A motiue to good workes Or rather, to true Christianitie indeede. Wherein by the waie is shewed, how farre wee are behinde, not onely our fore-fathers in good workes, but also many other creatures in the endes of our creation: with the difference betwixt the pretenced [sic] good workes of the Antichristian Papist, and the good workes of the Christian Protestant. By Phillip Stubbes, Gentleman.

A MOTIVE TO GOOD WORKES.

The first Section.

Wherein is shewed the end of mans cre∣ation in this life, & how all creatures do serue and obey their creator bet∣ter than man in their seuerall cal∣lings, with an exhortation to good workes.

IF God created the whole world, with all things contay∣ned therein, of in∣finit variety, to this end, that he might be glorified by them, and in them (as without al controuersie he did)

than much more created he man to the same end, whom he made after his owne similitude and likenesse, indued with almost vnspeakable graces, and whome also, hee con∣stituted Lord and ruler ouer all his other creatures. And therefore, e∣uen as an earthly prince (that shuld promote and aduance the meanest vassal, or basest peasant of his realm as it were, from the dunghill, to great honor and dignitie, making him not onely ruler ouer all his ie∣wels and treasure whatsoeuer, but also chiefe ruler and gouernor vn∣der him ouer all his people) might in reason looke for greater grati∣tude, loue, obedience, and loialtie at such a ones handes, whome hee shuld so aduance, than at the hands of the rest of his subiects, whom he hath put in subiectiō: so the heauē∣ly king calling vs (as it were) frō the dunghil, and aduancing vs to great

honor and glorie in this world, and making vs Lords & rulers ouer all things vnder him, doth, and in all reason may, loke for greater thank∣fulnesse, loue, and obedience at our handes for it, than hee doth or may looke for, at the hands of all or anie of his other creaturs, whome hee hath put in subiection vnder our feete. And yet notwithstanding whether they or we in our seuerall conditions and callings, do glorifie him the more, it will easily appeare in the further discourse of this booke, if we compare their doings and ours a little together. And first to beginne with the Angells. The Angels (which as Paul saith, are mi∣nistring spirites,* 1.1 and most glorious substaunces, created for the execu∣tion of Gods will, & for the com∣fort, defence, & protection of such as be heires of saluation in Christ) are so ready and prest to execute &

accomplish the will and purpose of God, that they faile not in the least point. And therefore when God sent them not onely to denounce, but also to execute his iudgement and decree ouer Sodome and Gomor∣rha,* 1.2 they were so precise, and so ex∣quisite in performing the least cir∣cumstaunce of their commission, that they tolde Lot they could doe nothing till hee were gone forth of the citie. Againe, God comman∣ded them not only to comfort, but also to feed the good Prophet Eli∣iah, when hee fled from the face of cruel Iezabel,* 1.3 who presently obeied, as you may read in the sacred histo∣rie. They were sent to comfort Ha∣gar, * 1.4 who fled from the presence of her mistresse Sarah,* 1.5 they performed their embassage, both feeding and also comforting of her.* 1.6 They were sent to accompanie Iacob tra∣uelling from Haran towards his na∣tiue

Countrie, they obeyed pre∣sently without all reluctation or re∣sistance. An Angell was sent to de∣liuer the three children Shadrach,* 1.7 Mishach, and Abednego, from the furie of the raging furnace, who without delay accomplished his charge so strictly, that the very hairs of their heads were not once tou∣ched, nor so much as anie smell of fire felt about them, although they walked vp & downe the firy flame. The Angels also were sent to pitch their tents about the good Prophet Elisha,* 1.8 and to defend him from the violence of them that were sent to take him: they straight waie obey∣ed, compassing him round about with firie chariots, as it had beene mightie mountaines, not onely de∣fending him from harme, but also striking his enimies with palpable blindnesse.* 1.9 They were sent to con∣duct Tobias in his iourney to Rages

in Media, they straight obeyed, guiding him not only thether, but also bringing him home againe to the no smal ioy of his olde parents. They were sent also to comfort, to feede,* 1.10 and to deliuer Daniel out of the Lions den, they feede him by the Prophet Abacuc, comfor∣ted him by most sweete wordes of consolation, and finally stopping the mouthes of the greedie lions, deliuered him by the power of him who worketh whatsoeuer hee will in heauen and in earth. They were sent to conduct the Isra∣elites thorough the wildernesse,* 1.11 they obeyed, going before them in the day time, in a pillar of a cloude, and in the night time, in a pillar of fire, shielding them from their eni∣mies on euery side.* 1.12 They were sent to strike the hoast of Dauid with the pestylence, they obeyed, slaying seuaentie thousande be∣fore

