of the glory of God Neytheâ— doe weâ—soâ— onely but also vvee Rom 5 3 â— 4. 5. reioyce in tribulations knowing thaâ— tribulatioâ— 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 â—nto vs. Thus much for fiâ—â—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 alâ—â—e all good works â—oe flow For surely it is as much impossible for true â—ayth to be without good workes as it is for a man to speake without a toâ—â—gâ—e to see wanting eyes or to liue lacking a hart Aâ— example further to confirme vs in the vndoubtâ—d truth â—eereof may be read in the story of Zaccheâ—s who had no sooner â—â—câ—iued Christâ—into his house and much mâ—re into his â—art by fayth but presently hee brake forth into these spâ—â—ches saying â— Behold Lord the halfe of â—â—y Luke 19 8 goodâ—â— giue vnto the pâ—ore and if I haue taken from any man by false or vnlawfull meanes â— restore him foure fold Againe vvhat 〈◊〉 it my Brâ—â—heren Iam 2 14. 15 16 17 saith â— Iames though 〈◊〉 say â—ee hath fayth when â—ee hath no works Caâ— that fayth saue him For if a brother or a sister be naked and dâ—stituâ—â— of daily fâ—â—de and one of you say vnto theÌ„ Depart in peace God send you warmnes and foode Notwithstanding you giue them not those things which are needfull to the body what helpeâ—h 〈◊〉 Euen so the â—ayth if it haue no workâ—â— iâ— dead in itselfe But some man might say Thou hast the Iames 2 18 â—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 vayne verse 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 which verse 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 man verse 24 is iustified and not of faith onely For as the body vvithout the Spirit is verse 26. dead euen so the fayth without workes is dead §. 15. Wee must not yet heere thinke that the Augustine 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 vaiâ—e For Paule speaketh of the workes that goe before fayth and Iames speaketh of the vvorkes vvhich follovve after fayth Our Religion likewise doth not discerne Augustine 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 is Augustine 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 Circumcision Gala 5 6. auaileth any thing neither vncircumcision but fayth which worketh by loue For like as the goodnesse of a Tree is Luther 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 that Beza liuely fayth which doth apprehend all the mercifull promises of God made towards vs in Iesus Christ VVhich fayth neyther sleepeth nor is Beza idle but alwayes awaketh and is continually busied about the performing of some good worke Resting fully perswaded that good Bernard vvorkes are the vvay to the kingdome of heauen though they be not the cause of raigning there ¶ Of Feare §. 1. FEare as Pacuuius saith is a diuine Pacuuius 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 Seâ—uile or slauish the other Fâ—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 Plutarch Plutarch 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 resembling the feare of seruaunts but the feare of sonnes not like the trembling and despayring feare of * Saule when sathan in 1 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 Abishaâ— his Captaine froÌ„ 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 thevâ— first sacrifice
the day Augustine 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 become Math 18 3 as little children wee shall not enter into the kingdome of heauen Not chyldren in vnderstanding but as 1. Cor. 14 15. concerning maliciousnesse or any other euill we must be children and in vnderstanding of a ripe ag◠¶ What manner of seruice is required of vs during this life both towards God and our neighbour ECCLVS 15. verse 17. Before man is life and death good and euill what him liketh shall be giuen him ¶ What seruice God requireth c. §. 1. WHen Christ our Sauiour vvas demaunded by a certaine Ruler Math 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 commaundement Math. 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 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 keep Iohn 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 the 1 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 the Deut 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 the verse 33. Lord your God hath commaunded you that yee may liue and 〈◊〉 that it may goe 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 saith Iosua 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 ordinaunces Ecclê° 6 38 of the Almighty be thou continually occupied in his coÌ„maundements so shall he stablish thy heart and giue thee wisedome at thine owne desire For the knowledge of the commaundements Ecclê° 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 thy Psalm 37 4 God the shall giue thee thy harts desire Commit thy workes vnto him and thy Prou 16 3 thoughts shall be directed Loue the Lord all thy life long and call Ecclê° 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 fast his feare and growe old therein Trust in him with all thine hart leane Prou. 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 and verse 8 marrow vnto thy bones §. 4. The Lorde saith Msâ—ah hath shovved Mica 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 what Deut 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 coÌ„maund Deut 30 11 thee this day is not hid from thee neither is it farre off It is not in heauen that thou shouldest verse 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 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 word Rom 10 8 of faith which vvee preach §. 5. If any man saith Saint Peter long after 1 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 slowe Iam 1 19 to speake and slow to wrath For he that hath knowledge spareth Prou. 17 27 his speech And hee that sinneth not in vvord is a Iames. 3 2. perfect man and able to bridle his vvhole bodie Bee swift to heare good things and let Ecclus 5 12 thy life be pure and giue a patient aunswere If thou hast vnderstanding aunswer thy verse 13. neighbour if not lay thy hand vppon thy mouth least thou be trapped in an vndiscreet word and so be blamed Apply thine heart to instruction and Prou 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 euill Orosius 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 in Siluius 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
