not without feare, to heape sinne vpon sinne: neyther say vn­to thy selfe, The mercy of God is great, he will forgiue my manifold sinnes: for, mer­cie and wrath come from him, and his in­dignation commeth downe vpon sinners.

And, * as his mercy is great, so is his pu­nishmentEcclꝰ, 16, 12 also: for, hee iudgeth a man ac­cording to his workes.

§. 5.

Perfect, (as Moises saith) is the vvorke ofDeut, 32, 4. the mightie GOD: For, all his waies are iudgement. God is true, (saith he) & with­out wickednes: iust and righteous is he.

If thou sinne against him, and prooueOsorius. truly penitent, hee will be found readie to graunt thee forgiuenesse: but, if thou per­sist in euill, and presume vpon his mercie, the path thou walkest in is very perrillous, and thou daily standest in danger of his heauie wrath and iudgement.

For, although it sometimes please God,Mar. Aur. (as Marcus Aurelius affirmeth) to forbeare the sinnes and transgressions of diuers per­sons, that persist in theyr euill liuing a great while, yet notwithstanding, wee [...]ften see by example, that hee dooth not s [...]are at [Page 60] length, suddainly and vnawares, to chastise such offenders, vvith so much the greater chastisement, according to the measure of theyr many iniquities.

For, God is in his corrections (saith he) like vnto a man that giueth a blowe to an­other body, the higher that hee lyfteth vp his hande, vvith the greater force falleth downe the stroake: semblably, the more yeeres that the Almightie forbeareth our sinnes, the more will he afterward afflict vs with punishment for them, vnlesse we re­pent.

§. 6.

It is not (as Melancthon saith) the greatPhil. Mel. wealth of worldly rich men, that can cause theyr Creator to with-hold his wrath from the wicked: neyther is it the magnificence of mighty men, that can procure him to proue partiall in iudgement.

For, there is no iniquitie with the Lorde2, Chro. 19 7. our God, saith Iehosaphat, neyther respect of persons, nor receiuing of reward.

Hee, being Lord ouer all, will spare noWisd. 6. 7, person, neyther shall he feare any greatnes: For, he hath made the small and great, and careth for all alike.

Hee, hath no respect vnto the persons ofIob, 34, 19 [Page 61] Princes, neither regardeth he the rich more then the poore: for they be all the vvorke of his hands.

Hee, (as Tobie saith) is iust, and all hisTob, 3, 2, workes, and all his vvayes are mercie and truth: and he iudgeth truly and iustlie for euer.

For his eyes, are vpon all the wayes of theIere, 32, 19, sonnes of men, to giue to euery one accor­ding to his wayes, and according to the fruite of his workes.

Whosoeuer he be therefore, (as Vincen­tiusVincentius. saith) that walketh in the vvay of the wicked, and yet notwithstanding looketh for the reward of the righteous, foolishlie flatters himselfe with a false hope: and hath more neede of good counsaile to reclaime him from error, then hee hath of badde en­couragement, to cause him continue his course.

§. 7.

Beholde, saith the Almightie, all soulesEzech, 18, 4, 20. are mine: both the soule of the Father, and also the soule of the sonne are mine. The same soule that sinneth, it shall die: the sonne shall not beare the iniquitie of the Father, neyther shall the Father beare the iniquity of the sonne: but the righteousnes [Page 62] of the righteous shall be vpon him, and the wickednes of the wicked shall bee vppon himselfe.

For, euery man shall beare his own bur­den.Gala, 6, 5,

And, as his workes are founde, so shallLuther. his reward be giuen.

Also; It is most certaine, (saith Iob) thatIob, 34, 12, the Lord our God will not doe wickedlie, neither will the Almightie peruert iudge­ment.

Hee will not cast away an vpright man,Iob, 8, 20. neither wil he take the wicked by the hand.

For, as he is called the * God of iudge­ment.Esay, 30. 18,

So hee is termed the rightfull * Iudge ofGene, 18, 25 all the world.

And therefore, hee will vndoubtedly, as Dauid sayth, * iudge the worlde in righte­ousnesse,Psalm, 9, 8. and the people with equitie.

§. 8.

Diuers examples also may bee collected from the Scripture, concerning the iustice of almighty God, and the expressing of his punishments vpō offenders: but these few folowing shew proofe enough to perswade vs. As namely: how he punished * AchanIosua, 7. the sonne of Carmi, for his theft.

Nadab and Abihu, for presuming to of­ferLeuit, 10, 1, * strange fire before him.

The two sonnes of Eli, * for abusing the1, Sam, 4, Priestes office.

King Saule * for his disobedience, in spa­ring1, Sam, 15, Agag.

Gehazi, the seruaunt of Eliah, * for his2, Reg, 5, couetousnesse.

Ananiah and his wife Saphira, for * ly­ingActs▪ 5, vnto the holy Ghost.

By which examples and the like, we may coniecture, that as the mercy of the Lorde is meruailous great, to those that feare and loue him, so is his punishment also, vppon such as walke in wickednesse, and wilfully presume to offend him.

For, as the Angell said vnto Esdras, there2. Esdr, 7, 19 is no Iudge more iust then God, nor anie more wise then the most High.

§. 1.

THE * vvay of the Lorde or God,2, Sa. 22. 31, (as Dauid sayth) is vncorrupt.

And * all his pathes are merciePsal. 25. 10. and truth.

Vnto such as * keepe his couenaunt, &Psal, 103. 18 thinke vpon his commaundements to doe them.

§. 2.

God hath not (as Caluine saith) madeCaluine. manifest vnto man one way onely, but he hath shewed vnto vs all his wayes: that is, all that is needful to make vs walke aright: so that wee can neuer goe amisse, if we fol­lowe the direction which hee in his holie Word hath set downe before vs.

§. 3.

The wayes of the Lorde our God, (as S.Augustine. Augustine saith,) are to bee taken for all manner of his dooings: and how soeuer it pleaseth him at any time to remoue things, first to one side, then to another, yet his wayes therein are alwaies righteous, and he best knoweth wherefore he doth so.

Besides, It is not to be doubted (saith he) that God doth well: yea, when soeuer hee suffereth to be done, whatsoeuer things are euill done; for, hee doth not suffer this, o­therwise then by iust iudgement: and sure­lie, all that is iust is good. Although there­fore those things that be euill, inasmuch as they bee euill, be not good, yet it is good, [Page 65] that there should be things not onelie that are good, but also that are euill. For, except it were good, that there should bee thinges that are euill, the Almightie goodnesse woulde by no meanes suffer them to bee. For, it is (no doubt) as easie a thing to him, not to suffer that thing to be, which hee woulde shoulde not be, as it is to doe that, which he is willing to doe.

Therefore, whatsoeuer happeneth heere at any time against our wills, wee ought to vnderstande, that it hapneth not but by the will of God, by his prouidence, by his de­cree, by his commaundement, and by his Law. And, although wee know not, vvhy and wherfore it is done; yet we must con­sider, it is done according to his wisedome that gouerneth all things, and that it is not done without some speciall cause.

For, the Lord our God, is righteous (asPsal, 145. 17 the Psalmist saith) in all his vvayes, and ho­lie in all his workes.

Yea; his vvayes are righteous; & the iustHose, 14, 10 shal walke in them, but the wicked shall fall therein.

For, as his wayes are plaine and right vn­toEcclꝰ, 39, 24 the iust so are they stumbling blocks vn­to the wicked.

§. 4.

But, to the end wee should not imagine the wayes of Almightie God to be like our wayes, nor his secrete intents, to resemble, our deuises, it hath pleased the Lord him­selfe (in the prophecie of Esay) fully to as­sure vs of the contrarie by his owne speech, where he saith; * My thoughts ô house ofEsay, 55, 8, 9 Israell, are not your thoughts, neyther are your wayes, my waies: For, as the heauens are higher then the earth, so are my wayes higher then your wayes; and my thoughts aboue your thoughts.

And, an example partly to approue this speech of God, may be founde in the first Booke of Samuell: where wee reade that when the Prophet (according as hee vvas appointed) went about to annoynt a nowe King in steed of Saule, ouer Israell, he first, after he came to Bethlehem, called for E­lihab,1, Sam, 16, the eldest sonne of Ishai, a goodlie tall fellowe; and presently supposed him, because he was of an high stature and com­lie countenaunce, to bee the man whom God had chosen.

But, when the Lorde refused him, [...]ee called for the second sonne, and after that, the third, & so in order, vntill he had seene [Page 67] seauen of Ishais sonnes; & at the last, when there remained onely but one more, named Dauid, the most vnlikely amongst all the rest, to be elected King, the Lord (far con­trary both to the expectation of his Father and the Prophet,) as soone as the lad came into their presence, called vnto Samuell, saying: Arise, and annoynt him, for this is hee.

Giuing vs hereby to vnderstand, that he respecteth not (as wee doe,) the outvvarde appearance, & comly proportion, of eue­rie beautifull person, but rather the godlie inclination of mans minde, and the feruent affection of his hidden hart.

§. 5.

Now, although indeede we are not able, (as S. Ierome saith) by reason of our manieIerome. [...] infirmities to conceaue Gods wonderfull counsels, or attaine to the knowledge of his hidden purposes, for that his secrete deter­minations seeme like a deepe Gulfe vnto vs; yet must we alwayes in duetie acknow­ledge him, (in whatsoeuer hee doth) to be iust and true in all his wayes; and humblie confesse, that he keepeth an vpright and e­uen hand, in the performing of all his pro­mises whatsoeuer.

And, far more fitly also wil it become vs, reuerently to admire the meruailous vvor­kings of the Almightie, then ouer busily to beate our braines, about matters that are beyond our capacity: saying in all humility of spirit, as the Apostle in his Epistle to the Romaines saith; * O the deepenesse ofRom, 11, 33 the riches, both of the wisedome & know­ledge of God! howe vnsearchable are his iudgements, & his wayes past finding out?

§. 1.

THE Worde of the Lord our God,Heb, 4, 12. (as saith the Apostle) is liuely, and mightie in operation, and sharper then anie two edged sword.

It entereth through, euen vnto the deui­ding in sunder of the soule and the spirit, and of the ioynts and the marrow, and is a discerner of the thoughts, and the intents of the hart.

§. 2.

The Word of God, (as Saint AmbroseAmbrose. saith) is the pleasant Garden of Paradice, where, the Tree of knowledge is appoyn­ted [Page 69] by God vnto all the elect: In the midst whereof, standeth the Tree of Life, which is Christ our Sauiour. No Cherubin with a fierie sword (saith hee) keepeth the ente­rance, but it is opened by the instinct of the holy Ghost, and the light of the Gospel to all that are hungry.

In it, are the Riuers of liuely vvater, by which, the Church of all the faythfull is o­uerflowne and cherrished, and the mindes of the godly inriched with the treasures of heauenly graces.

Therein also, are Trees of all sorts, verie faire and fruitfull; that is, the Patriarchs, Prophets, and Apostles, planted by Gods owne hand: and the voyce of God conti­nually walking, earnestly seeking the salua­tion of mankinde, and leading them vnto the way of life.

§. 3.

The Word of God, (as Saint AugustineAugustine. sayth) is the vvombe of God, vvherein all his Children are conceaued, carried, borne, and nourished.

It is the Lanthorne, vvhereby our feeteFulgentius. may bee directed: and the true Light, by vvhich our pathes may bee guided vnto Christ.

It is, as it were the Lydian Touchstone,Ambrose. which rightly tryeth all the opinions and teachings of men, whether they be true, or counterfeit.

It is (as the Apostle saith) the * sword ofEphe, 6, 17 the Spirit; And the * power of God vntoRom, 1, 16, saluation, to euery one that beleeueth.

It is the mistery or secrete of the vvill ofRom. 16. 25 GOD.

And his Letters, or freendly Epistles, sentAugustine. vnto vs from our heauenly Countrey, to instruct vs in fayth, and godlines of life.

It is the liuelie meate or foode of mansAmbrose. soule, with the which it is nourished, fedde, and daily gouerned.

It is the wholsome doctrine of the holieIerome. Ghost, wherein is contained, whatsoeuer is needful to be knowne of vs in this life, con­cerning our future felicitie in the vvorld to come.

§. 4.

The very authoritie of Gods Worde a­lone, is (as S. Augustine saith) more thē allAugustine. the sharpnesse of mans imagination or in­uention: for it hath one constant, plaine, simple, & holy meaning, wherein the truth consisteth; by vvhich onely wee fight and ouercome.

And, whatsoeuer in argument (saith S. Gregorie) hath not authoritie from theGregory. Word of GOD, it may well be auoyded, vvith the same ease vvith vvhich it is affir­med.

For, as whatsoeuer gold is vvithout theOrigen. Temple, is not sanctified: so vvhat-soeuer sence is without the holy Scriptures, al­though vnto some it seeme wonderfull, yet it is not holy, because it is not contayned in the sence of the Scriptures.

§. 5.

The entrance, as Dauid saith, into thePsalm 119. 130. Word of the Lord, sheweth light: and gi­ueth vnderstanding vnto the simple.

For, it is * prooued to bee most pure. ItPs. 119, 140. Ecclus. 1. 5, Ps. 119, 160 Psalm. 119, 72, 104, is * the wel-spring of wisedome. And the * beginning of it is truth.

The Lawe of thy mouth, ô Lord, sayth hee, is better vnto mee then thousandes of golde and siluer. By thy precepts haue I gotten vnderstanding.

And, by thy cōmaundements, thou hastPsa. 119, 98 made me wiser then mine enemies.

Therefore loue I thy commaundementsPsalm, 119 127, aboue gold: yea, aboue most fine gold.

I reioyce [also] at thy Word, as one thatPsalm, 119. 162. findeth a great spoyle.

And, my soule (ô Lorde) hath kept thyPsalm, 119. 167. testimonies; for, I loue them exceedingly.

§. 6.

Againe; The Lavve of the Lorde [ourPsalm, 19, 7, 8, 9, 10. God] as the Psalmist saith, is perfect, con­uerting the soule: the testimonie of the Lord is sure, and giueth wisedom vnto the simple: the statutes of the Lorde are right, and reioyce the hart: the commandement of the Lord is pure, and giueth light vnto the eyes. The feare of the Lorde is cleane, and endureth for euer: the iudgements of the Lord are truth, they are righteous alto­gether; and more are they to be desired thē gold: yea, then much fine golde, they are sweeter also then Honey, and the Honey combe.

By them, ô Lord, (saith he) is thy seruantPsal, 19, 11 made circumspect, & in keeping of them, there is great reward.

§. 7.

VVhat-soeuer thinges are written aforeRom, 15, 4, time, are written (as the Apostle sayth) for our learning: that vvee through patience, and comfort of the Scriptures, might haue hope.

For, the whole Scripture, (saith hee) is2, Tim, 3. 16 17. giuen by inspiration of God: and is profi­table [Page 73] to teach, to conuince, to correct, and to instruct in righteousnes, that the man of God may be absolute, beeing made perfect vnto all good workes.

Yea; vvhat-soeuer is required for our sal­uation,Chrisostome. is already contained (as S. Chriso­stome saith) in the holy Scripture. He that is ignorant, shall finde there what hee may learne: hee that is stubborne and a sinner, may find there scourges of the iudgements to come, the which he may feare: and hee that is troubled, may finde there the ioyful promises of euerlasting life; through the beholding of the which, hee may be stirred vp to doe good workes.

Finally, the Scripture of God, (as S. Ba­sillBasill. saith) is like vnto an Apothicaries shop, full stored with medicines of sundry sorts: so that euery man may there choose, a con­uenient remedy for his disease.

And surely, (as Beda saith) without theBeda. vnderstanding of the will of God, by the sacred Scriptures, our sight is but blindnes, our knowledge, ignorance; our wisedom, foolishnes; and our deuotion, deuilishnes.

§. 8.

Nowe, although indeede, (as GranadoGranado. saith) wee must confesse with Saint Peter, [Page 74] that there are some places in the Booke of God, * hard to be vnderstood: yet may we2. Pet. 3, 16. likewise (saith hee) say with the same Apo­stle, that those places are hard, to such as are vnlearned and vnstable, which peruert and wrest them to theyr owne destruction.

For, euerie worde of God, (as SalomonProu, 30. 5. saith) is pure.

And, the precepts of the Lord are plaine,Prou, 8, 9. to him that vvill vnderstande: and easie vnto all them that desire to finde knovv­ledge.

Nay more; It cannot be possible, (saith Vincentius) that, that man, vvhich with earnest studie, and feruent desire, often rea­dethVincentius. the holy Scriptures, should euermore be forsaken, (or, left vvithout vnderstan­ding of Gods holy will:) For, although he want the instruction of learned men, yet God himselfe from aboue, entering into his heart, by his holy Spirit lightneth his minde, poureth his beames of grace into his wits, openeth those things that before were hidden, and becommeth vnto such a man a Schoolemaister of that he knew not, only if he wil do so much as lieth in him.

Besides; the holy Ghost, as S. AugustineAugustine. saith) hath by his wisedome, so notably and [Page 75] wholsomely tempered the Word, that hee might with the easie places thereof, satis-fie the greedy hunger of men, and vvith the darkest places of it, take away our lothsom­nesse. For, there is no point almost founde of the darkest meaning in one place, but it is plainly spoken of, and easie to be vnder­stood in another.

So that if the Gospell of Christ bee yet hid, it is hid, as the Apostle saith, * to them2, Cor, 4, 3, 4. that perrish: whose mindes, sathan, the god of this world, hath blinded, to the end, the light of the glorious Gospell of Christ, which is the Image of GOD, should not shine vnto them.

The certaine truth of which Gospell, is so highlie to be esteemed, and reuerentlie regarded, that if an Angell from heauen,Gala, 1, 8, should come and preach vnto vs any other doctrine, then what we finde therein alrea­die contayned, we ought for his tydings to count him accursed.

§. 1.

THE workes of Almightie God, al­thoughChrisostome. of themselues (as S. Chriso­stome saith) they are infinite in nū ­ber, yet may they all be reduced in­to these fiue heads following: namely, his worke of Creation: his worke of Conser­uation: his vvorke of Redemption: his vvorke of Iustification: and his vvorke of Predestination.

§. 2.

By the vvord of the Lord, saith Dauid,Psal. 33, 6, 9, were the Heauens made, and all the host of them, by the breath of his mouth: For, hee spake, and it was done; he commaun­ded, and it stoode.

As soone as hee saide, Let the Earth be2, Esdr. 16, 47, made, it was made: Let the Heauen bee created, and it was created.

By his vvorde [also,] vvere the Starresverse, 48, established, & he knoweth the number of them.

Yea; hee * counteth the number of thePsal, 147, 4. starres, and calleth them all by their names.

At his commaundement [likevvise] theEcclꝰ, 39, 17 [Page 77] water stoode as an heape: and at the word of his mouth, the vvaters gathered them­selues.

He also, hath shut the sea, in the midst of2. Esdras, 16 50. the vvaters: and vvith the vvorde of his mouth, hath hee hanged the earth vppon the waters.

§. 3.

Thy worde, ô Lord, saith Dauid, endu­rethPsalm, 119. 89, 90, 91, for euer in heauen: thy truth also re­maineth from one generation to another: thou hast layd the foundation of the earth, and it abideth. They continue euen to this day by thine ordinaunces, for all thinges serue thee.

The Heauens are thine; the earth also isPsal, 89. 11 thine; thou hast layd the foundation of the World, and all that therein is.

Thou spakest expresly in the first crea­tion,2, Esdras, 6, 38. (euen the first day) and cōmaundedst that the Heauen & Earth should be made, and the vvorke followed thy word. &c.

Vpon the second day, thou createdst the2, Esdr. 6, 41. heauenly ayre, and commaundedst it, that, going betweene, it should make a deuision betvveene the vvaters; that the one part might remaine aboue, and the other be­neath.

Vpon the third day; thou cōmaundedst, that the waters should bee gathered toge­ther2. Esd. 6, 42. in the seauenth part of the earth: sixe parts hast thou dryed vp, and kept them, to the intent that men might sowe, and oc­cupie husband [...]y therein.

Vpon the fourth day, thou createdst the2, Esdr. 6. 45. 46. light of the Sunne, and of the Moone, and the order of the S [...]arres: and gauest them a charge, that they should doe seruice, euen vnto Man that was for to be created.

Vpon the fifth day, thou sayd'st vnto2, Esdr. 6. 47. 48. the seauenth part, where the waters vvere gathered, that it should bring forth beasts, as foules and fishes; and it was so. For, the dumme waters, and without life, brought foorth lyuing thinges, at the commaunde­ment of GOD, that the Nations might prayse thy wonderous works.

Vpon the sixth day, thou gauest com­maundement2. Esdr. 6. 53 vnto the Earth, that before thee it should bring forth beasts, cattell, & creeping things.

And besides this, Adam also, whomverse, 54, thou madest Lorde ouer all the workes vvhich thou hast created. Of him come wee all, and the people also whom thou hast chosen.

§. 4.

Hee that liueth for euer, made al thingesEcclus. 18. 1, 2. together, (saith Sirach) the Lord, who on­lie is iust: and there is none other but hee, and hee remaineth a victorious King for e­uer. He ordereth the world with the power of his hande, and all thinges obey his will: for, hee gouerneth all things by his power, and deuideth the holie thinges frō the pro­phane.

O hovve delectable (saith he) are all theEcclus, 42, 22, 23, workes of God, and to be considered euen to the sparkes of fire: they liue all, and en­dure for euer: and when soeuer neede is, they are all obedient.

They are all double one against another,verse, 24, 25 he hath made nothing that hath any fault: the one commendeth the goodnesse of the other, and who can bee satis-fied with be­holding Gods glory?

For, all the workes of the Lord our GodEcclus, 39, 33, 34, are good, and hee giueth euery one in due season, and when neede is: So that a man neede not say this is worse then that, for in due season; they are all worthie praise.

§. 5.

The heauens declare the glory of God,Psal, 19, 1, 2, (saith Dauid) and the firmament sheweth [Page 80] his handie worke: Day vnto day, vttereth the same, and night vnto night, teacheth knowledge.

The Sunne also, a meruailous instru­ment,Ecclus, 43, 2, 3, 4, when it appeareth, declareth at his going out, the worke of the most mightie God. At noone, it burneth the earth, and who may abide the heate thereof? It bur­neth the mountaines three times more then hee that keepeth a fornace with continuall heate. It [likewise] casteth forth fierie va­pours, and with shining beames it blindeth the eyes.

Great is the Lord our God that made it,Ecclꝰ. 43, 5, and by his commaundement hee causeth it to runne hastily.

For, it turneth round about heauen, in1, Esdr. 4. 34 one day, and runneth againe into his owne place.

The Moone also, hath hee made to ap­peare,Ecclꝰ, 43, 6. 7 according to her season: that shee shoulde be a declaration of the time, and a signe for the world.

The remembrance of solemne feasts areverse, 8. appoynted by her: she is a light that dimi­nisheth, and increaseth againe. The month is called after the name thereof: and shee groweth wonderously in her changing.

The Armie of Heauen also, is in theEcclꝰ. 43. 9 height in the firmament of heauen: it gi­ueth a cleere and glorious shine. This is the cleerenes of the starres, the beautifull ap­parrell of heauen; and the ornament that shineth in the high places of the Lord.

By the commaundement of the Holieverse, 10, one, they continue in their order, and not one of them faileth in his watch.

Looke vpon the Raine-bow, and prayseEcclꝰ, 43. 11 him that made it, very beautifull is it in the brightnesse thereof.

It compasseth the heauen about vvith averse, 12, glorious circle, and the handes of the most High haue bended it.

Through his commaundement also, heeEcclꝰ. 43, 13 maketh the snowe to fall, and the thunder of his iudgement to smite speedily.

At the worde of his mouth, the treasuresverse, 14, are opened, and the clowdes flee foorth as the fowles.

For, in his power hath hee strengthenedEcclꝰ, 43, 15 the clowdes; and by his might hath he bro­ken the haylestones.

The Mountaines melt at the sight ofverse, 16, him; and the South-winde bloweth accor­ding to his will.

The sounde of his thunder beateth theEcclꝰ, 43, 17 [Page 82] earth, & so doth the storme of the North: The vvhirle-winde also, as byrds that flie, scattereth the snow; and the falling downe thereof, is as the Grashoppers that light vp­on the ground.

The eye meruaileth at the beautie of theverse, 18, whitenes thereof, and the heart [of man] is astonished at the raine of it.

Hee also, poureth out the frost vpon theEcclꝰ, 43, 19 earth like salt, and when it is frosen, it stick­eth on the toppes of pales.

When the colde North-winde blovveth,verse, 20. an Ice is frosen of the vvater, and it abideth vpon all the gatherings together therof: & couereth thē ouer, as it were with a breast­plate.

It [likewise] deuoureth the mountaines,Ecclꝰ. 43. 21 and burneth the Wildernesse, and destroy­eth that, that is greene, like fire.

But, the remedy of all these, (saith Sirach)verse, 22, is when a clowde commeth hastily: and when a dew commeth vppon the heate, it refresheth it.

§. 6.

VVith all manner of liuing beastes, (as the vviseman saith) hath the Lord our GodEcclꝰ, 16, 30 couered the face of the earth; and they shal all be turned into it againe.

In the desert [likewise] hath hee made2, Esdras, 16, 52, 53, springes of vvater, and Pooles vppon the toppes of Mountaines, to poure out floods frō the high Rocks, to water the ground.

Yea, he hath made Man also, and put his hart in the midst of his body; and giuē him breath, life, and vnderstanding.

So that among all the vvorkes of God,Augustine. his creation of Man (as S. Augustine saith) is the cheefest, and hath the most princi­pall, or first place.

For, in creating all other creatures butAmbrose. Man, hee saide, FIAT: Let this be, and that be; but, in creating Man, hee spake in the person of the Trinitie, saying; FACI­AMVS, Let * vs make Man, according to our similitude. &c.

(But, heere by the way, vvee ought thus much to vnderstand; that Man, as BezaBeza. [...] saith, is the Image of God, neyther as tou­ching his body, neyther yet as touching his soule; but as touching the principalitie and dominion, that God hath giuen him.

For, GOD calleth the principality andChrisostoms. lordship that he gaue to Adam, his Image and likenes; because hee made him Empe­rour & Ruler, ouer all things vpon earth.

Besides, the Image of Almighty God, in Man, is referred, as S. Augustine saith, vn­toAugustine. the workes of righteousnesse, and true sanctification of our liues. As the speech of God himselfe importeth in the Law, where he sayth: Be * ye holy; because I the LordLeuit, 19. 2. your God am holy.

And, the very wordes likewise of the A­postle, testifie asmuch vnto vs, vvhere hee saith: * Put yee on the new man, vvhichEphe, 4, 24 after God is created vnto righteousnes, and true holines.)

Moreouer; God hath created Man, as S. Bernard saith, foure seuerall waies. TheBernard. first, without Man and Woman, as Adam out of the earth. The second, of man with­out woman, as Eue of Adams ribbe. The third, of man & woman, as we are all now borne into the world. The fourth and last, of a virgine without man, as Christ our Sa­uiour, of the blessed virgine Mary.

And, of all the creatures of GOD vn­der the Sunne, (saith Lyra) there is noneLyra. more noble and greater then Man: for, all things in the VVorld are [...]ut vnder his power.

§. 7.

O Lord, how manifold are thy workes!Psalme, 104. 24, 25, (saith Dauid) in wisedome hast thou made them all; the earth is full of thy riches: so is the sea, great & wide; for, therin are things creeping innumerable, both small beastes and great.

There goe the shippes, and the Leuia­thanverse, 26. also, whom thou hast made to play therein.

They that saile ouer the Sea, tell of theEcclꝰ, 43, 24, 25, perrils thereof, and when we heare it with our eares, we meruaile thereat: For, there be strange and wonderous workes; diuers manner of beastes; and t [...]e creation of Whales.

Yea; such men see the vvorkes of thePsalm, 107, 24, 25. 26, 27, &c. Lord, & behold his wonders in the deepe. For, hee cōmaundeth and rayseth the stor­mie winde, and it lifteth vp the waues ther­of. They mount vp to the heauen, and descend downe to the deepe, so that theyr soule melteth for trouble. They are tossed to and fro, and stagger like a drunken man, and all their cunning is gone.

Then they cry vnto the Lorde in theyrverse, 28, 29 trouble, and he bringeth them out of theyr distresse. He turneth the storme to calme, [Page 86] so that the wau [...] [...]ereof are still.

When they are quieted, they are gladde;verse, 30. and he bringeth them to the Hauen where they would be.

Let them therefore confesse before theverse, 31, Lord, his louing kindnesse, and his vvon­derfull workes before the sonnes of men.

And let them exalt him in the congrega­tionverse, 32, of the people, and prayse him in the assembly of the Elders.

For, by his word, hee stilleth the vvinde:Ecclꝰ, 43, 23 and by his counsel he appeaseth the deepe, and planteth Ilands therein.

§. 8.

Beholde, (saith Salomon,) the vvorke ofEcclesi. 7. 15 GOD: for, vvho can make straight, that which he hath made crooked?

I know, saith hee, that whatsoeuer GodEcclesi. 3. 14 shall doe, it shall be for euer; to it can no man adde, and from it can none diminish: for, God hath doone it, that they shoulde feare before him.

§. 9.

Among the Gods, saith Dauid, there isPsalm, 86, 8, none like vnto thee, ô Lorde: neyther is there any that can doe like thy workes.

Thou hast made thy wonderfull workesPsalm, 40 5. so many, that none can count in order to [Page 87] thee, thy thoughts towards vs: I vvoulde declare and speake of them, (saith hee) but they are moe then I am able to expresse.

§. 10.

VVho can, (as the Psalmist saith) de­clarePsal, 106, 2, the noble actes of the Lorde [our God?] or shew forth all his prayse?

Which made heauen; & earth; the sea;Psa [...], 146, 6, and all that therein is. [And,] which kee­peth his fidelitie for euer. VVhich [also]verse, 7, executeth iustice for the oppressed: and giueth bread vnto the hungry.Psalme, 147 8, 9,

Which couereth the heauē with clowdes, and prepareth raine for the earth, and ma­keth the grasse to growe vpon the Moun­taines. Which giueth to beasts their foode, and feedeth the young Rauens that cry vn­to him.

Prayse him, & magnifie him as much asEcclꝰ, 43, 30 ye can yet doth hee far exceede: exalt him with all your power, and be not weary, yet can ye not attaine vnto it.

Neither may the number of his workes be counted. For, * his works, are wonder­full:Ecclꝰ, 11, 4, his works are glorious: secrete & vn­knowne are his workes among men.

And * wee haue seene but a few thereof.Ecclꝰ, 43, 32 Ecclꝰ, 16, 21 For, the most * part of them are hid.

§. 11.

To finish therfore this first poynt; I will say, as Iesus the sonne of Sirach saith: As for the wondrous works of the Lord, thereEcclus, 18, 5, 6. may nothing be taken from them; neither can any thing be put vnto them; neyther may the ground of them be found out. But vvhen a man hath done his best, hee must beginne againe: and when hee thinketh to come to an end, he must returne againe to his labour. Also; * when vve haue spokenEcclꝰ, 43, 27 much, vvee cannot attaine vnto them: But this is the summe of all, that GOD is all.

Hee [onely,] hath set his works in goodEcclꝰ, 16, 26 order frō the beginning; and part of them hath he sundred from the other when hee first made them.

Hee hath garnished them for euer, andverse, 27, 28 theyr beginnings so long as they shall en­dure: they are not hungry, nor wearied in theyr labours, neither cease from their of­fices. None of them hindereth another; neither was any of them disobedient vnto his words.

For, all his workes are exceeding good,Ecclꝰ, 39, 16 and all his commaundements are doone in due season.

A man neede not to say; VVhat is this?Ecclꝰ. 39, 21 VVherefore is that? For, hee hath made all things for their owne vse.

Yea; hee [alone,] hath garnished the ex­cellentEcclꝰ. 42, 21 vvorks of his vvisedome. And, he is frō euerlasting to euerlasting, & for euer: vnto him may nothing be added; neyther can hee be diminished: hee hath no neede of anie Counseller.

§. 1.

WE reade in the third of Genesis, that when Almightie GOD pronounced the heauie sen­tence of his great displeasure, conceiued against our first Father Adam, for tasting the fruite of the forbidden Tree, hee closed vp the end of his speech with this Period; telling Adam, that (as concer­ning his body) hee was created of no better thing then the very dust of the earth: andGene. 3. 19. that into dust he should be turned againe.

VVee reade also, that the Prophet Da­uid, in the 144. psalme, demaunded of God this question, saying; Lord, what is Man,Psal. 144. 3. that thou regardest him? or the sonne of Man, that thou thinkest vpon him?

And, being sufficiently instructed by the holy Ghost, hee presently giueth aunswere in the same place to his owne question, say­ing: * Man is like to vanitie; his dayes areverse, 4. like a shadow that vanisheth.

§. 2.

VVhat is Man? saith Sirach, WheretoEcclꝰ. 18. 7 serueth hee? What good or euill can hee doe?

Surely, all Men are vaine by nature: andWisd. 13. 1. are ignorant of God.

Euery Man is a beast by his own know­ledge.Iere, 10, 14.

And in his best estate, hee is altogetherPsalm, 39, 5, vanitie.

§. 3.

By one Man, namely, by Adam, (saythRom, 5, 12. the Apostle) sinne entred into the world.

And, by nature, wee are all the chyldrenEphe, 2, 3, of vvrath.

For euerie man from his youth is giuenEcclꝰ. 17, 14 to euill: and theyr stonie hearts cannot be­come flesh.

§. 4.

I know, ô Lord, (saith Ieremie) that theIere, 10. 23, way of Man is not in himselfe, neyther is it in Man, to walke and to direct his steps.

The heart of Man purposeth his vvay;Prou. 16, 9. but the Lord doth direct his steppes.

For, the steppes of man, are ruled by theProu. 20, 24 Lord: hovve can a man then vnderstand his owne wayes?

Yea; the Kings hart [also,] is in the handProu. 21. 1. of the Lord: and as the Riuers of vvaters, he turneth it wheresoeuer it pleaseth him.

§. 5.

A mortall man, (saith Sirach) hath but aEcclꝰ, 18, 29 dead heart.

And his naturall inclination leadeth himRom, 7, 23. captiue vnto the law of sinne.

The imagination of mans heart [also] isGene, 8, 21. euill, euen from his youth.

Yea; al the imaginations of the thoughtsGene, 6, 5, of mans hart, are onely euill continually.

And, like as when one sifteth any thing,Ecclꝰ. 27, 4. the filthines of that which he sifteth, remai­neth in the bottome of the Siue: so the vn­cleannesse of man, continueth still in his thought.

For, the very hart of man, is defiled andArnobius. vncleane: and all manner of sinnes com­mitted [Page 93] by man, proceede from thence; as from a Fountaine full of all euill and mis­chiefe. For, euery sinne committed, is con­ceiued first in the heart, and afterward fini­shed in the word or fact.

Yea; from thence, euen out of the heartMarke, 7, 21 22, 23. of man, proceede euill thoughts; adulte­ries; fornications; murthers; thefts; coue­tousnes; wickednes; deceit; vncleannesse; a wicked eye; backbyting; pride; foolish­nesse. All these things, come from within, and defile a man.

§. 6.

Man is borne in iniquitie, (saith Dauid)Psalm, 51, 5, and conceiued in sinne.

For, the Corne of euill [...]eede, hath beene2, Esdr. 4▪ 30 sowne in the heart of Adam, from the be­ginning.

And, in many things we sinne all.Iames. 3, 2.

§. 7.

Certainly, saith Salomon, there is no manEcclesi. 7. 22 iust in the earth; that dooth good, and sin­neth not.

For, wee haue already prooued, that all,Rom, 3, 9. 10. both Iewes and Gentiles, are vnder sinne. As it is vvritten; There is none righteous: no, not one.

If we say, we haue no sinne; we deceaue our selues, and the truth is not in vs. [Nay1. Ioh. 8. 10, more,] If we say, we haue not sinned, vve make God a lyer: and his vvord, [or doc­trine] is not in vs.

For, vvho can say, I haue made my hartProu, 20, 9, cleane: I am innocent from my sinne?

Seeing] all men are gone out of the way:Psalm, 14, 3, they are all corrupt; there is none that doth good; no, not one.

§ 8.

What is man, (saith Iob) that hee shouldIob, 15, 14, be cleane? and hee that is borne of a Wo­man, that he should be iust.

Behold, God founde no stedfastnesse inverse, 15, 16, his Saints; yea, the heauens are vncleane in his sight: howe much more then, is man abhominable & filthy, which drinketh ini­quitie like water.

Behold, God founde no stedfastnesse inIob, 4, 18, 19, his seruaunts, and layd folly vpon his An­gels; how much more, in them that dwell in houses of Clay, whose foundation is in the dust, which shall be destroyed before the Moth?

The Moone also, and the starres, are vn­cleaneIob, 25, 5, 6. in the sight of GOD, howe much [Page 95] more, man, a vvorme? euen the sonne of man, which is but a vvorme?

§. 9.

Verilie, (saith Esdras) there is no man a­mong2, Esdr. 8, 35. them that be borne, but hee hath doone wickedly: nor any among the faith­full, which hath not done amisse.

For, there is no man that sinneth not.2, Chr. 6. 36.

But as in euery Pomegranate, there is somePlato. graine rotten: so is there no man, but hath some euill condition.

Yea; vvhat soule so-euer is borne in theOrigen. flesh, it is vndoubtedly defiled, with the filth of wickednesse and sinne.

And, mans hart also, is so sette vpon euil,Ierome. euen from his child-hoode, that the nature of man, is not one day from his birth, free without sinne.

§. 10.

VVee haue all, (as Esay saith) been as anEsay, 64, 6, vncleane thing: and all our righteousnesse, is as filthy and polluted clowtes.

Yea, such is the corruption of our vvic­ked nature, (by reason of originall sinne re­ceiued by discent from our first Father A­dam) that * we are not able of our selues, to2, Cor, 3, 5, thinke any [good] thing, as of our selues: but our sufficiencie, is of God.

And, it is he that worketh in vs, both thePhilip, 2, 13, * will & the deede; euen of his good plea­sure.

For, vvee, of our selues, haue neyther li­bertieAugustine. nor abilitie to doe the will of God: but are subiect to sinne, and shutte vp vn­der the burden thereof.

And, euer since that free will hath beeneGregory. corrupt in our first father Adam, vvee are not able to wil any good thing; except we be holpen by the grace of God.

All manner of euill, we are indeede mostMusculus. prone to practise, and ready to runne into by nature: but it is God onely, that direct­eth our minde to goodnesse; and giueth vs the grace to doe well.

Yea; all the knowledge that wee haue ofCaluine. Gods holy vvill, and our obedience there­vnto, commeth onely by the grace and fa­uour of God towards vs: vvho teacheth vs by his Word; giueth vnderstanding by his Spirit; and frameth our harts, through his gracious assistance, to obey him.

VVee ought therefore, to boast of no­thing;Cyprian. because vvee haue nothing of our ovvne that is good.

For, the first man Adam, hauing a wic­ked2, Esdr. 3, 21 hart, transgressed, and was ouer-come: [Page 97] and so are all they that are borne of him.

Vpon which consideration also, of mans infirmitie, through Adams fall, vvee finde that the holy man Esdras, in the 7. chapter of his second Booke, (euen as it were in the anguish of his hart) vehemently cryeth out, saying; O Adam, what hast thou doone?2, Esdr. 7, 48. For, in that, that thou hast sinned, thou art not fallen alone; but the fall also redoun­deth to vs that come of thee.

And; by reason that Adam hath sinned,Augustine. through his owne free will, (saith S. Augu­stine,) hee hath thereby cast both himselfe, and all that come of his stocke into neces­sitie.

So that [now againe] if wee liue well, orAugustine. that wee vnderstand aright, wee haue it of God: of our selues wee haue nothing but onely sinne; that is within vs.

And surely, deserued paine, [through A­damsAugustine. fault,] would bring al men into euer­lasting death: vnlesse the vndeserued grace of God, [through fayth in Christ] deliue­red some from it.

§. 11.

All men, in the first man, namely Adam, vvere created of God, (saith S. Ambrose)Ambrose. without vice, or fault; & all our nature was [Page 98] sound, and in health: but by the sin of the same man, we haue lost it.

Also; We say truly, in affirming, that theAugustine. first man onely could fulfill that he would, when as yet his free-vvill of choyse vvas sound, and whole, before the fault.

But man misvsing his free-will, lost bothAugustine. himselfe, and his will.

The first man, vvas created in nature,Augustine. without blame in nature: without fault, he was created vpright: he did not make him selfe vpright: It is knowne what hee made himselfe; falling out of the hande of the Potter, he was broken. For, hee that made him, did gouerne him, but hee was willing to forsake him that made him, and God suf­fered him so to doe, as it were, saying thus: Let him forsake me, that he may find him­selfe; and that he may by his misery proue, that without mee, he can doe nothing. By this meane therefore, would God shew vn­to man, what free-will is able to doe vvith­out God.

Free-vvill before the fall of Adam, vvasAugustine. an vpright free-will: before which, fire and water was layde of God, and the first man did reach his hand vnto which hee would: hee did choose fire, & forsooke vvater. See [Page 99] therefore the righteous Iudge; the same which man beeing free, did choose, he did receiue; hee would haue euill, & the same did follow him.

We had free-will before sinne, to workeChrisostome. well, but after sinne we had none; because we were not able by our owne power and strength, after sinne, to escape from the power of the deuill. But as a ship when the sterne is broken, is driuen hether and the­ther where the tempest will: so by the de­uill wee are driuen from one sinne to ano­ther; neither hetherto can vvee doe any thing, but euen as the deuill will. And ex­cept GOD doe deliuer vs with the strong hand of his mercie, we shall remaine in the bonds & chaines of sinnes vnto death. For, by our owne willes and negligence wee are bound; but it is onely by the mercies of al­mighty God, that wee are loosed, and set at libertie.

§. 12.

No man can beleeue, hope, or loue; vn­lesseAugustine. he will; (saith S. Augustine) yet euen the selfe same will, to beleeue, hope, and loue, commeth not of our selues, but from God.

Wee (indeed) thinking, beleeue; think­ing, we speake; thinking, we doe whatsoe­uerAugustine. we doe: But, as touching that, that ap­pertaineth vnto the way of godlinesse, and true vvorship of God, wee are not able to thinke any thing, as of our selues; but our ablenesse commeth of God. For, our own harts, and our owne thoughts, are not in our owne powers.

Also; that we should beleeue in GOD, & liue godly; it lyeth not in the wil or run­ningAugustine. of man, but in the grace and mercy of God: Not, that we ought not, both to wil, and to runne; but, because that God him­selfe, (by his holy Spirit) doth worke in vs, both to will, and also to runne.

§. 13.

Mans naturall free will then, vve doe ve­rilyMaxentius. beleeue (saith Maxentius) is of no more value, but onely for carnall or worldly de­sires: or such deseruings, which possiblie may seeme glorious among men, but not with God. For, those things which belong vnto euerlasting life, we can neither thinke, neither will, neither desire, neither per­forme; except it be by the infusion and o­peration of the holie Ghost.

Besides; our prayers are alwayes madeAmbrose. in vaine; if it be in our owne free-wil, to do what we will.

Let no man (therefore) flatter himselfe;Augustine. for, of his owne, hee is a very sathan: hee hath that of GOD onely, whereby hee is blessed.

§. 14.

There is a sentence in Salomons Pro­uerbs, where the Wiseman thus speaketh, saying; * The preparations of the hart, areProu, 16, 1, in man: but the aunswere of the tongue, is of the Lord.

Vpon which wordes, S. Augustine thusAugustine. writeth. Some, not vnderstanding thys place wel, are deceiued, insomuch that they beleeue, that to prepare the hart, that is, to beginne goodnesse, without the helpe of the grace of God, pertaineth vnto man.

But God forbid, (saith he) that the chyl­dren of promise should so vnderstand it, as though thereby they woulde confute the Lord, whereas they haue heard him, saying; * Without mee, yee can doe nothing. AndIohn, 15, 5, say, Behold, we are able of our selues to pre­pare our hart, & by that to think som good­nes. God forbid that any man should vn­derstand [Page 102] it so; saue the proude defenders of their will. For, therefore it is written: It is the mans part to prepare the hart, & the aunswere of the tongue is of the Lord; be­cause the man prepareth the hart: yet for all that, man cannot prepare his hart, with­out the helpe of God. For, God dooth so worke in the harts of men, and in their free will it selfe, that euery good thought, good counsaile, and all good motions of the will or minde, is of God.

Hee doth first preuent vs with his grace,Gregory. that wee may be willing, (to leaue euill, and doe good,) and afterward, with his helping hand also he doth folow vs, least we should will in vaine.

Yea; It is God that worketh in vs, bothAugustine. to will, & also to worke. We will then, but it is God that worketh in vs, euen to vvill. We work then, but it is God also that doth worke in vs, the worke; euen freelie, of his own good will. It is expedient for vs, both to beleeue this, and also to confesse this. This is godly; this is true, that our confes­sion may be humble, and lowly: and that all goodnes may be ascribed vnto GOD alone.

No man can come vnto me, saith Christ,Iohn, 6, 44, except the Father which hath sent mee, draw him.

Neither can any man say, that Iesus is the1, Cor, 12, 3 Lord, but by the holy Ghost.

For, to beleeue, is the gift of God. AsMat, 16, 17, Christes owne wordes testifie vnto Peter, where he sayth; * Blessed art thou Simon, the sonne of Ionas: For, flesh and bloode hath not reuealed this vnto thee, but my Father, which is in heauen.

Also, It is written in the Prophets: AndIohn, 6, 45. they shall be all taught of GOD. Euery man therefore, that hath heard, and hath learned of the Father, commeth vnto me.