they ceased, and beeing com∣manded to staie their hande, they stayed forthwith. They were com∣manded to slaie all the valiant men of San••••••rib king of Asbur,* 1.13 who in∣uaded ••••dah with a mightie hoast in the daies of Hezechia, they pre∣sently slew all the princes, captains, and famous men of the armie, ac∣cording to theyr commission in∣ioyned them by the Lorde.* 1.14 To conclude,* 1.15 they were sent to salute the virgine Marie,* 1.16 and to signifie vnto her the mysterie of the incar∣nation of our sauiour Christ, they presently without all delaye obey∣ed, as you may reade more at large in the Gospel after S. Luke. I might heere inferre many moe the lyke examples, of the obedience of An∣gelles towardes GOD who made them, but these few (least I might seeme tedious) at this time shal suf∣fice. Nowe who seeth not (except

he bee wilfully blinde) the greate loue, and holy reuerence, the great obedience & dutifull alleageaunce which these holy Angels do beare towardes their God? howe ready they are to execute his will? howe prest to performe whatsoeuer hee doth inioyne them? and how loy∣ally and howe faithfully they be∣haue themselues in all things? And neuer was there one found disobe∣dient or rebellious agaynst his bles∣sed will, since that great defection & apostasie of the first Angels, who now being transnatured, and dege∣nerate into deuills for theyr sinne of pride & disobedience, are con∣demned to euerlasting destructi∣on, as holy Iude beareth record.* 1.17 And vpon the otherside, who seeth not our disobedience, our infideli∣tie, nay, our plaine perfidie our vn∣faithfulnesse, our vndutifulnesse, our disloialtie and trechery? In a

worde, who seeth not our contu∣macie, insolencie, pride, and rebel∣lion against our God in all things? So that there is no more compari∣son betwixt the holy Angels & vs, in our obediēce & seruice of God, than is betwixt light and darknes, fire and water, lyfe and death, sinne and vertue. Let vs therefore throw downe our selues in all humilitie before his footstoole, confessing our sinnes, and craue mercie at his handes for Christ his sake. Let vs cast away this filthie Philautia, this selfe loue, this ouerweening of our selues, and account of our selues as we are in deede, sackes of ashes, bagges of wind, bubbles of water, wormes meate, and no men. Let vs say with the Apostle, I knowe that in me, that is, in my flesh dwel∣leth no good thing: let vs hold that for truth, which the holy Ghost vt∣tered long since by the mouth of

holy Dauid, there is not one good vpō the earth, no not one, they are all gone out of the way, they drink vp iniquitie as it were water, and swallow down wickednes as it wer bread. True therfore is that sentēce pronounced by the mouth of God himselfe in the 6. of Gen. The will of mā is wicked,* 1.18 & set vpō wicked∣nes euen frō his verie cradle, or ra∣ther from the verie wombe, as the Psalmist Dauid witnesseth, where he sayth, Behould I was begotten in wickednes,* 1.19 and in sinne hath my mother conceyued me; So that our willes (except they be regene∣rate, and sanctifyed by the spirit of God) are nothing else but puddles of sinne, sinckes of iniquitie, and quagmires of all abhominacion, belching forth filthines, and brea∣thing out vngodlynes, euen to the polluting (if it were possible) of the very heauens with our sinne. And therefore must we needes confesse

with the Apostle, It is God which worketh in vs both the wil, and the deed, euen of his owne grace, mer∣cie, and loue, which he beareth to∣wards vs in Christ. And yet not∣withstanding there are some, that wil not stick to affirm that thought is free, and that it is lawful for vs to thinke what we will good or euill. But I would fayne learne of these cunning sophisters, whether they thinke it lawfull (and no sin before God) to thinke an euil thought, al∣though secretly in the hart? I think they will say no. For our Sauiour Christ condēneth an euil thought as a most hainous sin saying,* 1.20 he that but lusteth after a woman in his hart, hath committed adulterie al∣ready before God, and is as guiltie thereof in the iustice of God, as though he had cōmitted the fact: where you see he maketh an euill thought, or conceipt of the hart e∣quiualēt with the deed before God.