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 possessioÌ„ 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 labours verse 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 can verse 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 shall Wisd 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 soone without care For shee walketh about seeking such as verse 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 Counsellers Prou 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 from Solon the many perrils of this world and through her wee may attaine vnto a happy end §. 5. To conclude Of all the giftes that euer Plato God gaue vnto man saith Plato Wisedom 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 man Wisd 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 foolishnes 1 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 ¶ Of the knowledge of Almightie God §. 1. THe Lord looketh downe from heauen saith Dauid and beholdeth all Psalm 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 of verse 15. them he vnderstandeth all their works For hee is as Hannah saith a God of 1 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 both Pet. Lomb. the deedes and the thoughts of all men liuing in the world and froÌ„ his knowledge no secrete can be hid For his eyes as Sirach saith are ten thousand Ecclê° 39. 19 times brighter theÌ„ 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 vvere verse 20. made after they be brought to passe also hee looketh vpon them all The works of all flesh are before him Ecclê° 39 19 20. nothing can be hid froÌ„ his sight Hee seeth from euerlasting to euerlasting and there is nothing wondeful or hard vnto him For his wisedome is great he is mightie Ecclê° 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 not Heb 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 euery Prou 15 3 place behold the euill the good And hee onely knoweth the harts of all 1 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 and verse 55. what we think or imagine in our hart wheÌ„ we sinne and would hide our selues No thought may escape him neyther Ecclê° 42 20 may any word be hid from him For he * vnderstandeth euery hart Ecclê° 16 20 Hell with her paine saith Salomon is Prou 15 11 knovvne vnto the Lord hovve much more the harts of all the sonnes of men The graue likewise is naked before Iob 26 6 him and destruction cannot bee couered from him The wayes of all men in the worlde are Bernard 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 seeth P. Melanct. the same nor any purpose so priuilie practised but it is openly knowne vnto him The righteous and the vnrighteous are Bullenger 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 * the 2 Tim 2 19 foundation of God
Ecclê° 18. 7 serueth hee What good or euill can hee doe Surely all Men are vaine by nature and Wisd 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 altogether Psalm 39 5 vanitie §. 3. By one Man namely by Adam sayth Rom 5 12. the Apostle sinne entred into the world And by nature wee are all the chyldren Ephe 2 3 of vvrath For euerie man from his youth is giuen Ecclê° 17 14 to euill and theyr stonie hearts cannot become flesh §. 4. I know ô Lord saith Ieremie that the Iere 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 the Prou. 20 24 Lord hovve can a man then vnderstand his owne wayes Yea the Kings hart also is in the hand Prou. 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 a Ecclê° 18 29 dead heart And his naturall inclination leadeth him Rom 7 23. captiue vnto the law of sinne The imagination of mans heart also is Gene 8 21. euill euen from his youth Yea al the imaginations of the thoughts Gene 6 5 of mans hart are onely euill continually And like as when one sifteth any thing Ecclê° 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 and Arnobius vncleane and all manner of sinnes committed 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 heart Marke 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 â—eede hath beene 2 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 man Ecclesi 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. Nay 1. 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 hart Prou 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 should Iob 15 14 be cleane and hee that is borne of a Woman that he should be iust Behold God founde no stedfastnesse in verse 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 in Iob 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 vncleane Iob 25 5 6. in the sight of GOD howe much more man a vvorme euen the sonne of man which is but a vvorme §. 9. Verilie saith Esdras there is no man among 2 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 some Plato graine rotten so is there no man but hath some euill condition Yea vvhat soule so-euer is borne in the Origen 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 an Esay 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 to 2 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 the Philip 2 13 * will the deede euen of his good pleasure For vvee of our selues haue neyther libertie Augustine 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 beene Gregory 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 most Musculus 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 of Caluine 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 wicked 2 Esdr 3 21 hart transgressed and was ouer-come 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