Yea;] All that the Father giueth mee▪ Iohn, 6, 37, [...] shall come to mee: and him that commeth vnto mee, I cast not away.

§. 16.

Moreouer;] Except a man be borne a­gaine,Iohn, 3, 3. saith Christ, hee cannot see the king­dome of God.

That is, as our Sauiour himselfe expoun­deth it: Except that a man bee borne of Water, and of the Spirit, hee cannot enter into the kingdome of God.

That which is borne of the flesh, is flesh:Iohn, 3, 6, and that, that is borne of the Spirit, is Spi­rite.

A man can receiue nothing, except it beIohn, 3, 27. giuen him from heauen.

§. 17.

Why doe men [then] presume so muchAugustine. of the possibilitie of nature? (saith S. Au­gustine) seeing it is wounded; it is [...]ang­led; it is troubled; it is lost. It behoueth vs rather, truly to confesse it, then falsely to defend it.

For▪ in our flesh the euill lurketh; andBullenger. out of vs iniquitie ariseth. Whereupon, the Apostle in his Epistle to the Romaines, saith; * I know, that in mee, that is, in myRom, 7, 18, 19. flesh, dwelleth no good thing. For, to wil, is present with mee: but I finde no meanes to performe that which is good. For, I do not the good thing, which I would, but the euill▪ which I would not, that doe I.

Also, it furthermore seemeth, that the ve­rie cōsideration of this our weake & sinfull nature, where-vnto we are yoked, was the only cause, which enforced the same Apo­stle, within 5. verses following, vehemently to breake forth into these speeches, saying: [Page 105] O wretched man that I am; vvho shall de­liuerRom, 7, 24. mee from the body of this death?

But comforting & recouering himselfe, through faith in his Redeemer, he present­ly maketh this reply in the next verse after, saying: * I giue thanks vnto God, throughRom. 7, 25. Iesus Christ our Lord.

For, hee deliuereth vs from the wrath of1, The. 1. 10 God to come.

And GOD hath giuen vs the victorie1, Cor. 15, 57. through him.

Yea; the victory is wholely gotten in hisAugustine. Name, that hath taken man vpon him, and hath liued without sinne: that in him, and through him, being both the Priest & the Sacrifice, remission & forgiuenes of sinnes should be obtained and giuen. That is to say, by the Mediatour of GOD and Man, that man Iesus Christ, by whom the purg­ing of our sinnes beeing made, wee are re­conciled vnto God. For, men bee not se­perated from God, but by sinnes; whereof the purging is not made, or which are not purged in this life, by our owne vertue and strength, but by the mercie of God: by his pardon & clemencie, and not by our own power. For, the same small vertue and strength, that is called ours, is graunted and [Page 106] giuen vnto vs, by the mercifull goodnesse of Almightie GOD.

Thus much, onely to shewe vvhat Man is of himselfe by nature.

§. 1.

IT followeth next to be cōsidered what the life of Man is; and so consequently, how short and vncertaine the same. To beginne therefore first with Mans life, vve finde in the fourth of S. Iames, that the Apostle doth not there compare, or liken it to smoake; but plainly saith, * It is euenIames, 4, 14. a vapour [or smoake▪] that appeareth for a little time, and afterward vanisheth awav.

We read also in the second Booke of Sa­muell, that the subtile woman of Tekoah, pleading with King Dauid for the recon­cilement2. Sam. 14. 4 of his sonne, compareth the life of Man to no better thing then water spilt vp­pon the ground: which being once down, can neuer be gathered vp againe.

Besides; the Prophet Esay, with the a­fore-said S. Iames, & S. Peter, doe all three [Page 107] agree in one sentence about the life of man,Esay▪ 40, 6. lames, 1. 10. 1. Pet. 1, 24, saying; * All flesh is grasse; and the glorie of man, is as the flower of grasse.

Euen as a flower of the fielde, so flori­shethPsalm, 103, 15, 16. Man; for, the winde goeth ouer it, and it is gone: and the place thereof shall know it no more.

§. 2.

Man, that is borne of a woman, saith Iob,Iob. 14, 1, 2. is of short continuaunce, and full of trou­ble: hee shooteth forth like a flower, and is cut downe; he vanisheth also as a shadow, and continueth not.

The daies of his life are determined; & theIob, 14, 5. number of his monthes are known to thee, ô Lorde: thou hast appointed him his boundes, beyonde the which hee cannot passe.

§. 3.

The time of Mans life, (saith the Psal­mist)Psal, 90, 10, is threescore yeeres and tenne: and if they be of strength, foure-score yeeres: yet their strength is but labour & sorrow: for, it is cutte off quickly, and we flee away.

If the number of a Mans dayes doe a­mountEcclꝰ. 18. 8, to an hundred yeres, it is very much. And, no man liuing, hath any certaine knowledge of his death.

But, euen as fishes, when they think thē ­seluesEcclesi. 9. 12 in most safetie, are taken vvith the hooke: and as birdes are caught in a snare, when they thinke nothing lesse: so death suddainly smiteth men in an euill season, when Granado. they are least mindfull of any such matter.

§. 4.

Now, if we consider, by the authoritie of these few former places onely, what, and hovve short the life of Man is; seeing the longest terme thereof, (according to the saying of the Psalmist) passeth not three­score and tenne, or foure-score yeeres: (for, all the rest, if any mans life be drawne a lit­tle longer, is but labour and sorrow:) andGranado. abate out of this, (saith Granado,) the time of our infancie, vvhich is rather a lyfe of beasts then men; and withall, the time that we spend in sleep, at which instant we haue not the vse of our sences and reason: vvee shall finde, that this life of ours is a great deale shorter then it seemeth vnto vs.

For, wee cannot well reckon the time of our infancie for any part of our life; be­cause the life of infancie, when we are not yet come to the vse of reason, (which only sheweth vs to be men) is as it were the lyfe [Page] [Page] [Page 109] of a young Goate, that goeth wantonly a­bout, leaping and skipping, in diuers pla­ces at pleasure. And especially, because we plainly perceiue, that in all that age, there is nothing either learned or doone, that may well beseeme the dignitie of a man.

And, as for the time we spend in sleepe, that may much lesse, bee counted any part of our life; seeing it is the cōmon custome of men, to sleepe the third part of the day and night, which is eyght vvhole howres. VVhere-vppon it followeth, by thys ac­count, that the third part of our life is con­sumed in sleepe; and so consequently, that during that time, we doe not liue.

Besides all this, if wee doe compare thys life of ours, with the eternitie of the life to come, (which endureth euerlastingly,) we shall finde, that it vvill scarcely seeme so much as a minute.

Very well therefore, and aduisedlie, did that Philosopher write, vvho likened the life of man to lightning; which cōtinuethCrates. but a flash: and the largest date of his daies, to no longer abiding then a bauens blaze.

And, with good consideration also, dyd that Wiseman silently make aunswere, who beeing demaunded what he thought of the [Page 110] life of man? Suddainly turned himselfe a­bout, before them that asked the question,Solon. and presently departed out of their sight. Giuing them thereby to vnderstand, that our life is no more but onely a turne about, and of short continuance.

§. 5.

Short is Mans life; (saith Aurelius,) andMar. Aur. vpon very short and suddaine vvarning, we are commaunded to leaue the Worlde, to close our eyes, and to follow the common course of death.

Yea; assoone as thou art borne to pos­sesse the earth, incontinent Death issuethBasill. out of his Sepulcher to finde thee: and, al­though thou art vncertaine, and knovvest neyther when nor where he will meet thee, yet must thou remember, that alwayes, and in euery place he seeketh for thee.

And, when thy last howre is come, neces­sitiePolion. carrieth thee hence; though thou bee neuer so much vnwilling to depart.

For, Death is a thing that cannot beePythagoras. eschewed; and therfore it ought of all men the lesse to be feared.

§. 6.

VVhat man liuing in this vvorld, (saithThales. Thales) can eyther by his power or policie [Page 111] preuent the suddaine stroake of death? or vvho can assure himselfe of so much cer­taintie, as to performe tomorrow, what he left vndone to day? For, man hath no as­surance of his owne life; but liues vncer­taine of his last howre, finding nothing in this world that he may boldly leane or trust vnto.

Hee vvanders alwayes vp and downeSocrates. among most vncertaine and doubtfull chaunces, onely comforting his mind with hope; but neuer knowing certainlie vvhat shall befall him, or howe, when, or where, he shall leaue his carkasse.

When hee goeth out of his house, hee isSeneca. not sure to returne into the same againe: and when he entereth into his house, hee is asmuch vncertaine to goe foorth againe. Likewise, when he sitteth downe to meate, he knoweth not that he shal rise vp againe, and lying down in his bed at night, he can­not promise to come safe from thence the next morning.

But this thing onely, of all other in theDemonax. world, is most certaine to man, that death is common to all; though to some one way, and to some another.

§. 7.

Lastly; if we well weigh with our selues, how fraile, short, and vncertaine the life of man is, we shall finde small cause to blame Zerxes that great King of Persia for wee­ping; whē from the toppe of an high Hill hee behelde his whole Army, and fell into this remembrance with himselfe, that with­in fewe yeeres following, there should not one man among so many thousands in that huge company, be left aliue.

With as little reason also, may vvee re­proue Thales the Philosopher, for saying: The life of man, is no more but euen as it were the shooting of a starre, that passeth at a trice, and is quickly gone out of sight: and, within a little vvhile after, the verie signe thereof which was left behind, vani­sheth out of sight also. So fareth it vvith man; For, within few daies after he is dead, the very remembrance of him dyeth with his life, though the party (in this worlde) were neuer so great and honourable.

Besides; this is very certaine, that there isSalust. nothing in this tottering world among mē, perpetuall; nor any thing firme & stable: but all thinges passe & repasse continually, like vnto the ebbing & flowing of the Sea.

And, all things at the last, haue an end byMar. Aur. Death; saue onely Death himselfe: whose end is vnknowne.

For, black vglie Death, maketh al thingsAugustine. subiect to the rigour of his Law.

And, as there is nothing among men, [...]laeto. more certaine then death; so is there no­thing more vncertaine to man, then the howre of his death.

§. 1.

GReat trauaile, saith Sirach, is createdEcclus, 40, 1, 2, 3, 4. for all men, and an heauy yoake vp­pon the sonnes of Adam, from the day that they goe out of theyr Mo­thers vvombe, till the day that they be bu­ried in the earth, the common Mother of all things.

Namely, theyr thoughts, and theyr feare of hart; theyr imagination of the thinges they waite for; and the day of theyr death. Euen from him that sitteth vpon the glori­ous throne, vnto him that is lowest, & the most simple vpon earth. From him that is [Page 114] gorgiously arrayed and weareth a Crowne,Ecclus, 40. 5, 6, 7, 8, &c. euen vnto him that is but homly, & porelie clothed: there is nothing but wrath, enuie, trouble, vnquietnesse, and feare of death; with rigorous anger and strife.

Also, in the time of night, vvhen Man should take his rest vpon his bed, the sleep changeth his vnderstanding and knovv­ledge: so that little or nothing is mans rest in his sleepe, as well as in the day of his la­bour. For, hee feareth, and is disquieted in the vision of his hart; like vnto one that runneth out of a battaile.

And, when all is past, he awaketh out of his sleepe, and meruaileth that the feare was nothing. Such things as these, happen vn­to all flesh, both man and beast: but seuen times more vnto the vngodly.

And this also, is the state or condition of Mans life, sette downe by the holy Ghost himselfe in the booke of Iob; That whileIob. 14, 22. man liueth, he shall be sorrowfull: and, so long as his soule is in him, it shal mourne.

Onely the Sunne, the Moone, the starres,Marlorate. the Sea, & the Land, are pleasant; because they are by nature beautifull: but all other thinges are doubtfull, and greeuous. And, Man aboue them all; for, if any good thing [Page 115] happen vnto him, hee feeleth (vndoub­tedly) there-withall, som [...] inward sorrowe and discontentment.

Yea; the whole life of man, is of it selfe aMenander. most greeuous thing: ful fraught with mi­serie; and continually accompanied vvith innumerable cares and griefes.

So that it is counted no better thing, butPlato. euen a miserable fetter, which chayneth the pure and euerlasting soule, to the vile, sin­full, and corruptible body.

§. 2.

Certainly, (saith Hermes) God hath soHermes. ordained for man-kinde, that vvee should liue in care: For, wee see by often experi­ence, that among all things liuing & moo­uing vpon earth none is more miserable or wretched, then Man.

All manner of beastes, are (during thysMenander. life) farre more happy & wiser then man: For, behold the Asse of beasts, no doubt a most simple and miserable creature; yet hath hee no harme through his owne de­fault, saue what doth hap to him by nature. But wee, besides our naturall euils, dailie procure vnto our selues many other: For, vvee are angry for euery little misfortune; [Page 116] displeased at euery euill worde; amazed at euery strange chaunce; and afraid of euerie shadowe.

Yet is there none either so great an Ora­tour,Plato. or so mightie an Enchaunter as the life of Man is; for, it subtilly perswadeth vs the contrary of that which wee often both see in others, and feele in our selues: For, notwithstanding that we knowe our owne frailetie, and that wee must die; yet vvhat wrongs, what hatreds, what labours of the body, and molestations of our minde, doe we greedily deuise, and daily begin afresh? euen as it were in hope, or rather full assu­raunce of so much time of life, as shall be sufficient to finish our determinations, and suffer vs to enioy the desired fruite of our enterprises.

Rightly therefore saith the Phylosopher,Socrates. that the cheefe cause of all euils that hap­pen to man, is man him-selfe: for hee, through his greedy lusts, and couetous de­sires, is both troublesome to himselfe, and offensiue to all other creatures.

VVhat a shame and folly is it then, forTheophr. men to complaine of God, for the short­nesse and many miseries of their life, when as they themselues, through riot, malice, [Page 117] contention, murder, and vvarres, make it much more shorter, and fuller of troubles then otherwise it would be, both in them­selues, and sundry other men.

§. 3.

If man would consider well his life, saithMarcus Au­relius. Aurelius, hee should surely finde that there is nothing in it, but trouble of hart, vexati­on of minde, combersome businesse, and carefull thoughts.

One while, prouiding things necessary to defend the body from cold; another while seeking meanes needfull, to protect it from too much heat. To day diligent, in casting plots which way hee may best augment his wealth; to morrow circumspect▪ howe hee may safely keepe, the goods which he hath alreadie gotten. Sometime, very prouident for the foode of his belly; next, altogether mindfull, for clothes to his backe. In the day time, molested with a thousand cogita­tions; in the night time, disquieted vvith fantasies and visions.

So that hee is neuer apt of himselfe, toBias. keepe any meane or measure in his actions, concerning either gladnesse or sorow: but is continually driuen and carried away by the violence of affection; sometime vvith [Page 118] compassion; and sometime with rage and furie; euen as his desire present doth ouer­rule and gouerne him.

VVhereby it is manifest, that miseries inHerodotu [...]. this world haue power ouer man: not man ouer miseries.

And sooner shall vvee want teares to la­ment,Senec [...]. then cause of sorrowe to complaine, during this life.

Wherefore; if we reckon our life by theMelancthon. yeeres of nature, howe long wee may liue; wee shall finde the time very short: but if we count it according to the cōtinuall cares and troubles therein, we shall thinke it too too long.

And surely, were it not for the hope weeBernard. may haue heere, to attaine at last to the kingdom of heauen, this life of ours would seeme little better then the life of hell it selfe.

§. 4.

O life, (saith Pythagoras) how, or whichPythagoras. way may a man gette from thee, vvithout deaths helpe? Thy euils are infinite; and no man is perfectly able, either to auoyde or to abide them.

For, there is no kinde of life in this world,Menander. but it may be exceedingly discommended, [Page 119] as hauing in it no notable, vvoorthy, or ho­norable thing: but all mingled with frailty, weakenes, and many molestations. VVhat life then should a man leade? Abroad, that is to say in offices, he is oftentimes combe­red with strifes, and many troublesome ac­tions: at home, he is vexed with greefes: in the fielde, wearied with labours: on the sea, molested with feare: in wandering or [...]our­nying, if it be voyde of perrill, yet shall hee finde it painfull and tedious.

Art thou a maried man? then canst thou not liue without cares. Art thou vnmaried, then is thy life vaine & solitary. Hast thou chyldren? they bring with them many sor­rowes. Hast thou none? the want of them makes thy life seeme vnpleasant. Art thou a young man? youth is wanton, wilde, and foolish. Art thou an olde man? age is fro­ward, weake, and feeble.

§. 5.

Alas, alas, (saith the vveeping Phyloso­pher)Heraclitu [...]. how many are the miseries. & strange the calamities, that diuers wayes happen to men in this life? One, beeing in the mor­ning in wealthy estate, is by some suddaine accident, ere night, made miserably poore and need [...]e; wofully bewayling the losse of [Page 120] his children, wife, and goods. Another, la­menteth the lacke of his health, libertie, or necessary liuing. A third, labouring for his liuing, mayneth himselfe by mischaunce with his owne working-toole, whilst hee is earnestly plying his busines.

The idle person, is pined vvith famine, bitten with dogs, imprisoned and whipped in euery good Towne. The gamster, brea­keth his leg in dauncing, his stones in vaul­ting, his lunges in running; his arme, his shoulder, or his necke in wrestling.

The adulterer consumeth himselfe with botches and filthy lepry. The dicer, is sud­dainly stabbed in with a dagger. The stu­dient, is continually troubled vvith the rewme, or the gowte. VVhat man is free from the strokes of theeues and murthe­rers? or from the woundes, slaughters, and violence of souldiers?

Besides all these, wee often see iust & in­nocent men wrongfully punished; impri­soned; banished; and some-time put to a shamefull kinde of death. Chyldren are smothered in the cradle, fall into the fire, are drowned in the vvater, ouer-run vvith beastes, poysoned with Spyders, murthe­red, plagued, or infected with the corruptiō [Page 121] of the ayre. And besides these also, we are subiect to diuers sicknesses, and casuall mis­haps; as falling of houses, dearth, famine, thunderbolts, lightning, floods, and many moe troublesome chaunces, vvhich sud­dainly light vpon all mankind indifferent­lie.

The consideration whereof, caused Ari­stotleAristotle. to say; That Man is the patterne of frailety; the spoyle of time; the play of for­tune; the image of inconstancie; the tryall of enuie and misery; and all the rest of him fleame and choller.

§. 1.

THE many miseries happening toGranado. man in this life, are ordained of God, (saith Granado) as a punishment for our sinnes, and a meanes to vvith­draw our harts from the inordinate loue of this present world. Yea, the very cause (saith he) why God would haue vs to be so often molested and vexed in this life, is, that wee might the more willingly forsake it; and [Page 122] sigh continuallie for the true life, vvhich is only to be enioyed in the world to come.

For, little reckoning would we make, &H [...]rmes. small regard would we haue, of the blessed life of the soule, which it entereth into after it is parted from the body, if this life had a­ny certaine pleasure in it.

Wherefore, hee that thinketh to liue inPlato. this world without labour and sorrowe, is a foole: for, GOD hath so appointed our state, that we, by vertue of our soule, should suffer, & subdue all kinde of aduersities.

Yea; God hath purposely ordained, theEuagoras. greefes, miseries, & sorrowes of this life, to be so many and so great; and the pleasures thereof so small and fewe: to make vs the more desirous of the heauenly life, which is nothing els but ioy and pleasure.

And surely, it seemeth by the speech of the Apostle, that he knew well which was the better choyse of the twaine; vvhen hee said: * I desire to be dissolued, [or loosedPhilip. 1, 23, from this flesh,] and to be with Christ: which is best of all.

For, we know (saith he) that if our earth­ly house of this tabernacle be destroied, we2, Cor, 5, 1, 2 haue a building giuen of God: that is, an house not made with hands, but eternall in [Page 123] the heauens. And therefore doe wee sigh, desiring to be clothed vvith our house which is from heauen.

§. 2.

These things being thus, ô howe happieRauisius. were it nowe (saith Rauisius) for vnhappie man, if forgetfulnesse deceiued him not, to remember the sickle estate of his life: both how short it is, and also how full of miserie, vanitie, and woe: an approued exile, and hath nothing in it permanent.

But is euen a continuall conflict, strife, &Mar. Aur [...]l, warre; a wandering wildernesse, and a vale of wretchednesse; wherin we are continu­ally compassed, with most terrible, fierce, and feareful enemies: to the deadly woun­ding, sleying, and ouer-throwing, both of body and soule into hell.

All these miseries considered, why should man then haue any desire to liue in this wretched world, & to abide in such a loth­some and laborious life? VVere not death much rather to be desired? VVere not the howre of death much better then the con­tinuaunce of such a life? For, to the godly, death is no death, but rather the most hap­pie messenger, and quick dispatcher of all such displeasures: the end of al trouble and [Page 124] sorrow: the bedde of all rest: the doore of good desires: the gate of gladnesse: the port of Paradice: the hauen of heauen: the entrance to felicity: the manumission from all griefe and misery: and the beginning of euerlasting ioy and blessednes.

Death therefore, ought rather to be desi­redH [...]rmes. then despised: for, it changeth vs from this world of vncleanenes & shame, to the pure world of worship and worth: From this transitory life, to life euerlasting: from a worlde of folly and vanities, to a worlde of wisedome, reason, and truth: and from a world of trouble, trauaile, and paine, to a world of rest, comfort, and consolation.

Let each man therfore wisely consider ofPacuuius. his own estate: let him also feare to offend the maiestie of Almightie God: and not feare the day nor howre of death: but al­wayes abide with patience his appoynted time: and vvhen hee perceiueth that his turne is come, let him giue thanks vnto his Maker for his change.

§. 1.

TO all thinges (saith Salomon) thereEccles. 3, 1. 2 is an appointed time; and a time to euery purpose vnder the heauen: a time to be borne, & a time to die; a time to plant, and a time to pluck vp that vvhich is planted.

For, here haue we no continuing Citty:Heb. 13, 14, but we seeke one to come.

All flesh waxeth old as doth a garment;Ecclꝰ. 14. 17 and this is the condition of all times: Thou shalt die the death.

For,] vvhat man is he that liueth, & shalPsal, 89, 48. not see death?

Sith that law is generall, which cōmaun­dethSalust. to be borne and to die.

§. 2.

All things that are of the earth, (saith Si­rach)Ecclꝰ, 40, 11 shall turne to earth againe: and they that are of the waters, shall returne into the Sea.

But the soule or spirit of man [being im­mortal]Eccles. 12. 7 shal returne vnto God that gaue it.

For, as the beginning of our creation cō ­methAristotle. from GOD, so it is meete, that after death, our soule returne vnto him againe.

§. 3.

GOD hath created (saith Beda) threeBeda. kindes of liuing Spirits; the first incorpo­reall, proper to Angels onely: the second, couered ouer with flesh, but not mortall, or dying there-with; that is, the soule or Spi­rite of man, dwelling in his body: the third, carnall, and dying with the flesh; namelie, the spirite or life of beastes.

The soule of man (also) beeing onceAugustine. made, shall surely endure for euer, eyther in the body, or out of the body: For, it should neuer beare the name, to bee made according to the Image of Gods own like­nesse, if it might possibly be enclosed in the bonds of death.

§. 4.

The most precious & excellent creatureHermes. that God hath created here on earth, (saith Hermes) is man; & the most worthy thing in him, is his soule or spirit: vvhich ende­uouring in this life to follow goodnes, shall after death be rewarded with eternal glory.

For, this is to be beleeued, that the soulesSocrates. of good men, so soone as they are foorth of [Page 127] the bodie, they passe speedily into a better life; but the soules of the wicked, goe from this world to a worse.

If death were the dissoluing both of bo­diePlato. and soule, then happy were the wicked, which beeing once ridde of theyr bodie, should also for euer after be ridde of theyr soule and wickednes: but forasmuch as it is euident, that the soule is immortall, there is no comfort left for the vngodly to trust in. For, the immortalitie of the soule, exclu­deth all hope from the wicked, and esta­blisheth the good in theyr goodnes.

§. 5.

By the iustice of God, (saith Plato) thePlato. soule must needes be immortall: and ther­fore no man ought to liue carelesse or neg­ligent thereof.

For, though the body die, yet the souleSolon. dieth not; but by the stroke of death, it passeth foorth of the body, into another world, more swiftly thē any bird that flieth.

Yea; the soules of all men (doubtlesse)Socrates. are immortall: but the soules of the godlie, are both immortall and diuine.

Wherefore, if thy soule be good, theBasill. stroke of death cannot hurt thee: for thy spirit shall thereby liue blessedly in heauen.

§. 6.

But for better proofe of this matter, then the speech of any Philosopher in the world can affoord, we finde it plainly affirmed in the Gospell of S. Luke, by the testimonieLuke, 16, 22, 23. &c. of Truth it selfe, that the soule of Lazarus, was no sooner out of his body▪ but it vvas immediatly carried vp by the Angels into Abrahams bosome. Contrariwise, the soule of Diues▪ after his death was speedily borne to hell torments. The first, to ioy & plea­sure: the last, to paine & greefe. Betweene which two places also, there is such a great gulfe or swallowing pit sette, that there can­not possibly be any passage from one of them to the other.

Saint Iohn likewise witnesseth in the Re­uelation, that whē the 5. seale of the bookeReue. 6. 9. of God was opened, he saw vnder the Al­ter in heauen, the soules of them that were killed heere on earth, for the word of God, and for the testimonie of his truth.

And, to shew that they liue there, he fur­ther addeth in the next ve [...]se folowing, that they cryed vnto God, with a loude voyce,verse, 10, saying: Howe long Lorde, holy and true, tariest thou to iudge & auenge our blood, &c.

King Salomon also, in his booke of wis­dome affirmeth, that the soules of the righ­teousWised. 3. 1. 2, 3, 4. are in the hande of God, and no tor­ment shall touch thē. Though in the sight of the vnwise (saith hee) they appeared to die, and their end was thought greeuous, and their departing from vs destruction; yet they rest in peace: and though they suffer paine before men, yet is theyr hope full of immortality.

§. 7.

Besides these former places of holy scrip­ture, wee finde also diuers other proofes in the booke of God, concerning this poynt: as namely, the hopefull speech of Dauid; vvho when newes was brought him, that his base-borne child (for whom hee fasted, prayed, and wept) was dead, hee lamented no longer, but presently washed his handes and called for meate. And being demaun­ded2, Sam, 12. 23. the reason thereof by his seruants: hee aunswered; I shall goe to him, but he shall not returne to mee.

Also; when old Tobias was derided of his kinsfolkes and acquaintance, and scof­finglyTobie, 2. demaunded by thē, where his hope was, for the which he had doone almes and buried the dead, (considering he was now, [Page 130] euen after the finishing of a good vvorke, suddainly smitten blinde?) hee, nothing there-with dismayed, confidently rebuked them, saying; Say not so; for, wee are the children of holy men; and looke for the life, which God shall giue vnto them that neuer turne their beleefe from him.

The same Tobias also at another time, to witnesse vnto the worlde vvhat confident hope hee alwaies had of the soules immor­talitie, earnestly requested of the Almigh­tie,Tobie, 3, 6, that his spirit might be taken from him, and that his body might be dissolued and become earth.

The like may be read in the prayer of E­lias, whē he desired to die, saying: ô Lord,1, Reg, 19, 4 I pray thee take my soule, for I am no bet­ter then my Fathers. &c.

§. 8.

And to shew yet a little further, that it re­steth in the power of God to take the soule from the body, and to giue it againe at his pleasure; vvee finde in the first Booke of Kings, that the fore-said Elias, found such1, Reg, 17, 22, 23. fauour in the sight of God, that vvhen the sonne of his hostesse was dead, he through his earnest prayer obtained that the childes soule was restored to him againe.

So did Elisha, in the same manner, ob­taine2, Reg, 4, 32, 33. his peticion of the Lord, and reuiued the dead body of the Shunamites sonne.

We reade also in the Gospell written by S. Mathew, that after our Sauiour had gi­uen vp the Ghost, the Scpulchers of deadMath, 27, 52, 53. men, (through the miraculous working of the Almightie) opened themselues; and many bodies of the Saints which slept, a­rose, and came foorth of the graues after his resurrection; and vvent into the holie Citty, and appeared vnto many.

So that by these sayings and examples,Gene, 5, 24. 2, Reg, 2, 1 [...] Num, 16, 32, 33, (with the taking vp of Henoch and Elias both body and soule into heauen, the swal­lowing downe of Corath, Dathan, and A­biram, quicke into hell,) and sundry other proofes in the Booke of God to this pur­pose, we may sufficiently assure our selues, that the soule of Man is immortall: & that there is not onely a place of rest ordayned of God for the godly; but also, a lothsome pitte, or place of punishment, appointed by him for the wicked, after this life.

The veritie whereof, is likewise further witnessed vnto vs by the wordes of S. Au­gustine,Augustine. where he sayth; The soules of the godly, beeing separated from their bodies, [Page 132] are in rest: and the soules of the vngodlie doe suffer punishment; vntill such time as the bodies of the righteous doe rise againe vnto life euerlasting; and the bodies of the vnrighteous vnto eternall death: which is also called the second death.

§. 1.

IT is appointed vnto men, (saith the A­postle)Heb, 9, 27, that they shal once die; and after that commeth the iudgement.

For, wee must all appeare before the Iudgement-seate of Christ, that euery man2, Cor, 5, 10 may receiue the workes which are done in his body; according to that he hath done: whether it be good or bad.

Also, at the very houre of death, the souleCyprian. must render vp a particuler account vnto God, concerning all her doings in this life: and then shall it be iudged, & knowe assu­redly, what shall become of it for euer.

If it finde fauour in the sight of God, itBasill. shal presently enter into the rest and ioy of the righteous: if otherwise, it shall be con­dēned by the Iudge to perpetual torments.

Yea;] Of euery idle vvorde, that menMath. 12. 36 shall speake in this life, they shal giue an ac­count at the day of iudgement.

For, GOD will bring euery worke intoEccles. 12. 14. iudgement; with euery secret thing, whe­ther it be good or euill.

Hee vvill render vnto man according toIob, 34, 11. his worke: and cause euery one to finde according to his way.

That is, to them which by continuaunceRom, 2, 7, 8, in well dooing, seeke glorie, and honor, & immortalitie, shall be eternall life: but vn­to them that are contentious and disobey the truth, and obey vnrighteousnesse, shall be indignation and wrath.

Tribulation and anguish [also] shall beRom, 2, 9, 10, vpon the soule of euery man that doth euil, of the Iewe first, and also of the Grecian▪ But to euery man that doth good, shall be glory, and honour, and peace. &c.

§. 2.

Againe, so soone as the soule of man, saithAugustine. S. Augustine, is parted frō the body, it pas­seth presently to the tribunall seate of God, [Page 134] vnder the custodie both of good and euill Angels: and after it hath there abidden the triall of a straite examination, it shall forth­with receiue the sentence, either of eternall blessednes, or els, of endlesse vvoe and mi­serie.

Yea; euery one of vs shall giue accountsRom, 14, 12, of himselfe to God.

And, euery man shall receiue his wages1, Cor, 3, 8. [or reward] according to his worke.

But in most happy state, shall the soulesBeda. of all the godly bee, after theyr departure hence; vvho (through grace giuen them from GOD) haue earnestly in this life resi­sted euill, and followed goodnes: for, they shall then enter into that place of perpetu­all happines, which Christ their Captaine hath prepared for all the companie of the faithfull, in the kingdome of his Father.

And, thus much likewise witnesseth the words of S. Iohn in the Reuelation, where hee sayth; * Blessed and holy is hee, thatReue. 20, 6 [...] hath part in the first resurrection: for, on such the second death hath no power.

Blessed [also] are the dead, which here­afterReu [...], 14, 13 die in the Lord: euen so saith the Spi­rite; for, they rest from theyr labours, and theyr workes follow them.

§. 1.

AFter death (saith Esdras) shall the2, Esdras, 14. 35. day of Iudgement come, vvhen we shall liue againe; and then shall the names of the righteous be made ma­nifest, and the workes of the vngodly shall be declared.

And, many of them that sleepe in theDan, 12, 2. dust of the earth, shall awake; Some, to euerlasting life: and som [...], to shame and perpetuall contempt.

§. 2.

But, before the comming of this day, (saith Christ) there shall be great warres &Luke, 21, 10, 11. troubles in the worlde: For, Nation shall rise against Nation, and Realme against [Page 136] Realme. There shall also be great Earth­quakes in diuers places, and pestilence, and hunger, and fearefull things appearing frō heauen; and many other great signes and wonders.

There shall be signes in the Sunne, andLuke, 21. 25, 26, in the Moone, and in the starres: and vpon the earth trouble among the Nations with perplexitie. The Sea and the waters shall roare, and mens harts shall fayle them for feare, and for looking after those thinges which shall come on the World. For, the powers of heauen shall be shaken.

§. 3.

After this, shall appeare the signe of theMath. 24, 30. sonne of man in heauen: and then shall all the kindreds of the earth mourne.

Then [also] shal the wicked goe into theEsay, 2, 19, holes of the Rockes, and into the Caues of the earth, frō before the feare of the Lord, and from the glory of his Maiestie, vvhen he shall rise to destroy the earth.

Then shall they beginne to say to theLuke, 23, 30 Mountaines, fall on vs; and to the Hils, co­uer vs, & hide vs, from the presence of him that sitteth vpon the throne; and from theReue, 6, 16, 17, wrath of the Lambe: for, the great day of [Page 137] his wrath is come, and who can stand?

In those dayes, men shall seeke death, andReue, 9, 6. shall not finde it; and shall desire to die, & death shall flee from them.

And they shall see the Sonne of manMath. 24. 30 come in the clowdes of heauē, with power and great glory. Who (beeing ordained ofActs. 10, 42, * God to be the Iudge both of the quicke and deade,) shall sende his Angels vvith aMat. 24, 31. great sound of a trumpet, and they shal ga­ther together his Elect, from the 4. windes, and from the one end of heauen vnto the other.

§. 4.

Then shall Christ sitte vpon the throneMath, 25, 31 32, 33. of his glory: and before him shall be gathe­red all Nations; and he shall seperate them one from another, as a sheepheard sepera­teth the sheepe from the goates. And hee shall set the sheepe on his right hand, and the goates on the left.

The shall the earth restore those that2, Esdr. 7, 3 [...]. haue slept in her, and so shall the dust, those that dwell therein in silence: and the secret places shall deliuer the soules that were cō ­mitted vnto them.

And they shall come foorth that haueIohn, 5, 29. doone good, vnto the resurrection of life; [Page 138] but they that haue done euill, vnto the re­surrection of condemnation.

For, Christ our righteous Iudge, vvillMath. 16. 27 then giue to euerie man according to his deedes. And reward euery one, accordingReue, 22, 12 as his worke shall be.

Hee will then say to the righteous whomMath, 25. 34, 35, &c. hee hath placed on his right hand; Come yee blessed of my Father, inherite yee the kingdom prepared for you from the foun­dations of the world. For, I was hungry, & ye gaue mee meate; I was thirstie, and yee gaue me drinke; I was a stranger, and yee lodged mee; I was naked, and yee clothed mee; I was sick, and yee visited me; I was in prison, and yee came vnto mee.

Then shall the iust say, Lord, when haue we doone these things vnto thee? And the King shall answere; Verily, when you did them to the least of my bretheren, you did them to mee.

Then will he say to the wicked, standingMath. 25, 41, 42, &c. on his left hand: Depart from me yee cur­sed, into euerlasting fire, which is prepared for the deuill and his Angels. For, I vvas hungry, and ye fed mee not; I was thirstie, and ye gaue mee no drinke; I was a stran­ger, and ye lodged mee not; I was naked, [Page 139] and you clothed me not; I was sicke, & in prison, and ye visited me not.

Then shall they also aunswere, saying; When, ô Lord, haue wee seene thee hun­gry, or thirstie, or a stranger, or naked, or sicke, or in prison, and haue not ministred vnto thee? And he shall aunswere; Truly, I tell you, inasmuch as yee haue not doone it to one of the least of these my bretheren, yee did it not to mee.

And these men shall goe into euerlasting paine; and the righteous into life eternall.

§. 5.

Miseries (saith Esdras) shal then vanish a­way;2, Esdr, 7▪ 33 34. and long suffering shall haue an end. Iustice onely shall cōtinue: the Truth shal remaine; and Faith shall be strong.

The worke shall follow, and the rewardeverse, 35, shall be shewed: the good deedes shall be of force; and vnrighteousnes shal beare no more rule.

For, the day of Iudgement, shall be the2, Esdr. 7, 43. end of this world, and the beginning of the immortalitie to come; wherein all corrup­tion shall cease.

Then shall no man bee able to saue him2, Esdr. 7. 45, that is destroyed: nor oppresse him that hath gotten the victory.

§. 6.

VVe finde in the New Testament, that Saint Paule the Apostle, vvriting to the Corinthians, to prooue the resurrection of the dead, and the second cōming of Christ, vseth many arguments to expresse the same: and neere vnto the end of his chap­ter he thus concludeth. * Behold, I shewe1, Cor, 15, 51, 52, 53, you a secret thing; vve shall not all sleepe, [or die,] but wee shall all be changed, in a moment, in the twinckling of an eye at the last trumpet: for, the trumpet shall sound, and the dead shall be raised vp incorrupti­ble, and we shall be changed. For this cor­ruptible, must put on incorruption: And this mortall, must put on immortality. &c.

According also to the former part of the Apostles speech in the afore-saide chapter, (concerning the comming of Christ to iudgement; with the resurrection of mens bodies, and the immortality of the soule,) speaketh holy Iob, in the 19. of his booke, with a confident and perfect hope thereof, saying: * I am sure that my Redeemer li­ueth,Iob, 19, 25, 26, 27, and that he shall stand the last on the earth. And though after my skin, wormes destroy this bodie, yet shall I see GOD in my flesh: whom I my selfe shall see, and [Page 141] mine eyes shall behold, and none other for me; though my raines are consumed with­in mee.

The aforesaide S. Paule likewise, com­forting the Thessalonians, with the remē ­brance of the resurrection of the body, and last Iudgement, saith thus; * I vvould not1. Thes. 4, 13. 14. 15. 16, &c. Bretheren, haue you ignorant, concerning them that are a sleepe; that ye sorrow not, euen as other which haue no hope. For, if we beleeue that Iesus is deade, and is risen; euen so them which sleepe in Iesus, vvill God bring with him. For, this say we vnto you by the worde of the Lorde, that vvee which liue and are remaining at the com­ming of the Lorde, shall not preuent them which sleepe. For, the Lord himselfe shall descend from heauen with a showte, and with the voyce of the Archangell: & with the trumpet of GOD: and the dead in Christ shall rise first. Then shall we which liue & remaine, be caught vp with them al­so in the Clowdes, to meet the Lord in the ayre: and so shall wee euer be vvith the Lord.

By the testimony of vvhich places, it plainely appeareth, that at the last iudge­ment, there shall not onely bee a generall [Page 142] raysing vp of all mens bodies, (which from the beginning of the vvorld haue already departed out of this life,) but also, a suddain changing of all mens bodies then liuing on the earth: which change, shal be vnto them in sted of death. And then shal the saints of God, presently after the finall sentence frō Christ our Iudge pronounced, enter both body & soule into endlesse pleasure, & the wicked both body and soule into eternall paine.

§. 1.

NOvv, for that the time of this day is vncertaine, & the houre of Christes comming vnknowne; our Sauiour himselfe, & his beloued Apostles, haue therefore vouchsafed to leaue behind them many forewarning speeches, as a very necessary meanes to make vs more wary & watchfull of the same. Affirming that sud­dainly, * and in an houre that we think not,Math, 24. 44 will the sonne of man come.

But of that day and howre, saith Christ,Math, 24, 36 knoweth no man: no, not the Angels of [Page 143] heauen, but my Father onelie.

But as the dayes of Noe were, so likewiseMath. 24, 37, 38, 39, shal the comming of the Sonne of man be. For, as in the dayes before the floode, they did eate & drinke, marry, and giue in mar­riage, vntill the day that Noe entred into the Arke, and knewe nothing, vntill the flood came, and tooke thē all away; so shal also the cōming of the sonne of man be.

Likewise also, as it was in the dayes ofLuke, 17, 28, 29, 30, Lot, they eate, they dranke, they bought, they solde, they planted, they built; but in the day that Lot went out of Sodome, it rained fire & brimstone from heauen, and destroyed them all. After these ensamples shal it be in the day when the sonne of man is reuealed.

At that day, he that is vpon the house, &Luke, 17, 31 his stuffe in the house, let him not come downe to take it out: and hee that is in the fielde likewise, let him not turne backe to that he left behind.

Then two shall be in the fieldes, the oneMath. 24, 40, 41, 42. shall be receiued, the other refused: two women shall be grinding at the Mill, the one shall be receiued, and the other shal be refused. Watch therfore, for yee know not what houre your Maister will come.

Whether at euen, or at midnight: at theMar, 13, 35, Cock-crowing, or in the dawning.

Of this be sure, (saith Christ) that if theMath, 24. 43, 44. good-man of the house knew at what time the thiefe would come▪ hee woulde surelie watch▪ & not suffer his house to be digged through. Therfore be ye also readie: for in the houre that ye thinke not, will the sonne of man come.

If thou wilt not watch (saith hee) I vvillReue, 3, 3, come on thee as a theefe, & thou shalt not know what houre I will come vpon thee.

§. 2.

These, and sundry other such like spee­ches, are set down in the New-Testament, as admonishments to forewarne vs; & ca­ueats, to make vs careful how we spend our time, least at that houre wee be found with the fiue foolish Virgins vnprouided. For, * the day of the Lord will come as a theefe2, Pet, 3, 10. in the night; in the which, the heauens shal passe away with a noyse, and the elements shal melt with heate & the earth, with the works that are therein, shal be burnt vp.

Seeing then that all these thinges must be2, Pet. 3. 11. 21, 13, 14. dissolued, what manner of persons ought we to be in holy conuersation & godlines: looking for, and hasting to the comming [Page 145] of the day of God; by vvhich the heauens beeing on fire, shall be dissolued, and the elements shall melt with heate? But vvee looke for newe heauens, and a new earth; according to his promise, wherein dwelleth righteousnesse. Wherfore, beloued, seeing that yee looke for such things, be diligent, that yee may bee founde of him in peace, without spot, and blamelesse. &c.

And take heede to your selues; least atLuke, 21, 34 any time your harts be oppressed with sur­fetting and drunkennesse, and cares of this life, and least that day come on you at vn­wares.

For, as a snare shall it come on all themverse, 35, 36 that dwell on the face of the vvhole earth. VVatch therefore, and pray continually; that ye may be counted woorthy to escape all those thinges that shall come to passe: and that ye may stand before the Sonne of Man.

And those things that I say vnto you, IMar, 13, 37, say vnto all men: vvatch.

For,] blessed is that seruaunt, whom hisMath, 24, 46 Maister when he commeth, shall finde so dooing.

§. 1.

AT sundry times, and in diuers man­ners,Heb, 1, 1, 2, (saith the Apostle) God spake in the old time to our Fathers by the Prophets: in these last dayes, hee hath spoken vnto vs by his Sonne, vvhom he hath made heire of all things, by whom also he made the worlds.

Who beeing the brightnesse of the glo­rie,verse, 3, 4. and the ingraued forme of his person, and bearing vp all thinges by his mightie word, hath by himselfe purged our sinnes; and sitteth at the right hande of the Ma­iestie in the highest places: and is made so much more excellent then the Angels, in asmuch as hee hath obtained a more excel­lent name then they.

For, vnto which of the Angels said he atHeb, 1, 5, any time: Thou art my sonne, this day be­gate I thee? And againe: I will be his Fa­ther, and he shall be my sonne.

Or,] vnto which also of the Angels saidHeb, 1, 13. he at any time; Sit at my right hande, till I make thine enemies thy foote-stoole?

§. 2.

By this man, (namely Christ,) vvere allColos. 1. 16, 17. things created, vvhich are in heauen, and which are in earth: things visible, and in­visible: whether they be Thrones or Do­minions, or Principalities, or Powers: All things were created by him, and for him: and hee is before all things, and in him all things consist.

Hee is the heade of the bodie of theverse, 18, 19, 20. Church; hee is the beginning and the first begotten of the dead; that in all things hee might haue the preheminence.

For, it pleased the Father, that in him should all fulnes dwell: and by him, to re­concile all things vnto himselfe; and to set at peace through the blood of his Crosse, both the things in earth, and the thinges in heauen.

Wherefore, God hath also highly exal­tedPhilip. 2, 9. 10, 11. him, & giuen him a Name aboue euery [Page 148] name, that at the Name of Iesus euery knee should bow, both of things in heauen, and things in earth; and things vnder the earth. And, that euery tongue shoulde confesse, that Iesus Christ is the Lord, vnto the glo­rie of God the Father.

For, in him, dwelleth all the fulnesse ofColos. 2, 9. the God-head bodily.

And in him are hidde all the treasures ofColos. 2. 3. vvisedome and knowledge.

Vnto him is all power giuen, both heauen and in earth.Math. 28. 18

For, the Father loueth the Sonne, andIohn, 3, 35, hath giuen all things into his hand.

The Father iudgeth no man, but hathIoh, 5, 22, 23 committed all iudgement vnto the Sonne, because that all men shoulde honour the Sonne, as they honour the Father.

In his hand also, are the keyes both of hellReu, 1, 18. and of death.

And, hee [likewise] hath the key of Da­uid,Reue. 3. 7. which openeth, and no man shutteth: and shutteth, and no man openeth.

§. 3.

VVherefore, if any man be willing toIohn, 14, 6. come vnto God, our Sauiour Christ de­clareth himselfe to be the Way, the Truth, [Page 149] and the Light: and, that no man commeth vnto the Father, but by him.

