two of his seruants with him and Isaac his sonne and cloue wood for the burnt offring and rose vp and went to the place which God had tolde him And a little after Then Abraham tooke the wood of the burnt offring and layde it vpon Isaac And afterwarde it followeth And he bound Isaac his sonne and layd him on the altar vpon the wood and Abraham stretching forth his hand tooke the knife to kill his sonne By this example of Abraham it plainely appeareth what that perfection is which the Lord requireth of his seruaunts in this life God commaunded that Abraham who was iustified before by faith should kill his sonne Abraham had nothing more deare vnto him then this his sonne nothing more sweete and pleasant For he was the onely comfort of life to the olde man Abraham and to the most holy matron Sara What doth Abraham here He beholdeth and considereth two things God commanding and his sonne then whom nothing was more deare vnto him in this life But he preferreth the commaundement of God before the life of his sonne Hereupon therfore I conclude that the perfection of the Saintes in this life is by faith so to obey God that they preferre obedience towarde God before all worldlye thinges whatsoeuer They which are so affected are by good right counted perfect But they which at the commaundement of God will not kill so much as one of their affections how can they boast of this perfection Let vs propound an other example out of the newe Testament Christ Matth. 19. saith to the yong man of whom he was asked concerning the obtaining of eternall life If thou wilt be perfect go sel that thou hast and giue it to the poore and thou shalt haue treasure in heauen and come and follow me Christ knew that this rich yong man was to muche addicted to riches and that he could not easily turne his minde from them That therefore this yong man may vnderstand how farre he is of from the true perfection of obedience toward the lawe the Lorde biddeth him forsake his riches and follow him The Lord seemeth here to make two partes of perfection to wit to leaue and forsake riches and to follow Christ But we must know that as it was a personall precept in the which Abraham was commaunded to kill his sonne so is this personall which is here giuen to this yong man Wherefore neither of them particularly is to be transferred to the generall definition of perfection but generally onely otherwise neither Noe neyther Dauid nor Paule had bine perfect Wherefore we will applye these examples to the generall definition after this manner As Abraham bicause by fayth he preferred obedience toward God before the life of his moste deare and onely sonne is sayd to be perfect and the yong man following Christ if he had preferred pouertie and liberalitie toward the poore before his riches had bine perfect according to the sentence of Christe so euerye one which by a true faith preferreth obedience toward God before all thinges of this world is sayde in the Scripture to be perfect And on the contrarie They which preferre worldly thinges their owne affections honour glorie pleasures and diuers other deceits before obedience toward God are vnperfect yea they doe but in vaine glorye of the name of Christians These thinges agree with those which we haue before mentioned out of Paule of which also we gather this definition of Christian perfection Christian perfection is imperfection being acknowledged to preferre obedience towarde God by fayth in Christ before all worldly things and to make good and allowable the whole lyfe before God Of this christian perfection Christ maketh two partes to wit to followe him which is done by true conuersion and to preferre obedience towarde him before those things which are euen most deare vnto vs. And hitherto of christian perfection concerning the substance But we shall then be perfect in degrees when the sonne of God shall appeare to whome we shall be like bicause we shall see him as he is and euery one that hath his hope reposed in him doth purifie him selfe euen as he is pure 5 If any of you lacke vvisedom let him aske of God vvhich giueth to all men liberally and reprocheth no man and it shall be giuen him Least that any man pretende ignoraunce whereby he endureth not tentation the Apostle biddeth that he which hath not wisedome doe aske it of God and that vnto this ende that he may not onely vnderstande howe to behaue himselfe in tentations least that being pressed downe with the heauie burden of them he doe faint and be ouercome but also that he may knowe for what ende and purpose God suffreth his to be tried with affliction least that he be depriued of the fruite thereof God saith he giueth liberally for he seeketh not any recompence but onely is liberall of his mere goodnesse and bounteousnesse and