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 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 remēbrance of the resurrection of the body and last Iudgement saith thus * I vvould not 1. 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 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 ¶ of the vncertaine time of the last Indgement §. 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 heauen but my Father onelie But as the dayes of Noe were so likewise Math. 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 of Luke 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 one Math. 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 the Mar 13 35 Cock-crowing or in the dawning Of this be sure saith Christ that if the Math 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 vvill Reue 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 theefe 2 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 be 2 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 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 at Luke 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 them verse 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 I Mar 13 37 say vnto all men vvatch For blessed is that seruaunt whom his Math 24 46 Maister when he commeth shall finde so dooing ¶ Of Christ Why hee came into the world and of the profit vvee haue by his Death Resurrection and Ascention IOHN 17. verse 3. To know GOD and Iesus Christ whom he hath sent is life euerlasting ¶ Of Christ. c. §. 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
the Sonne of GOD let vs hold fast our profession For wee haue not an High-priest which verse 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 offer Heb 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 learned verse 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 theÌ„ that obey him And is called of GOD an High-priest Heb 5 10 * Heb 7 21 for euer after the order of Melchisedeck For it became him for whom are all Hebr 2 10. things and by whom are all things seeing that he brought many children vnto glory that he should coÌ„secrate the Prince of theyr saluation through afflictions Yea in all things it behooued him to be Heb 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 was verse 18. tempted hee is able also to succour them that are tempted §. 11. These things are written that yee might Iohn 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 laâ— 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 â—e might Titus 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 sacrifice Heb. 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 vvhereby Ambrose 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 prayeth Beda 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 intercession Theod. Beza to himselfe seeing that the Father is one the Son is another in seuerall 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 vvee Ambrose 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 all Câ—luine the parts therof are coÌ„prehended 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 for redemption it is in his passion If wee seek for absolution it is in his coÌ„demnation 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 of Caluine 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 ¶ Of Fayth Feare and Loue beeing three speciall Vertues necessarily belonging to euery true Christian. HEBREVVES 11. verse 6. VVithout Fayth it is vnpossible to please GOD for he that is in comming towards God must beleeue that there is a God and that he is a rewarder of them that seeke him ¶ Of Fayth §. 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 almighty Vrsinus 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 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 breathed Augustine onely by his Spirit into the harts of all those that be his chyldren §. 2. Through fayth we vnderstand that the Hebr. 11. 3. World was ordained by the word of God so that the things which wee see are not made
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 Ecclê° 18 26 count him a vvise man that feareth God in all his actions And rightly with Salomon pronounce Prou. 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 whoÌ„ Ecclê° 25. 12. it is graunted to haue the feare of God And blessed is the soule of him that feareth Ecclê° 34. 15 the Lord. Yea blessed is euery one that feareth Psal 128. 1. the Lord and walketh in his wayes It shal goe wel with such men at the last Ecclê° 1 13. and they shall finde fauour in the day of their death For who so feareth the Lord hee shall Ecclê° 1 18 prosper and at the end of his life hee shall be blessed Yea the spirits or soules of such men Ecclê° 34 13 shall surely liue for their hope is in the Lord their God that can helpe them ¶ Of Loue. §. 1. LOue as Plotinus saith is a diuine Plotinus passion of the soule or Spirit inspiring it with a celestiall desire of heauenly things and inflaming the harâ— to God-ward through the hope vvhich iâ— 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 vvorst Aristotle 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 vvhen 2. 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 cheefe Gregory ground of all godly actions It is the way of man to God the vvay Augustine 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 suffereth 1 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 â—etter then the soule This loue beeing both diuine and charitable mooueth a man according to the Deut 6 5 commaundement of God in the Law to loue his Maker aboue all things and his Leuit 19. 18 neighbour as deerely as hee loueth himselfe This loue beeing a good and gracious Plotinus 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 naturally Erasmus 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 cannot Cant 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 begetteth Augustine hope and maketh vs at peace with God This loue in aduersity is patient in prosperitie Bernard temperate in passions strong in good workes quicke in temptations confident in hospitality bountifull This loue is neuer idle but alwayes labouring Ambrose to serue him whom it loueth §. 4. This loue as Pacuuius saith cannot Pacuuius 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 to Bernard 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 his Becon 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 * One Psalm 27. 4 thing haue I desired of the Lorde the which I will still require euen that I may 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 habitation Psalm 26.