Hee is the doore; by him if any man en­terIohn, 10, 9, in, he shall be saued: and shall goe in, & goe out, and finde pasture.

He is the true light, which lighteth eueryIohn, 1, 9, man that commeth into the world.

He is that preuailing seed of the woman,Gene, 3, 15. which vvas promised in Paradise by God the Father vnto Adam, that hee shoulde breake the head of the deuill.

He is that spirituall Rock, of whō all our1, Cor. 10. 3. Fathers did eate and drinke.

He is acknowledged and openly confes­sedMark, 5, 7. by his greatest enemy, to be the Sonne of the most high God.

Yea; hee is confirmed by a voyce fromMath, 3, 17 heauen, to be that beloued sonne, in whom God the Father is well pleased.

Hee is that sonne whom Dauid vvillethPsalm. 2, 12, vs to kisse and embrace; least he be angry, and we perrish from the right way.

Hee is the Lord of Lordes, and King ofReue, 17, 14 Kings: and they that are on his side, are called, and chosen, and faithfull.

Hee is the Lambe of God, which takethIohn, 1, 29. away the sinnes of the world.

Hee is that kinde & louing Samaritane,Luke. 10, 34 [Page 150] which healed the wounded man, that was found in the high-way halfe dead.

He is that gentle and compassionate So­ueraigne,Math, 28, 27 which freely forgaue his seruant the tenne thousand talents that hee owed vnto him.

He is that cheefe corner stone, vvhichActs, 4, 11, the Iewes (counting themselues builders) refused.

He is the Mediatour of the Newe-Te­stament.Heb, 12. 24.

He is the end of the Lawe for righteous­nesse,Rom. 10. 4. vnto euery one that beleeueth.

Hee is the onely Mediatour betweene1. Tim, 2. 5. God and man.

He is [both] the power of God, and the1, Cor. 1. 24. wisedome of God.

He is our wisdome, and righteousnesse,1, Cor. 1. 30 sanctification, and redemption.

He is that Lord of life, whom God hathActs, 3. 15. raised from the dead.

Hee * is our peace. And the * Prince ofEphe. 2. 14. Heb, 2. 10. our saluation.

He is the Sheepheard and Bishop of our1, Pet. 2. 25. soules.

He is the Vine, & we are the branches.Iohn, 15, 5, Heb, 6, 20.

He is our high-priest for euer, after the order of Melchisedecke.

Hee is our Aduocate vnto God the Fa­ther.1. Ioh, 2, 1,

Hee is the reconciliation for our sinnes:1, Iohn, 2, 2, & not for ours onely, but also for the sinnes of the whole world.

Finally; hee is the Authour and finisherHeb, 12, 2. of our fayth.

For, without him, we can do nothing.Iohn. 15. 5.

§. 4.

If any man thirst, (saith Christ) let himIohn, 17, 37, come vnto mee and drinke.

Hee that beleeueth in mee, as sayth theverse, 38, Scripture, out of his belly shall flowe riuers of water of life.

I am the light of the world; hee that fol­lowethIohn, 8, 12 mee, shall not walke in darknesse, but shall haue the light of life.

I am the bread of life; hee that commethIohn. 6. 35, to me, shall not hunger: and he that belee­ueth in me, shall neuer thirst.

I am that liuing bread which came downIohn, 6, 51, from heauen; of whom whosoeuer eateth, hee shall liue for euer.

I am the resurrection & the life; hee thatIohn, 11, 25, 26. beleeueth in me, though he were dead, yet shall hee liue: and whosoeuer liueth & be­leeueth in mee, shall neuer die.

§. 1.

WEe, when vvee were children, saith the Apostle) were in bon­dageGala▪ 4, 3, 4, 5. vnder the ordinaunces of the world. But when the fulnes of time was come, GOD sent foorth his Sonne, made of a vvoman, & made bond vnto the law, to redeeme them which were bond vnto the law: that we [through elec­tion] might receiue the inheritance that belongeth vnto the naturall sonnes.

§. 2.

Man liued in the worlde for a time (saith S. Augustine) without the Lawe written;Augustine. to teach him, that he was not a law to him­selfe: and a certaine time vnder the Law, to make him finde by proofe, that he was not able to performe it. But afterwards, GOD (through his great loue and mercy) sent his onely Sonne Christ into the vvorld, both to fulfill the Lawe, and also, to offer grace vnto man; vvhich remained as it were vp­pon a scaffold, where hee saw nothing but death, ready to deuoure him.

Christ came also at such time, as learning did most florish, & when the greatest Em­pireAugustine. was in the cheefest pride: to the ende, that all worldly wisedome, should acknow­ledge it selfe to be foolishnes, & all power weakenesse, before him.

Yet came he not to bee serued, but toMar. 10, 45 serue: & to giue his owne life for the raun­some of many.

Hee came [likewise,] not to destroy theMath, 5, 17 Law or the Prophets; but to fulfil them.

Neither came hee to destroy mens liues,Luke, 9, 5. but to saue them.

For, God sent not his Son into the world,Iohn, 3, 17, that he should condemne the worlde; but that the world throgh him, might be saued.

And this is a true saying, & by al meanes1, Tim, 1, 15 woorthy to be receiued, that Christ Iesus came into the vvorld to saue sinners.

§. 3.

It was a matter greatly standing with theIerome. iustice of God, (saith S. Ierome) that Christ should come into the vvorld, and become man for vs; because, that in the same nature whereby GOD was offended, in the same nature likewise shoulde satis-faction bee made: sinne was committed in mans na­ture, and therefore it was necessarie that [Page 154] Christ should come in mans nature, to ap­pease the wrath of God for sinne.

And forasmuch also, as by the right ofChrisostome. creation, euery man is bound in conscience to fulfill euen the very rigour and extremi­tie of the mortall Law, but man beeing fal­len from his first estate, was no way able to obserue it: therefore, it was requisite that Christ should come, & become man, that in mans nature hee might fulfill all righte­ousnes which the Law doth exact.

§. 4.

Christ came into the world (saith Becon)Becon. both true God, & true man; God, of God his Father, from before the beginning of all time; and man of vs: borne of the kindred of Abraham & Dauid, according to Gods promise. Yea, true and naturall man, made of our fleshe, and of our blood; this alone excepted, that we receiued our nature with sinne, and in sin, & by naturall coniunction, but Christ receiued his humanitie, of his Mother Mary, the blessed Virgine, with­out sinne, & without the company of any man; onely by the operation of the holie Ghost.

For, by the salutation of an Angell, theGregory. Worde, entred the vvombe; and straight [Page 155] the Worde in the wombe became flesh.

And, the same Worde beeing made flesh,Iohn, 1, 14, dwelt among vs; and wee sawe the glorie thereof, as the glory of the onely begotten Sonne of the Father, full of grace and truth.

§. 5.

Furthermore, it greatly behooued (saithCaluine. Caluine) that the sonne of God, should be­come for vs Emanuell: that is, God with vs: & that in this sort; that by naturall ioyning, his God-head and nature of man, might grow into one together; otherwise, neither could the neerenesse be neere enough, nor alliance strong enough for vs to hope by, that God dwelleth vvith vs: So great vvas the disagreement betweene our filthines, & the most pure cleanenes of God. And, although man had stoode vndefiled with­out any spotte, yet vvas his estate too base, to attaine vnto GOD, without a Medi­atour.

Besides; it was no meane thing that theCaluine. Mediatour had to doe: for, it was so to re­store vs into the fauour of God, as to make vs, of the children of men, the chyldren of God: of the heires of hell, the heires of the kingdome of heauen. And who could do [Page 156] this, vnlesse the sonne of God, were made also the sonne of man: & so take ours vp­pon him, to conceiue his into vs; and to make that ours by grace, which was his by nature?

Therefore it was for the same cause verieCaluine. profitable, that hee which shoulde be our Mediatour and Redeemer, should be both very God, and very man. It was his office to swallow vp death; who could doe that, but Life it selfe? It was his office to ouer­come sinne; who could do that, but Righ­teousnes it selfe? It was his office to van­quish the powers of the worlde and of the ayre: who could doe that, but a Power a­boue both world and ayre?

Now, in whose possession is life, or righ­teousnes, or the Empire and power of hea­uen,Caluine. but in Gods alone? Therfore the most mercifull God, in the person of his onelie begotten sonne, made himselfe our Medi­atour and Redeemer, when his will vvas to haue redeemed. And forasmuch therfore, as neither being onely God, he could feele death, nor being onely man, he could ouer­come death; hee coupled the nature of man, with the nature of GOD; that hee might yeelde the one subiect to death, to [Page 157] satisfie for sinnes: and by the power of the other, hee might wrastle with Death, and get the victory for vs.

§ 6.

Christ came from heauen (saith Grego­rie)Gregory. into a vvomans wombe; from a vvo­mans wombe into a Cratch or Manger; from the manger, to the Crosse; from the Crosse, to the graue; & from the graue he went to heauen againe.

Yea; hee by his incarnation came downeAmbrose. from heauen to vs: that wee, beeing made partakers of his grace, might ascend vp in­to heauen by him.

And, for this purpose appeared the Son1, Iohn, 3, 8. of GOD, that he might loose the works of the deuill.

Which are, Fulgentius. sinne; death; and hell.

He came [also,] that we might haue life;Iohn, 10, 10 and that we might haue it in aboundance.

Finally;] hee came into the vvorlde, toLuke, 19, 10 seeke and saue that which was lost.

And, not to call the righteous, but sin­nersMath, 9, 13. to repentance.

§. 7.

Moreouer,] vvee knowe, (saith S. Iohn)1, Iohn, 5, 20 that the sonne of God is come; & hath gi­uen vs a mind to know him, which is true: [Page 158] and vvee are in him that is true; that is, in his Sonne Iesus Christ: this same is verie God, and euerlasting life.

Yea; hee is come a light into the world;Iohn, 12, 46 that who soeuer beleeueth in him, shoulde not abide in darknesse.

Hee hath [also] appeared, that he might1, Iohn, 3, 5. take avvay our sinnes: and in him is no sinne.

Euery spirite [therefore] which confes­seth1, Ioh, 4, 2, 3 that Iesus Christ is come in the flesh, is of God. And, euery spirit that confesseth not, that Iesus Christ is come in the flesh, is not of God.

§. 1.

AFter that S. Peter had fully aunswe­red the demaund of his Maister; byMath, 16, 16 20. cōfessing him to be Christ, the sonne of the liuing God: our Sauiour pre­sently charged him, and the rest of the dis­ciples, that they shoulde [as then] tell no man that he was Iesus the Christ.

And, from that time forth, hee began toverse, 20. shewe and fore-tell them of his Passion; Death; and Resurrection; saying: * TheMark, 8, 30, 31, sonne of man must goe vnto Ierusalem, & suffer many things of the Elders, and of the High-priests, and Scribes, & be slaine, and rise againe the third day.

Also, in the 20. of Mathew, the ninth ofLuke, 9, 44. Marke, and the eyghteene of Saint Luke, besides sundry other places, he ceaseth not to instruct and perfect them in this poynt: bidding them * marke his words diligent­lie. For, it shall come to passe, saith he, that the Sonne of man shall be deliuered into the hands of men. &c.

Likewise, being in the way going towardMat, 20, 17, 18, 19. Ierusalem, hee tooke the twelue Disciples apart, and began againe to tell them, what things should come vnto him: saying; Be­hold,Marke, 10, 32, 33, 34, we goe vp to Ierusalem, & the sonne of man shall be deliuered vnto the High­priests,Luke, 18, 31, 32, 33, and to the Scribes; and they shall condemne him to death; and shall deliuer him vnto the Gentiles. And they shall mocke him, and scourge him, and spet vp­on him, and kill him: but the third day he shall rise againe. * For, as Ionas was threeMat. 12. 40. dayes and three nights in the Whales belly, [Page 160] so shall the sonne of man be three dayes & three nights in the hart of the earth.

And, as Moises lift vp the Serpent in theIoh, 3, 14, 15 wildernesse, so must the Sonne of man bee lift vp: that who-soeuer beleeueth in him, shoulde not perrish, but haue euerlasting life.

§. 2.

After all these seuerall fore-tellings of his Passion, Iesus entered into Ierusalem, andMarke, 11, 11, 15. vvent into the Temple, and began to cast out them that sold and bought therein, and ouerthrewe the tables of the money-chan­gers, and the seates of them that solde Doues.

Saying vnto them: Take these thingesIohn, 2, 16, hence: make not my fathers house, a house of merchandise.

For, it is written; My house shall be cal­led,Mat. 21. 13. the house of Prayer; but ye haue made it a denne of theeues.

Also, hee taught daily in the Temple.Luke, 19. 47, And the High-priestes, & the Scribes, and the cheefe of the people, sought to destroy him.

But they coulde not finde vvhat theyverse, 48, might doe vnto him: for all the people hanged vpon him when they heard him.

§. 3.

Then one of the twelue, named IudasMath, 26, 14, 15, Iscariot, vvent vnto the cheefe Priestes, and said; VVhat will ye giue mee, and I vvill deliuer him vnto you?

And, when they heard it, they were glad,Mar, 14, 11, and promised that they woulde giue himMath, 26, 15, 16. money: namely, thirtie peeces of Siluer. And from that time he sought opportuni­tie to betray him.

§. 4.

Now, hee that betrayed Iesus, had giuenMath. 26, 47. 48. them a token, saying: VVhom-so-euer I shall kisse, that is hee, lay hold on him.

And, forth-with hee came to Iesus, and said; GOD saue thee Maister, and kissed him.

Then the Bande, and the Captaine, andIohn. 18. 12. 13, 14. the officers of the Iewes, tooke Iesus, and bounde him, & ledde him away, to Annas first; for he was father in lawe to Caiphas, which was the high Priest that same yeere. And Caiphas was he that gaue counsell to the Iewes, that it was expedient that one man should die for the people.

§. 5.

The cheefe Priestes [therefore] and theMat. 26. 59. 60. 61. Elders, and all the whole Counsell, sought [Page 162] false witnesse against Iesus, to put him to death: but found none. And though ma­ny false witnesses came, yet founde they none whose witnes agreed together. But at the last, came two false witnesses, saying:Mark, 14, 56 57, 58, 59, VVee heard this man say; I will destroy this Temple of God made with hands, and within three dayes I will builde another, made without hands. But theyr witnes yet agreed not together.

Then the high Priest stood vp amongstMath, 26, 63 64, 65, 66. them, and sayde vnto Iesus; I charge thee by the liuing God, that thou tell vs, if thou be Christ the Sonne of God.

And, when Iesus had told him the truth of that which he asked, hee beleeued him not, but presently rent his clothes, saying; Hee hath blasphemed, what haue wee any more neede of witnesses? Behold, now yeMark. 14, 61 62. 63, 64. haue heard his blasphemy. What think ye? And they all condemned him to be vvor­thie of death.

§. 6.

Then spate they in his face, and buffet­tedMath. 26. 67 Luke 22, 63 64, 65, him. And * the men that helde Jesus, mocked him, and strooke him. And when they had blindfolded him, they smote him on the face, saying; Prophecie vnto vs, (ô [Page 163] Christ) who is hee that smote thee. And many other thinges blasphemously spake they against him.

Besides; when the morning vvas come,Mat, 27, 1, all the cheefe Priestes & Elders of the peo­ple, tooke counsel against Iesus, to put him to death.

And they led him away bounde, and de­liueredverse, 2. him vnto Pontius Pilate the Go­uernour.

And, they began to accuse him, saying:Luke, 23, 2, Wee haue founde this man peruerting the people, and forbidding to pay tribute to Caesar, saying; That hee is Christ, a King. &c.

§. 7.

Pilate, after hee had examined Iesus, andLuke, 23, 4, 7. 11. 15. coulde finde no fault in him, sent him to Herod. Herod, with his men of warre de­spised and mocked him: and arrayed him in white, and sent him backe againe to Pi­late.

Pilate, seeing nothing woorthy of death was done vnto Iesus by Herod, assembled together the Iewes, & demaunded of thē,Math, 27, 22, 23, what * hee should doe with Iesus, vvhich was called Christ? Then aunswered they all at once, saying: Let him bee crucified. [Page 164] And, when he asked them, saying: What euill hath hee doone? they cryed the more vehemently: Let him be crucified.

So Pilate willing to content the Iewes,Mark, 15, 15 loosed vnto them Barrabas, a malefactour, whō they desired; and after hee had scour­ged Iesus, deliuered him vnto the Souldi­ours, that he might be crucified.

§. 8.

The souldiours of the Gouernour, (ha­uingMath, 27, 27 28, 29, Christ in theyr custody) led him into the Common-hall, and presently gathe­red about him the whole Bande; and they strypped him, and put vppon him a Scar­let robe. Then platted they a Crowne of thornes, and put it vppon his heade, and a Reede in his right hande, and bowed theyr knees before him, & mocked him, saying: God saue thee, King of the Iewes.

They also spate vpon him, & smote himverse, 30, 31, on the heade with the Reede. And, after they had mocked him, they tooke the robe from him, and put his owne rayment on him, and led him away to crucifie him.

And, as they came out, they found a man of Cyrene, named Simon; him they com­pelledverse, 32, to beare his Crosse.

And, they brought him to a place na­medMar, 15, 22. Golgotha: which is by interpretation, the place of Dead-mens skuls. * There theyIohn, 19, 18. crucified him, and two other with him, on either side one, and Iesus in the midst.

This was done about the sixt howre, andLuke, 23, 44 there was darknes ouer all the Lande vntill the ninth houre.

The Sunne was darkned, and the vaileverse, 45, 46 of the Temple rent through the midst. And Iesus cryed with a loude voyce, and sayd; Father, into thine hands I commend my spirit. And when he thus had sayd, hee gaue vp the Ghost.

§. 9.

Thus suffered our Sauiour (according to his owne fore-telling) many wrongs, in­iuries, & reproches of his enemies, for our sakes. And, in the end, after all his vvhyp­pings, buffettings, mockings, and reui­lings, hee was * deliuered to death [vponRom, 4. 25. the Crosse] for our sinnes.

Yea; hee was deliuered to death, by theActs, 2, 23, determinate counsell, and foreknowledge of God.

Otherwise, it had not been in the power of his enemies to depriue him of life. For, [Page 166] no man could take his life from him: but he layd it downe of himselfe. For he, [be­ingIohn, 10, 18. both God and man,] had power to lay downe his life; & power to take it again.

Yet, forasmuch as he came downe from heauen, not to doe his owne will, but the * will of God which sent him; hee (there­fore)Ioh, 6, 38, vvillinglie gaue * himselfe for our sinnes: that hee might deliuer vs from thisGala, 1, 4. present euill world, according to the will of God, euen our Father.

And that, by his suffering; hee mightIerome. make an excellent and merritorious satis­faction vnto his Father, for mans iniquity.

For, to this end especially was the passionChrisostome. of our Sauiour Christ; that GOD might thereby bring to passe a worke, in which he might more fully manifest both his iustice and mercy, then hee did in the Creation: namely, the reconciliation betweene him­selfe and man; through the suffering of his onely sonne for sinne.

So that the Passion of Christ, being con­sideredAugustine. as a bare passion, ministers no com­fort vnto vs: but all our ioy standeth in this, that by fayth we apprehend it, as a full satis-faction, meanes, or agreement, made vnto God, for our iniquities.

And confesse withall, that as the princi­pallAugustine. cause thereof, was the price of mans Redemption; so it was done by the decree and prouidence of God.

§. 10.

After our Sauiour had thus fully suffered for our offences; there came a rich man ofMath, 27, 57 58, 59, 60. Arimathea, named Ioseph, who had also himselfe beene Iesus disciple: hee went to Pilate, and requested the body of Iesus. And Pilate, (* after hee vnderstoode thatMar. 15, 45. Iesus was dead,) commaunded the body to be giuen him. So Ioseph tooke it, & wrap­ped it in a cleane linnen cloth, and put it in his new Tombe, which he had hewne out in a Rocke, wherin (before that time) wasIoh, 19, 41, 42 * neuer any man layd. There then did he, and Nicodemus helping him, lay the bo­die of Iesus. And when they had doone,Math. 27. 60 they rolled a great stone to the doore of the Sepulcher, and departed.

At this time also, there were certaine wo­men,Math, 27, 55, 56, which had followed Iesus from Ga­lile, ministring vnto him, among vvhom was Mary Magdalen, and Mary the mo­ther of Iames and Ioses, and the mother of Zebedeus sonnes. These beheld the Sepul­cher,Luke, 23. 55, 56. and sawe howe the body of Iesus was [Page 168] layd. And they returned, and prepared o­dours and sweet oyntments, but rested the Saboth day, according to the commaun­dement.

§. 11.

On the morrow after the Saboth, bee­ingLuke, 24, 1, 2, 3, the first day of the weeke, these fore­said women came early in the morning vn­to the Sepulcher, bringing with them the odours which they had prepared. And perceiuing the stone to bee rolled away frō the doore thereof, they went in, but found not the body of the Lord Iesus.

And it came to passe, that vvhilst theyverse, 4. 5. 6, 7, 8. were amazed thereat, two men suddainlie stoode by them in shining vestures. And as they trembled and durst not looke vp, the men said vnto them: Why seek ye him that liueth, among the deade? Hee is not heere, but is risen. Remember howe hee spake vnto you while hee was yet in Gali­lee, saying; The sonne of man must be de­liuered into the hands of sinfull men, & be crucified; & the third day rise againe.

And they remembred the vvordes ofverse, 9, 10. Christ, and returned from the Sepulcher; and tolde all these thinges vnto the eleuen, and to all the remnant. &c.

The same day [also,] Iesus himselfe,Mark, 16, 9, 10. 11, 12, (that hee might make manifest his Resur­rection to such as loued him) appeared first to Mary Magdalen, out of whom hee had cast seauen deuils. And, at another time, after that, he appeared vnto two of his dis­ciples, as they went into the Country. And they went and tolde these thinges vnto the Apostles, and the rest of his disciples: but they beleeued it not.

After this, hee appeared also vnto theMark. 16. 14 eleuen, as they sate together; and reproued them for their vnbeleefe, and hardnesse of hart: because they beleeued not thē which had seene him, being risen vp againe.

And further, to confirme them in an vn­doubted beleefe of his most certaine Re­surrection, and to assure them by plaine proofes, that he was truly their Lorde and maister Christ which appeared vnto them, and no deceitfull or deluding Spirit, (asLuke, 24, 37 38, 39. 40. they at the first sight supposed him to be,) he first shewed vnto them his hands & his feete, and then commaunded them to han­dle and feele his body, and to beholde his flesh and bones. * Afterwardes, he askedverse, 41. 42, 43, &c. them for meat, & did eate the same in their presence. Hee also opened their vnder­standing, [Page 170] and expounded the Scriptures vnto them, saying: Thus it is written: and thus it behoued Christ to suffer, and to rise againe frō the dead the third day: and that repentance & remission of sinnes, should be preached in his Name among all Nati­ons; beginning at Ierusalem. &c. After­ward, he led them * forth into Bethania, &Luke, 24, 50 lift vp his hands & blessed them.

And when hee had sundry times presen­ted himselfe aliue vnto them, (after that he had suffered,) and sufficiently prooued his resurrection * by many infallible tokens;Acts, 1, 3, 4. 5. (beeing seene of them by the space of for­tie dayes, & speaking of those things which appertaine to the kingdome of God,) hee then gathered them together, and com­maunded them, that they shoulde not de­part frō Ierusalem; but waite for the pro­mise of the Father: which (said he) ye haue hearde of mee. Namely, the comming of * the holy Ghost. &c.Iohn, 14, 26

§. 12.

And when Iesus had spoken these things vnto his Apostles, (to the intent they might as well be eye-witnesses of his Ascention, as records to the worlde of his Resurrecti­on,) while * they beheld, he was taken vp:Acts. 1. 9. [Page 171] for a clowde tooke him out of their sight.

And for further suretie hereof, then the bare sight of their eyes onely, (though that alone, were of it selfe, aboue all other most sufficient,) they heard with theyr eares, the very same thing which they saw with theyr eyes, further affirmed vnto them by tvvo heauenly witnesses: for, while they looked stedfastly after him, towards heauen as hee went, * behold, two men stoode by thē inActs, 1, 10. 11. white apparrell, which also said; Yee men of Galilee, why stand yee gazing into hea­uen? This Iesus, which is taken vp from you into heauen, shall so come, as yee haue seene him goe into heauen.

Thus much, onely to prooue, according to the Scriptures, the Passion, Death, Bu­riall, Resurrection, and Ascention of our Sauiour Christ. VVhom * the HeauenActs, 3, 21. must containe, vntil the time that all things be restored, vvhich GOD hath spoken by the mouth of all his holie Prophets, since the vvorld began.

§. 1.

AS by diuers places in the Booke of GOD, we finde it manifestly affir­med, that there is only but one God, which alone, by his owne almightie power, hath made Heauen, and Earth, the Sea, & all that in them is: So from the selfe same sacred Scriptures it may plainlie bee proued, by the speech of the Apostle, that there is [onely] but one Mediatour be­tweene God, and man; namely, the man1, Tim. 2. 5. 6. * Christ Iesus: who gaue himselfe a raun­some for all men, to be a testimonie in due time.

Hee [alone] died for our sinnes, accor­ding1, Cor. 15, 3, 4. to the Scriptures; and he was buried, and rose againe the third day, according to the Scriptures.

Yea; hee died for all: that they vvhich2, Cor, 5, 15, liue, should not henceforth liue vnto them­selues; but vnto him which died for them, and rose againe.

§. 2.

Christ, that he might kill death, (saith S.Augustine. Augustine,) was clothed with death: for, death coulde not die, but in life: euen as that which is sower & bitter, dieth not, but in that which is pleasant and sweet.

And, as Elizeus made the yron to swim,Cyrill. which naturally sinketh: so Christ by his death, brought vs backe from the gates of hell, which deseruedly we should haue en­tered.

Hee also, by his owne death, hath de­stroyedHeb. 2, 14, 15. him that had the power of death: that is to say, the deuil: and hath deliuered all them, which for feare of death, remai­ned all their life time subdued vnto bon­dage.

Yea, he by his comming, hath abolished2, Tim, 1, 10 or put away death: and brought life and immortalitie vnto light, through the Go­spell.

§. 3.

O Death, where is thy sting? (saith the1, Cor, 15, 55, 56, 57, Apostle,) ô graue, vvhere is thy victorie? the sting of Death, is sinne; & the strength of sinne is the Lawe: but thankes be vnto God, which hath giuen vs victory through our Lord Iesus Christ.

For, hee [onely] deliuereth vs from the1, Thes. 1, 10. wrath of God to come.

And to him also giue all the ProphetsActs, 10, 43. witnesse; that through his Name, all that beleeue in him, should receiue the forgiue­nesse of theyr sinnes.

§. 4.

VVee were not redeemed (as S. Peter1, Pet, 1, 18, 19, 20. affirmeth) with corruptible things, as Sil­uer and Gold, from our vaine conuersati­on, which we receiued by the traditions of the Fathers: but with the precious bloode of Christ, as a Lambe vndefiled and with­out spot; which was ordained before the foundation of the world, but was declared in the last times. &c.

VVho his owne selfe, bare our sinnes in1, Pet, 2, 24, his bodie on the tree: that we being deliue­red from sinne, shoulde liue in righteous­nesse: by whose stripes we were healed.

For, hee hath taken on him our infirmi­ties,Esay, 53, 4. and borne our paines.

He was wounded for our transgressions,Esay, 53, 5, hee was broken for our iniquities. The chastisement of our peace was vpon him; and with his stripes we are made whole.

All wee like sheepe, haue gone astray:verse, 6, we haue turned euery one to his own way, [Page 175] and the Lord hath layde vpon him, the ini­quitie of vs all.

Yea; God hath made him which knewe2. Cor. 5, 21. no sinne, to be sinne for vs: that we should be made the righteousnesse of GOD in him.

And, those things which GOD beforeActs, 3, 18, had shewed by the mouth of all his Pro­phets, that Christ shoulde suffer, the same hath hee fulfilled.

Yet was his death voluntary, and not ofAugustine. constraint.

§. 5.

Mankind laboureth in this world, (saithBernard. S. Bernard) of a three-folde disease: his birth; his life; his death. The first, vn­cleane; the second, sinfull; the third, dan­gerous: but Christ by his cōming, brought vnto vs three remedies: Hee vvas borne; hee liued; he died. His birth, refined ours, his life, instructed ours; his death, ouer­came ours.

And, as a strong corrasiue layd to a sore,Ierome. eateth away all the rotten and dead fleshe: so Christes death, beeing applyed to the hart of a penitent sinner by fayth, weakens & consumes that corruption of sin, which [Page 176] cleaueth so fast vnto our natures; & dwel­leth within vs.

§. 6.

It was very needfull (saith S. Augustine)Augustine. that Christ the sonne of God, should both become man, & die for vs; for two causes. First, to satisfie Gods iustice. Secondly, that hee might fulfill the truth of Gods VVord, vvhich had saide; That man ea­ting the forbidden fruite, shoulde die the death.

For surely, if the sonne of God, had notBeza. come into the worlde in our nature, (sinne onely excepted) and died vpon the Crosse, to appease the wrath of God for mans of­fences; wee should yet remaine subiect to eternall death and damnation.

But he hath loued vs; & hath giuen him­selfeEphe, 5. 2, for vs: to be an offering, & a sacrifice, of a sweet smelling sauour vnto God.

Yea; hee hath loued vs, and washed vsReue. 1, 5. from our sinnes in his owne blood.

Hee [also] hath redeemed vs from theGala, 3, 13. curse of the Law, whē he was made a curse for vs.

And, hee [likewise] beeing rich; for our2. Cor, 8. 9. sakes became poore: that wee through his pouertie, might be made rich.

§. 7.

Christ, (saith S. Peter) hath once suffe­red1, Pet, 3, 18. for sinnes; the iust for the vniust; that he might bring vs to God: and was put to death, cōcerning the flesh; but was quick­ned in the Spirit.

Yea, euen when Christ suffered deathEpiphanius. in his flesh vpon the Crosse, the God-head and manhood vvere [still] together; but his Godhead did not suffer: that we might be iustified not onely in his flesh, but also in his Diuinitie: and that we might be sa­ued, both in his God-heade and manhood together.

For, we could neuer haue beene deliue­redAugustine. by that one onely Mediatour between God, and men, the man Christ Iesus, vn­lesse he had beene also God.

The benefites which we d [...]ily receiue byAmbrose. his death, are foure. The first is, the change of our naturall death. The second is, in that he hath quite taken away the second death from those that are in him. The third is, that his death is a meanes to satisfie his last will and Testament. The fourth is, that it doth serue to abolish the originall corrup­tion of our sinfull harts.

The meanes also of our saluation by him,Augustine. are two: his Merrite; & his Efficacie. The first is, in that by his obedience to the Law, and by his death, he made full satis-faction vnto his Father for all our sinnes; freed vs from death; and reconciled vs vnto God. The second is, in that he gaue his Spirit to mortifie the corruption of our natures; that we thereby may daily die vnto sin, and liue vnto righteousnes: & haue true com­fort in terrors of conscience, and in the pangs of death.

Beleeuing assuredly, that what-so-euerCaluine. Christ hath suffered, hee hath suffered for vs; and that all his righteousnes, through fayth is made our righteousnesse. For, hee himselfe alone, hath fully discharged by his death, the debt which all vvee owed: and hath made vs by his obedience, the sonnes of God, & fellow heires with him, of euer­lasting glory.

For, hee hath put out the hand-vvritingColos. 2, 14, 15. that was against vs, contained in the Lawe written, which was contrary to vs; he euen tooke it out of the way, & fastned it vpō the crosse: & hath spoiled the Principalities & Powers; & hath made a shew of thē open­ly, triumphing ouer thē in the same crosse.

§. 8.

The Lawe, (saith S. Iohn) was giuen byIohn, 1. 17. Moises; but Grace and Truth came by Ie­sus Christ.

For, God sending his owne sonne, in theRom, 8, 3, similitude of sinful flesh, and for sin; con­demned sinne in the flesh; that the righte­ousnesse of the Lawe, might be fulfilled in vs, which walke not after the flesh, but af­ter the spirit.

And wee, through the spirit, waite forGala, 5, 5, the hope of righteousnes through faith.

Be it knowne vnto you therefore, menActs, 13, 38, 39, & brethren, that through this man (Christ) is preached vnto vs, the forgiuenesse of sinnes: & from all things, from which we could not be iustified by the Law of Moi­ses; by him, euery one that beleeueth, is iu­stified.

For, the Lawe made nothing perfit: butHeb, 7, 19. the bringing in of a better hope made per­fect, whereby we draw neere vnto God.

And, albeit that we in time past, (beeingEphe. 2. 11. 12. 13. Gentiles, and vncircumcised people in the flesh,) were indeede without Christ; and were aliants from the common-wealth of Israell; and strangers from the couenaunts of promise; and had no hope, and were [Page 180] without God in the world: yet nowe, by the meanes of Christ Iesus, we which once were farre off, are made neere by the blood of Christ.

For hee, being our peace, hath made ofEphe, 2. 14. 15. 16. 17. 18. both one; and hath broken down the stop of the particion Wall, [that was betweene the Iewes and vs,] in abrogating through his flesh, the hatred; namely, the Lawe of Commaundements, which standeth in or­dinances: for, to make of twaine one nevv man in himselfe, so making peace: And that he might reconcile both vnto God in one body, thorow his Crosse, and sley ha­tred thereby, he came & preached peace; both to vs vvhich were a farre off, and to them also that were neere. For, through him, vvee both haue an entrance vnto the Father by one spirit.

And GOD, vvhich is rich in mercie, through his great loue wherewith he louedEphe▪ 2, [...], 5, 6, 7. vs, euen whē we were dead by sinnes, hath quickned vs, [both Iewes and Gentiles] together in Christ; by whose grace we are saued: and hath raised vs vp together, and made vs sitte together in the heauenly pla­ces in Christ Iesus. That he might shew in the ages to come, the exceeding riches of [Page 181] his grace, through his kindnes towards vs in Christ Iesus.

Not by the vvorkes of righteousnesseTitus, 3, 5, 6, 7. which we had doone, but according to his mercie hee saued vs, by the washing of the newe birth, and the renewing of the holie Ghost; which he shed on vs aboundantlie through Iesus Christ our Sauiour that we beeing iustified by his grace, shoulde bee made heires, according to the hope of eter­nall life.

For, God so loued the vvorlde, that heeIoh, 3, 16. hath giuen his onely begotten Sonne, that whosoeuer beleeueth in him, shoulde not perrish, but haue euerlasting life.

And, heerein was the loue of God made1. Ioh, 4, 9. manifest amongst vs; in that hee sent his onely begotten sonne into the world, that we might liue through him.

Yea; heerein is loue; not that wee loued1, Ioh. 4. 10. GOD, but that he loued vs; and sent his Son to be a reconcil [...]ation for our sinnes.

For Christ, vvhen we vvere yet of noRom 5, 6, strength, at his time died for the vngodly.

And hee, beeing very God, equall vvithPhilip. 2. 6, 7, 8. the Father in power and glory, made him­selfe (notwithstanding) of no reputation; taking on him the forme of a seruaunt, and [Page 182] was made like vnto men; and was found in shape as a man. Hee humbled himselfe, & became obedient vnto the death, euen the death of the Crosse.

That hee might he [...]eby deliuer vs, from the wrath of God, and from the danger ofBecon. eternall damnation; whereunto (through our Father Adams transgression) vvee all remained subiect.

Likevvise then, as by the sinne of one,Rom, 5, 18. (namely Adam) there sprang vp euill on all men to condemnation: euen so, by the righteousnesse of one, (namely Christ) [...]pringeth good vpon all men, to the righ­teousnes of life.

For, as by one mans disobedience, manyverse, 19, were made sinners; so by the obedience of one, shall many also be made righteous.

§. 1.

CHrist, (saith the Apostle) is risen from1, Cor. 15. 20. the dead; & was made the first fruites of them that slept▪

For, since by man came death▪ by manverse. 21, 22, came also the resurrection of the dead▪ and [...] in Adam, all die; euen so in Christ, shall [...] be made aliue.

Yea; Christ himselfe, and no other for him, did by his owne power, raise himselfeAugustine. to life. Which proueth, that hee was not onely man, but also true God.

VVherefore, if he were able to giue lyfeIerome. vnto himselfe, beeing deade, and buried; then much more now, beeing aliue, and in heauen glorified, hee is able by his owne power to raise vp all those that be his mem­bers from death.

For, his Resurrection▪ euen vnto the deadBernard. is life; to the Saints glory; and to sinners mercie.

And, like as when a man is cast into theChrisostome. Sea, hauing all his body vnder the vvater, and that there is nothing to be looked for but present death; yet if hee carry his head aboue the water, the [...]e is good hope of his recouerie: so Christ himselfe, though hee were dead and buried in the graue; is risen againe; as a sure pledge, that all the iust shal likewise rise againe. For, hee is the head [...] vnto his Church; and therefore all his members must needes follow him in they [...] time.

§. 2.

The resurrection of our Sauiour Christ▪ Augustine. (saith S. Augustine) vv [...]s long since pre [...] ­gured [Page 184] in our first Father Ada [...]: For, as he rising from his sleepe, did know Eue to [...]e flesh of his flesh; so Christ, rising from [...]is death; by the wound of his side, acknovv­ledged his Church.

And, his resurrection is sufficiently [...]uai­lableAugustine. for all them that beleeue in him: for, by the same power, whereby he raised him­selfe, he raiseth all his members: and there­fore he is called a quickning Spirit.

Besides, it was most needfull that ChristAmbrose. our Sauiour shoulde rise againe after his death, for these three causes following.

First, that he might thereby shewe to all the people of God, that he had fully ouer­come death.

Secondly, Christ vvhich died vvas the sonne of GOD, therefore the Authour of life it selfe: and for this cause, it was ney­ther meete nor possible, for him to be hol­den of death, but needes he must rise from death.

Thirdly, Christ his Priest-hood consi­steth of two parts: one, to make satis [...]facti­on for sinne, which he per [...]ted by his one onely sacrifice vpon the Crosse; the other, to apply [through the secrete working of his holy Spirite] the vertue of this sacrifice, [Page 185] to euery one that beleeueth in him: vvhich could not be, vnlesse hee had risen againe from the dead.

§. 1.

CHrist our Sauiour, hauing once offe­red himselfe a sufficient sacrifice vnto his Father for our sinnes, sitteth, (as the A­postle saith) for * euer at the right hand ofHeb, 10, 12, 13. God; and from hence-forth tarrieth, vntill his enemies be made his footestoole.

For, vvith one offering, hath hee madeverse, 14, perfit for euer, them that are sanctified.

Yea, be is now at the right hand of God;1, Pet, 3, 22, gone into heauen; and to him, the Angels, powers, and might are subdued.

Also; when hee ascended vp on hi [...], heeEphe, 4, 8, ledde captiuitie captiue: & gaue gifts vnto men.

Hee gaue some to be Apostles; some toEphe, 4, 11, 12, 13. be Prophets; some to be E [...]angelists; and some to be Pastours, and Teachers; for the gathering together of the Saints; for the worke of the Ministerie; and for the edi­fication of the body of Christ: till vvee all meete together in the vnitie of fayth, and knowledge of the sonne of GOD, vnto a perfit man.

§. 2.

Christ, (saith S. Ierome) is ascended intoIerome. heauen, and sitteth at the right hand of the Father; the same nature of flesh, wherein he was borne, & suffered, and rose againe, remaining still. For, the substance of his humaine nature, vvas not done avvay, but glorified.

Wherefore, vvee must beleeue, that al­thoughCyrill. Christ be absent from vs as con­cerning his body; yet by his diuine power he gouerneth vs and all things; and is euer­more present with all the faithfull, (accor­ding as himselfe hath promised) euen * vn­tillMath. 28. 20 the end of the world.

For, like as when he was conuersant hereCyrill. on earth, as man, yet then he filled heauen; and did not leaue the company of Angels; euen so, beeing nowe in heauen with his flesh, yet he filleth the earth, and dwelleth in all them that loue him.

So that he is with vs, & not with vs; forVirgilius. those whom he left, and went from, as con­cerning his humanitie, those he left not, nor forsooke them not▪ as touching his diuini­tie. For, as touching the forme of a ser­uaunt, (which hee tooke away from vs in­to heauen) he is absent from vs: but by the [Page 187] forme of God, (which goeth not from vs) he is alwayes present with vs in earth. And neuerthelesse, both present, and absent, he is all one Christ.

§. 3.

Christ, by his ascention, (saith S. Augu­stine)Augustine. hath, like a noble Captaine, taken sinne and [...]athan prisoners, and hath pini­oned thē fast; so that all the power which they heeretofore had, is nowe in Christes hand.

And this benefite likewise comes vntoAugustine. vs by his ascention; that he is ascended not onely to rest personally in heauen himselfe, but also to prepare a place of endlesse feli­citie, for as many as shall beleeue in him.

And, that hee might the better by his as­cention,Ambrose. take away al excuses frō them that will not seeke his king dome, hee hath se [...]e markes and boundes in the way, and hath placed guides in it: namely, his Ministers; to shew all passengers, a straight and ready course vnto the kingdome of God.

Nay more; euen with his owne bloodeIerome. hee hath vouchsafed to trayne the way for vs to the kingdome of heauen; and hath there made a perpetuall purchase for vs: [Page 188] requiring nothing of vs, but that we would come to possesse the place, which he hath already payd for.

§. 4.

VVee reade, (saith S. Bernard) that noBernard. man ascendeth vp to heauen, but hee that came downe from heauen. What shall we doe then? shall we despaire? Nay rather by this, saith hee, our hope is made stronger: for although Christ onely ascend, yet rest we fully assured, that euery part of him go­eth with him; for, a bone of him shall not be broken; and the heade in Gods king­dom, is not found without the members.

Thou therefore which fearest death, re­memberIerome. that Christ is gone into heauen, to prepare a place for thy bodie [...] vvhere it must be glorified, and liue for euer, vvith the blessed▪ Trinitie, & all the holy Saints, and beautifull Angels: though for a while it lie dead, & [...]ot in the earth.

For, as sure as Christ our Captaine is as­cendedBeza. into heauen in mans nature; so cer­tainly shall all we that are his members, by his almightie power, be likewise receiued into heauen, in the same nature wherein he is ascended.

§. 5.

What shall wee then say to these things?Rom. 8, 31, 32. If GOD be on our side, vvho can be a­gainst vs? Who spared not his own sonne, but gaue him for vs all to death, how shall he not with him, giue vs all things also?

Who shall lay any thing to the charge ofverse, 33. 34, Gods chosen? It is GOD that iustifieth, who shall condemne? It is Christ vvhich is dead; yea, or rather vvhich is risen againe: who is also at the right hand of God, and maketh request for vs.

Sathan and his Angels are fallen, andAugustine. haue no Sauiour; but Man, falling, had (through the great mercy of God) a Me­diatour and Sauiour to restore him; name­ly; Iesus Christ.

VVho, as he stoode in our roome vponAmbrose. the Crosse, and made satisfaction vnto his Father for our sinnes; so nowe in heauen, hee appeares as a publique person in our stead, representing all the Elect that be­leeue in him.

Yea; the selfe same Christ, vvhich dyedAugustine. for vs heere vpon the earth; maketh inter­cession vnto his Father for vs, now in hea­uen.

And, whatsoeuer his request was in ourAmbrose. behalfe heere on earth, the same for sub­stance it continues still in heauen.

§. 6.

Before the fall of Adam, saith S. Ierome,Ier [...]me. man could speak to God, face to face: but now Christ is his Intercessour. And thys worke of intercession, is the sole worke of Christ, God and man: not belonging to a­ny other creature besides, either in heauen or earth.

The worke of Christes Passion, seruethChrisostome. as a satisfaction vnto Gods iustice for our offences; and is as it were the tempering of the plaister, by which wee may be healed: but Intercession goeth further; for it ap­plieth the same satis-faction of Christ to vs, and layeth the very salue to the sore of eue­rie penitent sinner.

Besides; the vvorke of Christes Inter­cessionChrisostome. or Mediation, serueth not onely to preserue all repentant sinners in the estate of grace, (that beeing once sanctified and iustified, they may so continue to the end,) but it also maketh our workes acceptable in the sight of GOD; and causeth him to account them righteous, through our faith in Christ.

§. 7.

Christ our Sauiour, (beeing both ourHeb, 9, 24, high Priest and Mediatour, as the Apostle in his Epistle to the Hebrewes calleth him) is not entred into the holy places that are made with hands; which are similitudes of the true Sanctuary: but is entred into hea­uen it selfe, to appeare nowe in the sight of GOD for vs.

Not that hee should offer himselfe often,verse, 25, 26. as the High-priest (among the Iewes) en­tred into the Holy place euery yeere vvith other blood, (for then must he haue often suffered since the foundation of the world) but nowe, in the end of the world, hath he appeared once, to put away sinne, by the sacrifice of himselfe.

And, as it is appointed vnto men, thatverse, 27, 28. they shall once die, and after that cōmeth the iudgement; so Christ was once offe­red, to take away the sinnes of many: and vnto them that looke for him, shall hee ap­peare the second time without sinne vnto saluation.

Againe; among the Ievves many vvereHebr. 7, 23. made Priestes, because they were not suffe­red to endure by reason of death; but this man [Christ,] because hee endureth euer, [Page 192] hath an euerlasting priest-hood. VVhere­fore,verse, 24. 25, he is able also, perfectly to saue them that come vnto God by him, seeing he euer liueth to make intercession for them.