doth not after the maner of men vpbrayde any with the benefites whiche he hath bountifully bestowed so as hee continew thankfull If thou demaund what wisedome that is by which we are taught and instructed to beare tentations paciently I aunswere that it consisteth in knowledge and sense or feeling knowledge is to vnderstand by the word of God that in all tentation and affliction both the iudgement and mercie of God are to be considered The iudgement is that we vnderstand that we are tempted and oppressed with diuers afflictions bicause of our sinnes Thou doest chasten man saith the psalmist rebuking him for sinne Mercy is that we may know that it is the will of God that we should be vexed with tentations and afflictions that we may repent vs of our sinnes and not perish with the wicked world For the Apostle speaketh thus 1. Cor. 11. When we are iudged we are chastened of the Lord bicause we shoulde not be condemned with the worlde The sense or feeling of wisedome is to feele comfort and consolation in the minde throughe the holye Ghoste who supporteth vs in affliction that we fall not and vpholdeth vs with hope of our deliuerance to come as we see in Iob who when he was oppressed with affliction did comforte himselfe with this trust and confidence I am sure that my redemer liueth and that I shall rise out of the earth in the latter day Hereupon Paule writeth to Timothe Remember that Iesus Christ was raised againe from the dead 6 But let him aske in fayth and vvauer not He prescribeth howe wisedome is to be asked of God to wit in faith without wauering This place conteineth many poyntes of doctrine for first it teacheth that God is the fountaine of all wisedome yea and of all goodnesse Secondly it sheweth that he is liberall to communicate of the fountaine of his goodnesse to them that doe aske Also it declareth that prayer proceeding from faith is the ordinarie meane by whiche
God according to these sayings Repent for the kingdome of God is at hande Nowe the kingdome of God is the kingdome of grace in which Christ being a King and Priest doth reygne Ierem. 36. Returne euery man from his euill waye that I may forgiue their iniquitie and their sinnes Againe I desire not the death of the wicked returne and come agayne Also O ye disobedient children returne and I will heale your rebellions And Christ saith I am not come to call the righteous but the sinners to repentance These testimonies doe sufficiently proue that mercye through Christ is the foundation of the preaching of repentance For without all doubt repent or as the Prophetes speake returne is not the voyce of the lawe condemning but of God hauing mercie and offering saluation life and deliuerance from the sentence of the law that condemneth Wherefore there is no doubt but the preaching of repentance is a part of the preaching of the Gospell especiallye since it is manifest that the lawe doth preach vnto sinners eternall punishment and Christ being raysed vp from the dead doth affirme that repentance and forgiuenesse of sinnes is to be preached in his name But bicause there are two things in man which doe hinder him that he cannot see his euilles and repent and amende at the voyce of the Gospell to wit ignorance and dulnesse or sluggishnesse The Lorde doth giue a remedie for both these euils He remedieth ignorance by the law For by the preaching of the lawe he bringeth vs to the knowledge of sinne whereof the Gospell biddeth vs repent that we may be saued By the lawe as Paule sayth commeth the knowledge of sinne Dulnesse or sluggishnesse he shaketh of by diuers meanes he setteth forth threatenings of eternall death he denounceth wrath and displeasure agaynst them that doe not amende He chasteneth the impenitent with corporal punishments with diseases and by diuers other meanes he setteth tragicall and lamentable examples before their eyes as of Cain Iudas Saule Achitophel and diuers others which examples Christ doth applie vnto all when he sayth Except ye amende your liues ye shall all likewise perishe He witnesseth his wrath and displeasure by diuers signes in the heauen the earth and in the sea sometime by pestilence sometime by warres he stirreth vs vp to obey the voyce of the Gospell he setteth forth the death of his sonne which doth witnesse of the wrath of God agaynst sinners except they repent Act. 2. Christ which calleth all that he weary and laden vnto him y t they being conuerted by repentance may be eased of their burden doth sende the Lawyer that doth not acknowledge his euill vnto the law We haue a most excellent and liuely example hereof Luk. 15. in the prodigall sonne He being first pinched with hunger doth perceyue his euill Then a hope of a better state if he did returne to his father gaue to the yong man a