offences out by repentance which hee hath coÌ„mitted and cease to renew those sinnes againe which he now is sorry for For those sinnes shall neuer be condemned Leo. in iudgement which were purged before with confession true repentance Neither is Iesus Christ any longer theyr Cassiodoruâ— 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 part Augustine 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 although Gregory 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 in Phil. 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 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 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 which Lament 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 returne Erasmus 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 God 1 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 own Pacuuius 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 Boâ—tius then cannot thy sinnes disquiet thee nor haue any power to hurt thee But vvhen thou art vnrepentant and ceaâ—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-with Gregory clensed and purged by repentance doth speedily draw on another with his weight Sleepe not therefore without repentance Plato for thy sinnes done and past §. 13. It behooueth a man so to liue saith Basill Basill that hee looke for death euery howre and to be alwaies in a readines for the comming of death For as God findeth thee to bee when he Gueuara calleth thee so will he iudge thee And as the tree falleth so shall it be taken Eccles 11 3. vp Trouble not thy selfe then with taking Sâ—crates thought how thou maist liue long but rather be careful to liue well and forasmuch as thou arâ— vncertaine in what place Death abideth foâ— thee be thou ready prepared in eacâ— placâ— to mâ—â—te him Let not thy â—eaâ— 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 deferre Plato it not till to morow for thou knowest not what may chaunce vnto thee this night Neuer trust too much to time for it suddainlie Hermes deceiueth them that trust thereto Thinke not that another time vvill be Rauisius 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 many Gregory places of his holy Word hath promised pardon to the penitent yet we no where read that euer hee promised to morrowe vnto a sinner §. 14. Certainly saith Aurelius those men Mar. 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 to Zenophon see is a small matter but to fore-see is a token of good wit And the difference betweene a wise man Diâ—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 his Dan. 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 for feare of Gods iudgements Yea by Daniels diuine interpretation
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 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 in Colos 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 worship Iohn 4. 24 him must worship him in spirit and truth He is likewise a God of wonderfull great Tertullian power might and majestie and therefore we ought alwaies to serue him truely with feare and reuerence §. 7. I beseech you brethren by the mercies Rom 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 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 superfluitie Iames 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 doe verse 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 Lawe verse 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 righteous Rom 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 vvalke Ephe 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 the Ephe 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 bringeth Titus 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 ceased from sinne that hee hence-foorth should liue as much time as remaineth in verse 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 let 2. Cor. 5. 17. him be a newe creature For they that are Christes haue crucified Gala 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 ye Rom 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 yee Gala. 5. 16 17 shall not fulfill the lusts of the flesh for 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 at Luke 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 those Colo 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 is 1 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 proceed Ephe. 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 vnhonest Iraeneus to be spoken of vvhich are filthy to bee done Onely let your conuersation be as it becommeth Philip. 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 with 2. 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