For, such an High-priest it became vs toverse, 26. 27. haue, which is holie, harmelesse, vndefiled, separate frō sinners, and made higher then the heauens: which needed not daily, as those High-priestes, to offer vp sacrifice, first for his owne sinnes, and then for the peoples; for that did he once, when he of­fered vp himselfe.

§. 8.

The same Christ [likewise,] being comeHebr, 9, 11. 12. an High-priest of good things to come, by a greater and a more perfit Tabernacle, not made with hands: that is to say, not of this building; neyther by the blood of Goates and Calues, but by his owne blood, entred he in once into the holy place, & obtained eternall redemption for vs.

For, if the blood of Bulles & of Goates,verse. 13. 14. and the Ashes of an Heifer, sprinckling them that are vncleane, sanctifieth as tou­ching the purifying of the flesh; hovve much more shal the blood of Christ, which through the eternall Spirit offered himselfe without spot to God, purge our cōscience [Page 193] from dead works to serue the liuing God?

And for this cause is he the Mediatou [...] ofverse, 15. the newe Testament, that thorowe death, which was for the redemption of the trans­gressions that vvere in the former Testa­ment, they which were called, might re­ceiue the promise of eternall inheritance.

For, where as is a Testament, there mustverse, 16, 17, also be the death of him that made the Te­stament. For, the Testament is confirmed when men are dead; and is yet of no force, so long as he that made the same remaineth aliue. &c.

§. 9.

Doubtlesse, (saith S. Paule) one wil scarseRom, 5, 7, die for a righteous man; but yet for a good man, it may be that one dare die.

But God setteth out his loue towards vs,verse, 8, 9, seeing that vvhile vvee vvere yet sinners, Christ d [...]ed for vs. Much more then bee­ing now iustified by his blood, we shall be saued from wrath through him.

For, if when we were enemies, wee wereverse, 10, reconciled to God by the death of his Son, much more beeing reconciled, we shall be saued by his life.

And, not onely so, but vvee also reioyceverse, 11. in GOD, through our Lord Iesus Christ, [Page 194] by vvhom vvee haue novve receiued the attonement.

For, God hath not appoynted vs vnto1, Thes. 5, 9, 10. vvrath, but to obtaine saluation by the meanes of our Lorde Iesus Christ, vvhich died for vs; that vvhether wee vvake or sleepe, we should liue together with him.

Wherefore,] if any man sinne, wee haue1, Ioh. 2, 1, 2. an Aduocate with the Father, Iesus Christ the iust: hee is the reconciliation for our sinnes: and not for ours onely, but also for the sinnes of the whole world.

By him, vvee haue redemption throughEphe, 1, 7, 8, his blood, euen the forgiuenesse of sinnes, according to his rich grace: vvhereby hee hath beene abundant toward vs in all wise­dome and vnderstanding.

By him, we are made the sonnes of God,Iohn, 1, 12. if wee beleeue in his Name.

And of his fulnes haue all wee receiued:verse, 16, euen grace for grace.

By his blood [also] wee may be bold toHeb, 10. 19, 20. enter into the Holy place, by the newe and liuing way which he hath prepared for vs, through the vaile; that is, his flesh.

For, we are made partakers of Christ, ifHeb, 3, 14, we keepe sure vnto the end, the beginning where-with we are vpholden.

And, we are iustified freely, by the graceRom. 3, 24. 25. of God, through the redemption that is in Christ Iesus; whom God hath set forth to be a reconciliation through faith in his blood.

For, the blood of Iesus Christ the sonne1. Iohn, 1. 7. of God, clenseth vs from all sinne.

And, without sheading of blood, is noHeb, 9, 22. remission.

§. 10.

Seeing then that we haue a great High­priest,Heb, 4, 14, vvhich is entred into Heauen, euen Iesus the Sonne of GOD, let vs hold fast our profession.

For, wee haue not an High-priest whichverse, 15. cannot be touched with the feeling of our infirmities; but was in all thinges tempted, like as we are: yet without sinne.

Which in the dayes of his flesh, did offerHeb, 5, 7, vp prayers and supplications, with strong crying & teares, vnto him that was able to saue him from death: and was also heard in that which he feared.

And though he were the Sonne, yet lear­nedverse, 8. 9. hee obedience by the things vvhich he suffered. And being consecrate, [or per­fectly holy,] was made the Authour of eternall saluation to all thē that obey him.

And is called of GOD an High-priestHeb, 5, 10, [Heb, 7, 21 for euer,] after the order of Melchi­sedeck.

For, it became him, for whom are allHebr, 2, 10. things, and by whom are all things, seeing that he brought many children vnto glory, that he should cōsecrate the Prince of theyr saluation through afflictions.

Yea; in all things it behooued him, to beHeb, 2, 17. made like vnto his brethren, that he might be mercifull: and a faithfull High-priest in things concerning God, that hee might make reconciliation for the sinnes of the people. For, in that he suffered, and wasverse, 18. tempted; hee is able also to succour them that are tempted.

§. 11.

These things are written, that yee mightIohn, 20, 31 beleeue, that Iesus is the Christ, the sonne of God; and that in beleeuing, yee might haue life through his Name.

For, other foundation can no man la [...],1, Cor, 3, 11, then that vvhich is layde, vvhich is; Iesus Christ. The Mark. 5. 7. Son of the most high God.

Who gaue himselfe for vs; that [...]e mightTitus, 2, 14, redeeme vs from all iniquitie; and purge vs to be a peculier people vnto him-selfe: zealous of good workes.

Neither is there saluation in any other:Acts, 4, 12. for, among men, there is giuen none other Name vnder heauen, whereby we must be saued.

Let vs therefore by him, offer the sacri­ficeHeb. 13, 15, of prayse alwayes vnto GOD; that is to say; the fruite of those lippes which con­fesse his Name.

For, he [onely] is our mouth, vvherebyAmbrose. we speake vnto the Father: he is our eyes, whereby we see the Father: he is our right hand, whereby we offer our selues vnto the Father. And, vvithout his intercession, neyther wee, nor any of the Saints, haue ought to doe with GOD.

But hee, euermore prayeth for vs; pray­ethBeda. in vs; & is prayed of vs. Hee prayeth for vs, as our Aduocate and euerlasting Priest: Hee prayeth in vs, as our head: and hee is prayed of vs, as our God.

For, he is the Mediator between God &Cyrill. man, not onely because he hath reconciled man vnto God; but also, because hee is na­turally and substantially, both God & man in one person.

Yet doth it not folow, that he maketh in­tercessionTheod. Beza. to himselfe; seeing that the Fa­ther is one, & the Son is another, in seuerall [Page 198] persons throughly distinct, albeit, that the Father & the son be both one thing, & one God, if the essence of them be considered without their persons. For, like as in Christ incarnate, there be seuerall things, & not se­uerall persons; so in the God-head, there be seueral persons, but not seuerall things.

§. 12.

In him likewise, and through him, vveeAmbrose. haue all things. For, if wee desire to be cu­red of our wounds, hee is our Phisition: If we be greeued with our sinnes, hee is our righteousnes: If we lacke helpe, hee is our strength: If we feare death, he is our life: If we be in darknes, he is our light: If we will goe to heauen, he is our way.

Yea, the whole sum of our saluation, & allC [...]luine. the parts therof, are cōprehended in Christ. If we seeke for saluation, wee are taught by the very Name of Iesus, that it is in him; If we seek for any other gifts of the Spirit, they are to be found in his annoynting; If we seeke for strength, it is in his dominion; If we seek for cleanenes, it is in his concep­tion; If we seeke for tender kindnesse, it sheweth it selfe in his birth, whereby he was made in all thinges like vnto vs, that hee might learne to sorow with vs; If we seeke [Page 199] for redemption, it is in his passion; If wee seek for absolution, it is in his cōdemnation; If we seek for release of the curse, it is in his crosse; If we seek for satisfaction, it is in his sacrifice; If we seek for clensing, it is in his blood; If we seek for reconciliation, it is in his going downe into hell; If we seeke for mortification of the flesh, it is in his buriall; If we seeke for newnes of life, it is in his re­surrection; If we seeke for immortality, it is in the same; If we seek for the inheritance of the kingdome of heauen, it is in his en­trance into heauen; If we seek for defence, for assurednes, or, for plenty & store of all good things, it is in his kingdom.

Finally; sith the treasures of all sorts ofCaluine. good things are onely in him; let vs drawe thence, & from no where els, euen till vve be full withall. For, they which beeing not content with him alone, are carried hether & thether, into diuers hopes; although they haue principall regard vnto him, yet euen in this they are out of the right vvay, that they turne any part of theyr knovvledge; [or comfort,] to any other-where.

§. 1.

FAyth, (as S. Paule the Apostle affir­meth)Hebr. 11. 1. is the ground of things vvhich are hoped for; and the euidence of things which are not seene.

It is also a confident perswasion, of al­mightyVrsinus. Gods euerlasting loue and mercie towards vs; in, and by the meanes of Christ Iesus: grounded wholely on the promises of our heauenly Father in his holy Word; vvrought in our harts by hearing the Go­spell preached; and witnessed in vs by the testimony of the holy Ghost. By vvhich, we certainly assure our selues in soule and conscience, that all our sinnes, are as freelie [Page 201] forgiuen vs for Christes sake, as if we neuer had committed any; and all his righteous­nesse and obedience, as perfectly imputed vnto vs, as if wee had performed the same in our owne persons.

This fayth, is the gift of God; and brea­thedAugustine. onely by his Spirit, into the harts of all those that be his chyldren.

§. 2.

Through fayth, we vnderstand that theHebr. 11. 3. World was ordained by the word of God; so that the things which wee see, are not made of things which did appeare.

For, God in the beginning, by the onelyLactantius. power of his Word, made all things of no­thing: and he likewise, by the power of his Worde alone, is able to destroy all thinges againe, when it pleaseth him.

§. 3.

From fayth, if it be perfect and liuelie,Euagoras. vve come to feare; from feare, to flying of sinne; and by flying of sinne, vvee attaine vnto a patient minde to suffer tribulation: by the which we obtaine sure hope & trust in GOD; through the which hope, our soules sitte safe in a sure chayre of a certaine expectation of that glory, which is layd vp in store for vs in the kingdom of heauen. [Page 202] For, 2, Cor, 5, 7 we walke by fayth, and not by sight.

And, by it, our fore-fathers were well re­portedHeb. 11. 2, of.

§. 4.

By fayth, Abraham when he was called,Heb, 11, 8. obeyed God, to goe out into a place, which hee should afterward receiue for inheri­tance; and he went out of his owne coun­trey, not knowing whether he went.

Through fayth also, Sara the wife of A­braham,Heb, 11, 11. receiued strength to conceiue seede, and was deliuered of a childe when she was past age: because shee iudged him faithfull which had promised.

By fayth, Moises when hee was come toHeb. 11, 24. 25. age, refused to be called the sonne of Pha­raos Daughter; and chose rather to suffer aduersitie with the people of God, then to enioy the pleasures of sinnes for a season.

Esteeming the rebuke of Christ greaterverse, 26. riches then the treasures of Egipt: for hee had respect vnto the recompence of the re­ward.

By fayth, the woman of Cananee, (afterMath. 15▪ 22 23. 24. &c. three repulses giuen her, from our Sauiour Christ himselfe,) receiued helpe for her daughter, which was misterably vexed with an vncleane spirit.

By fayth, Saint Peter confessed his LordMath, 16▪ 16 and Maister Iesus, to be Christ, the sonne of the liuing God.

And, who-soeuer else, (hauing in himMath, 16, 18 the Spirit of God) shall confidently make such like confession of his fayth when he is demaunded, as S. Peter made, our Sauiour giueth him this assurance, that the gates of hell shall not be able to preuaile against it.

Wherfore, if thou shalt confesse with thyRom, 10, 9, mouth the Lord Iesus, and shalt beleeue in thy hart, that God raised him vp from the dead, thou shalt be saued.

For, with the hart, man beleeueth vntoverse, 10. righteousnes; and with the mouth, man confesseth vnto saluation.

§. 5.

VVho is it that ouercōmeth the world,1, Iohn, 5, 5 (saith S. Iohn) but he which beleeueth that Iesus is the sonne of God?

For, whosoeuer confesseth, that Iesus is1, Ioh, 4, 15, the sonne of GOD, he dwelleth in God, and God in him.

Yea; who-soeuer beleeueth that Iesus is1, Ioh, 5, 1, the Christ, is borne of God.

And, all that is borne of God, ouercom­meth1, Iohn, 5, 4, the vvorld: & the victory that ouer­commeth the world, is our fayth.

And, * the ende of our fayth, is the sal­uation1. P [...]t, 1▪ 9, of our soules.

§. 6.

Verily, verily, (saith Christ) he that be­leeuethIohn, 6, 46 in mee, hath euerlasting life.

And, this is the vvill of him that sentIohn, 6. 42, mee; that euery man which seeth the Son, and beleeueth in him, should haue euerla­sting life: and I will raise him vp at the last day.

Nowe, although euery man cannot withIohn, 20, 29 his bodily eyes, (as S. Thomas did) first see Christ, and afterward beleeue: yet are all men, (euen by the mouth of Truth) pro­nounced blessed, which haue not so seene him, and yet haue beleeued.

§. 7.

VVee read in S. Iohn, that when Mar­thaIohn, 11, 39, 40. seemed doubtful, that Christ could not call againe her brother Lazarus to life, be­cause he had beene foure dayes dead, and buried in his graue: our sauiour thus gent­ly reproued her, saying; Saide I not vnto thee, that if thou diddest beleeue, thou shouldest see the glorie of God?

Also; vvhen certaine friendes of Iairus came vnto him, willing him to forbeare toMark, 5, 35, 36, trouble Christ any further for the health of [Page 205] his daughter, seeing shee was already dead▪ Our Sauiour (notwithstanding) thus com­forted the discomforted father, saying: Be not afrayd; onely beleeue.

For, if thou canst beleeue, all things areMark, 9, 23. possible to him that beleeueth.

Expressing vnto vs by these speeches, both the great power of God, & wonder­full force of fayth.

§. 8.

VVee reade furthermore, in the Acts of the Apostles, that vvhen Paule and SilasActs, 16, 22, 23, 24, 25, were whypped & imprisoned at Philippi, (a cheefe Citty in Macidonia,) for theyr testimony of Iesus; at midnight they pray­ed, and sung Psalmes vnto God: and sud­dainely, there was a great Earth-quake, so that the whole foundation of the prison was shaken; and by and by all the doores opened, and euery mans bands vvere loo­sed.

Then the Keeper of the prison vvakedverse, 27, 28. out of his sleepe; and when he saw the pri­son▪ doores open, hee drewe out his sword, and would haue killed himselfe; suppo­sing that the prisoners had beene fled. But Paule cryed out with a loude voyce vnto [Page 206] him, saying; Doe thy selfe no harme: for vvee are all heere.

Then called he for a light, & leaped in,verse, 29, 30. and came trembling, & fell downe before Paule & Silas, and brought them out, and said: Sirs; what must I do to be saued?

To which demaunde of his, they madeverse, 31, no other aunswere but onely this: Beleeue in the Lord Iesus Christ; and thou shalt be saued, and thine houshold.

Our Sauiour Christ, beeing likewise de­maunded by certaine Iewes which heard him teach, what they might doe to workeIohn, 6, 28 29. the workes of God? [or, the works which might be acceptable vnto God?] This is the worke of God, (quoth he) that yee be­leeue in him whom hee hath sent.

For, except yee beleeue that I am hee▪ Iohn, 8, 24, [namely, the Christ, the Sonne of GOD, which according to the saying of the scrip­ture, shoulde come into the vvorld to re­deeme both you, and all man-kinde from death and hell,] you shall die in your sinnes.

Search [therefore] the Scriptures; for inIohn, 5, 39, them yee thinke to haue euerlasting life: and they are they which testifie of mee.

Also; while ye haue light, beleeue in theIohn, 12, 36 [Page 207] light; that yee may bee the children of the light.

§. 9.

The Father loueth the Son, saith Christ,Iohn, 3, 35, 36. & hath giuen all things into his hand. Hee that beleeueth in the Sonne, hath euerla­sting life: & hee that obeyeth not the Son, shall not see life; but the wrath of God abi­deth on him.

Hee that beleeueth in the Sonne, shallIohn, 3, 18. not be condemned; but hee that beleeueth not, is condemned already; because he be­leeueth not in the Name of the onelie be­gotten Sonne of God.

§. 10.

He that beleeueth in the Sonne of God,1, Iohn. 5. 10 hath the witnes [of God] in himselfe: hee that beleeueth not God, hath made him a lyer; because hee beleeued not the record, that God witnessed of his Sonne.

And, this is the record; that God hathverse, 11, 12 giuen vnto vs euerlasting life: and this life is in his Sonne. Hee that hath the Sonne, hath life: and hee that hath not the Sonne of God, hath not life.

These thinges haue I written vnto you,1, Iohn, 5. 1 [...] that beleeue in the Name of the Sonne of GOD; that yee may know that yee haue [Page 208] euerlasting life: and that ye may beleeue in the Name of the Sonne of God.

For, hee that shall beleeue, and be bapti­zed,Mar. 16. 16. shall be saued: but he that will not be­leeue, shall be damned.

§. 11.

S. Paule, going about in his Epistle to the Galathians, to prooue our iustification to come onely by the grace and mercie of God, through fayth in Iesus Christ, & not by the works of the Law; beginneth thus. VVee * which are Iewes by nature, andGala. 2. 15. 16. not sinners of the Gentiles, knowe, that a man is not iustified▪ by the vvorkes of the Law, but by the faith of Iesus Christ. Euen wee, I say, haue beleeued in Iesus Christ, that wee might be iustified by the fayth of Christ, and not by the works of the Lawe; because that by the works of the Lawe, no flesh shall be iustified.

But, wee beleeue to be saued▪ throughActs, 15. 11. the grace of our Lord Iesus Christ.

For, as many as are of the workes of theGala. 3. 10. Law▪ are vnder the curse. For, it is written: Cu [...]sed is euery man that continueth not in all things, which are written in the booke of the Law, to doe them.

And, that no man is iustified by the laweGala, 3, 11. in the sight of God, it is euident: for the iust shall liue by fayth.

I, through the Law (saith he) am dead toGala, 2, 19. 20. the Law: and that I might liue vnto God, I am crucified with Christ. Neuerthelesse, I liue; yet not I now, but Christ liueth in mee: and in that, that I nowe liue in the flesh, I liue by the faith in the Son of God; vvho hath loued mee, and giuen himselfe for mee.

I do not abrogate the grace of God; forverse, 21. if righteousnes be by the lawe, then Christ died without a cause.

But nowe is the righteousnes of GODRom, 3, 21, 22, made manifest without the Lawe, hauing witnes of the Law, & of the Prophets. To wit, the righteousnes of God, by the fayth of Iesus Christ, vnto all, and vpon all that beleeue.

For, by grace we are saued through faith,Ephe, 2, 8, 9, and that not of our selues; it is the gift of God. Not of works, least any man should boast himselfe.

§. 12.

If Abraham (saith the same Apostle)Rom, 4, 2, 3. were iustified by works, he hath wherin to reioyce, but not with God. For, what saith [Page 210] the Scripture? Abraham beleeued God, & it was counted to him for righteoushes.

Now, to him that worketh, the wages isverse, 4, 5, not counted by fauour, but by debt: but to him that worketh not, but beleeueth in him that iustifieth the vngodly, his fayth is counted for righteousnes.

(For, Gregory. onely beleeuing, is righteousnes.)

Besides; it is not vvritten for AbrahamRom, 4, 23, 24, 25. onely, that it was imputed to him for righ­teousnes, but also for vs, to whom it shall be imputed for righteousnesse; which be­leeue in him that raised vp Iesus our Lord from the dead: who was deliuered to death for our sinnes; and is risen againe for our iustification.

Knowe yee therefore, that they vvhichGala, 3, 7, are of fayth, the same are the chyldren of Abraham.

For▪ the Scripture fore-seeing, that Godverse, 8, 9. would iustifie the Gentiles through fayth, preached before the Gospell vnto Abra­ham; saying: In thee shall all the Gentiles be blessed. So then they which be of faith, are blessed with faithfull Abraham.

For▪ the promise that hee should be theRom, 4, 13▪ heire of the world, was not giuen to Abra­ham, or to his seede, through the Law, but [Page 211] through the righteousnes of fayth▪ For, ifverse, 14, they which are of the Law be heires, faith is made voyde; and the promise is made of none effect.

For, the Law causeth wrath; but vvhereverse, 15. no Law is, there is no transgression.

(By the lawe [also] commeth the know­ledgeRom, 3, 20. of sinne.

Nay, I knew not sinne, but by the lavve;Rom. 7, 7. for, I had not knowne lust, except the law had said; Thou shalt not lust.)

Therefore is the promise by faith, that itRom. 4, 16. might come by grace, and the promise might bee sure vnto all the seede: not to that onely which is of the lawe; but also to that which is of the faith of Abraham: who is the father of vs all.

§. 13.

Doe wee then make the lawe of none ef­fectRom, 3, 31 through fayth? God forbid: yea, vvee rather establish the law.

For, the doctrine of faith, is the orna­mentCaluine. of the lawe; and by it wee embrace Christ: who, by his death hath fully satis­fied the lawe. So that the law, which could not bring vs to saluation, by reason of our owne corruption; is nowe made effectuall to vs, by the meanes of Christ Iesus.

I [...] the lawe then against the promise ofGala, 3, 21, 22. God? God forbid. For, if there had been a lawe giuen▪ which coulde haue giuen life: surely righteousnes shoulde haue beene by the law. But the Scripture hath concluded all vnder sin, that the promise by the faith of Iesus Christ, shoulde be giuen to them that beleeue.

But before faith came, we were kept vn­derverse▪ 23. the law, & shut vp vnto the faith, which should afterward be reuealed.

Wherefore, the lawe was our Schoole­maisterverse, 24, to bring vs to Christ, that vvee might be made righteous by fayth. But af­ter that fayth is come, we are no longer vn­der a Schoole-maister: for, wee are all the sonnes of God, by faith in Iesus Christ.

Not that the doctrine, or any commaun­dementCaluine. of God in the law concerning ver­tuous life is abolished: but that all Iewish Ceremonies are nowe ceast: and the curse or condemnation of the lawe▪ which vvas due vnto vs for our sinnes; is cleane taken avvay▪ through fayth in our Redeemer▪ Christ Iesus.

Who came into the world, (as hath alrea­dyMath, 5, 17. been shewed) not to destroy the law, or the prophets, but that he might fulfil them.

VVee conclude therefore, that a man is▪ Rom, 3. 28. i [...]stis [...]d by faith, vvithout the vvorkes of the Lawe.

And▪ beeing iustifie [...]d by faith, wee haueRom, 5, 1, 2, peace with God, through our Lord Iesus Christ by whom also [...] vvee haue ac [...]esse through fayth vnto this grace; wherei [...] we stan [...], and reioyce vnder the hope of the▪ glory of God.

Neythe [...] doe we [...]so [...] onely; but also vveeRom, 5, 3, [...] 4. 5. reioyce in tribulations; knowing tha [...] tri­bulatio [...] bringeth forth patience; and pa­tience experience; and experience hope; and hope maketh not ashamed: because the loue of GOD [...] abroade in our harts by the holy Ghost, which is giuen [...]n­to vs.

Thus much for fi [...]th onely.

§. 14.

NOwe; as we finde true fayth in Iesus Christ, to be the chiefe & onely means of our iustification; so may vvee likewise certainly assure our selues▪ that it is also the very vvell-spring or Fountaine▪ [...] whence al [...]e all good works [...]oe flow. For surely, it is as much impossible for true [...]ayth to be [Page 214] without good workes, as it is for a man to speake, without a to [...]g [...]e; to see, wanting eyes; or to liue, lacking a hart.

A [...] example further to confirme vs in the vndoubt [...]d truth [...]eereof, may be read in the story of Zacche [...]s; who had no soo­ner [...]c [...]iued Christ [...]into his house, (and much m [...]re into his [...]art by fayth▪) but pre­sently hee brake forth into these sp [...]ches; saying [...] Behold▪ Lord, the halfe of [...]yLuke, 19, 8, good [...] giue vnto the p [...]ore: and if I haue taken from any man, by false or vnlawfull meanes, [...] restore him foure fold.

Againe; vvhat [...] it my Br [...]heren,Iam, 2, 14. 15, 16, 17, (saith [...] Iames) though [...] say [...]ee hath fayth▪ when [...]ee hath no works▪ Ca [...] that fayth saue him? For, if a brother or a sister be naked▪ and d [...]stitu [...] of daily f [...]de, and one of you say vnto thē; Depart in peace; God send you warmnes and foode: Not­withstanding, you giue them not those things which are needfull to the body▪ what helpe [...]h [...] ▪ Euen so the [...]ayth, if it haue no work [...] i [...] dead in itselfe.

But some man might say; Thou hast theIames, 2, 18 [...]aith, and I haue workes: Shewe mee thy faith out of thy workes, and I will shewe thee my faith by my workes.

Thou beleeuest that there is one God;verse, 19. thou doost well; the deuils also beleeue it, and tremble.

But wilt thou vnderstand (ô thou vayneverse, 20, 21 22, man) that faith vvithout workes is dead? VVas not Abraham our Father iustified through workes, when he offered Isaac his sonne vpon the Altar? Seest thou not, that the fayth wrought vvith his workes? and through the works was the faith made per­fect.

And▪ the Scripture was fulfilled, whichverse, 23, saith: Abraham beleeued God, and it was imputed vnto him for righteousnes: & he was called the friend of God.

Yee see then, how that of workes a manverse, 24, is iustified; and not of faith onely.

For, as the body vvithout the Spirit isverse, 26. dead; euen so the fayth without workes is dead.

§. 15.

Wee must not yet heere thinke, that theAugustine. sayings of the two Apostles, S. Paule and S. Iames, are contrary one to the other; where as Paule saith; A man is iustified without workes. And Iames saith; Fayth without workes is vai [...]e. For, Paule spea­keth of the workes that goe before fayth, [Page 216] and Iames speaketh of the vvorkes vvhich follovve after fayth.

Our Religion likewise, doth not discerneAugustine. the righteous from the vnrighteous, by the lawe of workes, but by the lawe of faith; vvithout the which, euen those works that seeme good, are turned into sinnes.

For, vvhatsoeuer is not of fayth, is sinne.Rom, 14, 23

And, where faith is not, good vvorkes isAugustine. not. The intent [indeede] maketh a good worke; but fayth directeth that intent.

Besides; good workes make no man to be accounted iust, or righteous in the sight of God: but a man being once iustified by faith; doth good workes through loue.

Also,] in Iesus Christ, neither Circum­cisionGala, 5, 6. auaileth any thing; neither vncir­cumcision: but fayth, which worketh by loue.

For, like as the goodnesse of a Tree, isLuther. alwayes knowne by the good fruite which it bringeth foorth: euen so the fayth of a godly man, is euermore declared vnto the world; by his religious obedience towards the law of GOD; and his workes of cha­ritie towards his neighbour.

VVee are iustified [therfore] by thatBeza. liuely fayth, which doth apprehend all the [Page 217] mercifull promises of God▪ made towards vs in Iesus Christ.

VVhich fayth, neyther sleepeth nor isBeza. idle; but alwayes awaketh: and is conti­nually busied, about the performing of some good worke.

Resting fully perswaded, that goodBernard. vvorkes are the vvay to the kingdome of heauen; though they be not the cause of raigning there.

§. 1.

FEare, (as Pacuuius saith,) is a diuinePacuuius, affection or passion of the minde▪ by a feeling regard conducting vertue to all the actions of the soule. It grow­eth from an vndoubted beleefe in GOD, and maketh a man carefull to lead his lyfe pleasing, in the sight of his Creator.

But before I enter any further into the discourse of this Vertue, I am to enforme the Reader, that there are two sorts of Feare: The one, Se [...]uile, or slauish: the other, F [...]liall, or chyld-like.

The Seruile, or slauish feare; is that which euery bond-man beareth to his bo­dilie Maister; or wicked offenders, to wise Iudges. This feare, is also a defect of the minde, and a harmefull hinderance to all vertuous resolutions: killing courage by cowardise, and pietie through distrust­ment. It many times causeth the tongue to controle the hart, and maketh the mouth to marre the meaning of the minde. It tea­cheth men to talke according to the time; and enforceth faint-harted subiects, to sooth the sinnes of their Soueraigne.

Like vnto those people of whom Plu­tarchPlutarch. speaketh: Whose hearts, (saith hee) harbour hatred, against an vngodly Ty­rant, for his bad gouernement, & yet not­withstanding, with the labour of their lyps, they neuer cease, fearefully to flatter him in his folly; to the end hee should not hurt them.

But the Filiall, or Chyld-like Feare, (vvhereof I onely meane in this place to speak) is a diuine chastiser of euill in it selfe, hauing in it such force, that it causeth con­cupiscence to flie; and maketh a man to abstaine from all sinne and wickednes. It dependeth not on hate, but on loue; not [Page 219] resembling the feare of seruaunts, but the feare of sonnes: not like the trembling and despayring feare of * Saule, when sathan in1, Sam, 28, 19, 20 the forme of Samuell, fore-told him how little awhile he had to liue. But rather, like the reuerent and religious feare of Dauid, * when hee kept Abisha [...] his Captaine frō 1, Sam, 26. 9 killing the Lords annoynted.

This [...] feare; as wee finde in diuers places of the holy Scripture; hath alwaies been a guide vnto the godly to direct their dooings: and a Tutor to teach them, the perfect pathway to eternall felicitie.

§. 2.

Plato the Prince of Phylosophers, affir­meth;Plato. that this excellent feare, was so ex­cellently excelling in the harts of the Hea­then, that in Sparta, they built a Temple to true Feare: in which, they daily vsed to burne thev [...] first sacrifice. And, so much likewise affirmeth Socrates▪ who was Pla­tosSocrates. Schoole-maister.

But King Salomon the sonne of Dauid, beeing farre wiser in knowledge then ey­ther Socrates or Plato; giueth in his Pro­uerbs many prayses of this vertue: Telling vs plainly; that, * the feare of the Lord,Prou, 9. 10, [Page 220] (which is a dutifull reuerence and avve of the Almighty, firmely fixed in the harts of all the godly,) is, Initium sapie [...]e: the very beginning of vvisedome.

That, in it is an assured strength.Prou. 14. 26 Prou, 10, 27 Prou, 14, 27,

That, it increaseth our dayes.

That, it is as a Well-spring of wisedome, to auoyde the snares of death.

That, it leadeth to life; and that hee thatProu. 19. 23 is filled there-with, shall prosper, and shall not be visited with euill.

§. 3.

Iesus likewise, the sonne of Sirach, who well deserueth the name of a second Salo­mon for his great wisedome; telleth vs, in the beginning of his Booke: That, the feare of the Lord, is worship; & tryumph;Ecclꝰ, 1, 11. gladnesse; and a ioyfull crow [...]

That, it is an holy knowledge.Ecclꝰ. 1. 16.

That, it is both wisedome & discipline.Ecclꝰ. 1, 32. Ecclꝰ, 25, 13

That, it is the beginning of the loue of GOD.

That, it passeth all things in clearenes.Ecclꝰ. 25, 11

That, it maketh a merry hart, & giuethEcclꝰ, 1, 12. gladnesse, ioy, and long life.

That, it expelleth, sinne, and driueth a­wayEcclꝰ, 1, 26. anger.

That, it is the Crowne of vvisedome; &Ecclꝰ, 1. 22 giueth pleace and perfect health.

That, it is the roote of vvisedome; andEcclꝰ. 1. 24. the branches thereof are long life.

That, it is a pleasant garden of blessing:Ecclꝰ. 40. 27 & that there is nothing so beautifull as it is.

Neither is there any thing sweeter thenBasill. the same.

§. 4.

Besides; Sirach doth not onely giue cō ­mendations of this vertue it selfe, but also vttereth sundry speeches in prayse of the man that is enriched there-with: and con­sequently declareth, how much mindfull it maketh them that haue it, prouident to please God in all theyr proceedings; say­ing:Ecclꝰ. 10. 25 The great man; the Iudge; and the man of authoritie; are all of them honou­rable: yet is there none of them greater then he that feareth the Lord.

Hee that hath small vnderstanding, andEcclꝰ. 19. 23 feareth God, is better then hee that hath much wisedome, and transgresseth the law of his Maker.

Oh howe great is the man that findethEcclꝰ. 25. 10 wisedome & knowledge: yet is there none aboue him that feareth the Lord.

§. 5.

They that feare the Lord, (saith he) willEcclꝰ. 2. 18, prepare their harts, & humble their soules in his sight.

They will [also] seeke out the thingesEcclꝰ. 2. 1 [...]. that are pleasant vnto him.

They will keepe his commaundements.Ecclꝰ. 2. 19. Ecclꝰ. 32. 15 And receiue his doctrine.

They will honour theyr Parents, & doeEcclꝰ. 3. 8, seruice vnto them▪

Yea; they that feare the Lord▪ will be di­ligentEcclus. 15. 1. Ecclꝰ. 2. 16 to do good; and will not disobey his VVorde. And, such as feruently loue the Lord, wil euer be careful to keep his wayes.

For, as by the feare of God, our harts areVincentius. first framed to the obedience of his holy will: so through the loue of God▪ vvee are afterwards enforced to goe forward, daily more and more, with ioy and delight in his seruice. Yet, Augustine. [...]ee that loueth GOD best, alwayes feareth him most.

§. 6.

VVith this holy, religious, and louingGene, 39, 10 11. 12. feare of the Lorde, was the hart of Ioseph the sonne of Iacob fully stored when bee­ing seruaunt with Potipha [...] in Egipt, hee fledde from the company and vnlawfull li­king of his maisters w [...]fe.

This true and reuerent feare also of the Almightie, kept the three young menDan. 3. 18. mentioned in Daniell; from falling downe before the false God, vvhich Nabuchad­nezzar the great King of Babell had sette vp.

It likewise caused Daniell himselfe to doDan, 6, 10. contrary to the Decree of Darius. And made the * faire and constant wife of Io­akim,Dan, 13. to withstand the wit-wanting Re­thorick of the two Isralite Rulers.

Also; whosoeuer else he be, that truelieGueuara. feareth God as he ought, shall vndoubted­lie finde the same such a stay vnto him in the time of temptation, that he shall there­by be kept safe from falling in those dan­gers which lead men into destruction.

For, the feare of God, doth not onelieBoetius. withdraw the hand, the eye, & other mem­bers of the body, from committing euill: but it also helpeth to clense the minde, and to keep the consent thereof from yeelding to euill.

Very well therefore saith Saint Bernard;Bernard. That there is nothing of greater force and efficacie, to keepe vs in the grace▪ & fauour of God▪ then to liue cōtinually in his feare: and to eschew by all meanes that may bee, [Page 224] the performance of our proude and pre­sumptious thoughts.

But if the feare of GOD be once goneBernarde. from a man, then there remaineth in him, nothing else but lewdnes of life, extreame rashnes, forgetfulnes of vertue, & a harm­full running head-long into all kindes of sinne and wickednes.

§. 7.

It is written of Iob, that hee was an vp­right and iust man; one that feared God,Iob, 1, 1, and [...]s [...]hewed euill. VVhereby I vnder­stand, that the true feare of God, kept him vpright in life: and his abstaining frō euill, caused him to be counted iust.

And, to shew further, that Iob ledde his whole life in the feare of God, it is as a spe­ciall testimony, plainly expressed vnto vs by his owne speech, where (in effect) hee thus speaketh, saying: * I am afrayd of allIob, 9, 28, my dooings (ô Lorde) knowing that thou wilt not iudge mee innocent; or, without sinne in thy sight.

The Prophet Dauid likewise, although himselfe be many times praysed in the sa­cred Scriptures, for his religious holinesse, and vprightnes of life: yet to make known vnto all men, how much he was acquainted [Page 125] with the true feare of GOD, hee spareth not to reueale the same in the hundred and nineteene Psalme; where hee saith: * MyPsalm, 119 120. flesh trembleth for feare of thee (ô Lord,) and I am afrayd of thy iudgements.

VVee finde furthermore, that S. Paule the Apostle, was commended by the Lord himselfe, to be an elect and chosen vessellActs, 9, 15, vnto him, to beare his Name before the Gentiles, and Kings of the Earth.

Yet notwithstanding, in his first Epistle to the Corinthians, by his owne words it is witnessed, how greatly hee feared God in all his actions; as namely, in the 9. chapter, where hee saith: * I doe beate downe my1, Cor. 9. 27 bodie, and bring it into subiection: least by any meanes it should come to passe, that after I haue preached to others, I my selfe should be reproued.

§. 8.

Thus see wee, both by seuerall sentences and examples, that the Saints of God; yea, such men as vvere most high in Gods fa­uour, haue alwaies beene carefull to serue their Creator with feare and reuerence.

And, without true feare and reuerence,Augustine. no man liuing can be righteous in the sight of God.

Boldly hereby, may we then with Sirach,Ecclꝰ, 18, 26 count him a vvise man, that feareth God in all his actions.

And rightly with Salomon, pronounceProu. 28. 14 him blessed, that standeth alwaies in dread to doe that which may offend his Maker. But hee that hardneth his owne hart, shall fall into euill.

Happy [therefore] is the man, vnto whō Ecclꝰ. 25. 12. it is graunted to haue the feare of God.

And, blessed is the soule of him that fea­rethEcclꝰ. 34. 15 the Lord.

Yea;] blessed is euery one that fearethPsal. 128. 1. the Lord, and walketh in his wayes.

It shal goe wel with such men at the last,Ecclꝰ. 1, 13. and they shall finde fauour in the day of their death.

For, who so feareth the Lord, hee shallEcclꝰ, 1, 18, prosper; and at the end of his life hee shall be blessed.

Yea; the spirits [or soules] of such men,Ecclꝰ. 34, 13 shall surely liue: for, their hope is in the Lord their God, that can helpe them.

§. 1.

LOue, (as Plotinus saith) is a diuinePlotinus. passion of the soule or Spirit: inspiring it with a celestiall desire of heauenly things; and inflaming the har [...] to God-ward, through the hope vvhich i [...] conceiueth of euerlasting felicitie.

But like as I haue saide before of Feare that there are two sorts thereof: so doe I heere certifie vnto euery one that readeth▪ that diuers worldly men, haue out of this holie roote of Loue, deriued tvvo seuerall Trees. Namely, this diuine Loue, whole­lie dedicated to Pietie: and an immodest affection, extending it selfe to base Concu­piscence; vvhich they entitle by the name of Loue also.

This vile Loue, or rather Concupi­scence, is, (as Aristotle saith) the vvorstAristotle. worke of a mans Malus Genius. It distur­beth the passions of the hart, and maketh the sences mad. It is the roote of violence; furie; murders; and execrations: and the sole confounder of all the holy actions of the soule.

Full fraught with this filthy lust-loue, was the heart of wicked Amnon; vvhen2. Sam. 13. through his deceitfull policie, he obtained meanes to abuse by violence, the body of his sister Thamar.

But the other Loue, sirnamed Charitie; which is true; perfect; diuine; and onelie sacred: * is the very originall, and cheefeGregory. ground of all godly actions.

It is the way of man to God, & the vvayAugustine. of God to man.

It is heauens Embassadour to the soule;Rauisius. and the whole scope or fulfilling, of all Gods commaundements.

§. 2.

This Loue, (as the Apostle saith) suffe­reth1, Cor, 13, 4. 5, 6, 7. long: It is bountifull: It enuieth not: It doth not boast it selfe: It is not puffed vp: It disdaineth not: It seeketh not that which is her owne: It is not prouoked to anger: It thinketh not euill: It reioyceth not in iniquitie, but reioyceth in the truth: It suffereth all thinges: It beleeueth all things: It hopeth all things: It endureth all things.

This loue, teacheth vs true vvisedome;Plato. namely, to loue the soule more then the bo­dy, & not the body [...]etter then the soule.

This loue, beeing both diuine and cha­ritable; mooueth a man (according to theDeut, 6, 5, commaundement of God in the Law,) to loue his Maker aboue all things: and hisLeuit, 19. 18 neighbour as deerely as hee loueth him­selfe.

This loue, beeing a good and graciousPlotinus. affect of the soule; so worketh in the harts of the godly, that they haue no fancie to esteeme, value, or ponder any thing in the wide world, beside, or before the care and studie, how to please God.

For, the greatest argument of godly loue,Pacuuius. is to loue that which God willeth: and to forbeare to doe that which he hath forbid­den.

§. 3.

This loue, resembleth fire; which natu­rallyErasmus. inflameth all things that it toucheth.

This loue, teacheth vs, (according to the commaundement of our Sauiour Christ,)Math, 5, 44. to loue our enemies; to blesse them that curse vs; to do good to them that hate vs; and to pray for them that hurt vs, and per­secute vs.

Yea; this loue, couereth all trespasses.Prou, 10, 12

It is strong as death. Much water cannotCant, 8, 6. 7, quench it: neither can the floods drown it.

This loue, maketh men to forsake sinne,Chrisostome. and embrace vertue.

This loue, increaseth fayth; begettethAugustine. hope; and maketh vs at peace with God.

This loue, in aduersity is patient; in pro­speritieBernard. temperate; in passions strong; in good workes quicke; in temptations con­fident; in hospitality bountifull.

This loue, is neuer idle; but alwayes la­bouringAmbrose. to serue him whom it loueth.

§. 4.

This loue, (as Pacuuius saith) cannotPacuuius. stand with any worldly care or studie, for the things of this life; neither abideth it the coupling with any other loue. It beareth no partiall affection to kindred. It know­eth no difference betweene poore & rich. It knoweth not what meaneth mine and thine: Neither can it deuide a foe from a friende. For, hee that truely and perfectlie loueth GOD, loueth him alone; nothing besides him, nor with him; but all thinges indifferently, in him, and for him.

By which speech it appeareth, that the * right measure where-with vvee ought toBernard. loue God; is to loue him entirelie, without either end or measure.

Not in part; but in whole: (as hee him­selfe in his holy VVorde hath willed vs,)Leuit, 6. 5. Luke, 10, 27 namely; vvith all our heart; vvith all our soule; with all our minde; & with all our strength.

VVhich speech of GOD, beeing by Maister Becon in a certaine Sermon of hisBecon. expounded, hee enterpreteth the same in this manner; saying: To loue God with all our hart; is to preferre the loue of him, both aboue, & before all things else what­soeuer. To loue God with all our soule; is to loue him discreetly. To loue God with all our minde; is continually to meditate vpon his commaundements. And, to loue him with all our strength; is manfullie to suffer all kinds of aduersities, with willing­nesse & patience, for the testimonie of his truth.

§. 5.

VVith this sacred and religious loue of man to his Maker, was the hart of holie Dauid greatly enflamed, as may for exam­ple be seen in sundry places of his psalmes; where, in zealous affection to the Lorde and his Lavv, he first of all saith: * OnePsalm, 27. 4, thing haue I desired of the Lorde, the which I will still require; euen that I may [Page 232] dwell in the house of the Lord all the daies of my life; to beholde the beauty of the Lord, and to visite his holy Temple.

I haue loued, ô Lord, (saith hee) the ha­bitationPsalm, 26. 8, of thine house; & the place where thine honour dwelleth.

The zeale of thine house (ô Lord) hathPsalm, 69, 6. eaten mee vp.

One day in thy Courts, is better then aPsal, 84, 10. thousand other-where. I had rather be a Doore-keeper in the house of my GOD, then to dwell in the Tents of the vngodly.

As the Hart brayeth for the Riuers ofPsal, 42, 1, 2, water, so panteth my soule after thee (ô Lord.) My soule thirsteth for God, euen for the liuing God. When shall I come & appeare before the presence of God?

I will loue thee deerely (ô Lorde) myPsal, 18. 1. strength.

VVhom haue I (ô Lord) in heauen butPsal, 73, 25. thee? and there is none vpon earth, that I desire, in comparison of thee.

I haue longed (ô Lord) for thy saluati­on:Ps. 119. 174. and thy law is my delight.

Oh how I loue thy law! It is my medita­tionPsal, 119. 97 continually.

Oh teach mee thy statutes (ô Lorde,)Psalm, 119. 26, 27. make mee to vnderstand the vvay of thy [Page 233] commaundements; and I will meditate in thy wondrous workes.

Teach mee (ô Lord) the way of thy sta­tutes;Psal, 119, 33 34, & I will keepe it vnto the end. Giue mee vnderstanding, and I will keepe thy Law: yea, I will keepe it with my vvhole hart.

Direct me in the path of thy commaun­dements;verse, 35, for therein is my delight.

Behold, I desire thy commaundements;verse, 40, quicken me in thy righteousnes.

And,] incline my hart vnto thy testimo­nies.verse, 36,

Deale with thy seruaunt (ô Lord) accor­dingPs, 119, 124. 125. to thy mercie, and teach mee thy sta­tutes. I, ô Lord, am thy seruaunt, graunt mee therefore vnderstanding, that I may know thy testimonies.

Looke vpon mee, and be mercifull vntoPsalm, 119, 132. mee, as thou vsest to doe vnto those that loue thy Name.

Direct my steps in thy Worde, and letverse, 133. none iniquitie haue dominion ouer me.

Teach mee to doe thy will; for thou artPsal, 143. 10 my God. Let thy good Spirit lead me vn­to the Land of righteousnesse.

By these, and manie moe such like say­ings in the Booke of Psalmes, dooth thys [Page 234] princely Prophet make manifest, (as I said before) with vvhat earnest zeale & feruent affection, hee alwayes loued the Lord and his Law.

The true and perfect loue also of man to his Maker, was (as it seemeth) deeply roo­ted in the hart of old Eleazer, when he re­fused all the friendship & worldly fauours,2, Mac, 6, 28 that were offered vnto him by the seruants of Antiochus; and chose rather to suffer death by torments, then to saue his life by breaking the rules of his Religion.