mynde to repent for he is encouraged by confidence in his fathers gentlenesse to seeke for reconciliation This example doth teach plainly that the beginning of repentance is an acknowledging of the mercy of God which stirreth vs up to hope well which doe see and perceyue our owne euils and perils For as this yong man through trust in his fathers clemencie doth returne vnto his father after that he being taught by hunger did perceiue his euils so we with confidence of mercy in Christ doe returne vnto God after that by the preaching of the lawe we haue come into the knowledge of our selues by feeling the curse and wrath of God doe shake of our dulnesse and sluggishnesse Nowe what wholesome and true repentance is and of what parres it consisteth we will declare by testimonies of the Scripture and by examples Ieremie sayth Let euery man returne from his euill way and I will forgiue your iniquitie and your sinnes This saying conteyneth two things a commaundement and a promise The commandement is that the vngodly doe returne from his euill wayes The promise is of reconciliation and attonement for sinne Herevpon it is gathered that repentance is a conuersion or a turning of man vnto God in the which conuersion he doth depart from euill he beleueth the promise of reconciliation and studieth to leade a newe lyfe according to the will of God Adam hauing fallen into sinne did hyde himselfe with the leaues which he tooke of the tree and did not see his euill neyther as yet did knowe the promise concerning the seede but when he is accused by the voyce of God threatning death vnto him he acknowledgeth his sinne which also did exceedingly displease him so that there was in him a misliking of his fact but not true repentance But when he heareth the promise concerning the seede of the woman which shoulde come and breake the heade of the serpent and abolishe sinne he returneth vnto the Lorde with true repentance he is sorie for his sinne he comforteth himselfe with the fayth of the promise calleth vppon God and taketh heede least that agayne he doth agaynst his conscience offende God Dauid hauing fallen into adulterie being as it were lulled a sleepe with a certayne drowsinesse doth liue securely but when he is reprehended of the Prophet he begynneth to lament his sinne and there were in him horrible terrours and extreme feare which he himselfe describeth in the Psalmes There is no rest in my bones bicause of my sinne for he did feare euerlasting punishment But hearing this voyce of the Prophet by the commaundement of God Thou shalt not die the Lorde hath put away thy sinne He turneth agayne vnto the Lorde and repenteth he hateth his sinne he flieth vnto mercie by fayth saying Haue mercie vpon me O God according to thy louing kindenesse He promiseth obedience in time to come My mouth shall shewe forth thy prayse Also I shall teach thy wayes vnto the wicked and sinners shall be conuerted vnto thee In this example also we see what conuersion is what is the foundation and partes thereof Lyke vnto this were the examples of Manasses of the sinfull woman of the theefe of Peter of Paule which examples when we doe applie them to the rule they doe most plainly set before vs the liuely formes of true repentance But bicause the doctrine of repentance is chiefe in the Church and bicause it is very profitable for men to be well instructed concerning it we will briefly declare by definitions the partes thereof as they are taught in our Churches oute of the word of God and by famous and well knowne examples The partes thereof as is sayd before are contrition fayth and newe obedience Contrition is not a misliking of the fact as was in Iudas but it is the beginning of true repentance to wit an extreme feare of conscience for sinne a true hatred of sinne and an auoyding of sinne not without hope of
nature But they that are not occupyed in this following doe falsly attribute to themselues a christian name Furthermore they are not counted the lawfull sonnes of God but bastardes rather For God acknowledgeth none among his sonnes but whom he seeth at the least to endeauour to imitate his fathers vertues To this pertayneth that saying of the Lord in the Prophet If I be a father where is mine honour But the cheefest parte of honour which children can doe to their parents is to imitate their vertues Whosoeuer earnestly looketh for the glorye of christianitie let him set before himselfe this cause of shewing mercy to his neighbour and let him not suffer himselfe to be led away with euil examples from this necessary and due worship of God The second cause is the commaundement of God vnto which all creatures ought to obey Of this cause Iesus the sonne of Sirach maketh mention chap. 29 Helpe the poore for the commandements sake