the old time Thou shalt not kill for who-soeuer killeth shall be culpable of iudgement But I say vnto you whosoeuer is angry verse 22. with his brother vnaduisedly shall be culpable of iudgement If any man kill with a sword he must be Reue 13 10 killed by a sword And who so sheddeth mans bloode by Gene 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 Sunne Ephe 4 26 27. goe downe vpon thy wrath neyther giue place to the deuill If thou haue not so much power ouer Hermes 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 better Prou 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 make Ecclus 28 8 thy sinnes fewer for an angry man kindleth strife The more wood there is the more vehement Ecclê° 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 and verse 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 thou Ecclê° 8 1. 2 3 happen to fall into his hands neither make 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 is Ecclê° 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 the Gene 4 8 hands of his elder brother Caine in his vnaduised rage and furie §. 11. If thine enemie haue threatned thee be Plutarch 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 his Prou 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 theÌ„ with outward signes of peace and inward intent of murder ¶ Against Sloth and Idlenes §. 1. LOue not sleepe saith Salomon least Prou 20 13 thou come to pouerty but open thine eyes that thou mayst bee satisfied vvith bread Let not laborious worke seeme tedious Ecclê° 7 15. vnto thee neyther the husbandry vvhich the most High hath created Seeke not excuses when thou shouldest Ecclê° 10 27 doe thy work neyther be ashamed thereof through pride in the time of aduersity For slothfulnesse causeth a man to fall a Prou 19 15 sleepe and a deceitfull soule shall suffer hunger §. 2. Idlenes saith Cicero is the onely nurse Cicero 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 shalt Gene 3 19. thou eate bread till thou returne vnto the earth from whence thou camst Wherefore if there be any that refuseth 2. 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 roofe Eccle 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 fro Prou 26 14 vppon his hinges so turneth the slothfull man vppon his bed Hee hideth his hand in his bosome and Prou 26 15 it greeueth him to put it againe to his mouth Hee is wiser in his owne conceite then verse 16. seauen men that can render a reason Hee sayth a Lyon is without I shall be Prou 22 13 slaine in the streete Hee will not goe to plowe because it is Prou 20 4 Winter therefore shall hee begge in the Sommer but haue nothing § 5. Suffer not thy selfe saith Aurelius to be Mar. 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 because Tertullian 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 some Mar. 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 man is thereby twice buried in him once in his body next in his sloth This odious sinne also of idlenes is the Mar. Aurelâ— 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 a Plato 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 ¶ Against Couetousnes §. 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 content 1. 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 they verse 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 of verse 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 saith Ecclê° 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 gaine Iraeneus resteth there raigneth all manner of sinne and wicked workes Besides a couetous mans eye hath neuer Ecclê° 14 9 enough of a portion and his wicked malice withereth his owne soule While such a man liueth the poore people Macrobius 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 his Cleobulus 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 doth deceiue so hee may get golde by the bargaine For as the Gluttons cheefest desire is to Bernard 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 maketh Boetius gold his God and his chiefest confidence is lockt vp close in his coffers He miserably spareth both from his own Anachar 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 be Ecclê° 31 5. iustified and hee that followeth corruption shall haue enough thereof §. 4. The minde of a couetous rich man saith Pacuuius 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 deuoureth Hermes 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 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 though Aurelius 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 dangerous Socrates 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 and Ecclê° 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 Ecclê° 31 6 and diuers haue founde theyr destruction before them It is as a stumbling blocke to them that verse 7. sacrifice vnto it and euery foole is taken there-with §. 7. There is saith Salomon an euill sicknes Eccles 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 wretched Fulgosius 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 pineth Eccles 31 1 away his body and the care thereof driueth away his sleepe Many wayes dooth hee daily molest his Clem. 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 Ecclê° 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 maketh Euagoras vvealth his onely happines in this vvorld Death at his comming is a most vnwelcome guest Thus is it with the man that gathereth riches Luke 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 neither Ecclê° 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 sinne Mar. 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 possessed vvithout some inward