With the like loue and constancie, did the seauen brethren and their mother, en­dure2, Mac. 7. death by tortures, vnder that wicked Tyrant Antiochus; and left behinde them a woorthy remembrance of their feruent affection to the Lawe of the Lorde their God.

VVe reade also in the Newe-testament, that Saint Stephen the first Martir afterActs, 7, 59. Christ, through his religious loue to his Lord and Maister, willingly suffered him­selfe to be stoned to death: commending his spirit into the hands of his Creator.

And such like diuine and holy loue to Christ our Captaine, ought euery Chri­stian professor to harbour in his heart, else [Page 235] may it greatly be doubted, that hee shall shoote short of life euerlasting.

§. 6.

But, as I said in the beginning, this loue is both diuine and charitable. First, mouing man to loue the Lord and his lawe, for the sundry blessings and benefits, which God both already hath, and daily doth bestowe vppon him through Christ. Secondlie, to loue his neighbour, or brother, as himselfe; because GOD in his holy Worde hath so commaunded him: and for that hee is the very forme of his own Image or likenes.

With which kinde of charitable loue of man to man, or man to his neighbour, was the heart of the Samaritane softned: vvhoLuke, 10. 33 34, 35. finding a stranger in the high-vvay halfe dead, first bound vp the wounds of his bo­dy, & then setting him vpon his own beast, brought him to an Inne, and made proui­sion for him; commaunding the Host of the house to take care of him: and looke (quoth he) what-soeuer the charges of this man commeth vnto, more then the two pence which I now giue thee; at my next comming hether, I will pay thee all.

But, with more then charitable loue of man to his neighbour, was the hart of holy [Page 236] Moises moued, when through his great af­fection hee prayed vnto the Lord, to par­don the foolish and Idolatrous sinne of his people. Yea, such was his feruent affection & more thē charitable loue towards them, that he desired of GOD in his prayer, toExod, 32, 32 graunt, that theyr foule offence might be forgiuen; or else his owne name to be rased out of the Booke of life.

And, vvith more also then charitable loue of man to his neighbour, was the A­postle Saint Paule acquainted, when verie zeale for Gods glory, and loue to his owne Nation, enforced him to say: * I vvouldRom, 9, 3. wish my selfe to be separated from Christ, [or to loose mine owne saluation] for my Bretheren; that are my kinsmen according to the flesh.

I terme these two last ensamples more then charitable loue, because it made these men ready to refuse their ovvne soules health, rather then their Brethren should be vnpardoned; and cast from their Crea­tor for their offences.

§. 7.

By which few examples onely, wee may sufficiently perceiue the forcible effect of true and perfect loue; and iustly may wee [Page 237] confesse with the afore-named Apostle, That * although we speak with the tungs1, Cor, 13, 1, 2, 3. of men and Angels, and haue not loue, we are but as sounding Brasse, or a tinckling Cymball. And though wee had the gift of prophecie, and knewe all secrets, and all knowledge: yea, if we had all fayth, so that we could remoue mountaines, and had not loue, we were nothing. And though vvee feede the poore with all our goods, & giue our bodies to be burned, & haue not loue, it profiteth vs nothing.

For, God hath chosen vs in Christ Ie­sus,Ephe, 1, 4, before the foundation of the World, that we should be holy, and without blame before him in loue.

And this commaundement haue we of1, Ioh, 4, 21. him; that he which loueth GOD, should loue his brother also.

For, as a King is honoured in his Image,Bernard. so God in man, is either loued or hated: hee cannot hate man, who loueth GOD, neither can hee loue GOD, who hateth man.

Also; like as the body without the souleFulgoti [...]. enioyeth no life; so all other vertues with­out godlie loue, are but colde and fruit­lesse.

§. 8.

If wee loue one another, (saith S. Iohn,)1, Ioh, 4, 12, God dwelleth in vs, and his loue is perfect in vs.

Also,] hee that loueth his Brother, abi­deth1, Ioh, 2, 10, in the light, & there is none occasion of euill in him.

But he that hateth his brother, is in dark­nesse,verse, 11. and walketh in darknesse; & know­eth not vvhether hee goeth; because that darknesse hath blinded his eyes.

§. 9.

Loue, (saith the Apostle) doth no euillRom, 13, 10 to his neighbour: therefore is loue the ful­filling of the lawe.

For, all the law is fulfilled in one vvord,Gala. 5, 14. which is this: Thou shalt loue thy neigh­bour as thy selfe.

Wherefore,] If any man say, I loue1, Ioh, 4, 20. God, and hate his brother, he is a lyer; for howe can hee that loueth not his brother whom he hath seene, loue God, whom he neuer saw?

Moreouer; Whosoeuer he be, that hath this worlds good, & seeth his brother haue1, Iohn. 3, 17 neede, and shutteth vp his compassion from him: howe dwelleth the loue of God in him?

For, by the true and perfect loue whichErasmus. we beare vnto God, we rightly vnderstand what our dutie is towards our neighbour.

And, this is the cōmaundement of God,1, Ioh, 3, 11. which we haue heard from the beginning: That we should loue one another. * EuenEphe, 5, 2. as Christ himselfe hath loued vs.

§. 10.

Beloued, let vs [therefore] loue one an­other:1. Ioh, 4, 7, 8, for, loue commeth of God, & eue­rie one that loueth, is borne of God, and knoweth God. He that loueth not, know­eth not God; for God is loue.

Let vs not loue in vvorde; neither in1. Ioh. 3. 18. tongue onely; but in deede and in truth.

That we may walke worthy of the voca­tionEphe, 1, 1, 2. 3. where-vnto wee are called: vvith all humblenes of minde, & meekenesse: with long suffering, supporting one another through loue; endeuouring to keepe the vnitie of the Spirit, in the bond of peace.

§. 1.

THis is the will of God, (as saith the Apostle) euen our sanctification:1. Thes. 4. 3. 4. 5. 6. that we should abstaine from forni­cation: that euery one of vs should knowe howe to possesse his vessell in holi­nesse and honour: and not in the lust of concupiscence, as doe the Heathen which know not God: that no man oppresse or defraude his brother, in any matter; for the Lord is the auenger of all such things.

He therefore that despiseth these things,1, Thes, 4, 8. despiseth not man but God, who hath gi­uen vnto vs his holy Spirit.

And, whose will is, that all men should1, Tim, 2, 4, be saued, and come vnto the knowledge of the truth.

For, it is not the will of God that one ofMath, 18, 14 the least should be lost.

§. 2.

Deerely beloued, (saith S. Peter) be not2, Pet, 3, 8, 9, ignorant of this one thing; that one day is with the Lord, as a thousand yeeres, and a thousand yeeres as one day. The Lord is not slack concerning the promise [of his comming,] (as some men count slacknes,) but is patient toward vs; & would haue no man to perrish; but would haue all men to come to repentance.

For, GOD would not that man should2, Esdr. 8, 59, perrish.

But, vnto them that will repent, hee gi­uethEcclꝰ, 17, 22 them grace to returne; and exhorteth such as faile vvith patience: and sendeth them the portion of the veritie.

Amend your liues therefore, and turne,Acts, 3, 19. that your sinnes may be put away, when the time of refreshing shall come from the presence of the Lord.

And, as it came into your minde, to goeBaruc, 4, 28. astray from your God, so endeuour your selues tenne times more, to turne againe, & to seeke him.

For, he that is Lord ouer all, is rich vntoRom. 10, 12 all that call vpon him.

§. 3.

Make no tarrying to turne vnto theEcclus, 5. 7. Lord: neither put it off from day to day: for, suddainly shall the wrath of the Lord breake forth, and in thy securitie thou shalt be destroyed: & thou shalt perrish in time of vengeance.

VVherefore, as the holy Ghost sayth:Hebr, 3, 7, 8, To day, if yee shall heare his voyce, harden not your harts.

Yea;] this day, if yee heare his voyce,Heb, 4, 7, harden not your harts.

For, it is a fearefull thing, to fall into theHeb, 10, 31, hands of the liuing God.

§. 4.

VVee finde in the eyghteene of Eze­chiell, and the 23. verse, that the Almigh­tie, by the mouth of the same Prophet, ex­horting the Children of Israell to repen­tance, first maketh this demaund of them;Ezec, 18, 23 saying: * Haue I any desire that the wic­ked [Page 243] should die? or shall hee not liue if hee returne from his wayes?

Then followeth in the 27. and 28. ver­ses,Ezec, 18, 27 28, 31, 32, sundry promises of Gods loue & mer­cie, vnto him that truly repenteth, and for­saketh his sinnes.

And, in the 31. & 32. verses of the same chapter, he thus concludeth all his former speech held with them to that purpose, say­ing: Cast away from you all your trans­gressions, whereby you haue transgressed: and make you a newe heart, and a nevve Spirite; for vvhy vvill yee die, ô house of Israell?

For, I desire not the death of him that dieth: cause therefore one another to re­turne, and liue.

§. 5.

We finde likewise in the prophecie of E­say, that the Lord, beeing there desirous to withdraw that wicked & obstinate people of Israell, from their greeuous offences, (in which too long they had wilfully con­tinued;) beginneth also first with a gentle admonishment, saying: * VVashe you:Esay, 1, 16, 17, make you cleane; take away the euill of your workes from before mine eyes: cease to do euill; learne to doe well; seeke iudge­ment; [Page 244] relieue the oppressed; iudge the fa­therlesse; and defend the widdow.

And, hauing thus fore-told them vvhat they ought to doe, hee then presently ad­deth: * Come nowe, and let vs reason to­gether;Esay, 1, 18, though your sinnes were as Crim­son, they shall be made white as snowe: though they were redde, like Skarlet, they shall be as vvooll.

Declaring heereby vnto vs, howe readie he is to receiue them that truly repent; and how prone to put all their former offences, cleane out of his remembrance.

As may further appeare againe, euen by the witnesse of his owne wordes in the 18. chapter of the afore-named Ezechiell; vvhere hee saith: * If the wicked will re­turneEzec, 18, 21. from all his sinnes that he hath com­mitted, & keepe all my statutes, & do that which is lawfull and right; hee shall surely liue, and shall not die.

All his transgressions that he hath com­mitted,verse, 22. they shall not be mentioned vnto him: but in his righteousnes that hee hath done, he shall liue.

Moreouer; VVhen the wicked (saithEzec, 18. 27 hee) turneth away from his wickednes that he hath committed, and doth that which is [Page 245] lavvfull and right, hee shall saue his soule aliue.

Because hee considereth, and turneth a­wayverse, 28, from all his transgressions that he hath committed, hee shall surely liue, and shall not die.

Againe; vvhen I, saith the most Merci­full,Ezech. 33, 14, 15, shall say vnto the wicked, Thou shalt surely die: if hee turne from his sinnes, and doe that which is lawfull and right; to wit: If hee restore the pledge, and giue againe that hee had taken away by robberie, and walke in the statutes of life, without com­mitting iniquitie, then shall hee surely liue, and not die.

None of the sinnes that hee hath com­mitted,verse, 16, shall be mentioned vnto him, [or any more thought vpon,] for, insomuch as he doth nowe the thing that is lawfull and right, hee shall surely liue.

§. 6.

These places of Scripture onely, if no moe such could be found, might serue suf­ficiently to proue▪ that God delights not in a sinners death. Yet notwithstanding, for our greater comfort, and as it were more certaine assurance, the Lord, besides his promise, hath vouchsafed to giue his oath [Page 246] to this effect. And because he knewe none, eyther in heauen or earth, greater to sweare by, hee hath therefore sworne vnto vs by himselfe, saying: * As truly as I liue, I haueEzec. 33, 11. no pleasure in the death of the vvicked: but rather, that the wicked shoulde turne from his euill way and liue.

And, to make yet a little more manifest how greatly he desireth our good; he spa­reth not by sundry other speeches, both in the old and New-Testament, to expresse his kindnes and compassion towards vs, in this poynt. As namely, in the fift Booke of Moises, vvhere hee saith: * Oh that thereDeut, 5, 29. were such a hart in my people, as to feare mee, and to keepe all my cōmaundements alway: that it might goe vvell vvith them, and with their children for euer.

Behold, (saith he) I stand at the doore &Reue, 3, 20, knock: if any man heare my voyce, and open the doore, I will come in vnto him, and will sup with him, and he with me.

Also; by the voyce of his Gospell, hee daily more nowe then euer heretofore, ma­nifesteth his euerlasting loue towardes vs: in that he therby vouchsafeth cōtinually to call vs; saying: * Come vnto mee, all yetMath. 11. 28 that are weary & laden, and I wil ease [...]ou▪

Take my yoake on you, & learne of me,verse, 29, 30 that am meeke and lowly in hart; and yee shall finde rest vnto your soules. For, my yoake is easie, and my burden light.

§ 7.

Clense [therefore] your hands, yee sin­ners;Iames. 4. 8, and purge your harts yee vvauering minded.

Circumcise the fore-skin of your hearts,Deut. 10, 16 and harden your necks no more.

Returne vnto the [...]ord; and he will re­turneMala, 3, 7, vnto you.

Cease from your sinnes, and forget your2, Esdr. 16. 59, iniquities, and medle no more from hence­forth with them: so shall God leade you foorth, and deliuer you from all troubles.

Yea, let the wicked forsake his wayes, &Esay, 55, 7, the vnrighteous his ovvne imaginations; and returne vnto the Lord, and hee vvill haue mercy vpon him: and to our GOD, for, hee is very ready to forgiue.

§. 8.

Returne then vnto the Lord, and forsakeEcclꝰ, 17, 23 thy sinnes: make thy prayer before his face, and take away the offence.

Turne againe vnto the most High: forverse, 24, hee will bring thee from darknes to whol­some [Page 248] light: forsake thine vnrighteousnes, and hate greatly all abhomination.

Learne to know the righteousnesse andverse, 25, iudgements of God; stand in the portion that is sette forth for thee, and in the prayer of the most high GOD: and goe in the portion of the holie world, with such as be liuing and confesse God.

Also; if thou be withered and worne a­wayChrisostome. of sin, renew thy selfe againe, through hartie sorrow, and true repentance.

For godly sorrowe, causeth repentance2, Cor, 7, 10, vnto saluation; not to be repented of: but worldly sorrow causeth death.

And, the best remedy if thou hast offen­ded,Hermes. is true repentance, and amendement of life.

§. 9.

But to the ende we may some-what the better vnderstand what true repentance is, I will heere rehearse some fewe places col­lected frō diuers of the diuine Doctors of the Church: and first of all, from S. Au­gustine, vvhere, speaking to this purpose, hee saith: * True repentance, is greatly toAugustine. deplore sinnes past, and fully to resolue in minde & hart, neuer to commit any heere­after.

It consisteth of three parts: namelie, Contrition of hart; Confession of mouth; and Satisfaction of deede. For, vvee haue (saith hee) offended God three manner of wayes; by the delight of thought: by the lapse of tongue: & by the pride of works: And these three are to be cured by three contrary remedies. Delight of thought, by the inward sorrow & contrition of the hart. The lapse of tongue, by the confession of the mouth. And the pride of works, by our vpright liuing, and vncorrupted satis-fac­tion.

Contrition, is a hartie sorrowe & inwardBernarde. greefe, taken for the sinnes which we haue already committed: with a full inten: and purpose of confession and satisfaction; & heereafter not to commit any more.

For otherwise, thy repentance is no trueAugustine. repentance, but rather seemeth to be fai­ned; if thou pollute thy selfe againe vvith thy former offences: & thy penitent teares are to small purpose, if thou multiply thine iniquities. For, true repentance is to cease from sinne.

Wee ought also, in the true contrition ofCassianus. hart, to be sorowfull for these three things; First, for the sinnes wee haue committed: [Page 250] Secondly, for the good wee haue omitted: Thirdly, for the time we haue lost.

And this kinde of contrition, is more a­uailableAugustine. in the sight of God, then to goe on pilgrimage throughout the world.

§. 10.

Confession, which hath the second placeAugustine. in true repentance, is the health of the soule; an expeller of vices; a restorer of vertue; an impugner of wicked spirits: & an impediment of the deuill.

By it, the lurking disease of the soule isIsidore. opened, to the praise of God: & through it, we obtaine hope of pardon for all our offences past.

Besides; vvhen the confession of theAmbrose. hart, proceedeth forth of the mouth, then the vengeance of GOD ceaseth to pursue the penitent person.

And, hee likewise that accuseth himselfeAugustine. of his sinnes, preuenteth thereby the deuill of his purpose; so that hee cannot accuse him at the day of iudgement: if in confes­sing his sinnes vnto God, he blot those of­fences out by repentance, which hee hath cōmitted: and cease to renew those sinnes againe, which he now is sorry for.

For, those sinnes shall neuer be condem­nedLeo. in iudgement, which were purged be­fore, with confession & true repentance.

Neither is Iesus Christ any longer theyrCassiodoru [...]. Iudge, but their Aduocate, vvho accuse themselues by their owne confession.

So that confession, ioyned with true con­trition,Augustine. openeth the gates of heauen, and stoppeth the mouth of hell.

§. 11.

Satisfaction, beeing the third & last partAugustine. of repentance, is; cheefely to cutte off the causes of such sinnes, as in former time we haue loued; & not to cherrish henceforth by suggestions, any entrance into them.

For, wee doe not truly satis-fie, althoughGregory. wee cease from iniquitie; vnlesse wee per­secute by opposite bewailings, the euils which heere-to-fore wee haue most affec­ted; & endeuour with all our might, dai­ly to with-stand all such kind of pleasures, as prouoke men to sin and wickednes.

Wee ought also to vnderstand, that inPhil. Mel. the worke of true repentance, satis-faction is to be made three seuerall waies. First, vn­to God: to wit, when through faith and confidence, wee humbly present our selues [Page 252] in prayer before him, and earnestly intreate his maiestie, that he will vouchsafe, to ac­cept the passion and death of his Sonne Christ, as a perfect, full, and sufficient sa­tisfaction, for all the sinnes which we haue committed.

Secondly, satis-faction is to be made vn­to the Church, after Excommunication, for such offences as we haue done: testify­ing thereby, both in the sight of God and man, our humble submission and vnfained repentance.

Thirdly, satisfaction ought to be made vnto our neighbour or brother, if we haue any way wronged him, either in vvord or deede: namely thus; hee must be recom­pensed by confessing the fault vnto him: and restitution must likewise be made, ac­cording to the damage we haue done him: otherwise, our repentance is greatly to bee suspected of hipocrisie, if (beeing able) we make not recompence by restitution.

Againe; in making satis-faction, the re­conciliation,Chrisostome. ought to be equall to the pre­cedent offence; and thou oughtest to bee as ready to lament, as thou wast to offend. And, as thine intent was before to offend, such also ought now thy deuotion to be in [Page 253] repenting: For, according to the greatnes of thy sinnes, ought the greatnesse of thy greefe & sorrowe to be: and as thy delight and loue was before, to those things which were euill; so ought now thy hatred & lo­thing to be against those things vvhich are euill.

§. 12.

Vnderstanding novve by these fevve former speeches vvhat true repentance is; * Let vs, (according to the counsell whichLament. 3. 40, 41. the Prophet Ieremie giueth,) search & try our wayes, and turne againe vnto the Lord. Let vs lift vp our harts with our hands vn­to God in the heauens.

Yea, let vs, (as Erasmus willeth,) returneErasmus. againe vnto the Lord our God, with hartie sorrow, and true repentance; humbly con­fessing before him, the faultes which vvee haue committed; and earnestly desiring of him, that hee vvill alvvaies heereafter, so strengthen vs with his grace, that wee may daily more & more, dutifully becom obe­dient to his holy will, & euer study to please him, our whole life time following.

For, if we acknowledge our sinnes, God1, Ioh, 1, 9. is faithfull and iust, to forgiue vs our sinnes, and to clense vs from all vnrighteousnes.

Hee that hideth his sinnes, shall not pro­sper;Prou, 28. 13 but hee that confesseth, & forsaketh them, shall haue mercie.

Wherfore, if the testimony of thine ownPacuuius. conscience, doe at any time accuse, vexe, or trouble thee, for any euill conceiued or done; confesse thy fault speedily, deferre not the time; dally not with God; but bee earnestly repentant; trust in his mercy, and seeke not to hide thine iniquity from him: so will he haue compassion on thee, & not impute sinne vnto thee.

Besides; when thou truly repentest, and askest pardon of God for thine offences:Bo [...]tius. then cannot thy sinnes disquiet thee, nor haue any power to hurt thee. But vvhen thou art vnrepentant, and cea [...]est to call for mercie, then thy sinnes rage ouer thee, and cry dailie vnto God for vengeance against thee.

Also; the sinne that is not foorth-withGregory. clensed, and purged by repentance, doth speedily draw on another with his weight.

Sleepe not therefore without repentancePlato. for thy sinnes done and past.

§. 13.

It behooueth a man so to liue (saith Ba­sill,)Basill. that hee looke for death euery howre: [Page 255] and to be alwaies in a readines for the com­ming of death.

For, as God findeth thee to bee when heGueuara. calleth thee, so will he iudge thee.

And, as the tree falleth, so shall it be ta­kenEccles, 11, 3. vp.

Trouble not thy selfe then with takingS [...]crates. thought how thou maist liue long, but ra­ther be careful to liue well: and forasmuch as thou ar [...] vncertaine in what place Death abideth fo [...] thee▪ be thou ready prepared in eac [...] plac [...] to m [...]te him.

Let not thy [...]ea [...] be layde downe to rest,Isidore. before thou hast considered how thou hast bestowed the day past: If thou hast vvell done, giue thanks to God; if otherwise, re­pent, and aske him forgiuenesse.

Also; if thou intend to doe well, deferrePlato. it not till to morow; for thou knowest not what may chaunce vnto thee this night.

Neuer trust too much to time; for it sud­dainlieHermes. deceiueth them that trust thereto.

Thinke not, that another time vvill beRauisius. soone enough for thee to repent, if thou now feele thy conscience touched with the remembrance of thy sinne.

For although we finde, that God in ma­nyGregory. places of his holy Word, hath promised [Page 256] pardon to the penitent; yet we no where read, that euer hee promised to morrowe vnto a sinner.

§. 14.

Certainly, (saith Aurelius,) those menMar. Aurel. doe liue very euill, that are alwaies begin­ning to liue well: forasmuch as theyr often beginnings, doe make theyr liues still more and more vnperfect.

Well therefore saith Zenophon, that toZenophon. see, is a small matter; but to fore-see, is a token of good wit.

And the difference betweene a wise manDi [...]genes. and a foole is this: the one is prouident to preuent an euill before it come; the other wisheth for remedy, when it is too late.

As may for example more plainelie be perceiued, by reading the different doings of these two men following. Baltazar the king of Babel, (as Daniell affirmeth,) euen in the time of his banquetting amongst hisDan. 5. 5. 6. thousand Princes, perfectly discerned the hande of a man, writing vppon the plaister of his wall, and was greatly (for the time) terrified thereby; insomuch, that the verie ioynts of his loynes were loosed, his coun­tenaunce changed, his thoughts troubled, and his knees smote one against the other [Page 257] for feare of Gods iudgements. Yea, by Da­niels diuine interpretation, hee also vnder­stoodverse, 25. the misticall meaning of those words which were written; the summe vvhereof, cōtained no lesse (for his offences) then the speedy subuersion of his whole kingdom, and his owne vtter ouerthrovve for euer. Yet seeing, and knowing all this, but wan­ting grace to fore-see, & preuent the dan­ger by true repentance, hee perrished theverse, 30. same night, according to the saying of the Prophet.

Contrariwise; by Samuell it is affirmed: that king Dauid did not only see the foule­nesse of his offence, wherein too long hee had (in a manner) sencelesly liued, so soone as the shril-sounding voyce of Nathan, had once (by denouncing Gods anger) tho­rowly2, Sam. 12. chap. awaked him out of his deadly slum­ber: but also presently fore-saw, by belee­uing the speech of the Prophet, & speedi­lie preuented, by his vnfained repentance and amendement, the heauy wrath of the Almighty; which otherwise was likely for his iniquitie, to fall vpon him.

Marke therefore, what counsell Sirach giueth to this purpose, and endeuour dili­gently to follow the same, where he sayth: [Page 258] My * sonne, hast thou sinned? doe so noEcclꝰ. 21. 1. 2 more; but pray for thy former sinnes that they may be forgiuen thee. Flee frō sin, as from a Serpent; for if thou commest too neere it, it will bite thee: the teeth thereof, are as the teeth of a Lyon, to sley the soules of men.

Make much [also] of time; and eschewEcclus, 4, 20 the thing that is euill.

Remember that death tarrieth not, andEcclꝰ, 14, 12 that the couenaunt of the graue is not shewed vnto thee.

Defraude not thy selfe of the good day;Ecclꝰ, 14, 14 neither let the portion of good desires o­uer-passe thee.

Giue and take, and sanctifie thy soule:verse, 16. vvork thou righteousnes before thy death, for in the hell there is no meate to finde.

Neither is there any more place or timeCyprian. of repentance left for any man, after hee is once departed out of this vvorlde: life is heere either lost or wonne: euerlasting sal­uation is onely heere prouided for, by the due worshipping of God, and the fruites of fayth.

And no man is letted, eyther by sinnesCyprian. or by yeeres, to come to the obtaining of saluation: for, as long as the soule is yet [Page 259] abyding in the body, no repentance is in vaine. And, what-soeuer is truly doone, is neuer too late done.

Yet thus much alwaies vnderstand, thatOsorius. thy repentance is then most acceptable to God, when thou doost offer the same in the prime of thy youth, and in the time of thy perfect health: For, such as neuer cease to sin, till sin (through age & feeblenes) be­gin to forsake them; it may greatly be fea­red, that they in the meane while, daily drinke vp the dreggs of Gods wrath.

§. 15.

Furthermore; although there be indeed,Augustine. * many in the vvorld, which are not asha­med to sinne, but are ashamed to repent; yet if thou looke for fauour in Heauen, thou must both confesse and forsake thy sinnes heere on earth.

For, hee that heere in this life, receiuethAmbrose. not remission of his sinnes: shall haue no part with the godly, in the felicity to come.

Followe therefore, for thine owne good, the example of King Dauid; and with the like humility of heart, be ready to say vnto God, as he said: * Lord haue mercy vponPsalm, 41, 4, me; and heale my soule, for I haue sinned against thee.

Or, as Manasses King of Iuda, in his pe­nitent2, Chro, 36. prayer, said: * I haue sinned, ô Lord, I haue sinned, aboue the number of the sand of the Sea. My transgressions are mul­tiplied, my offences: are exceeding manie: and I am not vvoorthy to behold and see the height of the heauens, by reason of the multitude of mine iniquities. For, I haue prouoked thy wrath, and done euill before thee. I did not thy will, neyther kept I thy commaundements.

Nowe therefore I bowe the knee of my hart, beseeching thee of grace. I haue sin­ned, (ô Lord) I haue sinned: & I acknow­ledge my transgressions: but I humbly be­seech thee to forgiue mee. O Lord for­giue mee, and destroy mee not vvith my transgressions. Be not angry with mee for euer, by reseruing euill for mee: neither condemne me into the lower parts of the earth.

For, thou art the God, euen the God of them that repent: and in mee thou vvilt shew all thy goodnes: for, thou (ô Lord) vvilt saue mee, that am vnvvoorthy; ac­cording to thy great mercie: therefore I will praise thee for euer, all the dayes of my life. &c.

Or, as the prodigall sonne spoken of by Christ, in the gospell did: remember thine owne estate in time: liue no longer like a slaue to sinne, and a stranger from the fel­lowship of the faithfull; but rather returne home, & say vnto God thy Father, as hee said to his: * I haue sinned, ô Father, a­gainst heauen, and before thee; and am noLuke, 15, 16 more worthy to be called thy sonne: make me as one of thy hired seruaunts.

And thou shalt surely finde, if thou make an vnfained conuersion, that the Lord thy God will be ready to receiue thee. For, there * is more ioy among the Angels inLuke, 15, 7. Heauen, for one sinner that conuerteth; then for ninetie and nine iust men, vvhich neede none amendement of life.

Yea; at the true repentance and conuer­sionBernard. of sinners, the Father reioyceth; the Sonne reioyceth; and the holy Ghost re­ioyceth. The first, figured in the prodigall Sonne. The second, in the lost sheep. The third, because they are the temple & cho­sen vessels of the holy Ghost, euen all the Angels in heauen doe reioyce.

§. 16.

O how good a thing is it then, (as SirachEcclꝰ. 20. 4. saith,) so soone as thou art reprooued, to [Page 262] manifest thy repentance! for thereby shalt thou escape wilfull sinne.

Who so hateth to be reformed, is in theEcclus, 21, 6. way of sinners: but hee that feareth the Lord, conuerteth in h [...]rt.

Seeke the Lord [therefore] vvhile heeEsay, 55, 6, may be founde: call vpon him while he is neere.

For, hee vvill be founde of them thatWisd. 1. 2. tempt him not; and appeareth vnto such as proue not vnfaithfull vnto him.

Get thee righteousnes before thou comeEcclꝰ. 18. 18 to iudgement. Learne before thou speake, and vse phisicke or euer thou be sicke.

Examine thy selfe, before thou bee iud­ged;verse, 19. and in the day of the visitation thou shalt finde mercy.

Humble thy selfe, before thou be sicke:verse. 20. and whilst thou maist yet sinne, shewe thy conuersion.

Let nothing let thee to pray alwayes vn­toverse, 21. God: and deferre not vnto death to be reformed: for the reward of GOD endu­reth for euer.

And, in what place or state soeuer a manGregory. shall be founde, when he departeth out of this life, in the same state and degree, the last day of the worlde shall finde him.

For, such as euery man shall be in the dayAugustine. of his death; [concerning eyther his ver­tue or vice,] euen such shall hee appeare againe before God, in the day of generall iudgement.

And, except wee be conuerted, & be­comeMath, 18, 3, as little children, wee shall not enter into the kingdome of heauen.

Not chyldren in vnderstanding, but as1. Cor. 14, 15. concerning maliciousnesse, [or any other euill,] we must be children: and, in vnder­standing of a ripe ag [...].

§. 1.

WHen Christ our Sauiour vvas demaunded by a certaine Ru­lerMath, 19, 16, 17, Luke, 18, 18 this question; Good Mai­ster, vvhat good thing shall I doe▪ that I may haue eternall life? He pre­sently returned him this aunswer; saying: Why callest thou mee good? there is none good, but one; euen God: but if thou wilt enter into life, keepe the commaunde­dements.

And, beeing likewise asked at an other time by a tempting Pharisee, vvhich was the greatest, or cheefest commaundementMath. 22, 36 37, &c. in the lawe of God? Hee forth-with made this reply vnto the partie; saying: Thou shalt loue the Lord thy God, with all thine hart; with all thy soule; and with all thy [Page 265] minde. This is the first, and the greatest commaundement. And the second is like vnto this: Thou shalt loue thy neighbour as thy selfe. On these two commaunde­ments, hangeth the whole Lawe and the Prophets.

Also; being in talke with his owne Di­sciples, a little before the time of his suffe­ring; amongst many other things which he then taught, hee gaue this short lesson fol­lowing, as a speciall rule for them to direct their life by, saying: * If yee loue me, keepIohn, 14, 15 my commaundements.

And, as in the 15. of S. Iohns Gospell,Iohn, 15, 14 our Sauiour Christ counteth all those men to be his friendes, which doe whatsoeuer hee hath commaunded them.

So in the second of S. Iohns Epistle, the1, Ioh, 2, 4. holy Ghost reckoneth euery one to bee a lyer, which saith, hee knoweth God, and keepeth not his commaundements.

Take heede therefore, that ye doe as theDeut, 5, 32. Lord your God hath commaunded you: turne not aside to the right hande, nor to the left.

But vvalke in all the vvayes vvhich theverse. 33. Lord your God hath commaunded you: that yee may liue, and [...] that it may goe [Page 266] well with you; and that your dayes may be prolonged in the Land which ye possesse.

§. 2.

Let not the Booke of the Law, (as saithIosua, 1, 8, the Lord vnto Iosua) depart out of thy mouth, but meditate therein day & night: that thou maist obserue & doe, according to all that is written therein; for, then shalt thou make thy way prosperous; and then shalt thou haue good successe.

Yea; let thy minde, be vppon the ordi­nauncesEcclꝰ. 6, 38 of the Almighty, & be thou con­tinually occupied in his cōmaundements: so shall he stablish thy heart, and giue thee wisedome at thine owne desire.

For, the knowledge of the commaunde­mentsEcclꝰ, 19, 19 of God, is the doctrine of life: and they that obey him, shall receiue the fruite of immortalitie.

§. 3.

Delight thy selfe [then] in the Lord [thyPsalm, 37, 4, God,] & the shall giue thee thy harts desire.

Commit thy workes vnto him, and thyProu, 16, 3, thoughts shall be directed.

Loue the Lord all thy life long, and callEcclꝰ, 13, 15 vpon him for thy saluation.

Beleeue in him, and hee will helpe thee;Ecclus, 2, 6, order thy way [...], & trust in him: hold [Page 267] fast his feare; and growe old therein.

Trust in him with all thine hart, & leaneProu. 3. 5, 6, 7. not vnto thine owne wisedome. In all thy wayes acknowledge him, and hee shall di­rect thy steps. Be not wise in thine ovvne eyes, but feare the Lord, and depart from euill▪

So health shall be vnto thy nauell, andverse, 8, marrow vnto thy bones.

§. 4.

The Lorde (saith Ms [...]ah) hath shovvedMica. 6, 8, thee, ô man, what is good; and vvhat hee requireth of thee: namely, to doe iustice; to loue mercy; and to humble thy selfe to walke with thy God.

And now, ô Israell, (saith Moises) whatDeut, 10, 12 is it that the Lord thy GOD requireth of thee; but to feare the Lord thy God; to walke in all his waies; and to loue him, and serue him, with all thine hart, and with all thy soule.

For, this commaundement which I cō ­maundDeut, 30, 11 thee this day, is not hid from thee; neither is it farre off.

It is not in heauen, that thou shouldestverse, 12, 13, say; Who shall goe vp for vs to heauen, & bring it vs, and cause vs to heare it that wee may doe it? Neither is it beyond the Sea; [Page 268] that thou shouldest say; Who shall goe o­uer the Sea for vs, and bring it vs, & cause vs to heare it, that we may doe it?

But the Word is very neere vnto thee:verse, 14, euen in thy mouth, and in thy hart, for to doe it.

And this (saith the Apostle) is the wordRom, 10, 8, of faith which vvee preach.

§. 5.

If any man (saith Saint Peter) long after1, Pet, 3. 10. 11. life, and to see good daies; let him refraine his tongue from euill, and his lips that they speake not guile. Let him eschew euill, and doe good: let him seeke peace, and follow after it.

Let euery man be swift to heare; sloweIam, 1, 19, to speake; and slow to wrath.

(For, he that hath knowledge, sparethProu. 17, 27 his speech.

And, hee that sinneth not in vvord, is aIames. 3, 2. perfect man; and able to bridle his vvhole bodie.)

Bee swift to heare good things; and letEcclus, 5, 12 thy life be pure; and giue a patient aun­swere.

If thou hast vnderstanding, aunswer thyverse, 13. neighbour: if not, lay thy hand vppon thy [Page 269] mouth; least thou be trapped in an vndis­creet word, and so be blamed.

Apply thine heart to instruction: andProu, 23, 12. thine eares vnto the words of knowledge.

Be humble to heare the word of God,Ecclus, 5, 11 that thou maist vnderstand it: and make a true aunswere with wisedome.

For; to lacke knowledge, is a very euillOrosius. thing: to thinke scorne to learne, is worse: but, to with-stand and repugne the truth, against men of knowledge teaching the same, is the worst thing that may be, and furthest from all grace.

Wherefore; if thou desire to be good,Pet. Lomb. endeuour thy selfe to learne to know, and to follow the truth: for he that is ignorant therein, and will not learne, can neuer be good.

Endeuour thy selfe diligently, euen inSiluius. thy youth, to learne wisedome and know­ledge, though for the time present it seeme painfull vnto thee: for, it is lesse paine for a man to learne in youth, then in age to be vnskilfull.

§. 6.

Sanctifie the Lorde God in your harts,1, Pet, 3, 15. 16. (saith the Apostle,) and be ready alwayes to giue an aunswere to euery man that as­keth [Page 270] you a reason of the hope that is in you: and that with meekenes & reuerence, hauing a good conscience; that when they speake euill of you, as of euill dooers, they may be ashamed, which blame your good conuersation in Christ.

Yea,] let the vvord of Christ dwell inColos, 3. 16. you plenteously, in all wisedome; teach­ing and admonishing your owne selues, in Psalmes, and Hymnes, & spirituall songs: singing with a grace in your harts vnto the Lord.

And, whatsoeuer yee shall doe in vvord,verse, 17. or in deed, do all in the Name of the Lord Iesus; giuing thanks to God, euen the Fa­ther, by him.

For, God is a Spirit, and they that wor­shipIohn, 4. 24, him, must worship him in spirit and truth.

He is likewise, a God of wonderfull greatTertullian. power, might, and majestie: and therefore we ought, alwaies to serue him truely, with feare and reuerence.

§. 7.

I beseech you brethren, by the merciesRom, 12. 1. 2. of God, (saith S. Paule) that yee giue vp your bodies a liuing sacrifice, holy, accep­table to GOD; which is your reasonable [Page 271] seruing of God. And fashion not your selues like vnto this world; but be ye chan­ged by the renewing of your minde, that yee may proue vvhat is the good vvill of God, and acceptable, and perfect.

Lay apart all filthines, and superfluitieIames, 1, 21. 22. of maliciousnes, and receiue with meeke­nesse the vvorde vvhich is grafted in you, which is able to saue your soules. And bee yee dooers of the vvord, and not hearers onely, deceiuing your selues.

For, if any man heare the word, & doeverse, 23, 24, it not, he is like vnto a man that beholdeth his naturall face in a glasse. For, when hee hath considered himselfe, he goeth his way, and forgetteth immediatly what manner of one hee was.

But who so looketh in the perfect Laweverse, 2 [...]. of libertie, and continueth therein: he not beeing a forgetfull hearer, but a dooer of the worke, shall be blessed in his deede.

For, the hearers of the Law, are not righ­teousRom, 2. 13, before God: but the dooers of the lawe shall be iustified.

And, not euery one that saith vnto Christ,Math, 7, 21. Lord, Lord, shall enter into the kingdome of heauen: but hee that doth the will of God, which is in heauen.

Take heede therefore, that yee vvalkeEphe, 5. 15. 16, circumspectly; not as fooles, but as wise, redeeming the time, for the dayes are euill.

That is, that ye cast off, concerning theEphe, 4, 22, 23, 24, conuersation in time past, the olde man, which is corrupt through deceiueable lusts, and be renewed in the spirit of your mind. And put on the newe man, which after God is created, in righteousnes & true ho­linesse.

For, the grace of GOD, that bringethTitus, 2. 11. 12. saluation to all men, hath appeared: and teacheth vs, that we should denie vngodli­nes, and worldly lusts; and that we should liue soberly, righteously, and godly in this present world.

Looking for the blessed hope, and ap­pearing of the glory of the mightie God,verse. 13. 14. and of our sauiour Iesus Christ: who gaue himselfe for vs, that hee might redeeme vs from all iniquitie, and purge vs to be a pe­culier people vnto himselfe, zealous of good workes.

§. 8.

Forasmuch then as Christ hath suffered [...], Pet. 4, 1. for vs in the flesh, arme your selues likewise vvith the same minde; which is, that hee vvhich hath suffered in the fleshe, hath [Page 273] ceased from sinne: that hee hence-foorth should liue, (as much time as remaineth inverse, 2. 3, the flesh) not after the lusts of men; but af­ter the will of God. For, it is sufficient for vs, that wee haue spent the time past of the life, after the lust of the Gentiles, walking in wantonnes, & lusts, in excesse of wines, in excesse of eatings, in excesse of drink­ings: and in abhominable Idolatries.

Therefore, if any man be in Christ, let2. Cor. 5. 17. him be a newe creature.

For, they that are Christes, haue crucifiedGala, 5, 24, the flesh, with the affections & the lusts.

§. 9.

The night (saith the Apostle) is past, &Rom, 13, 12 13. 14, the day is at hand: let vs therefore cast a­way the works of darknes, & let vs put on the Armour of light: so that we walke ho­nestly, as in the day; not in gluttony, and drunkennes, neither in chambering and wantonnesse, nor in strife & enuying. But put yee on the Lord Iesus Christ, & take no thought for the flesh, to fulfill the lusts thereof. * For, if yee liue after the flesh, yeRom, 8, 13, shal die, but if yee mortifie the deedes of the body by the Spirit, ye shall liue.

VValke then I say in the Spirit, and yeeGala. 5. 16, 17, shall not fulfill the lusts of the flesh: for, [Page 274] the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are con­trary one to another, so that ye cannot doe the same things that ye would.

Striue therefore to enter into heauen atLuke, 13, 24 the straite gate: for many will seeke to en­ter in, and shall not be able.

§. 10.

If yee be risen with Christ, seeke thoseColo, 3, 1, 2, things which are aboue; vvhere Christ sit­teth at the right hande of God. Set your affections on thinges which are in heauen, and not on things which are on the earth.

Gird vp the loynes of your minde, be so­ber, and trust perfectly on the grace that is1, Pet, 1, 13. 14, 15, 16. brought vnto you by the reuelation of Ie­sus Christ, as obedient children: not fashi­oning your selues vnto the former lusts of your ignoraunce: but as hee vvhich hath called you is holy; so be ye holy in all man­ner of conuersation: because it is written; Be yee holy, for I am holy.

Let no corrupt communication proceedEphe. 4. 29. out of your mouthes, but that vvhich is good, to the vse of edifying, that it may mi­nister grace vnto the hearers.

For, euill speakings corrupt good man­ners.1, Cor, 15, 33.

And those thinges are alwaies vnhonestIraeneus. to be spoken of, vvhich are filthy to bee done.

Onely let your conuersation be as it be­commethPhilip. 1. 27, the Gospell of Christ.

That ye may walke worthy of the Lord,Colos. 1, 10, and please him in all things: beeing fruite­full in all good works, and increasing in the knowledge of God;

Who hath saued vs, and called vs with2. Tim, 1, 9. 10, an holy calling; not according to our workes, but according to his owne pur­pose and grace, which was giuen to vs through Christ Iesus before the vvorlde was; but is now made manifest, by the ap­pearing of our Sauiour Iesus Christ: who hath [as I haue already declared,] aboli­shed death, and hath brought life and im­mortalitie vnto light, through the Gospell▪

§. 11.

Deerely beloued, (saith S. Peter) I be­seech1, Pet, 2, 11, you, as strangers and pilgrimes, ab­staine frō fleshly lusts, which fight against the soule.

And haue your conuersation honest a­mongverse, 12. the Gentiles, that they which speake euill of you, as of euill dooers, may by your [Page 276] good workes which they shall see, glorifie God in the day of visitation.

Yea; let your light so shine before men,Math. 5, 16. that they may see your good workes, and glorifie your Father which is in heauen.

§. 12.

Be sober [also] and watch: for your ad­uersary1, Pet. 5, 8, 9. the deuill walketh about like a roa­ring Lyon, seeking vvhom hee may de­uoure: whom resist stedfast in the faith.

Ioyne moreouer vertue with your faith;2, Pet, 1, 5, 6, 7, 8, and with vertue, knowledge; and vvith knowledge, temperance; and vvith tem­perance, patience; and with patience, god­linesse; and with godlines, brotherly kind­nes; & with brotherly kindnes, loue. For, if these things be among you, and abound, they will make you that yee neither shall be idle, nor vnfruitfull in the knowledge of our Lord Iesus Christ.

§. 13.

Be yee therefore followers of God, asEphe. 5, 1. 2. deere children, and walke in loue, euen as Christ hath loued vs, and hath giuen him­selfe for vs, to be an offering and a sacrifice of a sweete smelling sauour vnto God.

But fornication, and all vncleanenes, orverse, 3, 4, couetousnes, let it not bee once named [...] mong you, as it becommeth Saints; ney­ther filthines, neither foolish talking, ney­ther iesting, which are things not comelie; but rather giuing of thanks.

For, this yee know; that no whoremon­ger,verse, 5. neither vncleane person, nor coue­tous person, which is an Idolater, hath any inheritance in the kingdome of Christ, and of God.

Wherefore, be yee not vnwise; but vn­derstandEphe, 5, 17, what the will of the Lord is.

And be not drunke with wine, whereinEphe. 5, 18, 19, 20, 21, is excesse, but be fulfilled with the Spirit: Speaking vnto your selues in Psalmes, and hymnes, and spirituall songs; singing and making melodie to the Lord in your harts. Giuing thanks alwayes for all things vnto God euen the Father, in the Name of our Lord Iesus Christ: and submitting your selues one to another in the feare of God.

§. 14.

Flee fornication: euery sinne that a man1, Cor, 6, 18. doth, is without the body; but he that cō ­mitteth fornication, sinneth against his own bodie.

And, who will count him iust, that sin­n [...]thEcclꝰ. 10, 30, against himselfe; or honour him, that dishonoureth his owne soule?

Know ye not, that your body is the tem­ple1, Cor, 19. 20, of the holy Ghost, which is in you, whō yee haue of God? & ye are not your own; for ye are bought for a price: glorifie God therefore in your body, and in your spirit: for they are Gods.

Know yee not [likewise] that to whom­soeuerRom, 6, 16, you giue your selues as seruaunts to obey, his seruaunts yee are to whom yee o­bey: whether it be of sinne vnto death, or of obedience vnto righteousnes?