and turne him not away because of his pouertie And a little after Bestow thy treasure after the commaundement of the most high and it shal bring thee more profite then Gold Our treasure that doth neuer fayle we must lay vp and keepe in heauen but yet it is in this life bestowed vpon the poore vpon whom the benefites that be bestowed the Lord so accepteth as if we had bestowed them vpon himselfe All the testimonies of the Scripture which doe commend vnto vs the loue of our neighbour doe require especially liberalitie towarde the nedie For this is the chiefe part of true loue Hereunto belongeth that saying of the Lorde Deut. 15. I commaund thee saying thou shalt open thine hand vnto thy brother that is needy He that contemneth this precept of the Lord how can he loue God how can he feare him for thus sayth Iohn Whosoeuer hath this worldes good and seeth his brother haue neede and shutteth vp his compassion from him how dwelleth the loue of God in him And Iob 6. He that taketh away mercie from his neighbour hath forsaken the feare of the Lord. Whosoeuer therefore determineth to loue God and to feare him from his heart let him thinke that he doth owe obedience to God commaunding Of which thing Micheas speaketh after this sort I will shew thee O man what is good and what the Lord requireth of thee surely to doe iustly and to loue mercy and to humble thy selfe to walke with thy God The thirde cause is the imitation of examples of Christ our Lord first and then of his members Christ was made poore for vs that he might enrich vs. What therefore do we agayne owe to the members of Christ especially seing he witnesseth that that is done to himselfe whatsoeuer we doe to the least of his members Matth. 25. The holy fathers desired nothing more than to relieue the poore Saints Abraham doth reuerence strangers and biddeth them to eate with him that he may shewe liberalitie vnto them Lot desired the Angels to come into his house whom he thought to be poore straungers Cornelius the courtier is written to haue giuen himselfe to continuall prayer and almes which the scripture witnesseth to haue come vp into remembrance before God The fourth cause is the dignitie and estimation of almes godly bestowed before God Prouerb 21. To do mercie and iudgement is more acceptable to the Lorde then sacrifice Christ sayth Matth. 9. I will haue mercie and not sacrifice Heb. 13. To doe good and to distribute forget not for with such sacrifice God is pleased So great dignitie so great estimation is there before God of the almes godly bestowed It is preferred before sacrifice God is sayd to be singularly moued and delighted therewith This dignitie ought worthily to admonishe them which abounde in this worldes good that they indeuour according to the counsell of Paule to be rich in good workes The fift cause is our neighbour himselfe But that euery man is neighbour one to another the Parable of the Samaritane doth teach although this neighbourhode is greater with some than with other some Euery man both godly and also vngodly is neighbour vnto me and that first by reason of our creation Secondly for likenes sake Thirdly in respect of our common life and humane societie And although this triple bonde wherewith men are bounde among themselues is a great cause wherefore men ought to doe good vnto men neuerthelesse there is yet a farre greater bonde wherewith Christians are knit togither with Christians For first one vocation is common to all Christians whereby we are called to the vnitie of spirit in the bonde of peace Agayne by the same spirit we are begotten agayne to be the sonnes of God whereby it commeth to passe that both we haue one father which is God and also we are brethren among our selues Moreouer we are members of the same mysticall bodye the heade whereof is Christ Finally we haue the same hope of the glorie to come for we are heyres of eternall lyfe in Christ Iesus our Lorde If we doe earnestly thinke vppon this fift cause of mercie towarde our neighbour there is none that doth not acknowledge howe necessarily liberalitie is to be shewed to them that be in neede I do not make mention of that bond by which al men in this world are debters one to another Who wil seme to be a contemner of the vnitie of the spirite whereunto the Gospell calleth vs Who can abide to heare that he is a denier of spirituall brotherhoode Who dare so despyse the members of Christ that he will suffer them to be tormented wyth colde hunger and nakednesse Who will not worthilye suffer him to be partaker with him of the things of this worlde which soone fade awaye whom he assuredly thinketh shall be heyre with him of the heauenly treasures If this cause of liberalitie and mercie were esteemed of many according to the worthinesse thereof