Agayne, our sauior Christ reck∣ning vp a great catalogue of sinnes which defile a man, amongst the rest bringeth in euill thoughts,* 1.21 not onely for one, but as chiefe and principall. So that I conclude, that euery euill thought, secret motion, priuate affection, or conceit of the heart whatsoeuer, is not free (as some Lybertines woulde haue it) but rather damnable: for, is it law∣full for a man to think, to conceiue, to meditate, and reuolue mischiefe and wickednesse in his heart, and can the same bee free and without sinne before God? Is not hee the searcher of the heart and raines, & knoweth not he our thoughts long before they bee conceiued in our mindes? Respecteth not hee the heart alone, and shall wee saie that an euill thought is free? God for∣bid. In deede euery good thought is free, and proceedeth from the

spirit of grace, suggesting the same vnto vs: but euerie euill thought is damnable, and proceedeth from the spirit of the deuill, and the stin∣king pumpe of mans corrupt and canckred nature. Let vs therefore praie vnto GOD to sanctifie our thoughts, and to rectifie our secrete cogitations, that we may meditate and thinke of those thinges which may please him, and by his holy grace may manfully put the same in practise, to the glorie of his holy name and our eternall saluation. But let vs come to other of his cre∣atures. You would think it strange, if I could proue that euen the verie deuils themselues do feare the ma∣iestie of GOD more than man, at lest more than some men, yea, and bee more obedient, duetifull, and prest to doo his will, and yet it is most true they are so. For we reade in the sacred history, that the deuils

doe tremble and quake at the verie name of God, and that they are and euer haue ben ready at hand to ex∣ecute the wil and good pleasure of God. Yet I must needes graunt in deede, that this theyr feare, is a ser∣uile and slauish feare, and this their obedience, is a forced and coact∣ed obedience, and not voluntary, nor proceeding of loue nor good will, but rather of feare and con∣straint: but how euer it be, it is yet farre better than the feare and obe∣dience of some miscreants towards God, who will neuer bee drawen, neither by loue, feare, nor scarce constraint (if they could otherwise choose) to the obedience of God and executing of his will. Naie, there are some so indurate, and so frozen in the dregs of their sinne, that neither feare of hell, nor loue of heauen can once moue them to leaue their sinne, beeing of this re∣solution

in deede, that there is nei∣ther God, nor deuill, heauen, nor hel, no immortalitie of the soul, nor any life after this. If these were not their persuasions, they wold neuer liue as they do, worser than the de∣uils thēselues, who feare & tremble at the maiestie of God. But they are so far off from trēbling at him, that they beleeue there is no God to re∣ward vertue, nor Deuill to punish sin after this life. And therfore may I conclude, that such Atheists are worser than the deuils, for they be∣lieue both. But let vs leaue them to thēselues, & proceed in our intēded discourse. The Sunne, the Moone, the Starres, the Signes, & Planets, with all the rest of the celestiall bo∣dies whatsoeuer, we see what a no∣table concord, what a pleasant con∣sent & sweet harmonie they keep, & obserue in their seueral progres∣sions, places, & reuolutiōs, euen frō

the beginning of the world to this present day, not one of them rebel∣ling or disobeying the law of their maker, nor so much as once steppīg aside from perfourming that office and dutie, wherin God hath placed them. The Sun was created to giue light, to diuide the daie from the night,* 1.22 to distinguish betwixt times and seasons, and to fertillize and make fruitfull the earth by his hea∣uenly influence, which otherwise of it selfe is barren and vnfruitfull. The Moone in like sorte was made to giue shine in the night, to fructi∣fie the ground, and (as it were) to dominiere and to beare rule ouer the huge and mightie seas,* 1.23 by her celestiall power and heauenly in∣fluence also. The starres were like∣wise created, not only as ornaments to decore & beautifie the heauens, but also as helps and adiuments, to the fructifying and increasing of al

things vpon the earth, and to con∣duct and guide marriners and sea∣faring men amidst the surging seas. Now who is so blinde, that seeth not, & that by euery days successe, the truth of these things? who seeth not I say, how strictly, & how pre¦cisely euerie one of them doo per∣forme their duties & offices in their seuerall places and degrees, accor∣ding to the first ordinance of God theyr creator, without all relucta∣tion, repugnance, or disobedience whatsoeuer. And therefore I will not doubt to conclude, that these celestiall bodies do reuerence, ho∣nor, and obey the ordinance and decree of theyr maker, farre better than man, and yet were they crea∣ted for the benefite, vse and seruice of man. The fire also a pure ele∣ment, was created by God, to giue light, to warme and heate, to drie, to purge, to cleanse, and purifie, all