Know you not [also] that all wee whichRom. 6., 4. haue been baptized into Iesus Christ, haue been baptized into his death? We are bu­ried then vvith him by Baptizme into his death, that like as Christ was raised vp frō the dead, by the glory of the Father, so we also should walke in newnes of life.

(For, all that are baptized into Christ,Gala, 3, 27. haue put on Christ.)

And if we be grafted with him, to the si­militudeRom. 6. 5. 6, 7, of his death, euen so shall we be to the similitude of his resurrection: knovv­ing this, that our old man is crucified with him, that the body of sinne might be de­stroyed, [Page 279] and hence-foorth wee should not serue sinne. For, hee that is dead, is freed from sinne.

Wherefore, if wee be dead with Christ,Rom, 6, 8, 9. 10. 11. wee beleeue that wee shall liue also vvith him: for in that hee died, hee died once to sinne: but in that hee liueth, hee liueth to God. Likewise thinke yee also, that ye are dead to sinne, but are aliue to God, in Ie­sus Christ our Lord.

Let not sinne raigne therefore in yourverse, 12, 13, mortall body, that ye should obey it in the lusts thereof: Neither giue yee your mem­bers as weapons of vnrighteousnesse vnto sinne; but giue your selues vnto God, as they that are aliue from the dead: & giue your members as weapons of righteousnes vnto him.

For the wages [or reward] of sinne, isRom, 6. 23. death: but the gift of God is eternall life, through Iesus Christ our Lord.

Mortifie therefore your members whichColo, 3, 5, 6, are on the earth: [namely,] fornication; vncleanenes; the inordinate affection; euil concupiscence; and couetousnes, which is idolatry. For the which thinges sake, the vvrath of God commeth on the chyldren of disobedience.

§. 15.

Furthermore;] These are the thingesZach, 8, 16, 17. that yee shall doe. Speake yee euery man the truth vnto his Neighbour; execute iudgement truly, and vprightly in your gates; and let none of you imagine euill in his heart against his Neighbour; Neither loue any false oath: for, all these are the thinges that I hate, saith the Lord.

See that none recompence euill for euill1, Thes, 5, 15 vnto any man: but euer follow that which is good, both toward your selues, and to­ward all men.

If it be possible, as much as in you is,Rom, 12, 18 haue peace with all men.

And, let loue be without dissimulation.Rom, 12, 9 Abhorring that which is euill: and clea­uing vnto that which is good.

Also;] seeing your soules are purified in obeying the truth through the Spirit, to1. Pet, 1, 22. 23. loue brotherly without faining, loue one another with a pure hart feruently: beeing borne a newe, not of mortall seede, but of immortall, by the word of God, who li­ueth and endureth for euer.

Let all bitternes, and anger, and wrath, crying, & euill speaking be put away fromEphe, 4, 31, 32, you, with all maliciousnesse. And be yee [Page 281] curteous one to another, and tender harted, freely forgiuing one another, euen as God for Christes sake freely forgaue you.

Be all of one minde; one suffer with an­other;1. Pet. 3, 8, 9 loue as brethren; bee pittifull; bee curteous; not rendering euill for euill, nei­ther rebuke for rebuke: but contrariwise blesse, knowing that yee are there-vnto cal­led, that yee should be heyres of blessing.

Blesse them which persecute you: blesseRom, 12. 14 15. 16. I say, & curse not: reioyce with them that reioyce, and weepe with them that weepe: Be of like affection one towards another: be not hie minded, but make your selues equall to them of the lower sort: Be not wise in your owne eyes.

But rather pray vnto the most High, thatEcclꝰ. 37, 15 hee will direct thy way in truth.

§. 16.

Yee haue heard, that it hath been said:Math, 5, 43, 44, 45, Thou shalt loue thy neighbour, and hate thine enemie. But I (saith Christ) say vnto you, loue your enemies; blesse them that curse you; do good to them that hate you; and pray for them that hurt you; and per­secute you: that yee may be the chyldren of your Father which is in heauen: For, he [Page 282] maketh his sunne to arise on the euill, and on the good: and sendeth downe raine on the iust and vniust.

For, if yee loue them which loue you,verse, 46. 47, what reward shall yee haue? doe not the vngodly euen the same? And, if you beLuke, 6, 32, friendly to your Brethren onely, what sin­guler thing doe yee? Doe not euen the vngodly likewise?

Yee shall therefore be perfect, as yourMath. 5. 48, Father which is in heauen is perfect.

§. 17.

Auenge not your selues, but giue placeRom, 12. 19 vnto wrath: for, it is written; Vengeance is mine; I will repay saith the Lord.

Therefore, if thine enemie hunger, feedeverse, 20, him: if he thirst, giue him drink: for, in so doing, thou shalt heape coales of fire vp­pon his head.

Contrariwise,] hee that seeketh venge­ance,Ecclꝰ. 28. 1, shall finde vengeance of the Lord: and he will surely keepe his sinnes.

Should a man beare hatred against man,Ecclꝰ, 28. 3, and yet desire forgiuenes of the Lord?

Hee will shew no mercy to a man that isverse, 4. like himselfe; and will hee aske forgiuenes of his owne sinnes?

If he which is but flesh, nourish hatred, and aske pardon of God, who will intreatEcclꝰ, 28, 5. for hys sinnes?

Remember [therefore] the end, and letverse, 6, enmitie passe: imagine not death and de­struction to another through anger, but perseuer in the commaundements.

And forgiue thy neighbour the hurt thatEcclꝰ. 28. 2, hee hath done thee; so shall thy sinnes be forgiuen thee also, when thou prayest.

§. 18.

If thy Brother trespasse against thee, re­bukeLuk, 17, 3, 4 him; and if hee repent, forgiue him. And though hee sinne against thee seauen times in a day, and seauen times in a day turne againe vnto thee, saying; It repen­teth mee, thou shalt forgiue him.

For, if you doe forgiue men their trespas­ses,Math, 6, 14, 15, your heauenly Father will also forgiue you your trespasses: but if you do not for­giue others, God will not forgiue you.

Be alwaies therefore, as ready to forgiueIunius. thy brother vvhen hee repenteth; as thou thy selfe art willing to be pardoned of God when thou prayest.

And be not ouercome of euill, but ouer­comeRom, 12, 21 euill with goodnes.

§. 19.

Nowe the end of all things (saith the A­postle)1. Pet, 4, 7, 8, is at hand; be yee therefore sober, and watching in prayer. But aboue all things haue feruent loue among you; for loue couereth the multitude of sinnes.

Be yee [likewise] harberous one to an­otherverse, 9, 10, vvithout grudging. And let euery man, as hee hath receiued the gift, mini­ster the same one to another, as good di­sposers of the manifold grace of God.

If any man speake, let him talke as the wordes of God. If any man minister, let1, Pet, 4, 11, him do it as of the abilitie vvhich God mi­nistreth; that GOD in all thinges may be glorified through Iesus Christ.

§. 20.

Cast away prophane and olde wiues fa­bles,1. Tim, 4, 7, 8. and exercise thy selfe vnto godlines: For, bodilie exercise profiteth little: but godlines is profitable vnto all things, which hath the promise of the life present, and of that, that is to come.

Flee also from the lusts of youth: & fol­low2. Tim, 2. 22 after righteousnesse, faith, loue, and peace; vvith them that call on the Lord with a pure hart.

For, the end of the commaundement, is loue out of a pure hart; and of a good con­science;1. Tim, 1. 5. and of faith vnfained.

§. 21.

Be nothing carefull, but in all things letPhil. 4. 6. 7, your requests be shewed vnto GOD in prayer and supplication, with giuing of thanks. And the peace of God which pas­seth all vnderstanding, shall preserue your harts and mindes in Christ Iesus.

Bee [also] at peace among your selues;1. Thes, 5, 13. 14, admonish them that are vnrulie; comfort the feeble minded; beare with the meeke; be patient toward all men.

Reioyce euermore; pray continually; in1. Thes, 5. 16, 17, 18. all things giue thanks: for this is the will of God in Christ Iesus toward you.

Quench not the Spirit; despise not pro­phesying:1. The. 5. 19 20, 21, 22, try all thinges, and keepe that which is good. Abstaine from all appea­rance of euil.

Let your conuersation be without coue­tousnes,Hebr, 13, 5, and be content with those things that ye haue.

Remember them that are in bonds, asHeb. 13, 3. though yee were bounde with them: and them that are in affliction, as if yee were al­so afflicted in the body.

Bee [alwaies] affectioned to loue oneRom, 12, 10 another with brotherlie loue.

Reioyce in hope: be patient in trouble:Rom, 12. 12, 13. and continue in prayer. Distributing vnto the necessitie of the Saints, and giuing your selues to hospitalitie.

Also;] vvhatsoeuer thinges are true,Philip, 4, 8, vvhatsoeuer things are honest, what soeuer things are iust, whatsoeuer things are pure, whatsoeuer things pertaine to loue, what­soeuer thinges are of good report; if there be any vertue, or if there be any praise, thinke on these things, which ye haue both learned, and receiued, and heard.

Those things [also] doe, & the God ofverse. 9. peace shall be with you.

§. 22.

Finally, my bretheren, be strong in theEphe. 6. 10. 11, 12. Lord, and in the power of his might. Put on the whole Armour of God, that ye may be able to stand against the assaults of the deuill. For, wee wrestle not against fleshe and blood; but against principalities; a­gainst powers; against vvorldly gouer­nours; the princes of the darknesse of this world; and against spirituall wickednesses, which are in the hie places.

For this cause take vnto you the vvholeEphe. 6, 13. Armour of God, that yee may be able to resist in the euill day: and hauing finished all things, stand fast.

Stande therefore, and your loynes gir­dedEphe, 6, 14, 15. about with the truth, & hauing on the brest-plate of righteousnes, and your feete shod with the preparation of the Gospell of peace.

Aboue all, take the shielde of faith,verse. 16. 17, vvhere-with yee may quench all the fierie darts of the vvicked: and take the helmet of saluation and the svvorde of the Spirit, which is the word of God.

And pray alvvaies, with all manner ofverse, 18. prayer and supplication in the Spirit: and watch there-vnto, vvith all perseuerance, and supplication for all Saints.

Let euery one also that calleth on the2, Tim, 2, 19 Name of Christ, depart from iniquitie.

And what-soeuer yee would that menMath, 7, 12, should do vnto you, euen so doe yee vnto them: for this is the Law & the Prophets.

§. 1.

ASke, (saith Christ) and it shall be giuenMath, 7, 7, you; seeke, and ye shall finde; knock, and it shall be opened vnto you.

For, whosoeuer asketh, receiueth: andverse, 8, hee that seeketh, findeth: & vnto him that knocketh, it shall be opened.

But let him that asketh, aske in fayth, andIames, 1, 6, 7 wauer not; for hee that wauereth, is like a waue of the Sea, tost of the winde, & car­ried away: neither let that man thinke that hee shall receiue any thing of the Lord.

Therefore, I say vnto you, whatsoeuerMark, 11, 24 yee desire when yee pray, beleeue that yee shall haue it, and it shall be doone vnto you.

Prouided alwaies, that thou neuer askeBeza. in prayer, any such thing as seemeth good onely in thine ovvne conceite or fantasie: but that thy peticion be euermore aunswe­rable to the word of God; & wholie limit­ted within the pleasure of his holy will.

For, this is the assurance that we haue in1. Iohn, 5, 14, 15, God, that if wee aske any thing according [Page 289] to his will, hee heareth vs: and if we know that hee heareth vs, what-soeuer wee aske, wee know that wee haue the peticions that we haue desired of him.

§. 2.

Before thou prayest (saith Sirach) pre­pareEcclꝰ. 18. 22 thy selfe therevnto; least thou bee as one that tempteth the Lord.

For, prayer is like a shippe in the Sea,Plotinus. which if it be good, saueth all that is there­in; but if it be naught, it suffereth them to perrish.

First therefore, ere thou beginnest toPlotinus. pray vnto GOD, examine thy selfe what thou intendest to aske; & cast away from thee (with a repentant hart) all thy former iniquities: then call vpon him with a lowly and humble spirit; and hee will assuredlie heare thee; releeue thy necessity; quiet thy conscience; and most ioyfully comfort thee.

§. 3.

And, when thou prayest, be not as theMath, 6, 5. hypocrites; for they loue to stand & pray in the Sinagogues, & in the corners of the streetes, because they woulde be seene of men. Verily, I say vnto you, they haue theyr reward.

But when thou prayest, enter into thyMath, 6, 6, chamber, and vvhen thou hast shutte thy doore, pray vnto thy Father which is in se­cret, and thy Father which is in secret, shall reward thee openly.

Also, when yee pray, vse no vaine repe­titionsverse, 7. 8, like the Heathen; for they think to be heard for their much babling. Be ye not like them therefore: for your father know­eth whereof ye haue need before you aske him.

§. 4.

Furthermore, vvhen thou enterest in to pray, let thy prayer be to this end especi­ally,Pacuuius. that God, as he is mercifull, so he will for his promise sake, grant vnto thee those things which thou desirest, if it stand with his blessed will: otherwise, so farre foorth onely to graunt thy peticion, as it may tend to his glory, & thine owne good.

Desire him likewise, that as hee is good to all that call vpon him, so he will be mer­cifullB [...]con. vnto thee, in forgiuing all thy offen­ces past: & daily more & more purifie thy hart, through the powerfull working of his holie Spirit, that thereby thou mayst be made both apt and able to vnderstand his truth; & dutifully to appeare obedient in [Page 291] the performing of his heauenly will, by ex­pressing the fruites of faith in thy life and conuersation.

Yea; forget not to pray often vnto GodEugenius. for the clensing of the impuritie of thine heart, and carefully endeuour to restraine, that the corruption thereof breake not out, either to the hurt of thy selfe, or to the harme of any other.

Moreouer; thou oughtest in thy prayer,Hemingius. not onelie to make peticion vnto God for thy selfe; but also for the happy estate and prosperitie of thy Prince; and for all others that by him are placed in authoritie: for, of them dependeth the peace and tranqui­litie of the weale publique.

And of this matter dooth the Apostle S. Paule himselfe admonish vs, vvhere hee saith: * I exhort therefore, that first of all,1, Tim, 2, 1, 2. supplications, prayers, intercessions, and giuing of thanks be made for all men: for Kings, & for all that are in authoritie; that wee [vnder them] may leade a quiet and a peaceable life, in all godlines & honestie.

§. 5.

Acknowledge your faultes one to ano­ther,Iames. 5. 16, and pray one for another, (saith Saint Iames) that yee may be healed: For, the [Page 292] prayer of a righteous man auaileth much, if it be feruent.

Elias was a man subiect to the like passi­onsIames, 5, 17, as we are, and he prayed earnestly that it might not raine, and it rained not on the earth for three yeeres & sixe months.

Afterward, hee prayed againe; and theIames, 5, 18, heauen gaue raine, and the earth brought forth her fruite.

The prayer also of Moises, so mightilie preuailed in the presence of his Maker, that it seemed (as it were) to stay the very power of God, from powring downe his vvrath vpon the people: and caused him to say: * Let mee alone Moises, that my vvrathExod, 32, 10 may waxe hote against this Nation to de­stroy them.

As if hee should haue said to Moises, as he said to Lot; * Get thee hence, for I canGen, 19, 22, doe nothing till thou be gone.

Wee reade likewise, that after Hezekiah had receiued a speciall commaundementEsay, 38, 1, 2, 3, &c. from God, to set the affaires of his house in good order, & to prepare himselfe to die: hee (beeing vnwilling so soone to forsake his life,) feruently prayed to the Giuer of time, & obtained so much fauour through his earnest petition, that his raigne vvas [Page 293] afterward more enlarged, by the length of fifteene yeeres.

§. 6.

Let no man (saith Saint Bernard) be vn­mindfulBernarde. to pray often vnto God, for pray­er is a vertue that greatly preuaileth against temptation; against all assaults of infernall spirits; against the false delights of this lin­gering life; and against the motions of our owne flesh.

And, like as by reuerent fasting andErasmus. abstinence, the bodily passions of man are to be cured: so by feruent prayer and sup­plication vnto God, the pestilent infecti­ons of the minde are to be healed.

Pray therefore, as the Apostle counsel­leth,1, Thes. 5. 17 continually.

And vvatch in the same, with thankes­giuing.Colos. 4, 2,

Yea; watch and pray, that yee enter notMark. 14. 38 into temptation.

And, what-soeuer yee aske in prayer, ifMath, 21. 22 yee beleeue, yee shall receiue it.

§. 7.

VVhether yee eate or drinke, or vvhat­soeuer1, Cor, 10▪ 31, yee doe, saith the Apostle, let all be done to the glory of God.

Giuing thankes alwaies vnto him thatEcclꝰ. 32, 14 hath made thee, and replenished thee with his goods.

For, vvee ought euermore to be as for­wardPet. Mart. in giuing thankes to God, for the se­uerall blessings which vvee haue already re­ceiued; as vvee are vvilling vvhen vvee pray, to obtaine from him those graces which are most needfull for vs.

Yea; wee ought to preuent the Sunne­risingWisd. 16. 28 to giue thankes vnto God: & to sa­lute him [vvith prayses] before the day spring.

At thy downe lying therefore, and at thy vprising; at thy sporting, eating, and ban­quetting,Tertullian. be mindfull of thy Maker: be thankfull vnto him for his benefits, and re­member his manifold mercies▪

Be thankefull vnto him for thy creation,Becon. redemption, vocation, and sanctification.

Be likewise thankfull vnto him for theEuagoras. sundrie helpes and succours, which many times he hath graciously extended towards thee: and also for the daily sustenaunce, which he prouidently prouideth for thee.

For, the hope of the vnthankfull, shallWisd. 16. 29 melt as the winter yee; and flowe away as the vnprofitable waters.

But he that offereth praise, shall glorifiePsalm, 50. 23 mee, saith the Lorde; and to him that dis­poseth his way aright, will I shewe the sal­uation of God.

§. 1.

THat which goeth into the mouth, (saithMath, 15, 11 Christ) defileth not the man, but that vvhich commeth out of the mouth, that defileth the man.

Perceiue yee not, that vvhat-soeuer en­terethMath. 15. 17 into the mouth, goeth into the bellie, and is afterward cast out into the draught? But those thinges vvhich proceede out ofverse, 18, the mouth, come from the hart, and they defile the man.

For, out of the hart, come euil thoughts,verse, 19. murders, adulteries, fornications, theftes, false testimonies, slaunders.

These are the thinges, vvhich defile averse. 20. man: but to eate with vnwashen handes▪ defileth not a man.

§. 2.

Wherefore, if at any time thou feele thyLuther. conscience inwardly greeued vvith the re­membrance [Page 296] of thy sinnes past, and art tru­ly willing in hart to fast for thy former of­fences; endeuour then diligently to purge thy soule from filth, by abstaining frō euill, for, God is better pleased there-with, then by thy abstaining from meates.

If thou wilt fast, fast after the commaun­dementOrigen. of Christ in the Gospell, and keep in thy fasting the rules of the Gospell. Fast from all sinne, abstaine from the meate of hatred and malice; take no delight in vaine pleasures; be not enflamed with the vvine of excesse: fast from euill actions; for beare euill thoughts; touch not the stolne bread of wrong and peruerse doctrine; lust not after the deceitfull foode of Philosophy, which may leade thee away from the truth of Gods word. This kind of fasting plea­seth God: and this kinde of fasting is al­lowed of him.

§. 3.

The honour of fasting, is not the absti­nenceChrisostome. from meates, but the flying from sinne.

For, what auaileth it, if wee abstaine frō B [...]con. the lawfull vse of meates needfull, and by backe-byting and slaundering, eate & de­uoure our brothers flesh?

The most healthfull kinde of fasting, isAmbrose. to keepe our bodies from excesse & surfet­ting; and our soules from sinne & vice.

And, then are our fastings acceptable toAugustine. God, when they that fast through neede and necessity, are charitably refreshed of vs.

For, it is not such a kinde of fasting as hypocrites vse, which pleaseth the Lorde;Esay, 58, 5, 6. namely, that a man should afflict his soule for a day, and bowe downe his head like a Bulrush, and lie vpon the ground in sack­cloth and ashes: but rather this is the fa­sting which pleaseth the Lord; to wit, that thou loose him out of bondage that is in thy danger: that thou breake the oath of wicked bargaines: that thou let the op­pressed goe free, and take from them all manner of burdens.

To deale thy bread to the hungry, andverse. 7. to bring the poore that vvander home to thy house: when thou seest the naked, that thou couer him, & hide not thy selfe from thine owne flesh.

Then shall thy light breake forth as theverse, 8. morning, and thy health shall grow spee­dily: thy righteousnesse shall goe before thee, and the glory of the Lord shall em­brace thee.

Then shalt thou call, and the Lord shall aunswer: thou shalt cry, and hee shall say;verse, 9, Heere I am: If thou take away from the mids of thee the yoake: the putting foorth of the finger, & wicked speaking.

If thou powre out thy soule to the hun­gry,verse, 10, 11, and refresh the troubled soule: then shall thy light spring out in the darknesse, and thy darknes shall be as the noone day. And the Lord shall guide thee cōtinually, and satisfie thy soule in drought, and make fatte thy bones: & thou shalt be like a wa­tred garden, and like a spring of vvater, whose waters faile not.

§. 4.

Seeke therefore, to restraine and bridleFulgentius. thine owne flesh, by moderate fasting and abstinence; endeuour diligently to doe good, by exercising the vvorkes of mercy towards the poore: and pray alwaies ear­nestly vnto God for his grace, that thou maist be made willing to doe his will.

Likewise, know this; that vvee ought aBernard. great deale rather to fast from sinnes & vi­ces, then from meates. Let therfore thine eyes fast: let thine eares fast: let thy t [...]nge fast: let thy handes fast: and let also thy soule fast.

Let thine eyes fast, from all vaine and wanton lookes; let thine eares fast, fromBernard. filthy and naughtie tales and rumours; let thy tongue fast, from backbyting, slaun­dering, & murmuring, and from vnpro­fitable, vaine, & filthy words; let thy hands fast, from vaine signes, and from vvorkes what-soeuer are not▪ commaunded: but much more warily let thy soule and minde fast, from fond imaginations, and from thine owne vngodly desires. For, [...]urelie, without wee fast after this manner, our fa­sting is no true fast.

Also; vvhen yee fast, looke not sowre, asMath. 6. 16. hypocrites doe; for they disfigure theyr fa­ces, that they might seem vnto men to fast. Verily I say vnto you that they haue theyr reward.

But when thou fastest, annoynt thineverse. 17, 18. head, and wash thy face; that thou seeme not vnto men to fast, but vnto thy Father vvhich is in secret: and thy Father vvhich seeth in secret, will reward thee openly.

§. 5.

To doe good, and to distribute, (saithHebr. 13, 16 the Apostle) forget not: for, vvith such sacrifices God is pleased▪

While we haue therefore time, let vs doeGala, 6, 10. good vnto all men [...]: but specially vnto them that are of the houshold of fayth.

Doe good vnto the righteous, and thouEcclus, 12, 2, shalt finde great reward: though not of him, yet of the most High.

Helpe thy neighbour according to thyEcclꝰ, 29. 22 power; and beware that thou thy selfe fall not.

Giue almes according to thy substance;Tob, 4. 8. and though thou haue but a little, be not afraide to giue a little almes.

For, if there be first a willing minde, it is2. Cor. 8, 12, accepted according to that a man hath, & not according to that he hath not.

This yet remember; that he which sow­eth2, Cor. 9. 6, 7 sparingly, shall [...]eape also sparingly: & hee that soweth liberally, shall reape also li­berally. As euery man wisheth in his hart, so let him giue, not grudgingly, or of ne­cessitie: for, God loueth a cheerfull giuer.

§. 6.

Because (saith the Lord) there shall beeDeut, 15, 11 euer some poore in the Land, therefore, I commaund thee, saying: Thou shalt open thy hand vnto thy brother; vnto thy nee­die; and vnto thy poore in the land.

Bestow thy treasure [then] according toEcclus. 29. 11, 12. the cōmaundement of th [...] most High, and it shall bring thee more profite then golde. Lay vp thine almes in thy secret chambers, & it shall keepe thee from all afflictions.

Lay not vp treasures for your selues vp­onMath, 6, 19, 20, 21, earth, where the moth and canker cor­rupt, and where theeues digge through & steale: but lay vp treasures for your selues in heauen: vvhere neither the moth nor canker corrupteth; & where theeues ney­ther digge through, nor steale. For, where your treasure is, there wil your harts be also.

§. 7.

If thou wilt be a good Merchant, or aAugustine. gainefull Vsurer, giue that which thou canst not keepe, that thou maist receiue that which thou canst not loose. Giue a lit­tle, that thou maist receiue a hundred fold: giue a temporall & fading possession, that thou maist receiue an euerlasting inheri­tance.

And vvhat-soeuer thou giuest, giue itAugustine. freelie, for hee neuer giues in vaine, that giues in zeale.

Neither doe I remember, that euer IIerome. read of any one that dyed an euill death, vvho willingly exercised the vvorkes of [Page 302] mercie. For, they haue the prayers of ma­nie; and it is vn [...]ossible but that their pray­ers should be heard.

§. 8.

Giue vnto the most High, according asEcclꝰ. 35, 10 hee hath enriched thee: & looke what thy hand is able, giue with a cheerefull eye.

For, the Lord recompenseth, & wil giueverse, 11. thee seuen times as much.

Stretch out thine hande vnto the pooreEcclus, 7, 32 and needy, that thy blessing and reconcili­ation may be accomplished.

Be as a father vnto the fatherlesse, and asEcclus, 4, 10 an husbande vnto their mother: so shalt thou be as the sonne of the most High, and hee shall loue thee more then thy mother dooth.

§. 9.

Charge them that are rich in the vvorld, (saith Paule vnto Timothie,) that they bee1. Tim. 6. 17 18. 19. not high minded, and that they trust not in vncertaine riches; but in the liuing God, which giueth vs aboundantly all things to enioy. That they doe good, and be rich in good workes, and be ready to distribute & communicate: laying vp in store for them­selues a good foūdation against the time to come, that they may obtaine eternall life.

For, hee that giueth almes, layeth vp forTob, 4. 9. himselfe a good store against the day of ne­cessity.

Because the almes of a man, is as a thingEcclꝰ, 17, 20 sealed vp before God, and he keepeth the good deedes of men, as the apple of the eye; and giueth repentance to their sonnes and daughters.

At the last [also] shall he arise & rewardverse, 21. them, and shall repay theyr rewards vpon theyr heads.

Giue almes therefore, of those thingesLuke, 11, 41 which thou hast.

Giue of thy bread to the hungry; giueTob, 4, 16. of thy garments to the needy and naked; and of all thine abundance giue almes: and let not thine eye be enuious when thou gi­uest thine almes.

For, nothing doth so much commend aAmbrose. Christian, as commiseration and charitie.

§. 10.

Let it not at any time grieue thee to doePlotinus. good vnto the poore and needy; but ra­ther couet to be liberall in thy gifts, to such as want, and are distressed: for, the almes­deedes of the liberall, doe more profit the giuer, then benefite the receiuer.

Haue alwaies compassion on the poore,Caluine. the blinde, & the lame: and endeuour by good counsell to comfort him that is afflic­ted in conscience.

Forget not often to visite the sicke; toGueuara. relieue them that are in bonds; to succour poore Orphanes; and to defend the cause of the widdow and oppressed.

For, pure Religion and vndefiled beforeIames, 1, 17. God, euen the Father, is this; to visite the fatherlesse and widdowes in their aduersi­tie, & to keepe our selues vnspotted of the world.

Also; like as all things else that are bred vpon the earth, are all created and ordainedCicero. for the vse & commoditie of man: so man for the benefit of man, is begotten & borne into the world, to the end they should con­tinually doe good, by helping one ano­ther.

And, they vvhich exercise almes & righ­teousnesse,Tob, 12, 9, shall be filled with life.

But euery one that sinneth, is an enemieTob, 12, 10 to his owne soule.

§. 11.

Almes, (saith Tobie,) is a good gift be­foreTob, 4, 11, the most High, to all them vvhich vse it.

And, it is better to giue Almes, then toTob. 12. 8. lay vp gold.

Say not vnto thy neighbour, Goe andProu, 3, 28, come againe, and to morrow I will giue thee, if thou now haue it.

For, he that giueth vnto the poore, shallProu. 28. 27. not lack: but hee that hideth his eyes, shall haue many curses.

Giue almes therefore, of thy substance:Tob, 4, 7, and when thou giuest thine almes, let not thine eye bee enuious, neither turne thy face from any poore body, least that God turne his face from thee.

Giue part of that which thou possessest,Iraeneus. though thy gift amount to no more in va­lue then the poore vviddowes two mites.

Giue also at the first asking: for the giftSocrates. is not worth thankes, vvhich is often cra­ued.

Besides; the gift which is grudgingliePlato. giuen, may well be called a stonie loafe: which although it be hard, yet it is needfull to be receiued of him that is hungry.

§. 12.

Hee that hath mercie vpon the poore,Prou, 19, 17. lendeth vnto the Lorde; and the Lorde vvill recompence him that which hee hath giuen.

For, GOD so greatly loueth the poore,Ierome. that what-soeuer good deede is done vnto any of them for the loue of him; he taketh it as it were doone vnto himselfe.

And, hee shall vndoubtedly finde manyLeo. great blessings at Gods hand, who letteth not the poore and needy depart from him, without comfort.

§. 13.

But; vvhen thou mindest to distribute, or giue any thing vnto the poore; thouRom, 12, 8, must euer-more obserue this rule therein: namelie, to doe the same, (as the Apostle counselleth) with simplicitie.

Not causing a trumpet to be blowne be­foreMath, 6, 2, 3, 4. thee when thou giuest thine almes, as the hypocrites doe in the Sinagogues, and in the streets, to the end they may be seene and praysed of men. For, verily I say vnto you, that they haue their reward.

VVherefore, vvhen thou giuest thine almes, let not thy left hand know what thy right hande doth: that thine almes may be in secret, & thy Father which seeth in secret, will reward thee openly.

§. 14.

Likewise, regard vvell, that the AlmesIsidorus. which thou art willing to bestowe on the [Page 307] poore, be taken from some part or portion of thine owne true-gotten goods: for, o­ther-wise in giuing, thou shalt highly pro­uoke GOD to anger; and sooner bring downe a curse, then a blessing vpon thee.

For, the offering of the righteous, ma­kethEcclꝰ, 35, 6, the Altar fat, and the smell thereof is sweete before the Lord.

But he that giueth an offering of vnrigh­teousEcclꝰ, 34, 18 goods, offereth a mocking sacrifice, and the gifts of the vngodly please not God.

The sacrifice of the righteous, is accep­table;Ecclꝰ, 35, 7. and the remembrance thereof shall neuer be forgotten.

But the most High doth not allowe theEcclꝰ, 34, 20 offerings of the wicked, neither is hee pa­cified for sinne through the multitude of their sacrifice.

For, the sacrifice of the wicked, is an ab­hominationProu, 15, 8, vnto the Lord.

And, he that bringeth an offering of theEcclꝰ. 34. 21 goods of the poore, doth as one that sacri­ficeth the sonne before the fathers eyes.

VVhich, as in reason euery man may well perswade himselfe, that the father of such a child, would neuer willingly be con­tent, eyther to see or suffer: so by the testi­mony [Page 308] of these few former places, may wee certainely assure our selues, that God vvill much more vnlikely be pleased, with the gifts of ill-gotten goods.

§. 1.

THe greater thou art (saith Sirach,) theEcclꝰ. 3, 19. more humble thy selfe in all things; so shalt thou find fauour before the Lord.

For, thus saith hee that is hie and excel­lent; he that inhabiteth the eternitie, whoseEsay, 57, 15. Name is the Holie one; I dwell in the hie and holie place; with him also that is of a contrite and humble spirit: to reuiue the spirit of the humble, & to giue life to them that are of a contrite hart.

§. 2.

There be (as Orosius saith) three degreesOrosius. of humilitie; the first is of repentance; the the second is, in hungering & thirsting af­ter righteousnesse; the third, consisteth in extending the workes of mercie, to such as haue neede of comfort.

And, the chiefest poynt of all mans trueIust. Mar. humilitie, consisteth in this, to subiect and [Page 309] frame his vvill, according to the will of God, in all things what-soeuer.

For, them that be meeke, wil God guidePsalm, 25, 9. in iudgement; and teach the humble his way.

§. 3.

It is nothing prayse-worthy for a man toClem. Alex. be humble in aduersitie, because necessitie then compelleth him: but in the midst of prosperitie to beare an humble minde, de­serueth great commendation.

VVherefore, if thou desire to ascendeBernard. where God the Father sitteth, thou must put on the true humilitie, which Christ his Sonne teacheth.

For, euery one that exalteth himselfe,Luke, 18, 14 shall be brought lowe; but hee that hum­bleth himselfe, shall be exalted.

§. 4.

Pride and humilitie be two contraries:Cicero. the one is both of GOD and man greatly disliked; the other is of God and man very much beloued.

And, as the one directeth the way to hell,Mar. Bucer. so the other teacheth the way to heauen.

If thou arrogantly lift vp thy selfe vntoAugustine. God, hee will flee further off from thee; but if thou humble thy selfe vnfainedly be­fore [Page 310] him, he will then draw neere, & come downe vnto thee.

§. 5.

Let nothing (saith the Apostle) be donePhilip, 2, 3. through contention, or vaine glory, but in meekenesse of minde, let euery man esteeme other better then himselfe.

For, like as lowlines of hart, and meeke­nesEpiphani [...]. of minde, maketh a man highly in fa­uour with God; so strife, vaine-glory, and contention, procureth hatred and disdaine amongst men.

And, like as pride sleyeth loue, prouo­keth disdaine, kindleth malice, confoun­dethPacuuius. iustice, and subuer [...]eth Weales pub­lique; euen so meekenes, gentlenes, or hu­militie, doe stirre vp affection, augment beneuolence, intend charitie, support good equitie, and preserue in peace & concorde, both Countries and Common-weales.

§. 6.

It is better (saith Salomon,) to bee of anProu, 16. 19 humble minde with the lowlie, then to de­uide the spoyles with the proude.

Now therefore, as the elect of God, ho­lie,Colos. 3. 12. 13. & beloued, put on tender mercy, kind­nesse, humblenes of minde, meekenesse, long suffering; forbearing one another, & [Page 311] forgiuing one another, if any man haue a quarrell to another, euen as Christ forgaue you, euen so doe yee.

And, aboue all these things put on loue,Colos, 3, 14. which is the bond of perfectnes.

And, let the peace of God rule in yourverse, 15. harts, to the which ye are called in one bo­die; and be yee thankfull.

Likewise ye yonger, submit your selues1, Pet, 5, 5. vnto the elders, & submit your selues eue­ry man one to another; decke your selues inwardly in lowlines of minde: for GOD resisteth the proude, and giueth grace to the humble.

Humble your selues therefore, vnder the1, Pet, 5, 6, mightie hand of God, that hee may exalt you in due time.

Cast down your selues before the Lord,Iames, 4, 10, and hee will lift you vp.

§. 7.

Submit your selues (saith S. Peter) vnto1, Pet. 3, 13 14. all maner ordinaunce of man for the Lords sake: vvhether it be vnto the King, as vn­to the Superiour, or vnto Gouernours, as vnto them that are sent of him, for the pu­nishment of euill dooers, and for the praise of them that doe well.

Yea; Let euery soule be subiect vnto theRom, 13, 1, 2. higher Powers; for there is no power but of God, and the powers that be, are or­dained of God. Whosoeuer therefore resi­steth the power, resisteth the ordinance of God: and they that resist, shall receiue to themselues condemnation.

Be subiect [then] to the principalities &Titus, 3, 1, powers: be obedient; and ready to euerie good worke.

For, obedience is better then sacrifice;1, Sam, 15, 22, 23. and to harken, is better then the fatte of Rammes. But rebellion is as the sinne of vvitchcraft; & transgression is wickednes, and idolatry.

§. 8.

Obedience, (saith Plotinus) is an incom­parablePlotinus. vertue, and due both to God and man: that is to say, first and cheefely vnto God; secondly, vnto the Prince; and so consequently, vnto all other Magistrates that by him are placed in authoritie.

For, as the Prince, beeing placed onelyVirgilius. by the prouidence of God in the highest seate of honour, oweth equall iustice and meeke conuersation to all his subiects: so ought the people to owe dutifull obedi­ence to their Prince, in reuerencing his [Page 313] person, and fulfilling his commaunde­ments.

And, hee that rightly obeyeth his supe­riour,Cyrill. by his good ensample instructeth his inferiour.

Also; hee that honoureth and obeyethTertullian. his Prince, honoureth and obeyeth God: for the Prince is Gods Vizegerent here on earth, and representeth amongst men, (vsing his authoritie as hee ought) the glo­rious state and high Maiestie of GOD in heauen.

§. 9.

Obey them, (saith the Apostle) that haueHeb, 13, 17, the ouer-sight of you, and submit your selues: for, they watch for your soules, as they that must giue accounts, that they may doe it with ioy, & not with griefe: for that is vnprofitable for you.

The Elders that rule well, (saith hee) are1, Tim, 5, 17. 18, woorthy of double honour; specially they that labour in the Word & doctrine. For, the Scripture saith; Thou shalt not mou­sell the mouth of the Oxe that treadeth out the corne: and, The labourer is wor­thy of his wages.

Nowe [therefore▪] we beseech you bre­thren,1, Thes. 5, 12, 13, that yee knowe them which labour [Page 314] among you, and are ouer you in the Lord, and admonish you; that yee haue them in singuler loue for their workes sake. * AndPhilip. 2. 29. make much of such.

§. 10.

Honour all men: loue brotherly fellow­ship:1, Pet, 2, 17. feare God: honour the King.

For, the Kings wrath, is like the roaringProu, 19, 12 of a Lyon; but his fauour is like the dewe vpon the grasse.

And as Princes are men before God; soLactantius. are they Gods before men.

This alwaies yet remember; That vveeActs. 5, 29. ought rather to obey God than man.

§. 1.

THus spake the Almightie vnto Is­raellExod. 20▪ 1, 2, 3. in the twenty chapter of Exo­dus, saying; I am the Lorde thy GOD, which haue brought thee out of the Lande of Egypt, out of the house of bondage. Thou shalt haue none other Gods but mee.

Thou shalt make thee no grauen Image,verse. 4. neyther any similitude of things that are in heauen aboue, neither that are in the earth beneath, nor that are in the waters vnder the earth.

Thou shalt not bowe downe to them,Exod, 20, 5, nor serue them: for, I am the Lorde thy God, a ielous God, visiting the iniquitie of the fathers vppon the children, vnto the third and fourth generation of them that hate mee.

And shewing mercy vnto thousands inverse, 6. them that loue mee, and keepe my com­maundements.

§. 2.

To vvhom (saith Esay,) vvill yee likenEsay, 40, 18. GOD? or what similitude will yee set vp vnto him?

Hee is a King euerlasting, immortall,1, Tim, 1, 17 and invisible. * And, there is none like vn­toDeu [...]. 33. 26 to him.

Take therefore good heede vnto yourDeut, 4, 15 16. selues: for ye saw no image in the day that the Lord spake vnto you in Horeb, out of the middes of the fire: that yee corrupt not your selues, & make you a grauen image, or representation of any figure, whether it be the likenes of male or female.

The likenes of any beast that is on theverse, 17, 18, earth, or the likenes of any fethered foule that flieth in the ayre. The likenesse of any thing that creepeth on the earth; or the [Page 317] likenes of any fish that is in the vvaters be­neath the earth. &c.

For, the Lord thy GOD, is a consu­mingDeut, 4, 24, fire, and a ielous God.

§. 3.

Confounded be all they (saith Dauid,)Psalm, 97, 7, that serue grauen Images: and that glorie in their Idols.

Miserable are they, and among the deadWisd, 13, 10 is their hope, that call them Gods, which are the workes of mens hands.

For, the worshipping of Idols, vvhichWisd, 14, 26 ought not to be named, is the beginning, the cause, and the end of all euill.

The inuenting of them, was the begin­ningWisd, 14, 11 of whoredome; and the finding of them, is the corruption of life.

For, they were not from the beginning;verse, 12. 13, neyther shall they continue for euer. The vaine-glory of men, brought them into the world; therefore shal they come shortly to an end.

They haue mouthes and speake not:Psalm▪ 115, 5. 6. 7. they haue eyes and see not: they haue eares and heare not: they haue noses and smell not: they haue hands and touch not: they haue feete & walk not: neither make they any sound with theyr throate.

They that make them, are like vnto thē: and so are all they that put theyr trust inPsal, 115, 8, them.

But] cursed be the Image, & the image­maker:Wisd. 14, 8, hee, because hee made it; and it, because that beeing a corruptible thing, it was called God.

§. 4.

VVho-soeuer (saith S. Augustine) ado­reth or maketh his prayer, beholding an I­mage;Augustine. hee is so moued thereby in his owne minde, that he thinketh the Image heareth him: and also hopeth that it will performe his peticion.

An vnhappy memory (therfore) is that, which to remember Christ, vvho neuerCarolus magnus. ought to depart out of the hart of the iust man, standeth in neede of a sightfull con­ceite; nor otherwise can haue the presence of Christ within him, vnlesse hee haue his Image painted on a vvall, or expressed in some other matter: for such a memory, as is nourished and kept by Images, procee­deth not of harty loue, but necessitie of eye­sight.

And, out of all doubt there is no true re­ligionLactantius. to be looked for, wheresoeuer an I­mage hath any abyding.

§. 1.

THou shalt not take the Name of theExod, 20, 7, Lord thy God in vaine: for the Lorde will not holde him guiltlesse that taketh his Name in vaine.

Yee haue heard that it was saide to themMath, 5, 33, of old time; Thou shalt not forsweare thy selfe, but shalt performe thine oath vnto the Lord.

But I say vnto you, sweare not at all: nei­therverse, 34, 35 by heauen, for it is the throne of God, nor yet by the earth, for it is his footestoole, neyther by Ierusalem, for it is the Cittie of the great King.

Neyther shalt thou swear by thine head,verse, 36. because thou canst not make one hayre white or blacke.

But let your communication bee, Yea,verse, 37, yea; Nay, nay: for vvhat-soeuer is more then these, commeth of euill.

§. 2.

Aboue all thinges my brethren sweareIames, 5, 12. not; neither by heauen, nor by earth, nor by any other oath: but let your yea, be yea, and your nay, nay, least yee fall into con­demnation.

Accustome not thy mouth to swearing,Ecclꝰ, 23, 9, for in it there are many falles: neyther take vp for an ordinary vse the naming of the Holy one: for thou shalt not escape vnpu­nished for such things.

For, as a seruaunt that is often beaten,verse, 10. cannot be without some skarre, so hee that sweareth, and nameth GOD continually, shall not be faultlesse.

But as hee blasphemeth the Name ofSigismund. GOD, by his often swearing: so he dailie procureth vnto himselfe, many plague for his punishment.

Yea; the man that vseth much swea­ring;Ecclꝰ, 23, 11 shall be filled with wickednes: & the plague shall neuer goe from his house: when he shall offend, his fault shall be vp­pon him: and if hee acknowledge not his sinne, hee maketh a double offence: & if hee sweare in vaine, he shall not be inno­cent, but his house shall be full of plagues.

Vse not thy mouth [therefore] to igno­rauntEcclꝰ, 23, 13 rashnesse: for therein is the occasion of sinne.

§. 1.

REmember thou keep holy the SabaothExod 20. 8. day. Sixe dayes shalt thou labour, and doe all that thou hast to doe.

But the seuenth day is the Sabaoth of theverse. 9. Lord thy God: in it thou-shalt do no man­ner of worke; neither thou, nor thy sonne, nor thy daughter, nor thy man seruaunt, nor thy mayd seruaunt, nor thy cattell, nor the stranger that is within thy gates.

For, in sixe dayes, the Lord made hea­uen,verse, 10. and earth, the Sea, and all that in them is, and rested the seuenth day: wherefore, the Lord blessed the seuenth day, and hal­lowed it.

§. 2.

If, (saith the Almighty,) thou turne a­wayEsay. 58. 13. thy foote from the Sabaoth, from do­ing thy will on mine holy day, and call the Sabaoth a delight, to consecrate it, as glo­rious vnto the Lord, & shalt honour him, not dooing thine owne wayes, nor seeking thine ovvne vvill, nor speaking a vaine vvord;

Then shalt thou delight in the Lorde:verse, 14. and I will cause thee to mount vpon the [Page 322] hie places of the earth; & feede thee vvith the heritage of Iacob thy Father: for, the the mouth of the Lord hath spoken it.

But,] take heede to thy foote when thouEcclesi. 4, [...]7 entrest into the House of GOD, and be more neere [or ready] to heare, then to giue the sacrifice of fooles: for, they know not that they doe euill.

§. 1.

HOnour thy father & thy mother, thatExod, 20, 12 thy dayes may be prolonged in the Land which the Lord thy GOD giueth thee.

Honour thy father from thy whole hart,Ecclus, 7, 27 28. & forget not the sorrowes of thy mother. Remember that thou wast borne of them, and how canst thou recompence them the things that they haue done for thee?

Obey thy father [therfore] that hath be­gottenProu, 23, 22. thee; and despise not thy mother when shee is old.

For▪ the Lord will haue the father hono­redEcclus, 3, 3, of the children: and hath confirmed the authoritie of the mother ouer them.

§. 2.

It is the first lawe, euen of nature, (saithVal. Max. Valerius) that we should in all kindnes and affection, deerelie loue our parents.