they woulde not set their mindes so much vpon deceyte and vniust gayne they woulde not so much spoyle and rob the needie members of Christ and they would thinke more of cherishing and making much of their owne fleshe As often as we see any that is in miserie crauing our helpe and succour let vs I pray you remember the saying of Esay Hide not thy selfe from thine owne flesh The sixt cause is the punishment yea and that manifold of them which are hard toward the poore The first is the wrath of God Ecclesiasticus 4. Turne not thine eyes aside from the poore because of anger The second is the curse In the same place it is sayd For if the curse thee in the bitternes of his soule his prayer shall be heard of him that made him The third is the refusing of thy prayer which thou makest in thy necessitie Prouerb 21. He that stoppeth his eare at the crying of the poore he shall also crye and not be heard A horrible punishment truly then which none
mercifull and to shew mercy and compassion He is mercifull inasmuch as he is in deede moued with our miseries and doth as it were suffer with vs. He sheweth mercy and compassion because he reacheth his hand to vs being in miserie and deliuereth vs out of miserie I will briefly reherse what thinges ought to come into our mind as often as mention is made of the mercy of God toward vs. First y e obiect of mercy is to be thought vpon which is y e miserie of mākind wherby y e whole race of mankind is in it selfe most miserably lost subiect to the tyrāny of y e deuil in danger of al calamities spirituall corporall Secondly the cause of this miserie is to be considered which is sin the most horrible and most filthie thing of all things y e most iust punishment whereof is euerlasting torment of soules bodies Thirdly the infinite loue of God toward mākind is to be reuolued in the minde that God hath not vtterly cast away mankind for so great filthines and vncleannes Fourthly let the sacrifice of the sonne of God be thought vpon whereby he helpeth our miserie and maketh a full satisfaction for sinne By thinking vpon this sacrifice the holy fathers haue comforted themselues in their sacrifices To this sacrifice Dauid hath regard as often as in the Psalmes he earnestly desireth the mercye of God which psalme 51. doth sufficiently shew where he maketh his prayer in these wordes Haue mercy on me O Lorde according to thy louing kindenes according vnto the multitude of thy mercies wipe away my wickednes Whē he saith wipe away he hath respect vnto the bloud of the mediatour as he doth more plainly shewe in the seuenth verse where he maketh mention of the satisfaction for sinne for so he saith Purge thou me with hysop and I shall be cleane Fiftly repentance or conuersiion is here required without which we are not made partakers of this vnspeakable price of the sacrifiee of the sonne of God Hereunto pertayne many sayinges of the Prophets 2. Paral. 30. The Lord your God is gratious and mercifull and will not turne away his face from you if ye conuert vnto him Iere. 3. Turne againe ye children and so shall I heare your backturninges Againe chap. 18. Let euery man turne from his euil way and take vpon him the thing that is good and right and your iniquitie shal not turne to your destruction To this conuersion the Gospell calleth vs Repent for the kingdom of God is at hand And Christ him selfe saith I cam no to call the iust but sinners to repentance Sixtly a continuall thankfulnes in our whole life with extolling and setting forth the glorie of God is required and a certayne holy carefullnes is to be had in gouerning our maners that we may seeme in heart mouth tongue and in our whole conuersation to extoll the mercy of God Seuenthly because our weakenes is great which is increased by thinking sometime vpon our particularitie sometime vpon our vnworthines we must thinke that the mercy of God is not contayned within narrow bounds neither that the greatnes of our sinnes doe exceede it but that it is extended to all the endes of the world and doth by infinite meanes abound aboue sinne The blessed Virgin sayth The mercy of God is from generation to generation on them that feare him And Peter sayth The Lord is patient towarde vs and would haue no man to perish but would all men to come to repentance Of this most rich mercy of God S. Cyrill writeth in this maner The mount of Oliues doth signifie the heigth and aboundance of the diuine mercy plentifully shewed vnto vs by the comming of the sonne of God in the fleshe The mercy of God is often times in the Scriptures expressed by the name of oyle because the nature of oyle doth agree with the maner and condition thereof For oyle is caried aboue other licours and swimmeth aboue them so the mercy of God is aboue all his workes and