theyr fruites Beleeue not euery spirit but try the spirits 1 Iâ—h 4. 1 whether they are of God or noâ— for many false Prophets are gone out into the vvorlde Yea many deceiuers are entred into the world which confesse noâ— that Iesus Christ 2 Ioh 1 7 is come in the flesh Hee that is such a one is a deceiuer and â—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 aâ—oyde them For they that are such sâ—rue not the Lorde Iesus Christ but theyâ— owne 〈◊〉 and with faire speeches and flattering deâ—eâ—ue the harts of the simple Yee are deerely bought be not the seruaunts 1. Cor 7 23 of men But stand fast and keepe the instructions 2. Thes 2. 15 which you haue beene taught eyther by word or by our Epistle If any man teach otherwise and consenteth 1 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 pufâ— 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 thinke that gaine is godlinesse From such separate thy selfe §. 3. Brethren saith the same Apostle be Phil. 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 tolde verse 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 from verse 20 whence also we looke for the Sauiour euen the Lord Iesus Christ Who shall change our vile body that it verse 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 craftâ—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 you Colos 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 abydeth 2 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 bring verse 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 ¶ Against the choyse of meates and difference of dayes §. 1. LEt no man saith the Apostle trouble Colos 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 stablished Heb 13 9 with grace not with meates which haue not profited them that haue been occupied therein For the kingdome of God is not meate Rom 14 17 nor drinke but righteousnesse and peace and ioy in the holy Ghost For whosoeuer in these thinges serueth verse 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 another Rom. 14 5 day and another man counteth euerie day alike Let not him that eateth despise him that Rom 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 perswaded Rom. 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 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 all Erasmus 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 putting Erasmus 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 or Augustine 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 Christ Colos 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 of Colos 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 through Rom. 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 but Titus 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 that 1 Tim 4 1 2. 3. in the latter times some shall depart from the fayth and shall giue heede vnto spirits of errour 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 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 beggers Ecclus 40 28 life for better it were to die then to begge The life of him that dependeth on another verse 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 to Crates depend vpon other mens liberalitie is the ready way to bring thee to misery But to labour and to be content with Ecclê° 40 18 that a man hath is a sweete life §. 12. Beware least thou say in thine hart My Deut. 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 And it is an easie thing with him suddainly Ecclê° 11 21 to make a poore man rich §. 13. Say not thou Why is it that the former Eccles 7. 12 dayes vvere better then these for thou doost not enquire wisely of this thing Say not The time that our fore-fathers Ierome liued in was better then this present age for vertue and good life make good daies but aboundance of vice corrupteth the time §. 14. Many miseries and calamities saith Esdras 2 Esdr 8. 50 remaine for them that shall liue in the latter time because they shall walke in great pride And the weaker that the worlde is by 2. Esdr 14. 16. reason of age the more shal the euils be increased vpon them that dwell therein This knowe also that in the last dayes 2. Tim 3 1 shall come perrillous times For men shall be louers of their owne verse 2 selues couetous boasters proude cursed speakers disobedient to parents vnthankfull vnholy Without naturall affection truce-breakers verse 3 4 false accusers intemperate fierce despisers of theÌ„ that are good traitours headie high minded louers of pleasures more then louers of GOD hauing a shewe of verse 5 godlines but haue denied the power therof turne away therefore from such §. 