And, the honour which wee owe vntoChilo. them, is no otherwise to be vnderstood, but to iudge discreetly, reuerently, and honou­rably of them; & to esteeme wel of all their dooings: not onely because they are our elders, but chiefely because they are our parents; whom it pleased God to vse as in­struments, to the intent, that by them wee might haue our first beginning, and natu­rall entrance into this world: & by whom also, after our birth, wee be most tenderlie brought vp, carefully attended on, natural­lie beloued, and most daintily fedde and nourished, both in sicknes & in health.

Also; in dutifully honouring of our pa­rents,Chilo. wee doe not onely honour the great vertue and power of God, but also the ex­cellencie of his goodnesse, whereby we are made men, and borne into the world, euen of the blood of man.

§. 3.

Honour thy father & thy mother, (saithEcclꝰ, 3, 9, 10. Sirach) in deede and in word, and in all pa­tience, that thou mayst haue Gods bles­sing, [Page 324] and that his blessing may abide with thee in the end. For, the blessing of the fa­ther, establisheth the houses of the chyl­dren; and the mothers curse rooteth out the foundations.

Helpe thy father in his age, and grieueEcclus, 3, 13 him not as long as he liueth.

And, if his vnderstanding faile, haue pa­tienceverse, 14. with him, and despise him not when thou art in thy full strength.

For, the good intreatie of thy father shallverse, 15, not be forgotten, but it shall be a fortresse for thee against sinnes.

And, in the day of trouble thou shalt beverse, 16. remembred: thyne iniquities also shal melt away as the y [...]e in the faire weather.

§. 4.

Who so honoureth his father, his sinnesEcclꝰ, 3, 4, 5, shall be forgiuen him; and he shal abstaine from them, and shall haue his daily desires. And, he that honoureth his mother, is like one that gathereth treasure.

VVho so honoureth his father, shallverse, 6, haue ioy of his owne chyldren: and vvhen hee maketh his prayer, he shal be [...]eard.

Who so honoreth his father, shall haue averse, 7, long life; and hee that is obedient vnto the Lord, shall comfort his mother.

But,] hee that forsaketh his father, shallEcclꝰ, 3, 17 come to shame; and hee that despiseth his mother, is cursed of God.

Hee [also] that curseth his father, or hisExod, 21, 17 mother, shall die the death.

And, that childs light, shall be put outProu, 20, 20. in obscure darknes.

§. 1.

THere are sixe things (as Salomon saith)Prou, 6, 16. 17, 18, 19. which the Lord hateth, yea, his soule abhorreth seauen: [namely these;] hautie [or proude] lookes; a lying tongue; the hands that shedde innocent blood; a heart that imagineth wicked enterprises; feete that be swift in running to mischiefe; a false witnes that speaketh lyes; and him that rai­seth vp contentions among bretheren.

§. 2.

Pride, (as Pacuuius saith) is a subtile Ser­pent,Pa [...]uuius. which slilie insinuateth her selfe into the mindes of men; and the very cheefe cause of all superstition and enuie.

It is an vgly and lothsome monster bothPlato. in the sight of God & man, & continually [Page 326] accompanied with these foure bad compa­nions: Folly; Rashnes; Audacitie; and Impudencie.

The beginning of mans pride, is to fallEcclꝰ, 10, 13 away from God, & to turne away his hart from his Maker.

For, pride is the originall of sinne, & heverse. 14. that hath it, shall powre out abhomination, till at last himselfe be ouerthrowne.

But] the rewarde of humilitie and theProu, 22, 4, feare of God, is riches, honour, & health.

§. 3.

Pride, enuie, and impatiencie, are theAugustine. three capitall enemies of mans constancie.

And, it commonly falleth out, that heeArnobius. which is proud himselfe, thinketh it a mat­ter vnpossible, for any man to be humble.

Pride is also such a turbulent euill to himAmbrose. that is possessed there-with, that it maketh his maister like a shyp without a Pilot, tost vp and downe vppon the waues, by the windes & tempests.

For, by reason of his vnquiet thoughts,Pyndarus. and aspiring spirit, hee can neuer content himselfe in any meane vocation.

But still striueth higher and higher to beHemingius. exalted, till the burden of his sin bruse both his life and soule with the weight.

§. 4.

My sonne, (saith Sirach) be not proudeEcclꝰ, 6. 2. 3, in the deuise of thine owne minde, least thy soule rent thee as a Bull; and eate vp thy leaues, and destroy thy fruite: and leaue thee like a dry tree in the wildernes.

For, a wicked soule destroyeth him thatEcclus. 6. 4. hath it, and maketh him to be laughed to scorne of his enemies; and bringeth him to the portion of the vngodly.

Wherefore, if thou wilt be beloued bothPlotinus. of God and good men, endeuour diligent­ly to abstaine from pride; and be not of an hautie, stoute, and stately spirit: neyther arrogantly boast thy selfe at any time of the good gifts of God; whether of vvisedom, beautie, policie, strength, authority, or ri­ches. For, it is one God that is onelie wise, amiable, puissant, wealthy, and full of all felicitie. Which God, ought of euery man to bee worshipped vvith humblenesse of hart.

For, who separateth thee? [ô man, from other men and preferreth thee?] or what1, Cor, 4, 7, hast thou, that thou hast not receiued? if thou hast receiued it, why reioycest thou, as though thou haddest not receiued it?

§. 5.

And, although it please God to bestowMar. Bucer. some kinde of gift on some men, in more plentifull manner then on others; and to place one man in authoritie aboue another heere on earth; yet ought not hee that is so enriched, or raised, to swell in pride against his inferiour therefore.

For, God by creation hath made all menHermes. alike: and hovv-soeuer vvee deceiue our selues, as deere vnto him is the poorest begger, as the most pompous Prince in the world.

Also; thus fore-warneth vs the Lorde himselfe, saying: Let not the vvise-man glorie in his wisedom; nor the strong manIerem, 9, 23, 24, glory in his strength; nor the rich man glory in his riches: but let him that glori­eth, glory in this, that hee vnderstandeth & knoweth me. For, I am the Lord which shew mercie, iudgement, & righteousnes in the earth. &c.

§. 6.

Why is earth and ashes proude, seeingEcclꝰ, 10, 12 that when a man dyeth, hee is the heyre of Serpents, beasts, and wormes▪

And, hee that thinks himselfe as rich asPlato. the richest during his life, shall bee made [Page 329] as poore as the poorest, soone after his death.

For, all men haue one entrance vnto life,Wisd, 7, 6, and a like going out.

Be not proude then of clothing and ray­ment;Ecclꝰ. 11. 4, neyther exalt thy selfe in the day of honour.

For, pride goeth before destruction, andProu, 16. 18, an high minde before the fall.

As may for example be seene in the sto­rieActs. 12. 21. 22. 23. of Herod: who beeing in the midst of his pride and royaltie, was suddainly smyt­ten by the Angell of God, and forced spee­dily to forgoe his life, riches, and glory.

The like example also, as a speciall fore­warning,2. Mac. 9. is left vnto vs in the story of An­tiochus; whose wicked life, and miserable death, is sette downe at large in the second Booke of the Maccabees.

Let men therefore feare the Almightie:Iob, 37, 24. for hee will not regard any that are wise in theyr owne conceite.

§. 1.

THou shalt not (saith the Lord) hate thyLeuit, 19, 17 neighbour [or brother] in thine heart, but thou shalt plainely rebuke thy neigh­bour, and suffer him not to sinne.

Thou shalt not auenge, nor be mindfullLeuit, 19, 18 of wrong against the chyldren of thy peo­ple, but shalt loue thy neighbour as thy selfe.

Say not thou, I will recompence euill:Prou, 20, 22. & 24, 29 or, I will doe to him, as hee hath doone to mee: but waite vpon the Lord, & he shall saue thee.

For, where enuying and strife is, there isIames, 3, 16 sedition, and all manner of euill workes.

§. 2.

Enuie, (saith Plato) is the daughter ofPlato. Pride, the authour of murther & reuenge, the beginner of all secret sedition, and the perpetuall enemie to vertue.

So that there is not a more wicked thing, thē for a man to hate, or be enuious: by theMar. Aur. which effect, the deuils be most miserable.

And, the onely difference betweene en­uieAristotle. and hatred is this: the first, worketh [Page 331] euill secretly: the second, pursueth after reuenge publiquely.

§. 3.

As of all vices Pride is the greatest, so ofSocrates. all euils, Enuie is the most auncient, and Gluttony the foulest.

Enuie neuer walkes abroad, without hisPythag. companion Slaunder in his company: for they are as it were two brothers, linked to­gether to worke wickednesse.

And, as enuie intends euill against hisPhocilides. neighbour secretly in his thought, so slaun­der endeuoureth priuily to defame him with his tongue.

§. 4.

The malicious man, doth alwayes drinkSeneca. the most part of his owne poyson. And, like as yron is consumed with rust, so the harts of the enuious, are daily eaten & con­sumed by enuie.

The man also that is enuious, becom­methBoetius. euer-more a troublesome tormentor to himselfe during his life; and neuer hur­teth any man else by his hatred whilst hee liueth, so much as hee harmeth himselfe at the time of his death.

An example heereof may be seene in the2. Sam, 17. 1, 2, 3, 4. &c. actions of Ahitophell; who hauing greatly [Page 332] abused his wit, by beating his braine to giue wicked counsel to king Dauids sonne against his Father; & seeing afterward his purpose preuented, and his counsell con­temned, he was presently so molested with inward malice, and ouer-come of secret enuie, that more Asse-like then the Asse vvhich hee rode on, he made hast home to hang himselfe.

§. 5.

Be not thou (saith Salomon) of an hastyEccles, 7, 11. spirit to be angry; for anger resteth in the bosome of fooles.

And, as the vapour and smoake of theEcclꝰ. 22. 24 chimney goeth before the fire, so euill words, rebukes, and threatnings, goe be­fore blood-shedding.

§. 6.

If thy anger be but a small time deferred,Dion. thou shalt plainly perceiue that it will ther­by be greatly abated; but if thou nourish and suffer the same to continue, it will ne­uer cease, vntill by reuenge it bring thee to ruine.

He therefore may well be said to be con­querourChilo. ouer a stoute enemy, that can by his wisedome and patience, ouercome his owne anger.

For, hee that delights in peace and qui­etnesse,Perdicas. sleepeth secure: but he that loueth strife and anger, is continually subiect to wrath and danger.

§. 7.

Yee haue heard (saith Christ) that it wasMath, 5, 21, said vnto them of the old time; Thou shalt not kill: for, who-soeuer killeth, shall be culpable of iudgement.

But I say vnto you, whosoeuer is angryverse, 22. with his brother vnaduisedly, shall be cul­pable of iudgement.

If any man kill with a sword, he must beReue, 13, 10 killed by a sword.

And who so sheddeth mans bloode, byGene, 9, 6, man shall his blood be shed: for in the I­mage of GOD hath the Almightie made man.

§. 8.

Cease from anger, and leaue off wrath:Psalm, 37. 8. 9. fret not thy selfe also to doe euill: for euill dooers shall be cut off; and they that waite vpon the Lorde, they shall enherite the Land.

Be angry, but sin not; let not the SunneEphe, 4, 26, 27. goe downe vpon thy wrath: neyther giue place to the deuill.

If thou haue not so much power ouerHermes. thy selfe, as presently to refraine thine an­ger; yet striue to dissemble it, and so by lit­tle and little forget it.

For, hee that is slowe to anger, is betterProu, 16, 32 then the mighty man: and hee that ruleth his owne minde, is better then he that win­neth a Cittie.

§. 9.

Beware of strife, and thou shalt makeEcclus, 28, 8, thy sinnes fewer: for an angry man kind­leth strife.

The more wood there is, the more ve­hementEcclꝰ, 28, 10. is the fire, and the mightier that a man is, the greater is his wrath: & the lon­ger the strife endureth, the more vvrath is enflamed.

An hastie brauling kindleth a fire: andverse. 11. an hastie fighting sheddeth blood.

Meddle therefore as little as thou mayst,Thales. vvith the man that is not able to rule his owne anger: for, eyther by his company keeping, thou shalt be made like him: or else on the suddaine, thou shalt receiue some vnloo-ked-for-euill by him.

§. 10.

Striue not with a mighty man, least thouEcclꝰ, 8, 1. 2, 3, happen to fall into his hands: neither make [Page 335] any variance with a rich man, least hee on the other side wey downe thy weight: for, gold and siluer hath destroyed many, and hath subuerted the harts of Kinges. Striue not with a man that is full of words; ney­ther lay thou any sticks vpon his fire.

Trauaile not by the way with him that isEcclꝰ, 8, 15, rash, least hee doe thee iniurie: for such a man will follow his owne wilfulnes; and so shalt thou perrish through his folly.

As innocent Abel perrished by theGene, 4, 8, hands of his elder brother Caine, in his vn­aduised rage and furie.

§. 11.

If thine enemie haue threatned thee, bePlutarch. not too hastie to giue credite to his flatte­ring speeches: for Serpents neuer sting so deadly, as when they bite without any hys­sing.

Hee that hateth, will counterfet with hisProu, 26, 24 lippes; but in his hart hee hourdeth vp de­ceit.

VVherefore,] if hee speake thee fayre,verse, 25, beleeue him not; for there are many abho­minations in his hart.

Blood is as nothing in such a mans sight,Hermes. and when thou least thinkest harme, hee wil then be most ready to hurt thee.

As may for example be perceiued, by the trecherous dealing of Ioab, with Abner &2, Sam. 3. 27 and 20. 10. Amafa; whose blood hee spilt Iudas-like; saluting thē with outward signes of peace, and inward intent of murder.

§. 1.

LOue not sleepe, (saith Salomon) leastProu, 20, 13 thou come to pouerty: but open thine eyes, that thou mayst bee satisfied vvith bread.

Let not laborious worke seeme tediousEcclꝰ, 7, 15. vnto thee: neyther the husbandry vvhich the most High hath created.

Seeke not excuses when thou shouldestEcclꝰ, 10, 27 doe thy work: neyther be ashamed there­of through pride in the time of aduersity.

For, slothfulnesse causeth a man to fall aProu, 19, 15 sleepe: and a deceitfull soule shall suffer hunger.

§. 2.

Idlenes, (saith Cicero) is the onely nurseCicero. and nourisher of all sin, and the sole main­tainer of fleshlie affections.

It is an enemie to all vertuous endeuours,Plotinus. and the very traine or high-way to want & ruine.

It is a vice that greatly dulleth a mans vn­derstanding;Gallen. breedeth melancholie; in­creaseth many bad humours in the bodie; choketh the braine; hindereth thrift; and prouoketh the anger of God.

§. 3.

God, (as the holy scripture testifieth) hath generally commaunded, that man should labour all the dayes of his life, saying first vnto Adam after hee was cast out of Paradice; * In the sweat of thy face shaltGene, 3, 19. thou eate bread, till thou returne vnto the earth from whence thou camst.

Wherefore, if there be any that refuseth2. Thes. 3, 10. to labour, let him not eate.

For, idle people in a Common-vvealth,Thales. are as hurtfull to be suffered, as Drones a­mong the Bees.

§. 4.

By slothfulnes (saith Salomon) the roofeEccle, 10, 18 of the house goeth to decay; and by the idlenes of the hands, the house droppeth through.

As a doore (saith hee) goeth too and froProu, 26, 14 vppon his hinges, so turneth the slothfull [Page 338] man vppon his bed.

Hee hideth his hand in his bosome, andProu, 26, 15 it greeueth him to put it againe to his mouth.

Hee is wiser in his owne conceite, thenverse, 16. seauen men that can render a reason.

Hee sayth, a Lyon is without, I shall beProu, 22, 13 slaine in the streete.

Hee will not goe to plowe, because it isProu, 20, 4, Winter; therefore shall hee begge in the Sommer, but haue nothing.

§ 5.

Suffer not thy selfe (saith Aurelius) to beMar. Aurel. subiect to sloth and idlenes: for if thou vse thy selfe thereto, thou shalt not bee able to endure labour in time of neede.

Though thou maist liue at ease, becauseTertullian. thou hast store of riches, yet forget not to labour sometimes of thine owne accord: for, if it chaunce thee afterward to be com­pelled thereto, thou shalt away with it the better.

§. 6.

Employ thy selfe alwayes about someMar. Aurel. laudable exercise, and let not idlenes haue any rule ouer thee. For, idlenes may vvell be counted the graue of liuing men. It is an euill wherein life dyeth, and the soule of [Page 339] man is thereby twice buried in him: once in his body; next, in his sloth.

This odious sinne also of idlenes, is theMar. Aurel [...] very sinke that receiueth in to it selfe, all the filthy channels of vice whatsoeuer: which beeing once brimme full, suddainly run­neth ouer, thorowe the whole Citty or Country: and with his pestiferous ayre, in­fecteth and poysoneth a great multitude of people, before it can be remedied.

Yea; neyther the filth of secrete cham­bers;Alex. Seue. the stinch of pumps in ships, nor the ordures of whole Citties, do so much cor­rupt the ayre, as idle persons do infect the people.

Hee therefore that passeth his life in aPlato. Common-wealth vvithout profit, ought (as one vnworthy to liue,) to haue the rest of his life taken from him.

For, there is nothing more reprochful &Macrobius. cruell in any Kingdome, then are a multi­tude of vagabonds and idle people: vvho by theyr sloth and negligence, do not one­lie liue wickedly themselues, but also daily induce others to doe like them, by theyr bad ensample, & want of punishment.

§. 1.

TAke heede, and beware (saith Christ)Luke, 12, 15 of couetousnesse; for, though a man haue abundance, yet his life standeth not in his riches.

Godlines is great gaine, if a man be con­tent1. Tim. 6. 6. 7. with that he hath: for we brought no­thing into the world, and it is certaine that we shall carry nothing out.

Therefore, when we haue foode & ray­ment, let vs ther-with be content. For, theyverse, 8, 9. that will be rich, fall into tentation and snares, and into many foolish & noysome lusts, which drowne men in perdition and destruction.

For, the desire of money, is the roote ofverse, 10. all euill; which while some lusted after, they erred from the fayth, & perced them­selues thorow with many sorrowes.

§. 2.

There is not a more wicked thing (saithEcclꝰ, 10. 9. Sirach) then for a man to be couetous, and a louer of money: for, such an one will e­uen sell his soule.

And, vvhere a greedie desire of gaineIraeneus. resteth, there raigneth all manner of sinne [Page 341] and wicked workes.

Besides, a couetous mans eye, hath neuerEcclꝰ, 14, 9, enough of a portion: and his wicked ma­lice withereth his owne soule.

While such a man liueth, the poore peo­pleMacrobius. daily curse him: and after hee is dead, his owne kindred fall at strife and conten­tion about his goods.

§. 3.

Couetousnes is such a poysoned euill, &Erasmus. of such force where it is rooted in the heart of man, that it worketh in him, not onely a carelesnes of Gods holy will, but an vtter contempt also of God himselfe. For, who­soeuer with that infection is sick, & intang­led, endeuoureth with all his might to fol­low the loue of filthy lucre, and the lyfe of Gods holy word is lothsome vnto him.

Hee maketh none account eyther of hisCleobulus. good name, or office in which he is placed to doe iustice; but flieth as greedilie after gaine, as hungry Rauens doe after stinking carrion. And, the better to attaine his pur­pose, hee will vndermine all men, & proue trustie to no man; but craftily lie in waite for euery ones goods: neuer making any conscience, whom, or by what meanes hee [Page 342] doth deceiue, so hee may get golde by the bargaine.

For, as the Gluttons cheefest desire is toBernard. fill his belly, and the Lechers to satisfie his lust; so the couetous mans minde, is whol­ly imployed to get abundance of gold.

Hee so well loueth lucre, that he makethBoetius. gold his God: and his chiefest confidence, is lockt vp close in his coffers.

He miserably spareth both from his ownAnachar. belly and backe; and liues like a begger all his life, coueting onely to be found rich in money at his death.

But,] hee that loueth gold, shall not beEcclꝰ, 31, 5. iustified; and hee that followeth corrupti­on, shall haue enough thereof.

§. 4.

The minde of a couetous rich man, saithPacuuius. Pacuuius, can neuer be thorowly satisfied or contented so long as hee liueth, though hee possesse plenty of all things; for, the more he hath, the more hee still desireth.

And, like as a greedy curre speedily de­uourethHermes. whatsoeuer hee can catch, & pre­sently gapeth for more: so when it hap­neth the couetous man to obtaine any thing that hee desireth, hee seemeth not­withstanding to set little by it, & saith, Alas, [Page 343] it is nothing; but wisheth euer to haue it doubled. The onely reason is, because his couetousnesse increaseth, as fast as his sub­stance is augmented.

§. 5.

It is no maruaile (saith Aurelius) thoughAurelius. hee bee good, which is not couetous, but it were a vvonder to see a couetous man good.

For, great abundance of gold and siluer,Ierome. cannot of any man, be both gathered and kept without sinne.

To delight in riches, is a foule and dan­gerousSocrates. vice, but to be a bond-slaue to co­uetousnes, is the confusion of a mans own soule.

§. 6.

O thou horrible hunger of gold and sil­uer,Tully. what is it not that thou doost compell, the harts of men to buy and to sell?

VVho hath beene tryed thereby, andEcclꝰ, 31, 10 found perfect? Let him be an example of glory. VVho might offend, and hath not offended? or doe euill thereby, and hath not done it?

Many are destroyed by reason of gold;Ecclꝰ, 31, 6, and diuers haue founde theyr destruction before them.

It is as a stumbling blocke to them thatverse, 7. sacrifice vnto it, and euery foole is taken there-with.

§. 7.

There is (saith Salomon) an euill sick­nesEccles, 5, 12, 13, which I haue seene vnder the Sunne: to wit, riches reserued to the owners there­of for theyr euill.

Now surely, none can be more wretchedFulgosius. by the riches which he possesseth, then the hungry-harted money-monger; whose de­sire is neuer satisfied, though he haue suffi­cient; but is euer complaining of vvant, when hee is most stored with wealth.

For; his very trauaile after riches, pinethEccles, 31, 1, away his body; and the care thereof, dri­ueth away his sleepe.

Many wayes dooth hee daily molest hisClem. Alex. minde, first to get gaine; & when through much troublesome busines he hath obtay­ned abundance, hee is then no lesse com­bred with care, howe to keepe safely that which hee hath gotten: but aboue all; his greatest dolour is at the day of death; to think with himselfe, that he must then per­force depart from whatsoeuer he hath, and leaue all behind him.

VVhere-vpon Sirach very well sayth:Ecclꝰ, 41, 1, O Death, how bitter is the remembrance of thee, to a man that liueth at rest in his possessions: yea, to the man that hath no­thing to vexe him, and that hath prosperi­tie in all things!

For doubtlesse, to him that makethEuagoras. vvealth his onely happines in this vvorld, Death at his comming, is a most vnwel­come guest.

Thus is it with the man that gathereth ri­chesLuke, 12, 21 to himselfe, and is not rich in God.

§. 8.

Trust not [therefore,] in oppression,Psal, 62, 10. nor in robberie: be not vaine; if riches in­crease, set not your hart thereon.

Put no confidence in thy riches: neitherEcclꝰ, 5, 1, 8, say vnto thy selfe; I haue enough for my life: for riches shall not helpe thee in the time of vengeance and indignation.

Let not thy soule be subiect to the sinneMar. Bucer. of couetousnes; but liue content with that which thou hast, though it be but little, ne­uer seeking to increase thy substance by deceit: for, goods gotten by honest labour, bring with them ioy of hart, and peace of conscience: but the wealth that is wonne by any vvicked meanes, cannot long be [Page 346] possessed, vvithout some inward griefe & vexation.

§. 9.

If thou vvilt liue according to nature,Seneca. thou shalt neuer be poore: but if thou wilt liue after thine owne greedy desire, thou shalt neuer be rich.

If thou couet to bee rich in vvorldlyHermes. wealth, thou shalt receiue there-with, sor­row, care, trouble of minde, & many other greeuances: but if thou seeke to be godly, thou shalt thereby finde comfort, quiet, & euerlasting felicitie.

Prepare thy selfe therfore of such riches,Plotinus. as when the shyp is broken, may swimme, and scape to land with theyr maister.

For, no man is more wealthy, then heeAugustine. that is rich in good workes.

§. 1.

IF thou lend money to my people, (saythExod, 22, 25 the Lord) that is, to the poore with thee, thou shalt not be as an Vsurer vnto him: yee shall not oppresse him with vsury.

If thy brother bee impouerished, andLeuit, 25, 35 fallen in decay▪ with thee, thou shalt re­lieue [Page 347] him; and as a stranger and soiour­ner, so shall hee liue with thee.

Thou shalt take no vsury of him, nor ad­uantage;Leuit, 25, 36 but thou shalt feare thy GOD, that thy brother may liue by thee.

Thou shalt neither giue him thy moneyverse, 37, to vsury, nor lend him thy victuals for in­crease.

Moreouer;] if thou take thy neigh­boursExod, 22, 26 raiment to pledge, thou shalt restore it vnto him before the Sunne goe downe.

For, that is his couering onely, and thisverse, 27. is his garment for his skinne: wherein shall he sleepe? Therefore, when he cryeth vnto mee, I will heare him: for, I am mercifull.

§. 2.

Some men, (saith S. Ierome) thinke vsu­rieIerome. to be onely in money; which thing the Scripture fore-seeing, doth name the ouer­plusse in all things.

For, vsurie is, vvhere more is requiredBernard. then was deliuered, whether in money, or in meates, or in any other thing. As if thou deliuer tenne shillings, & lookest for more at the returne thereof: or deliuerest a bu­shell of Corne, and requirest aboue that. So, after the like sort in any thing els, what­soeuer [Page 348] is receiued more then the principall, it is vsury.

Yea, whatsoeuer name thou giuest it, theAmbrose. ouer-plus in all things receiued, more then was deliuered, is vsurie.

§. 3.

Vsury, (saith Constantius) is the daugh­terConstantius. of Auarice, the nurse of Idlenes, & the cause of ciuill discord among brethren.

It is also a secret euill, which daily deuou­rethCassianus. the wealth of our neighbour; & may wel be likened to a greedy whirle-poole, which speedily swalloweth what-soeuer it catcheth.

Of all euill members therfore in a Com­mon-wealth,Perdicas. none is more perrillous then the greedy-minded Vsurer: for, he priuily deceiueth euery man with whom he med­leth, and neuer doth good to any, so long as he liueth.

Hee is worse then a theefe; for, a theefeAgesilaus. robbeth onely by night, but the Vsurer robbeth both by day and night.

And, like as a Hare deliuereth, nourish­eth,Pet. Lomb. and is with young all at once; so the fraudulent Vsurer, before hee hath fully finished his deceite against one man, ca­steth [Page 349] in his mind, how he may best beguile another, through some subtile bargaine.

§. 4.

But,] hee that increaseth his riched by v­surieProu▪ 28, 8, and interest; gathereth them for him which will be mercifull vnto the poore.

And, as a Partrich gathereth togetherIere, 17, 11, the young vvhich shee hath not brought forth; [who afterward forsake her, vvhen they perceiue that she is not their damme,] so he that getteth riches, and not by right, shall leaue them in the middes of his dayes, and at his end, shal be a foole.

For,] the gathering of treasures by a de­ceitfullProu, 21, 6, tongue is vanity tossed to and fro, of them that seeke death.

And, hee that through vsury oppressethBasill. the poore, robbeth both his conscience of comfort, and his soule of saluation.

§. 1.

BE not greedy (saith Sirach,) in all de­lights; neyther be thou too hastie vpon all meates. For, excesse of meates bringeth [Page 350] sicknes, & gluttony turneth into cholerick diseases. By surfet many haue perrished; but hee that d [...]eteth himselfe, prolongeth his life.

Oh how little is sufficient for a man wellEcclꝰ, 31, 19 taught? For, thereby hee belcheth not in his chamber, nor feeleth any paine.

A sweet & wholsome sleepe [also] com­methverse, 20. of a temperate feeding: such a man feeleth no inward paine; hee riseth vp be­times in the morning, and is well at ease in himselfe. But an vnsatiable eater sleepeth vnquietly; and is troubled with panges of the belly, and many other hurtfull diseases.

§. 2.

Gluttony, is a filthy, vile, and vgly vice,Gueuara. consisting onely in a greedie desire after daintie fare.

It is the sworne enemie to temperance;Hipocrates. a mortall or deadly foe to health; and a most lothsome blemish to humanitie.

Oh what a monstrous sight is it to be­holdProtogenes. the full furnished table of some vnsa­tiable and rich glutton; & how with sun­dry sorts of the most rarest meates & cost­liest delicates it is thorowly beset and coue­red, from end to end. And as the maister of the feast is himselfe there-vnto strangely [Page] [Page] [Page 351] affected, such guests for his companions will he cōmonly be sure to haue about him, who (like flattering Parasites,) weighing his inclination, will for theyr owne profit sake, highly extoll him in his grosse worke of vvickednesse; and feede his humour, not onely with vaine talke and foolish ie­sting, but nowe and then also with some shew of scurility, to make his meate haue the better digestion.

But, they that are so greatly addicted toCrates. belly-cheere, and regard more the pampe­ring of theyr panch, then the wisedome of the minde; may well be likened to fooles, who giue more credite to theyr owne con­ceit, then to any other mans grounded rea­son.

And, the man that refraineth not his ap­perite,Prou, 25, 28 is like a Citty broken downe, and without walles.

§. 3.

It is not the needfull vse of meate, thatAugustine. any man ought to forbeare; but it is the in­ordinate desire thereof, which ought to be blamed.

And, he is not to be counted a glutton,Aristotle. which feedeth onely sufficiently for the nourishment of his owne nature: but hee [Page 352] that gurmundizeth much more in quanti­tie then sundry other men; & hee that dai­lie delighteth to fare deliciously; satisfying the pleasure of his sensual appetite through excesse, and making his belly his God.

For, meate and drinke are the good giftsGueuara. of God, and ought of all men thankfullie to be receiued; and moderately taken at times conuenient for our naturall vse and sustenaunce: but hee that greedily consu­meth more then hee needeth, abuseth both his body through his misdiet, & the good gifts of God; by turning them from the right vse for which they were ordained.

§. 4.

Of all the parts of mans body, (saythTully. Tully) the bolly is the most vnthankfull; for it neuer requiteth any pleasure doone vnto it, but continually craueth, more then is needfull for it.

And when it is full fraught with daintieGregory. fare, then are the prickings and prouocati­ons to lust, most forward to stirre vp the flesh to filthy sinne.

VVherefore, if thou sitte at a costly ta­ble,Ecclꝰ, 31, 12 13. open not thy mouth wide vpon it, & say not, Behold much meate. Remember that an euill eye is a shrew: and what thing [Page 353] created is worse then a wicked eye? for, it weepeth for euery cause.

Stretch not thine hand where-soeuer itEcclꝰ. 31, 14. looketh, neyther thrust it with thine eye in­to the dish.

Ponder vvith thy selfe vvhat thy negh­bourverse, 15, would faine haue that sitteth by thee: and be discreet in euery poynt.

Eate modestly that which is sette beforeverse. 16. thee, and deuoure not, least thou be hated of them that behold thee.

Leaue thou off first for nurtures sake: &verse, 17. be not insatiable, least thou offend.

§. 5.

My sonne (saith Tobie) drinke not wineTob, 4, 15, to make thee drunken; neyther let drun­kennesse goe with thee in thy iourney.

For, drunkennes increaseth the courageEcclꝰ, 31, 30 of a foole till hee offend▪ it diminisheth his strength, and maketh woundes.

Shewe not thy valiantnes at any time inEcclꝰ, 31, 25 vvine; for wine hath beene the destruction of many.

And, as the fierie fornace prooueth theverse, 36, yron in the tempering; so doth wine proue the harts of the proude by drunkennes.

§. 6.

Drunkennesse, (saith Macrobius) is aMacrobius. deformed monster with many heads: as filthy talke; fornication; wrath; murther; swearing; cursing; and diuers other disho­nest actions.

It disturbeth mans reason; robbeth himBoetius. of his sences; enfeebleth his remembrance; sendeth in forgetfulnes; powreth in errors, induceth to sluggishnes: & in the end, vt­terly vndooeth him that delighteth there­in.

§. 7.

Wine was made from the beginning toEcclus, 31, 27, 28, make men glad, and not for drunkennes. Wine measurably drunken, and in time, is profitable for the life of man: & bringeth gladnesse of heart, and cheerefulnesse of minde.

But wine drunken with excesse, makethverse, 29. bitternesse of minde, with sundry brab­lings, and much strife.

Also; of two much drinking, proceedeGallen. dropsies, where-with the body, and often­times the visage, is svvolne and defaced: bedlam furie, where-with the mind is mo­lested and perrished: but of all other euils most odious, swinish beastlines, wher-with [Page 355] both the body and soule is defiled: and the figure of man, is as it were by enchaunt­ment, transformed into the likenes of some mishapen creature.

§. 8.

Men ouer-come with wine, are far worseDiogenes. then beastes: for beasts will not enfor­ced to drink any more then may well con­tent them: but such men as take pleasure in excesse of drinking, voluntarily swal­low down more then is sufficient for them, and beeing oftentimes not able when they haue it, to carry it clenly away, they are thereby constrained to shewe foorth theyr owne shame, euen in the viewe of euery present beholder.

And, like as when the Wine purgeth, itPlutarch. commonly breaketh the vessels, and that which before lay in the bottom, commeth nowe vp to the brim: euen so the tongue of a drunkard, in the mids of his vncomly mirth, sticketh not to reueale to euery new acquaintance in his company, the secrete thoughts of his hidden hart.

§. 9.

VVine, is a mocker, and strong drinkeProu, 20, 1, is raging: & whosoeuer is deceiued there­by, is not wise.

For,] to whom is vvoe? to whom is sor­row?Prou, 23, 29. to whom is strife? to whom is mur­muring? to whom are woundes vvithout cause? and to whom is the rednesse of the eyes?

Euen to them (saith Salomon) that tarryverse, 30. long at the wine: to them that goe & seeke mixt wine.

VVoe [therefore] to all such as rise vpEsay, 5, 11, early to followe drunkennes: and to them that continue vntill night, till the vvine doe inflame them.

VVoe vnto them that are mightie toverse, 22, drinke wine, and to them that are strong to powre in strong drinke.

For, it is a propertie meeter for a spungeDemosth. then for a man, to drinke much.

§. 10.

Looke not thou vpon the wine when itProu, 23, 31 is redde▪ (saith the wiseman) and vvhen it sheweth his colour in the euppe; or goeth downe pleasantly.

For,] in the end it will bite like a serpent,verse, 32, and hurt like a Cockatrise.

Thine eyes shall looke vpon strange wo­men,verse, 33, 34, and thine heart shall speake lewde things: and thou shalt be as one that slee­peth [Page 357] in the middes of the Sea; and as hee that sleepeth in the top of the mast.

Yea; in such danger shalt thou be by rea­sonIraeneus. of thy drunkennes, that thou shalt ve­rie hardly be able to vvithstand the sundry prouokements of thine owne flesh, which as then will be most prone and readie, to pricke thee forward to euill.

For, it is one of the first euils that spring­ethAmbrose. from drunkennes, to make shipwracke of chastitie.

As may for an example appeare, by the ardent desire of Olophernes toward Iu­dethIudith, 13. in the time of his banketting. Who notwithstanding, cleane contrary to his expectation, after hee had fully tippled som-what more then enough, lost his head for his labour, by the handes of the selfe same woman, vvhilst hee lay in his bedde soundly sleeping.

§. 1.

THou shalt not (saith the Almightie,)Exod, 20, 14 commit adulterie.

Thou shalt not giue thy selfe vnto thyLeuit. 18. 20 neighbours wife, by carnall copulation to be defiled with her.

§. 2.

He that committeth adultery with a wo­man,Prou, 6, 32, (sayth Salomon) is destitute of vn­derstanding: hee that doth it, destroyeth his owne soule.

And, all the chyldren that are borne ofWisd, 4, 6, the wicked bed, shall be witnes of the wic­kednesse against theyr Parents when they be asked.

§. 3.

Yee haue heard, (saith Christ) that it wasMath. 5. 27 28. sayd to them of olde time; Thou shalt not commit adultery. But I say vnto you, that whosoeuer looketh on a woman to lust af­ter her, hath committed adultery with her already in his hart.

Wherefore, if thy right eye cause thee to offend, plucke it out, and cast it from thee.Math, 5, 29. For, better it is for thee, that one of thy members perrish, then that thy whole bo­die should be cast into hell.

§. 4.

To plucke out the eye that offendeth, is not meant by the wordes of Christ, that thou shouldest disfigure thy face; but ra­ther, as Sirach saith, to turne away thineEcclus, 9, 8. eye from beholding a beautifull woman: and not to looke vpon others beauty. For, [Page 359] many haue perrished by the beautie of wo­men; and through the beholding thereof, loue is kindled as a fire.

King Dauid, by ouer-much looking2, Sam, 11, 2, 3, &c. at the bayte of beautie, forgot himselfe, & so fell in loue vvith another mans vvife: from loue, hee fell to vnlawfull lust; from lust, to dissembling, and counterfet shewe of kindnes towards her innocent husband. And, in the end, when he could deuise no other shift to couer his owne shame, hee caused Vriah himselfe, to carry a letter to Ioab his cheefe Captaine; wherin was po­litiquely plotted, the death of him that brought it.

Moreouer; a rash and wicked eye, thatPlat [...]. delighteth to behold vanitie, may well be called the windowe of death: for it is the deadly minister of the harts cōcupiscence, and the fore-runner of filthy facts, thefts, robberies, extortions, & sundry other ini­quities.

§. 5.

All men are (indeede) by nature natural­lieAeneas Siluius. giuen, to feele in themselues, the boy­ling and raging lusts of the fraile and vn­constant flesh▪ Notwithstanding, hee that suffereth himselfe to be led captiue in the [Page 360] filthy sinne of whoredome and adulterie, falleth thereby into innumerable inconue­niences. For first of all, this wicked euill cleane taketh away from a man his good name and credite. It also consumeth his substance, and bringeth him in the end to plaine beggery. It killeth at once, both the strength and beautie of the body. It decay­eth and greatly hurteth health. It ingende­reth many bad diseases. It disfigureth the flower of youth long before the time. It hasteth or draweth on riueled & ill-fauou­red age. It diminisheth the strength and quicknes of the wit: It dulleth the sight of the minde. It draweth from him all honest studies, & maketh him delight in nothing but that which is vile and vnhonest. It ta­keth away the vse of reason, which is the natiue propertie of man. It maketh a young man peeuish, melancholy, & slaun­derous. It maketh an olde man odious, wretched, & filthy. Demonax, Finally, it is a plea­sure bought vvith paine; a delight hatcht with disquiet; a content passed with feare; and a sinne finished with sorrowe.

§. 6.

Can a man (saith Salomon) carry coalesProu, 6, 27, 28, 29. in his bosome, & his clothes not be burnt? [Page 361] or, can a man goe vpon coales, & his feete not be hurt? So, hee that goeth in to his neighbours wife & toucheth her, shall not be guiltlesse.

Flie therfore, the filthy lusts of the flesh:Hermes. and as thou wouldest willingly for thy bo­dily healths sake, abstaine from hurtfull meate; so oughtest thou to abstaine from sinne, for the saluation of thy soule.

For, when lust hath conceiued, it bring­ethIames, 1, 15, forth sinne; and sinne vvhen it is fini­shed, bringeth forth death.

§. 7.

Know yee not, that your bodies are the1, Cor, 6, 15, 16, 17. members of Christ? shall I then take the members of Christ, and make them the members of an harlot? God forbid: Doe yee not knowe, that hee which coupleth himselfe with an harlot, is one body? For, two, saith hee, shall be one flesh. But hee that is ioyned vnto the Lord, is one spirit.

Know yee not [also,] that the vnrighte­ous1, Cor, 6, 9. 10, shal not inherite the kingdom of God? Be not deceiued; neither fornicatours, nor idolaters, nor adulterers, nor wantons, nor buggerers, nor theeues, nor couetous, nor drunkards, nor raylers, nor extortioners, shall inherite the kingdome of God.

§. 8.

Woe then be vnto that man, which con­temningSocrates. the excellencie of his own nature, and the diuine part that is in him, serueth onely his bodily lusts; defiling his ovvne soule, through his lasciuious desires, and beastly delights.

For, hee ceaseth to be a man; and is in­deedPlato. no better then a brute beast, that lea­ueth the rules of reason, & giueth his mind solely to the fulfilling of his fleshlie inclina­tions.

Besides; if they bee counted miserable,Aristotle. which haue cruell Maisters, although they may be released from them: hovve much more are they miserable, which serue theyr bodily lusts as theyr maisters, from vvhich they cannot flie?

For, hee that hath enthraled himselfe toHermes. the fulfilling of his fleshly motions, is ther­by more bound, then any bond-man else what-soeuer.

Yea, such a man, neuer ceaseth to waste &Pa [...]uius. consume the strength of his owne bodie; hee daily spotteth and polluteth the beauty of his soule; hee continually draweth vnto himselfe diuers diseases; & walketh houre­ly in danger of eternall damnation.

§. 9.

Enforce thy selfe therefore vvith all theErasmus. might thou maist, to abstaine from vngod­ly lusts: and the better to bridle the vn­rulie passions of thine ovvne affections, endeuour diligently to study and follovve vertue: for, the desires that are good, vvill euermore mortifie and destroy, the desires that are euill.

But if so be that thou canst not abstaine,1. Cor, 7, 9. thou maist then vse the lawful remedy that God hath appoynted: namely, marriage. For, it is better to marry, then to burne.

Also;] to auoyde fornication, let euerie1, Cor, 7, 2, man haue his vvife, and let euery vvoman haue her owne husband.

For,] marriage is honourable among allHebr, 13, 4, men, and the bedde vndefiled: but whore­mongers and adulterers, God will iudge.

§. 1.

YEe shall not steale; (saith the Lord ourLeuit, 19, 11 God,) neyther deale falsely; nor lie one to another.

Let him that stole, steale no more: butEphe, 4, 28, let him rather labour and worke vvith his handes the thing that is good: that he may haue to giue vnto him that needeth.

§. 2.

My sonne, (saith Sirach) sow not a lye a­gainstEcclus, 7, 12, 13. thy brother, neyther doe the same a­gainst thy friende. Vse not to make any manner of lye; for the custome thereof is is not good.

Aristotle, beeing demaunded what van­tageAristotle. a man might gette by lying? aunswe­red: To be vnbeleeued vvhen hee telleth the truth.

§. 3.

Doubtlesse;] a lie is a wicked shame inEcclꝰ, 20. 23 a man, yet is it often in the mouth of the vnwise.

A thiefe is better then a man that is accu­stomedverse, 24. to lie: but they both shall haue de­struction euerlastingly.

For, by lying, the truth is broken, GodHermes. himselfe greeuously offended, & the state of our neighbour & our selues greatly im­paired.

§. 4.

The conditions of lyers are alwayes vn­honest:Ecclꝰ. 20, 25 & their shame is euer with them.

He that is knowne to be a lyer, shal com­monlyThales. be helde in contempt amongst all men; & such onely as before thought well of his company, will afterward care verie little for his acquaintance.

Besides; hee that is accustomed to lying,Becon. looseth not onely his credite & good name amongst men, but also shutteth himselfe out from the grace and fauour of GOD, and most horribly ioyneth himselfe to the deuill, who hath no truth in him.

But is a lyer from the beginning; & theIohn, 8, 44, father of lyes.

VVherefore, cast off lying; and speakeEphe, 4, 25, euery man the truth vnto his neighbour: for, we are members one of another.

§. 5.

Thou shalt not (saith the Lord) vvalkeLeuit. 19. 16 about with tales among thy people.

If thou hast heard a vvorde against thyEcclꝰ, 19, 10 neighbour, let it die with thee: and be sure it will not burst thee.

Declare not other mens manners ney­therEcclꝰ, 19. 8, to friend nor foe: and if the sin apper­taine not vnto thee, reueale it not.

For, he shall harken vnto thee, & markeverse. 9. thee: and when hee findeth opportunitie, hee will hate thee.

§. 6.

Men ought alwayes to heare, twise soThales. much as they speake: for, to that end (saith Thales,) Nature hath giuen vs two eares, and but one tongue.

A wise man will therefore, well considerCrates. of a matter when he hath heard it, & pon­der thereof aduisedly with himselfe, before he speake of it againe.

But a foole trauaileth whē he hath heardEcclꝰ, 19, 11 a thing, like vnto a woman that is about to bring forth a child.

And, as an arrow that sticketh in a mansverse, 12. thigh, so is newes in a fooles hart.

§. 7.

The words of a tale-bearer, (saith Salo­mon)Prou, 18, 8, are as flat [...]erings; & they goe downe into the bowels of the belly.

They sinck deepely into the memory ofGueuara. him that willingly giueth eare there-vnto: but he that resisteth a tale-bringer, putteth thereby a perrillous enemy to silence.

For,] without vvoode, the fire is quen­ched,Prou, 26, 20 and without a tale-bearer, strife cea­seth.

But] as the coale maketh burning coales,verse, 21. and wood a fire, so the contentious man is apt to kindle strife.

Be not [then] counted a tale-bearer,Ecclus, 5, 15 neither lie thou in waite with thy tongue: for shame & repentance follow the thiefe, and an euill condemnation is ouer his head that is double tunged; but he that is a back­biter, shalbe hated, enuied, & confounded.

§. 8.

Slaunder no man; vvhether hee be thyBoetius. friend or thy foe; neither speake any euill of thy neighbour behind his back. For hee that defameth another vvith his tongue, woundeth his owne soule by his words.

And, a common slaunderer, striuing toPolion. bring other men forth of fauour, through his detracting speeches, becommeth there­by odious himselfe.

§. 9.

Thou shalt not (saith the Lord) beareExod, 20, 16 false witnesse against thy neighbour.