doth more appeare vnto men then the rest For mercy exceedeth iudgement and his mercy is ouer all his workes Moreouer oyle doth mitigate the griefes of woundes and doth heale swellings and sores but the mercy of God doth heale the sores of our soules and driueth away all faintnes of sinne as the Prophet sayth Who forgiueth all thy wickednes and healeth all thine infirmities who satisfieth thy mouth with good things and crowneth thee with mercy and louing kindnes Finally they that should come into the place of wrastling or striuing did come forth into the middest being annoynted with oyle whereby their bodyes might be more pliable and fitte for that kinde of exercise so the Lord sheweth vnto them his mercy which are about to striue against the ayrie powers with it he preuenteth vs and giueth vs strength whereby we being fortified in so harde a fight with his helpe maye at the last goe awaye conquerers In thee saith the Prophet I shall be deliuered from tentation and with the helpe of my God I shall leape ouer the wall And agayne God is my light and saluation whom then shall I feare God is the strength of my life of whom then shall I be afrayde Though an hoste of men were layde in campe agaynst me yet shall not myne heart be afrayde and though there rose vp warre agaynst me yet I will put my trust in him Lastly in another place My strength will I ascribe vnto thee for thou art the God of my refuge My mercifull God will preuent me Augustine in a certayne sermon sayth His mercye is most abundant and his beneuolence large which hath redeemed vs with the bloud of his sonne when because of our sinnes we were nothing For he did some great thing when he created man to his owne image and similitude But because we woulde be made nothing by sinning and tooke the issue of mortalitie of our parents were made a masse of sinne a masse of wrath neuertheles it pleased him by his mercie to redeeme vs with so great a price he gaue for vs the bloude of his only sonne innocently borne innocently liuing innocently dying who hath redemed vs with so great a price He wil not haue them perish whō he hath bought he hath not bought them whō he wil destroy but he hath bought thē whō he will quicken make aliue 12 But before al things my brethrē svveare not neyther by heauen nor by earth nor by any other oth but let you yea be yea and your nay nay least ye fall into condemnation As he condemneth a rashe custome of swearing setting down the punishment therof so he prescribeth a maner of affirming and denying when he sayth Let your yea be yea and your nay nay that is that which is to be affirmed simply and without an oth affirme and that which is simply to be denied denie Of an Othe BIcause
may be perceiued Matth. 19.21 VVho is sayde to be perfect and who to be vnperfect The definition of christian perfection Two parts of christian perfection To what ende wisedome is to be asked of God VVisedome that teacheth to be patient in affliction consisteth in two poyntes The first point Howe the iudgement of God is to be considered in afflictions Psalm 39.11 VVhat we must know concerning the mercy of God in affliction The second point of wisedome in affliction Iob. 19.25 2. Tim. 2.8 God the fountaine of vvisedome and all goodnesse Hovv al good things are to be obtayned at the handes of God A vaine thing to seeke after more mediatoures Our faith must not vvauer in prayer and vvhy An obiection The aunsvver Both faith vvauering are in the regenerate in diuers respects VVho is double minded The foundation of all godly doings The poore mans lesson The rich mans lesson 2. Cor. 10.17 An obiection The aunswer The glorie of riches fitlye compared to the floure that soone fadeth away The reason why the godly ought to reioyce in tentations The blessed ende of the tentations of the godly The Papistes abuse of this place and the confutation thereof An obiection The aunsvver The very principles vvhereby vve are iustified and saued The meanes vvhereby vve are knovvne to be righteous saued Matth. 25.35.36 God is not the author of tentation or of sinne From vvhence tentation proceedeth and the maner hovve VVhat tentation is Three kindes of tentation Tentation of seducing what it is Two kindes of tentation of seducing Inward tentation of seducing Naturall concupiscence what it is and how farre to be approued Concupiscence of the flesh and the description thereof The plentifull frutes of fleshly concupiscence Fleshly concupiscence the roote of all mischiefe By what meanes concupiscence of the flesh may be ouercome The flesh in the godly fighteth agaynst the spirite Gal. 5.17 Concupiscence of the spirite from whence it commeth Meanes to bynde and mortifie fleshly concupiscence The outvvard tentation of seducing which is of three sortes according