15. Aske no counsell for religion saith Sirach Ecclê° 37 11 of him that is without religion nor of iustice of him that hath no iustice nor of a woman touching her of whom shee is iealous nor of a coward in matters of warre nor of a Merchant concerning exchange nor of a buyer for the sale nor of an enuious man touching thankfulnesse nor of the vnmercifull touching kindnes nor of an vnhonest man of honestie nor of the slothfull for any labour nor of an hireling for the finishing of a work nor of an idle seruaunt for much busines harken not vnto these in any matter of counsell But be continually with a godly man Ecclus 37 12 13. whom thou knowest to keep the coÌ„maundements of the Lorde whose minde is according to thy minde and is sorry for thee wheÌ„ thou stumblest And hold thy counsell fast in thine heart for there is no man more faithfull to keepe it then thou thy selfe §. 16. Despise not the exhortations of those Ecclus 8 8 Elders that be wise but acquaint thy selfe with theyr sentences for of theÌ„ thou shalt learne wisedome and the doctrine of vnderstanding and howe to serue great men without complaint Stand with the multitude of the Elders that are wise ioyne thy selfe to him that Ecclus. 6 35. 36 hath wisedome Desire to heare all godly talke and let not the graue sentences of knowledge escape thee And if thou seest a man of vnderstanding verse 37. get thee soone vnto him and let thy foote weare the steppes of his doores If thou doubt in any thing aske counsel Socrates of such men as haue knowledge and bee not angry if they chaunce to reproue thee For if when thou art reproued thou depart Mar. Aurel. immediatly hating thy couÌ„seller thou shalt be like vnto the sicke man which so soone as his Surgion hath cut his vlcer goeth his way not tarrying till his wound be dressed his griefe asswaged §. 17. Lende not vnto the man that is mightier Ecclê° 8 12. or richer then thy selfe for if thou lendest to such an one count it but lost Lende to thy neighbour in time of his Ecclus 29 2 3. neede and pay thou thy neighbour againe in due season Keepe thy worde and deale faithfully with him and thou shalt alway finde the thing that is necessary for thee Many after a thing is once lent theÌ„ reckon verse 4 it to be founde thereby grieue him that hath helped them Till they receiue they kisse his hands verse 5 for theyr neighbours good they humble theyr voyce but when they should pay againe they prolong the terme and giue a carelesse aunswer make excuses by reason of the time And though hee be able yet giueth hee verse 6 scarce the halfe againe and reckoneth the other as a thing found else hee deceiueth him of his money and maketh him an enemie without a cause hee payeth him with cursing and rebuke and giueth him euill words for his good deede There be many which refuse to lend because Ecclê° 29 7 of this inconuenience fearing to be defrauded without cause Yet haue thou patience with him that verse 8 9 humbleth himselfe and deferre not mercy from him Helpe the poore for the commaundements sake turne him not away because of his pouertie Loose thy money Ecclê° 29 10 for thy brothers and neighbours sake and let it not rust vnder a stone to thy destruction §. 18. Be not suretie aboue thy power saith Ecclus 8 13 Sirach for if thou be suretie thinke to pay it A man destitute of vnderstanding toucheth Prou 17. 18 the hand and becommeth surety for his neighbour And is thereby
hedged in with bushes and the path thereof couered with thornes whereby no man may trauaile VVoe vnto them that speake good of Esay 5 20 euill and euill of good which put darkenesse for light and light for darkenes that put bitter for sweet and sweet for sower VVoe vnto them that excell in gluttony Esay 5 22 23 and drunkennes which iustifie the vvicked for a reward and take away the righteousnes of the righteous from them For as the flame of fire deuoureth the Esay 5. 24. stubble as the chaffe is consumed of the flame so shal theyr roote be as rottennesse and theyr blossome shall vanish avvay like dust because they haue cast off the Lawe of the Lord of hostes and contemned the word of the holie one of Israell §. 16. There is a way saith Salomon vvhich Prou. 14. 12 13. seemeth right to a man but the issues therof are the wayes of death Euen in laughing the hart is sorrowfull and the ende of that mirth is heauinesse Doubtlesse the Wiseman in this speech of his meaneth the way of worldly pleasures VVhere-into * Euagoras the wicked beeing once entred they are daily so ledde away vvith the vaine delights thereof that they neuer regard godlines till the deceits of iniquitie bring them to destruction For the end of all worldly pleasure is Theophilact sorrow and paine And the stipend or revvard of sinne Rom 6. 23 is death Not the death of the body onely for that Rauisius as all men knowes is naturall and ordinarie but the death both of body and soule which is endlesse and eternall §. 