Thou shalt not receiue [or, report] aExod, 23, 1, false tale; neyther shalt thou put thy hand with the vvicked, to be a false witnesse.

Thou shalt not couet thy neighboursDeut, 5, 21, wife, neither shalt thou desire thy neygh­bours house, nor his land, nor his man ser­uaunt, nor his maide seruaunt, nor his oxe, nor his asse, nor any thing that thy neigh­bour hath.

§. 10.

Let no man vvith coyne corrupt thee,Hemingius. to beare false witnes at any time against the vnguiltie person: neither suffer thy tunge to testifie an vntruth, through the vaine hope of worldly preferment.

But be well aduised what thou vnderta­kestTully. before thou speakest; and consider rightly of the cause, before thou giue re­cord thereof in the presence of any Ruler.

For,] a false witnesse shall not scape vn­punished:Prou, 19, 9, and he that speaketh lyes, shall perrish.

§. 1.

YE shall not (saith the Lord) doe vniust­lyLeuit, 19, 15 in iudgement.

Yee shall haue no respect of person inD [...], 1, 17, iudging; but shall heare the small as vvell as the great: yee shall not feare the face of man: For, the iudgement is Gods.

§. 2.

Thou shalt not fauour the person of the [...]euit. 19. 15 poore, nor honor the person of the mighty: [Page 369] but thou shalt iudge thy neighbour iustly.

Thou shalt keepe thee farre from a falseExod, 23, 7, matter; and shalt not sley the innocent and the righteous: for, I will not iustifie a wic­ked man.

§. 3.

VVrest not the law, (saith Moises,) norDeut, 16, 19 respect any person; neither take reward: for the rewarde blindeth the eyes of the wise, & peruerteth the words of the iust.

And maketh Magistrates dumbe, thatEcclꝰ, 20, 28 they cannot reproue faults.

That which is iust and right, shalt thouDeut, 16, 20 follow; that thou maist l [...]e & possesse the land which the Lorde thy GOD giueth thee.

But to haue respect of any person inProu, 24, 23 iudgement, is not good.

For, if yee regard the persons, yee com­mitIames, 2, 9▪ sinne, and are rebuked of the Lawe as transgressours.

§. 4.

Hee that is placed to be a Iudge, (saithTertullian. Tertullian,) ought alwayes to be true in his worde; honest in his thought; and vertu­ous in his deede: vvithout feare of any but GOD; and vvithout hate of any but the wicked.

For, equitie or iustice, is a measure or­dainedLactantius. of GOD amongst men vppon earth; to defend the feeble frō the mighty; the truth from falshood; and to roote out the euill from among the good.

Notwithstanding; wee oftentimes per­ceiueAristotle. it to fall out, that eyther through af­fection to theyr friendes; hatred to theyr aduersaries; or corruption by gifts; the Iudges doe forget the truth: and so leaue vndone the iust execution of theyr dutie and straight charge.

Also; as the Iudge of the people himselfeEcclus. 10, 2. is, so are his officers vnder him; and what manner of man the Ruler of the Citty is, such are all they that dwell therein.

But, as the Lord loueth righteousnesse,Becon. and hateth iniquitie; so he will reward the iust man for his iustice, and punish the vn­godly person for his sinne.

§. 5.

Yee shall not, (saith the Almightie) doeLeuit, 19, 35 36, vniustly in iudgement, in line, in weight, or in measure. Thou shalt haue iust bal­lances, true weights, a true Ephah, and a true Hin.

Thou shalt not haue in thy bagge tvvoDeut. 25, 13 14. manner of weights, a great, and a small: [Page 371] neyther shalt thou haue in thy house di­uers measures, a great and a small.

But thou shalt haue a right and iustDeut, 25, 15 weight; and a perfect & iust measure shalt thou haue: that thy dayes may be lengthe­ned in the Land which the Lord thy God giueth thee.

For, all that doe such things, and all thatDeut, 25, 16 doe vnrighteously; are [...]bhomination vn­to the Lord thy GOD. * But a perfectProu, 11, 1, weight pleaseth him.

§. 6.

Thou shalt not peruert the right of theDeut, 24, 17 stranger, nor of the fatherlesse; Neyther shalt thou take a Widdowes rayment to pledge.

Yee shall not trouble any widdow, norExod, 22, 22, 23, fatherlesse childe. If thou vexe or trouble such, and so he call and cry vnto me, I will surely heare his cry.

Then shall my wrath be kindled, and Iverse, 24. wil kill you with the sword: & your wiues shall be widdowes; and your children fa­therlesse.

§. 7.

Complaints and teares, (saith Gueuara,) are the cheefest reuenge of the fatherlesse,Gueuara. and oppressed. For, hee that is rich, com­monly [Page 372] seeketh to reuenge himselfe eyther by lawe or armes: but the poore mans re­medy, is wholy procured from God, by his pittifull lamentations & mournings.

Doth not the teares runne downe theEcclꝰ, 35, 15 widdowes cheekes? and her cry is against him that caused them: for, frō her cheekes doe they goe vp vnto heauen: & the Lord which heareth them, doth accept them.

For,] hee despiseth not the desire of theEcclꝰ, 35, 14 fatherlesse, nor the widdowe, when shee powreth out her prayer before him.

But heareth the peticion of the partieEcclꝰ, 35, 13 oppressed.

§. 8.

Thou shalt not (saith the Lord) doe thyLeuit. 19. 13 neighbour wrong; neither rob him. The worke-mans hire shall not abide with thee vntill the morning.

Thou shalt not oppresse an hired ser­uauntDeut, 24, 14 that is needy and poore; neyther of thy brethren, nor of the stranger that is in the Land within thy gates.

But] thou shalt giue him his hire for the day, and shalt not let the sunne goe downeverse, 15. vpon it: for, hee is poore, & there-withall sustaineth his life: least hee cry against thee vnto the Lord, & it be sinne vnto thee.

§. 9.

Rob not the poore, because he is poore:Prou, 22, 22 23. neither oppresse the afflicted in iudge­ment: for, the Lorde will defende theyr cause, and spoyle the soule of those that spoyle them.

With-hold not the good from the ovv­nersProu, 3, 23, thereof, though there be power in thy hand to doe it.

Neyther let the vvages of any man thatTob, 4, 24, hath wrought for thee, tarry with thee, but giue it him out of hand.

The bread of the needfull, is the life ofEcclꝰ, 34, 22 the poore, & he that defraudeth him there­of, is a murtherer.

Hee that taketh away his neighbours li­uing,verse, 23, sleyeth him: & he that with-holdeth the labourers hire from him, is a blood­shedder.

And, this yee know; that no man-sleyer1. Ioh, 3, 15, hath eternall life abyding in him.

§. 10.

Vse therefore mercie, gentlenes, pittie, [...]ulgosius. and compassion towards the poore: and suffer not him that hath done thy vvill, to make sute vnto thee for, his recompence.

Defraude not the poore of his liuing;Ecc [...]us, 4, 1. neither make the needy eyes to waite long. [Page 374] Make not an hungry soule sorrowful, ney­ther vexe a man in his necessity. Troubleverse, 2, 3, not the heart that is greeued, neyther defer thou the gift of the needy.

Refuse not the prayer of him that is in trouble, neyther turne away thy face fromverse, 4, 5. 6, the poore. Turne not thine eyes aside in anger from the poore, neither giue him a­ny occasion to speake euill of thee. For, if hee curse thee in the bitternes of his soule, his prayer shall be heard of him that made him.

For,] the prayer of the poore, going outEcclus, 21, 5. of the mouth, commeth vnto the eares of the Lord; and iustice is doone him incon­tinently.

Yea, the prayer of him that humbleth himselfe, [is of such force] that it piercethEcclꝰ, 35, 17 thorow the clowdes, and ceaseth not till it come neere, & will not depart till the most High haue respect there-vnto, to iudge righteously, and to execute iudgement.

And, the Almighty wil not be slack, norEcclꝰ, 35, 18 tarry long from them; till hee hath smitten in sunder the loynes of the vnmercifull, & auenged himselfe of the heathen; [or vn­godly ones,] till hee hath taken away the multitude of the cruell, and broken the [Page 375] scepter of the vnrighteous; till he giue eue­rie man after his works, and reward them after theyr deuises; till he haue iudged the cause of his people, and comforted them with his mercie.

§. 11.

Let it not [then] grieue thee to boweEcclus, 4, 8, downe thyne eare vnto the poore: but pay thy debt, and giue him a friendlie aun­swere.

For, if thou shewe compassion v [...]o theIsidorus. poore that can doe but little; thou shalt be highly fauoured of GOD, that can doe much.

But who soeuer stoppeth his eare at theProu, 21, 13 crying of the poore; he shall also cry him­selfe, and not be heard.

§. 1.

IVdge not, (saith Christ) and ye shall notLuke, 6, 37, be iudged: condemne not, and yee shall not be condemned.

For, with what iudgement yee iudge, yeMath, 7, 2, shall be iudged; and with what measure ye mete, it shall be measured vnto you againe.

§. 2.

Thou art inexcusable, ô man, (saith theRom, 2, 1. Apostle,) whosoeuer thou art that iudgest. For, in that, that thou iudgest another, thou condemnest thy selfe: for thou that iudgest, doost the same things.

VVhy seest thou the mote that is in thyMath, 7, 3, 4, brothers eye, & perceiuest not the beame that is in thine owne eye? Or, howe sayest thou to thy brother: Suffer me to cast out the [...]te out of thine eye, and beholde a beame is in thine owne eye?

Hypocrite, first cast out the beame thatverse, 5, is in thine owne eye, & then shalt thou see cleerly to cast out the mote out of thy bro­thers eye.

Besides,] who art thou that iudgest orRom, 14, 4, Iames. 4. 12, condemnest another mans seruaunt? hee standeth or falleth to his owne maister.

Iudge nothing therfore before the time,1, Cor, 4. 5. vntill the Lord come; who will lighten the the things that are hid in darknes, & make the counsels of each hart manifest: & then shall euery man haue prayse of God.

§. 3.

Iudge not according to the appearance,Iohn. 7. 24. (saith Christ,) but iudge righteous iudge­ment.

For, Eli the priest, being some-what too forward to iudge by coniecture, rashlie re­prooued1. Sam. 1. 14. Hannah of the sinne of drunken­nesse, when shee was zealously busied at her prayers.

And, the barbarous people of Malta,Acts. 28. 3. 4, 5, 6. seeing a viper fastned to the hand of Paule, presently at the first sight thereof, condem­ned him for a murtherer. But when they saw him shake off the worme into the fire, & feele no harme thereby; then, (shewing themselues as farre from reason, as they vvere before from wisedome) they imagi­ned him to be a God.

§. 4.

Commend no man for his beautie (saythEcclꝰ, 11, 2. Sirach,) neyther despise a man in his vtter appearance.

For,] the Bee is but small among theverse, 3, foules; yet dooth the fruite of her labour passe in sweetnesse.

Blame no man, before thou hast enqui­redEcclꝰ, 11, 7, the matter; vnderstand first, and then reforme righteously.

Giue no sentence, before thou hast heardEcclus. 11. 8. the cause; neyther interrupt any man in the midst of his tale.

For, hee that giueth sentence before theThales. matter be throughly heard, shewes himselfe eyther partiall in affection, or culpable in dooing wrong, for some priuate aduaun­tage.

And, hee that taketh a tale out of hisPl [...]tarch. neighbours mouth, is like him which see­ing another about to be kissed, will needes thrust forth his head, to take away the cur­tesie from him.

§. 1.

IVstifie not thy selfe before the Lorde,Ecclus, 7, 5, (saith Sirach) for he knoweth thy hart.

Neyther boast thy selfe at any time of thyPet. Lomb. good deedes, least thy euill be also layde to thy charge.

For, hee that prayseth himselfe, is not al­lowed;2, Cor. 10, 18. but he whom the Lord prayseth.

Besides, he that supposeth himselfe to beFulgosius. righteous, falleth thereby vnaduisedly from his hope in God; & by trusting too much to his owne merrites, looseth the cōfidence [Page 379] he should haue in his Creators mercy.

Resembling the folly of the foolish-brag­gingLuke, 18, 11 Pharisee, which entred into the tem­ple with the Publican to pray.

But S. Paule teacheth vs better wisedom by his owne example, where he saith: * I1, Cor, 4, 4, know nothing by my selfe, yet am I not thereby iustified: but he that iudgeth mee, is the Lord.

§. 2.

How, (saith Iob) should man comparedIob, 9, 2, 3, vnto God, be iustified? If God would di­spute with him, man could not aunswere him one thing of a thousand.

If I woulde iustifie my selfe, (saith hee)Iob, 9, 20, mine owne mouth shall condemne mee: and if I would be perfit, he shall iudge me wicked.

For, hee is not a man, as I am, that IIob, 9, 32, should aunswere him, if wee come toge­ther to iudgement.

Well therefore saith the Psalmist: * En­terPsal. 143, 2, not (ô Lord) into iudgement vvith thy seruaunt: for, in thy sight shall no man ly­uing be iustified.

§. 3.

Let no man glory in his works, (saith S.Ambrose. Ambrose,) because no man is iustified by [Page 380] his workes: but hee that is iust, hath it free­ly by gift.

For, if God would deale with vs accor­dingAugustine. to that we haue deserued; he should find nothing but that he might condemne.

And, woe would be to all our righteous­nesse,Augustine. if it be iudged: mercie beeing taken away, or set aside.

§. 4.

If any man, (saith the Apostle) seeme toGala, 6, 3▪ himselfe that hee is some-what, when he is nothing; he deceiueth himselfe in his ima­gination.

Let him therefore that thinketh he stan­deth,1. Cor. 12. 10. take heede least hee fall.

And, let not the sinner say, that hee hath2, Esdr, 16, 45. not sinned: for, coales of fire shall burne vppon his head, which sayth: I haue not sinned before the Lord God & his glory.

§. 5.

This (saith S. Bernard) is our righteous­nesse;Bernarde. to lay sure holde on the worthines of Christ by faith, and humbly to confesse before God, that we of our selues, are alto­gether vnrighteous.

And, then are wee said to be righteous,Ierome. when as we doe acknowledge our selues to be wicked sinners.

But if wee behold our owne merrits, weeIerome. shall thereby be driuen to desperation.

For, vvee are counted but vnprofitableLuke, 17, 10 seruaunts, when we haue done all that wee can do; seeing we haue done no more then was our dutie to doe.

And, in dooing no more but vvhat weeChrisostome. ought, we deserue no greater reward, then that we beare about vs.

§. 6.

If our dooings were good indeed, (saithOrigen. Origen) then vvere vvee not vnprofitable seruaunts: but any good deede of ours, is called good, not rightly, nor duly, but by abuse of speech.

For, holy men do know, that euer since theGregory. fall of the first father Adam, they be borne of a corruptible stocke; and that they bee not by any vertue of theyr owne, but onely by the heauenly grace that doth preuent them, turned into good desires or workes: and what euill soeuer they knowe to bee in themselues, they confesse that it is deserued, and come of theyr mortall kinde; but what good soeuer they see to be in themselues, they acknowledge it to be the gift of the immortall God. And, for this gift which they haue receiued, they count themselues [Page 382] debters vnto him, vvhich by preuenting them, did giue vnto them grace, that they should will that good thing which they would not; and by following, did graunt, that they should be able to doe, that good thing which they would.

§. 7.

Be not vain-glorious at any time of thineIunius. owne dooings, (saith Iunius,) neyther vse to speak many words in thine own praise.

For, it is farre better to bee silent, thenAlex▪ Se [...]e. to bragge or boast vaine-gloriously anie thing in our owne commendation.

Let another man praise thee, and notProu, 27, 2, thine owne mouth; a stranger, and not thine owne lips.

For, nothing dispraiseth a man so muchArn [...]bius. as his owne praysing; especially, vvhen he maketh repeticion of his charitable deeds.

§. 8.

It is a token of an impudent creature,Plato. (saith Plato) to seeke to gette credite vvith others, by commending himselfe.

And, such kinde of people as praise thē ­selues,Pl [...]tarch. may fitly be compared to famished persons: for, like as the famished, for lacke of other meate, are faine some-times to eate theyr owne flesh; so many that are vaine▪ [Page 383] glorious, are forced to prayse themselues, because no man else will giue them any cō ­mendation.

§. 9.

Despise not the man (saith Sirach,) thatEcclus, 8, 9, turneth himselfe away from sinne, neyther cast him in the teeth with his former fault: but remember that vvee are all vvoorthy blame.

Be▪ not glad when thine enemy falleth,Prou, 24, 17 18. neyther let thy hart reioyce when he stum­bleth: least the Lord see it, and it displease him, and he turne his wrath from him.

Laugh no man to scorne in the heauinesEcclꝰ, 7, 11, of his soule: for, GOD vvhich seeth all things, is hee that can bring downe, and set vp againe.

§. 10.

To reioyce at the harme which anotherSocrates. man receiueth, is a signe of an euill nature in thy selfe.

And busily to vpbrayd a penitent personCrates▪ with his passed offences, is the next way to depriue thy selfe of all mens compassion, when thou standest in neede.

Flie therefore and eschew thine owne vi­ces,Socrates. and be not curious in serching after o­ther mens sinnes.

For, it is the propertie of a foole, to lookeTully▪ narrowly into other mens faultes, & to for­get his owne.

But it is a signe of great wisedome, wari­lieThales. to auoyde those euils our selues, vvhich wee thinke worthy to be blamed in other men.

§. 1.

BE not carried about (saith the Apostle)Hebr. 13. 9. with diuers and strange doctrines.

For, he that is hastie to giue credit, is lightEcclꝰ, 19. 4, minded; & he that erreth, sinneth against his owne soule.

Let no man deceiue you vvith vaineEphe. 5. 6. vvordes.

But] beware of false Prophets, vvhichMath, 7, 15, 16. come to you in sheepes clothing, but in­wardly they are rauening Wolues. Ye shall know them by theyr fruites.

Beleeue not euery spirit; but try the spi­rits,1, I [...]h, 4. 1, whether they are of God, [or no [...]] for many false Prophets are gone out into the vvorlde.

Yea,] many deceiuers are entred into the world, which confesse no [...] that Iesus Christ2, Ioh, 1, 7, is come in the flesh. Hee that is such a one, is a deceiuer, and [...]n Antichrist.

§. 2.

I beseech you Brethren▪ (saith S. Paule,)Rom, 16, 17 18, marke them diligently▪ which cause diuisi­on and offences▪ contrary to the doctrine which yee haue learned▪ and a [...]oyde them. For, they that are such s [...]rue not the Lorde Iesus Christ, but they [...] owne [...]: and with faire speeches and flattering▪ de [...]e [...]ue the harts of the simple.

Yee are deerely bought; be not the ser­uaunts1. Cor, 7, 23, of men.

But] stand fast, and keepe the instructi­ons2. Thes. 2. 15 which you haue beene taught, eyther by word, or by our Epistle.

If any man teach otherwise, and consen­teth1, Tim, 6, 3, 4, 5. not to the wholesome wordes of our lord Iesus Christ, & to the doctrine which is according to godlines, he is puf [...] vp, and knoweth nothing: but doateth about que­stions, and strife of words: whereof com­meth enuie, strife▪ raylings, euill surmi­sings, vaine disputations of men of corrupt minds, and destitute of the truth, vvhich [Page 386] thinke that gaine is godlinesse. From such separate thy selfe.

§. 3.

Brethren; (saith the same Apostle,) bePhil. 3, 17, followers of me, & looke on them which walke so, as yee haue vs for an ensample.

For, many walke, of whom I haue toldeverse, 18, 19, you often, and now tell you weeping, that they are the enemies of the Crosse of Christ: whose ende is damnation, vvhose God is theyr belly, and vvhose glorie is to their shame, which mind earthly things.

But our conuersation is in heauen, fromverse, 20, whence also we looke for the Sauiour euen the Lord Iesus Christ.

Who shall change our vile body, that itverse, 21. may be facioned like vnto his glorious bo­die, according to the working, whereby hee is able euen to subdue all thinges vnto himselfe.

§. 4.

Let vs henceforth be no more chyldren,Ephe, 4, 14, 15. wauering, and carried about with euerie winde of doctrine, by the deceit of men & with craft [...]nes; wherby they lay in waite to deceiue. But let vs follow the truth in loue, and in all things grow vp vnto him, which is the head; euen Christ.

And] beware least any man spoyle youColos, 2, 8. thorow Philosophy, and vaine deceite, af­ter the traditions of men, and according to the ordinaunces of the world, and not af­ter Christ.

For,] whosoeuer transgresseth, and aby­deth2, Ioh. 9. 10, not in the doctrine of Christ, he hath not God. He that endureth in the doctrine of Christ, he hath both the Father and the Sonne.

If there come any vnto you, and bringverse. 11. not this doctrine, receiue him not to house, neither bid him, God speede. For hee that biddeth him God speede, is partaker of his euill deedes.

§. 1.

LEt no man (saith the Apostle) troubleColos. 2, 16, 17. your conscience about meate & drink, or, in respect of an holy-day, or of the new Moone, or of the Sabboth dayes: vvhich are but shadowes of thinges to come: but the body is in Christ.

It is a good thing that the hart be stabli­shedHeb, 13, 9, with grace, & not with meates, which [Page 388] haue not profited them that haue been oc­cupied therein.

For, the kingdome of God, is not meateRom, 14, 17 nor drinke; but righteousnesse, and peace, and ioy in the holy Ghost.

For, whosoeuer in these thinges seruethverse, 18. Christ, is acceptable vnto God, & is com­mended of men.

§. 2.

One beleeueth that he may eate al things,Rom, 14, 2, and another that is weake, eateth hearbs.

This man esteemeth one day aboue an­otherRom. 14, 5, day, and another man counteth eue­rie day alike.

Let not him that eateth, despise him thatRom, 14, 3, eateth not: and let not him vvhich eateth not, iudge him that eateth: for, God hath receiued him.

Let euery man [also] be fully perswadedRom. 14, 5. 6. in his minde, that hee which obserueth the day, obserueth it to the Lord: and hee that obserueth not the day, obserueth it not to the Lord. He that eateth, eateth to the lord, for he giueth God thanks: and he that ea­teth not, eateth not to the lord, and giueth God thanks.

Meate maketh not vs acceptable to God.1, Cor, 8, 8, For, neither if we eate, are wee the better; [Page 389] neither if we eate not, are we the worse.

VVhat-soeuer is solde in the Shambles,1, Cor, 10, 25, 26, eate ye, & aske no question for conscience sake. For, the earth is the Lords, and all that therein is.

§. 3.

And, seeing that GOD hath created allErasmus. things for the vse of man, & requireth no­thing of vs but holinesse, what forceth hee whether vvee eate flesh of foure-footed beastes, or of fishes, or of Birds that flie? There is none of all these that eyther ma­keth or marreth holinesse: neither putteth any thing to it, or taketh any thing from it.

The choyse of these things, and the put­tingErasmus. of difference betweene one and ano­ther, may make a man superstitious, & to haue vaine religion in himselfe, but it can­not make him holie. Christ taught no difference heerein: therefore it may bee counted great rashnes, if a wretched man, should goe about to burthen & charge any man with such ordinances. Let euery man eate what hee liketh, as his body requireth, so it be doone soberlie, & measurably; and for all thinges, let him giue thankes vnto God.

For, to beleeue that meates are euill, orAugustine. causeth euill, or sinne to them that receiue them; it is the propertie, not of Christian men, but peculiarly of the Hierarchies, & Maniches, which were heretiques.

§. 4.

VVherefore, if yee be dead with ChristColos. 2. 20. 21. 22, from the ordinaunces of the world, vvhy, as though yee liued in the world, are yee burdened with traditions? As, Touch not, Taste not, Handle not. Which all perrish with the vsing, & are after the commaun­dements and doctrines of men.

VVhich things haue indeed a shewe ofColos. 2. 23, wisedome, in voluntarie religion & hum­blenesse of minde, and in not sparing the body: neither haue they it in any estimati­on to satisfie the flesh.

But] I know, & am perswaded throughRom. 14, 14 the Lord Iesus, that there is nothing vn­cleane of it selfe: but vnto him that iudg­eth any thing to be vncleane, to him it is vncleane.

Vnto the pure, all things are pure: butTitus. 1. 15. to them that are defiled and vnbeleeuing, is nothing pure: but euen theyr mindes and consciences are defiled.

§. 5.

Nowe the Spirit speaketh euidently, that1, Tim, 4, 1, 2. 3. in the latter times some shall depart from the fayth, and shall giue heede vnto spirits of errour, and doctrines of deuils: vvhich speake lyes through hypocrisie, and haue theyr consciences burned with an hote y­ron; forbidding to marry, and commaun­ding to abstaine from meates, which God hath created to be receiued vvith giuing thanks, of them which beleeue and knowe the truth.

For, euery creature of God is good, andverse, 4, 5, nothing ought to be refused, if it be recei­ued with thanksgiuing. For, it is sanctified by the word of God, and prayer.

Yee therefore beloued, seeing yee know2. Pet. 3. 17, these things before, beware; least ye be al­so plucked away vvith the errour of the wicked, and fall from your owne stedfast­nesse.

For, of this sort are they vvhich creepe2. Tim. 3. 6. 7. into houses, and leade captiue simple wo­men laden with sinnes, and led with diuers lusts. VVhich vvomen are euer learning, and are neuer able to come to the know­ledge of the truth.

§. 1.

SEeke not out (saith Sirach) the thingesEcclus, 3, 22. that are too hard for thee: neither search the things rashly which are too mightie for thee.

But what God hath commaunded thee,verse, 23. thinke vpon that with reuerence, and bee not curious in many of his workes: for it is not needfull for thee, to see with thine eyes the things that are secrete.

Be not curious in superfluous matters, forverse, 24, 25, many things are shewed vnto thee aboue the capacitie of men. The medling vvith such, hath beguiled many; & an euill opi­nion hath deceiued their iudgement.

Thou canst not see without eyes: pro­fesseverse, 26. not the knowledge therefore vvhich thou hast not.

§. 2.

I, through the grace that is giuen vntoRom, 12, 3, mee, (saith the Apostle,) say to euery one that is among you, that no man presume to vnderstand, aboue that which is meet to vnderstand: but that he vnderstand accor­ding [Page 393] to sobrietie; as GOD hath dealt to euery man the measure of fayth.

For, hee is sufficiently rich in vnderstan­ding,Hermes. that knoweth how to doe well: and hee hath power enough, that can refraine from dooing euill.

§. 3.

Ye shal put nothing vnto the word whichDeut, 4, 2, I commaund you, saith Moises: neyther shall yee take ought there-from: that yee may keepe the commaundements of the Lord your GOD, which I commaund you.

Therefore, what soeuer I commaundeDeut. 12. 32. you, take heede you doe it.

Thou shalt not turne away from it to theIosua, 1, 7. right hand, nor to the left: that thou maist prosper whether soeuer thou goest.

§. 4.

Put nothing vnto the word of God, saithProu. 30. 6. Salomon, least hee reproue thee, and thou be founde a lyer.

For, I protest (saith the holy Ghost) vntoReue. 22. 18 euery man that heareth the wordes of the prophecie of this booke; If any man shall adde vnto these things, God shall adde vn­to him the plagues, that are written in thys Booke.

And, if any man shall diminish of theReue. 22, 19 words of the booke of this prophesie God shall take away his part out of the booke of life; and out of the holy Citty, and from those thinges vvhich are vvritten in this booke.

§. 1.

SAy not thou, I will hide my selfe fromEcclꝰ. 16, 17 the Lord: for, who will think vpon me from aboue? I shall not be knowne in so great an heape of people: for, what is my soule, among such an infinite number of creatures?

But rather remember vvhat our Sauiour Christ saith in Saint Mathewes Gospell: namely, that one sparrow falleth not to the ground, without the will of God our hea­uenlyMath. 10. 29. 30. Father: and, that all the haires of our head are numbred by him. Howe much more then may wee vndoubtedly beleeue, that wee our selues are knowne and num­bred of him? For, hee onely is the Crea­tor and Preseruer of men: and without his permission▪ wee are not able to drawe our breath a minutes while.

§. 2.

Besides, thus speaketh the Lord himselfeIere, 23, 23, 24. interrogatiuelie, by the mouth of Ieremy, saying: Am I a GOD at hand, and not a GOD farre off? Can any hide himselfe in secrete places, that I shall not see him, saith the Lord? Doe not I fill heauen and earth, saith the Lord?

And, to this effect likewise, tendeth the speech of the Prophet Dauid in the 139. psalme, where he saith: O Lord, thou hastPsalme, 139. 1. 2, 3, &c. tryed mee, & knowne mee: thou knowest my sitting, & my rising, thou vnderstan­dest my thought a farre off: thou compas­sest my pathes, and my lying downe, and art accustomed to all my wayes.

For, there is not a word in my tongue, but loe, thou knowest it vvholie, ô lord. Thou holdest mee straite behinde and be­fore▪ and layest thy hand vpon mee. Thy knowledge is too wonderfull for mee: it is so high that I cannot attaine vnto it.

Whether shall I goe from thy Spirit? or whether shall I flee from thy presence? If I ascend into heauen, thou art there: If I lie downe in hell, thou art there.

Let mee take the wings of the morning, and dwell in the vttermost parts of the sea, [Page 396] yet thither shall thy hand leade mee, & thy right hand hold mee. If I say, yet the dark­nesse shall hide me, euen the night shall be light about mee. Yea, the darknes hideth not from thee: but the night shineth as the day; and the darknes and the light are both alike. For, thou hast possessed my reines: thou hast couered mee in my mothers vvombe.

§. 1.

LOue not the vvorld, (saith Saint Iohn,)1, Ioh, 12, 15. neither the things that are in the world. If any man loue the world, the loue of the Father is not in him.

For, all that is in the worlde, (as the lustverse, 16, 17 of the flesh, the lust of the eyes, & the pride of life,) is not of the Father, but is of the World. And, the vvorld passeth away, & the lust thereof, but hee that fulfilleth the will of God, abideth euer.

Yee adulterers, and adultresses, know yeIames, 4, 4, not, that the amitie of the world, is the eni­mitie of God? Whosoeuer therefore vvill be a friende of the world, maketh himselfe the enemie of God.

And, they that waite vpon lying vanities,Ionas. 2. 8. forsake theyr owne mercie.

§. 2.

VVhat is there in the World, (saith Se­neca,)Seneca. wherefore it should be loued? The flowers of this life, to wit, the lusts & plea­sures thereof, are all of them false shewes, shadowes, and vanities: the fruites of it, are labour, care, sicknes, and tediousnesse: the tree it selfe, is corruption & frailety.

And, hee that is enamored of the world,Seneca. may well be likened to the man which vo­luntarily runneth into the Sea: who if hee chaunce to scape the dangers thereof, men will say, hee is greatly fortunate; but if hee perrish, they will say, he was wilfully decei­ued.

§. 3.

The vvorld, (saith Socrates) hath so ma­nieSocrates. sundry changes in the vanitie thereof, that it leadeth all men vvandering in vn­stedfastnesse.

It is a speciall enemy to those vvhom itCrates. hath raised to honour.

It neuer paieth vnto any man, that whichEuripides. it promiseth.

It endeuoureth daily, to drawe the souleAristotle. from God, through fained delights.

And, whosoeuer busily seeketh after theHermes. pleasures thereof, followeth a shaddovve; which when hee thinketh he is surest of, it speedily vanisheth away, & turneth to no­thing.

Besides, if any man desire to reade more largely of the delights of the world, & the seuerall falshoods of them; let him looke into the Booke of Ecclesiastes, & there heEcclesi. cap. 1. 2, 3. &c. shall finde what the Preacher (through his owne experience) speaketh of them. And how withall, after a long repetition of the tryall of all the pleasures vnder the sunne, hee at last, giueth forth these words in their discommendation; saying: * Vanitie ofEccle, 12, 8, vanities; all is vanitie.

Put no confidence (therfore) in the mu­table vanities of this euer-changing world:Plotinus. neither suffer thy selfe to be seduced by the deceits thereof: for, the pleasures of the world, leade diuers men to perdition; and whosoeuer trusteth vnto them, shall most certainly be deceiued.

§. 4.

A man may vse this world indeede, (asPlato. Plato saith,) for necessities sake; but hee that abuseth it: that is, hee that wholy de­lighteth therein, looseth thereby his loue to [Page 399] God, & depriueth himselfe of eternall sal­uation.

To preuent vvhich danger, * Let him1, Cor, 7, 31, that vseth this world, be as though hee vsed it not.

For, the too much loue of this Worlde, was the onely cause why the Noble men of Iurie coulde not resolue themselues to fol­lowe Christ. For, * they loued the prayseIohn, 12, 43 of men, more then the prayse of God.

And, deceiued themselues as vnaduised­ly2, Tim, 4, 10 in theyr choyse, as euer Demas did, whē he forsooke S. Paule, to embrace vanitie.

§. 1.

MY sonne, (saith Salomon) if sinnersProu. 1, 10, 11, 12, 13, 14, doe entise thee, consent thou not. If they say, Come with vs, we will lay vvaite for blood, and he priuily for the innocent without a cause: vvee will swallowe them vp aliue like a graue; euen whole, as those that goe downe into the pit: we shall find all precious riches, and fill our houses with spoyle: cast in thy lot among vs, wee will all haue one purse.

My sonne, vvalke not thou in the vvay with them; refraine thy foote from theyrProu, 1, 15. 16. path. For, theyr feete runne to euill, and make hast to shedde blood.

They cannot sleepe except they haueProu, 4, 16, 17. done euill; and their sleepe departeth, ex­cept they cause some to fall. For, they eate the bread of wickednes, & drinke the wine of violence.

Hee that toucheth pitch, shall be defiledEcclꝰ, 13, 1, with it; and hee that is familiar vvith the proude, shall become like vnto him.

For, it is a corrupting of the godly, toGregory. keepe company with the wicked.

§. 2.

Sh [...]nne the company of a lyer as muchHermes. as thou mayst: and beware least any one through flattery, perswade thee to thinke otherwise of thy selfe, then thou art indeed.

But, if thou must needs keepe companyThales. with the man that vseth to lye, in anie wise beleeue him not: for, if thou credite him to day, which telleth thee a lie of another body, hee will not sticke to morrowe, to tell an vntruth of thee to another man.

§. 3.

Moreouer; a man vvere better (saithPlutarch. Plutarch) to fall amongst a sort of Rauens, [Page 401] then to giue entertainement to flattering companions: for, Rauens neuer seeke to eate a man till hee be dead; but flatterers will not spare to feede vpon him while hee is aliue.

And like as a Camelion can change him­selfeHermes. into al colours saue white, so can a flat­terer frame his tongue to any talke whatso­euer, saue honestie.

§. 4.

Take not thy pleasure in great voluptu­ousnes,Ecclꝰ, 18, 32 neither intangle thy selfe with such company.

Become not a begger by making ban­ketsverse, 33, of that which thou hast borrowed; & so leaue nothing in thy purse.

Keepe not company with drunkards norProu, 23, 20 with gluttons.

For, the drunkard and the glutton shallverse, 21. be poore: and the sleeper shall be clothed with ragges.

§. 5.

Vse not the company of a woman thatEcclꝰ, 9. 4, is a singer & a dauncer; neyther heare her, least thou be taken by her craftines.

Cast not thy minde vpon harlots in anieEcclus, 9, 6, manner of thing, least thou destroy both thy selfe and thine heritage.

Meete not an harlot, least thou fall intoEcclꝰ, 9, 3, her snares.

Desire not her beauty in thy heart, ney­therProu, 6, 25. let her take thee with her eye-lids.

For, the whoredome of a woman may beEcclꝰ. 26. 9, knowne by the pride of her lookes.

And, an harlot will make a man to begProu. 6. 26, his bread.

§. 6.

I haue compassed about, saith Salomon,Eccles, 7, 27. 28. both I, and mine hart, to know, and to en­quire, and to search wisedome, and reason, and to know the wickednes of folly, & the foolishnes of madnes: and I finde, more bitter then death, the woman whose hart is as nets and snares, and her hands as bands: hee that is good before God, shall be deli­uered from her, but the sinner shall be ta­ken by her.

The lippes of a strange woman, (saithProu, 5, 3, 4, 5, hee) droppe as an honny-combe, and her mouth is more soft then oyle: but the end of her is bitter as vvorme-wood, and sharp as a two edged sword. Her feete goe down to death, and her steps take hold on hell.

Shee weigheth not the vvay of life: herverse, 6. paths are moueable, thou canst not know them.

Beeing foule by nature, shee notwith­standing deceiueth the simple vvith herHermes. painted face; and vnder faire white, & rud­die colours, shee hideth her filthy and ill­fauoured visage.

Shee lyeth also in waite, as for a pray, &Prou, 23, 28 shee increaseth the transgressours among men.

§. 7.

Keepe thy way farre from her, and comeProu, 5, 8, not neere the doore of her house.

For, a whore is as a deepe ditch: and aProu, 23, 27 strange woman is as a narrow pit.

Let not thy heart decline to her wayes:Prou, 7, 25, 26, neither wander thou in her pathes: for she hath caused many to fall downe wounded: and the strong men are all slaine by her.

Her house is the vvay vnto the graue,verse, 27. which goeth downe vnto the chambers of death:

Her mouth [likewise] is as a deepe pit:Prou, 22, 14 and he with whom the Lord is angry, shall fall therein.

Surely, her house tendeth to death, andProu, 2, 18, 19, 20. her pathes vnto the dead. All they that goe vnto her, returne not againe; neyther take they holde of the wayes of life. Therefore walke thou in the way of good men, and [Page 404] keepe the wayes of the righteous.

For, the iust shall dwell in the Land, andProu, 2, 21, 22, the vpright men shal remaine in it. But the wicked shall be cut off from the earth: and the transgressours shall be rooted out of it.

§. 1.

THou shalt not (saith the Lord) raile vp­onExod, 22, 28 the Iudges: neither speake euill of the Ruler of thy people.

Curse not the King, no not in thy thought: neither curse the rich in thy bed­chamber.Eccle. 10. 20 For, the foule of the heauen shal carry the voyce, & that which hath winges shall declare the matter.

Beware therefore of murmuring, whichWisd, 1. 11. profiteth nothing; & refraine your tunge from slaunder: for, there is no word so se­crete, that shall goe for nought, and the mouth that speaketh lyes, slayeth the soule.

§. 2.

Thou shalt not follow a multitude to doExod, 23, 2, euill; neither agree in a controuersie to de­cline after many, & ouerthrow the truth.

Be not carried about with euery winde,Ecclꝰ, 5, 9, and goe not into euery way: for so dooth the sinner that hath a double tongue.

Stand fast in thy sure vnderstanding, &verse, 10. in the way and knowledge of the Lord: & haue but one manner of word, and follow the word of peace and righteousnes.

In no wise speake against the vvorde ofEcclꝰ, 4, 25, truth; but be ashamed of the lyes of thine owne ignoraunce.

Be not disobedient to the feare of theEcclus, 1, 33 Lord, and come not vnto him with a dou­ble hart.

Be not an hypocrite, that men shouldeverse, 34. speake of thee, but take heede vvhat thou speakest.

Exalt not thy selfe, least thou fall, andEcclus, 1, 35 bring thy soule to dishonour, and so God discouer thy secrets, and cast thee downe in the middes of the congregation: because thou wouldest not receiue the true feare of God: and because thine heart is full of de­ceite.

§. 3.

My Son (saith Salomon) feare the Lord,Prou, 24, 21 22, and the King, and meddle not with them that are sedicious: for, theyr destruction shall come suddainly.

Goe not forth hastilie to strife, least thou know not what to doe in the end thereof,Prou, 25, 8, when thy neighbour hath put thee to shame.

Striue not for a matter that thou hast not to doe with: and sitte not downe in theEcclꝰ. 11, 9, iudgement of sinners.

For,] hee that passeth by, and medleth with the strife that belongeth not vntoProu, 26, 17 him, is as one that taketh a dogge by the eares.

§. 4.

Grieue not (saith the Apostle) the holieEphe, 4, 30, Spirit of God, by whom yee are sealed vn­to the day of redemption.

But stand alwayes in dread to doe any thing, whereby thy conscience may beeTheophil. wounded: for, the conscience is soone wounded; yea, sooner then thou art aware of.

§. 5.

Let none (saith Moises,) be founde a­mongDeut, 18, 10 11. you that maketh his sonne or his daughter to goe thorowe the fire; or that vseth witch-craft; or a regarder of times; or a marker of the flying of foules; or a Sorcerer; or a Charmer; or that counsel­leth with spirits; or a Sooth-sayer; or that [Page 407] asketh counsell at the dead.

For, all that doe such things, are abhomi­nationDeut, 18, 12 vnto the Lord.

§. 6.

Giue not that which is holy vnto dogs,Math, 7, 6, (saith Christ,) neither cast yee your pearles before swine; least they treade them vnder theyr feete; and turning againe, all to rent you.

Seeke not to reforme him that will heareHermes. no reason; neither contend much with a foole, about matters of wisedome.

For, hee that is obstinate in euill, vvillSocrates. scorne to be reclaimed by any counsell.

And, doctrine vnto a foole, is as fettersEcclꝰ, 21, 19 vpon his feete, and manicles vpon his right hand.

But] hee that despiseth the vvorde [ofProu, 13, 13 God,] hee shall be destroyed.

And,] hee that turneth avvay his eareProu, 28, 9 from hearing the law, euen his prayer shall be abhominable.

§. 7.

Let no man say when hee is tempted, IIames, 1, 13, am tempted of God: for, God cannot bee tempted with euill, neyther tempteth hee any man.

But euery man is tempted, when hee isIames, 1. 14, drawne away by his owne concupiscence, and is intised.

Say not thou it is through the Lord thatEcclꝰ, 15. 11 I turne back: for, thou oughtest not to do the things which hee hateth.

Doe not say the Lord hath caused me toverse, 12, erre: for hee hath no neede of the sinfull man.

Besides,] the Lord hateth all abhomina­tionverse, 13, of errour: and they that feare GOD, loue it not.

Hee made man from the beginning, &Ecclꝰ, 15, 14 15, 16, left him in the hand of his counsell, & gaue him his commaundements & precepts. If thou wilt, thou shalt obserue the cōmaun­dements, & testifie thy good will. He hath set water and fire before thee: stretch out thine hand vnto which thou wilt.

Hee hath commaunded no man to doeEcclꝰ, 15. 20 vngodlie, neyther hath hee giuen any man licence to sin: for, hee desireth not a mul­titude of infidels, and vnprofitable chyl­dren.

§. 8.

Thinke not thy selfe to bee that vvhichSeneca. thou art not; neyther desire to seeme in shew, more rich then thou art in substance.

Burthen not thy selfe aboue thy power whilst thou liuest: neither keepe companyEcclus, 13, 2, with one that is mightier & richer then thy selfe: for, howe agree the Kettle and the earthen pot [...]e together? for if the one bee smitten against the other, it shall be bro­ken.

Say not, I haue enough, & possesse ma­nyEcclꝰ, 11, 24 things, & what euill can come vnto me heereafter?

In thy good state remember aduersitie,Ecclꝰ, 11, 25 and in aduersitie, forget not prosperitie.

When thou hast enough, remember theEcclus, 18, 24. 25. time of hunger; and when thou art rich, thinke vpon pouertie and neede: from the morning vntill the euening, the time is changed; & all such things are soone done before the Lord.

§. 9.

If thou hast riches, spend them not tooPlato. prodigally, nor too sparingly: so shalt thou neither be needy, nor in bondage to thine owne wealth.

If thou seeme to be rich, when thou artDiogenes. poore, it betokeneth that thy minde is proude, though thy wealth be weake: but if thou seeme to be poore, when thou art [Page 410] rich; it argueth a couetous desire vvith a full coffer.

§. 10.

Be not careful for your life, (saith Christ)Math, 6, 25, 26, 27, &c. what yee shall eate, or what ye shal drinke, nor yet for your body, what yee shall put on.

Is not the life more woorth then meate? and the body then rayment? Behold the foules of the heauen, for they sow not, ney­ther reape, nor carry into the Barnes: yet your heauenly father feedeth them: Are yee not much better then they?

Which of you by taking care, is able to adde one cubite vnto his stature? And why care yee for raiment? Learne, how the Lil­lies of the fielde do grow: they labour not, neither spinne: Yet I say vnto you, that e­uen Salomon in all his glory, was not aray­ed like one of these.

Wherefore, if God so clothe the grasse of the fielde, which is to day, and to mor­row is cast into the ouen, shall hee not doe much more vnto you, ô ye of little faith?

Take no thought therfore, saying: what shall we eate? or what shall we drinke? or where-with shall we be clothed? (For after all these things seek the Gentiles,) for your [Page 411] heauenly Father knoweth that yee haue neede of all these things. But seeke ye first the kingdome of God, and the righteous­nesse thereof, and all these thinges shall be ministred vnto you.

§. 11.

My sonne, saith Sirach, leade not a beg­gersEcclus, 40, 28, life, for better it were to die, then to begge.

The life of him that dependeth on ano­therverse, 29, mans table, is not to be counted for a life: for he tormenteth himselfe after other mens meate. But a wise man and wel nur­tured, will beware thereof.

It is not freedome to liue licentiously:Alex. Seue. neyther is it libertie to liue without labour.

To liue idely, is to liue wickedly: & toCrates. depend vpon other mens liberalitie, is the ready way to bring thee to misery.

But to labour, and to be content withEcclꝰ, 40, 18 that a man hath, is a sweete life.

§. 12.

Beware least thou say in thine hart: MyDeut. 8. 17, 18, power, and the strength of mine owne hand, hath prepared me this aboundance. But remember the Lord thy God, for it is hee which giueth thee power to gette sub­stance.