to the causes therof which are the world the deuel the things that are about vs. VVhen and howe the worlde tempteth vs. Remedies against the tentation of the world To what ende the deuell tempteth vs. The engines of the deuell which he vseth in tempting the godly Examples of such as were led with the tentations of the deuell VVhy Satan rageth more now then heretofore 1. Iohn 5.4 Prou. 18.10 How the tentations of Satan maye be resisted and ouercome Tentation that commeth of the thinges that are about vs. Remedies prescribed The seconde kinde of tentation which is of presumption Remedies against the tentation of presumption The thirde kinde of tentation which is of triall Abraham tried with tentation Iob tried with tentation Iob. 19.25 Iob. 2.10 The primitiue Church tried with tentation How we must behaue our selues in tentation of triall VVhen concupiscence conceyueth Originall sin Actuall sinne VVe must in no wise think that God tempteth any man to doe euill Six reasons follow in order which do most firmely prooue that God doth in no case tempt any to doe euell The first reason The seconde reason The thirde reason The fourth reason The fift reason The sixt reason The Church and the world differ much The circumcision of the eares and lips wherein it consisteth VVhat kinde of wrath the Apostle forbiddeth A description of the true hearers of the word of God The effect of the worde of God faithfully receyued VVhat it is not only to heare the word but also to doe it Luk. 11.28 Two sorts of doers of the word A doer of the word according to the lawe A doer of the word according to grace The reason why we must be not only hearers but also doers of the word VVhy wee must not bee hearers onely he proueth by a worthie similitude The workes of hypocrites fitly compared to an image appearing in a glasse VVhy the law is called perfect VVherefore he calleth it a law of libertie VVho is not a forgetfull hearer 1. Cor. 1.30 An vsuall vice among hypocrites Certayne properties of them that are truly religious A full and perfect definition of christian religion To haue respect of persons is not agreable to the christian fayth An obiection Psal 15.4 The aunswer The fift according to the diuision receiued among vs for all do not diuide the commaundements alike which notwithstanding is a thing indifferent he foloweth here the custome of their Churches What maner of accepting of persons the Apostle disalloweth VVhy the poore of this vvorlde are not to be despised The order of the restoring agayne of mankinde Rom. 6.23 Howe farre some are deceiued in the doctrine of election VVhy so fewe come when as God calleth all by his worde God will haue al to be saued but yet by such meanes as he hath appoīted which they that refuse are iustly condemned Matth. 20.16 Many be called but fewe be chosen howe it is to be vnderstand Matth. 22.12 Psal 18.25 VVhom God will saue and whom he will condemne VVhat al they must doe which mynde and desire to attayne saluation through Christ The poore in no wise to be contemned Vngodly rich men must not be honoured with contempt of godly pore men He that faileth in one poynt of the lawe is guiltie of the whole lawe The sixt and seuenth according to our diuision Diuers reasons which proue that all sinnes are not alike as the Stoicks doe falsly affirme Luk. 12.47 Matth. 25.34 The sentence of the last iudgement and the maner thereof Iohn 5.28 VVhy the Apostle calleth as the lawe of libertie Matth. 16.27 2. Cor. 5.10 How the sentence of the last iudgement is to be applied to the wicked and howe to the godly VVe are heires not through workes but through grace VVhy it is sayd that euery man shall be iudged according to his deedes That fayth which bringeth not forth good workes is not true but vayne and cannot saue Paule and Iames speake diuersly of fayth VVhat fruites a vayne and false fayth bringeth forth He proueth by a very fit similitude that fayth without good workes is vaine Another reason prouing fayth which is without good workes to be vayne A proper similitude Another reason prouing the fayth of hypocrites to be vayne and not able to saue What kynde of faith Paule speaketh of Fruites of true fayth That our faith ought to haue good workes ioyned with it it is proued by the example of Abraham VVhat Iames meaneth by this word iustified which the Scholmen haue wrested as it is proued by three firme and strong reasons The first reason Paule and Iames are nothing contrarie the one to the other but there is difference onely in the purpose of them both The second reason concerning the taking of this word iustified The third infallible argument concerning the taking of this word iustified Gen. 22.12 VVhat it meaneth that Abrahams faith was made perfect thorow workes Another example that