17. Through the sundry subtilties of sinne Origen and the contempt of Gods law saith Origen many thousands in this world passe after death to perpetuall perdition And vvho-soeuer refuseth to followe Virgilius righteousnesse shall for his recompence dwell with confusion For destruction shall be to the workers Prou. 21. 15 of iniquitie And the man that wandereth out of the Prou 21 16 way of wisedome shall remaine in the congregation of the dead §. 18. The hart that is obstinate shall be laden Ecclê° 3. 29. with sorrowes and the wicked man shall heape sinne vpon sinne Because he hath refused knowledge hee Hosea 4. 6. shall be refused of the Lord. And for that he hath left the way of vnderstanding Gueuara and life he shal fal into diuers dangers by the deceits of false doctrine For errour and darknesse are appoynted Ecclê° 11 16 for sinners And they that worke wickednes shal be Ecclê° 27. 27 wrapped in euils §. 19. Inquisition saith the Wiseman shall be Wisd 1 9 made for the thoughts of the vngodly the sounde of his wordes shall come vnto God for the correction of his iniquities The wicked deedes which he hath done Bernard shall stand vp to declare against him and the reward of his vnrighteousnes shall be powred vppon him His vnquiet conscience shal be his chiefest Pet. Lomb. accuser and the sinne of his owne impietie shall bee most forward to conuict him §. 20. The vngodly shall be punished according Wisd 3. 10. to theyr imaginations for they haue despised the righteous and forsaken the Lord. They haue thought euill in theyr harts Wisd 2 21. 22. against the godly and haue gone astray through theyr owne folly for theyr owne wickednesse hath blinded them and they doe not vnderstand the misteries of God neither hope they for the reward of righteousnes nor can discerne the honour of the soules that are faultlesse The way that they walke is as the darknes Prou. 4. 19 they know not wherein they shal fall They meete with darknes euen in the Iob. 5. 14. day time and grope at noone day as in the night The hope that they haue is indignation Prou. 11 23 Prou 13. 21 Psal 112. 10 * Affliction dooth followe them * And theyr desire shall perrish Theyr hope is a false hope Like vnto the hope of * Siseras mother vvho pleasantly Iudges 5. 28 29. 30. perswaded herselfe that her Sonne was gorgiously attyred in roabes of needle worke and very busie after the battell in deuiding the spoyles of Israel when hee lay sencelesly sleeping in * Iaels tent with Iudges 4. 21 a nayle driuen through his forehead Or like the hope of Haman * Who Ester 6 6 7. 8. 9. c. proudly thought in his hart that King Ahashuerosh would doe honour to no man more then to him vvhen contrariwise all the glory which he wisht vnto himselfe he was coÌ„maunded to shew vnto Mordecaâ— the man whom aboue all men els he most hated and * the euill death vvhich hee Ester 7 10. prepared for the same man was his ovvne latter ending §. 21. All iniquitie saith Sirach is as a double Ecclê° 21. 3. edged sword the wounds whereof cannot be healed Dishonour shame euill death damnation Paâ—â—â—ius waite vpon pride enuie murther and such other like vices And the match that kindleth against Cicero vngodly people the fierce wrath of God is their owne wilful persisting in sinne and iniquitie For as theyr harts wexe harder and harder Arnobius through theyr custome in sinning daily more and more impenitent so they hourely heape vp displeasure vnto themselues against the day of Gods wrath and the terrible appearing of his iust iudgement §. 22. Oh howe vnhappy then are the liues of Constantius all those men that leaue vertue to follovve vice and forsake wisedome to embrace wickednesse For they thereby make theyr mindes vnapt Plotinuâ— to receiue any goodnes and clog theyr consciences vvith many molestations They liue alwaies doubtfull of their own Pet. Lomb. safetie in the day time and theyr sleepe is vnquiet and full of feares in the night The morning is euen to them as the Iob. 24. 17. shadow of death And they buy hell dearer then good Gregory men buy heauen §. 23. They are ready to flee when none pursueth Prou. 28 1. them And are very often dreading that some Pâ—t Mart. deserued danger will suddainely fall vpon them The reason is for that all wickednes in it Orosius selfe is full of feare And the conscience that is touched doth Wisd 17 10 alwayes fore-cast cruell things For there can be no greater trouble to Tremelius the vngodly in this lyfe then the inward vexations of their own guiltie conscience The testimony whereof is as a thousand Marlorate witnesses against them and the doome of it is euerlasting damnation Insomuch that the consciences of the Mart. Bucer wicked which are wounded ouer-burdened with the weight of sinne doe most certainly feele euen in thys world part of hell torments And many times the sting or gnawing Erasmus vvorme thereof enforceth the miserable offender cleane to remooue all his confidence from the comfort of Gods mercie