which seuerall properties we see it yeeldeth and euerie daie perfor∣meth. The water he created to hu∣mect and moisten, to feede, nou∣rish, and sustaine, to runne, to wash awaie, to scoure, and make cleane, and these things wee see by daily experience it performeth without resistance. The trees likewise were created to burgen and bring forth fruite and fragrant smels, as well for the pleasure & delight of men, as also for his singular profite and commoditie. In a word (for that I will not be tedious to the reader, especially in a matter cleerer than the light) the earth the mother and procreatrix of all things, was crea∣ted, and commanded by God to bring forth fruit, as hearbs, flowers, corne, grasse, and other species and simples of infinite varietie, seruing not only for the sustentation of man and beast, but also for their

pleasure and health, in lyke maner. Now the earth, like an obedient child, yeeldeth her self to the lawes of her creator, performing what so euer God hath enioyned her, and that without all degeneracion, re∣sistance, or rebellion. What should I speake of bruite beasts, which are singular in this kinde? Of cree∣ping things vpon the earth, of fly∣ing fowles in the ayre, of fishes in the Sea, and other creatures without number (of all which if I shoulde speake seuerally, rather tyme than matter would be wan∣ting) which all feare, honor and obey the ordenance, and lawe of theyr creator, and in their nature, and kinde, do glorifye him more than man. Yea, such is the rebel∣lion, the ingratitude, the vnthanke∣fulnes, and blockishnes of man to∣wards his creator, that God him∣selfe is forced to complayne of it

by his Prophet, and to preferre the obedience & knowledge of bruite beastes before hys. The Oxe (sayth he) knoweth his maysters stall, and the asse his cribbe, but my people will not know, nor obey me. And as bruite beasts doe excell man in the obseruing & keeping the lawes of nature, so doe they excell most men in temperancie, sobrietie, ab∣stinence, gratitude, kindnes, and many other vertues besides. For take me the insaciablest, or raue∣noust beast in the world, let him be neuer so hungry, and yet when he commeth to his meate, he will eate no more than his nature is able to beare, and his stomacke well to di∣gest. Againe, let a beast be neuer so thirstie, and let him haue the best drinke in the world, yet will hee drinke no more, than will suffice him. And which is more, there is not any beast that will eate oftner

than hee hath neede, but when hee hath eaten his belly full, then will he take his rest, and absteyne from eating, till he feele himselfe eyther hungrie, or at least, till his former meate be perfectly digested. But you shall haue some men, that will neuer stint cramming, and ingor∣ging theyr filthie paunches with delicate meates, and theyr heads with strong drinkes, till (nature beeing surcharged) they vomite them vp agayne lyke fylthie dogs. And whereas bruite beastes (as I noted before) wyll not eate till they haue neede, these epicures, and filthy belly gods (for so the Apostle Paule calleth them) wyll doe nothing else (almost) but eate and drinke euery howre, and that not onely of the day, but also of the night, neyther keeping or∣der, dyet, meane, nor measure, but as though they were borne

to eate and drinke, and (cleane contrarie to the rules of the wise Philosophers, who taught, that wee should eate to liue, and not liue to eate) to consume and de∣uoure the good creatures of God, they spend theyr whole lyues, or the most parte of them in filthie gourmandize, gluttonie, drunken∣nesse, ryot, and excesse, lyke Sar∣danapalus that filthy, and swynish Epicure, whose damnable opini∣on was, Ede, bibe, lude, post mortem nulla voluptas. Eate, drinke, and be merry whilest we be heare, for when wee be gone, there is no pleasure to be found. And truly the Epicure sayth well (in some sence) for, there is no ioye, no fe∣licitie, no comfort, nor pleasure after this life for him, nor such as hee was: but for the children of God, their ioy, their felicitie, their comfort, and pleasure indeede,

beginneth not till after this life in the kingdome of heauen.

Now for gratitude & kindnes of bruite beasts not only one towards an other, but also towards mā their enemy, we reade of many, and al∣most incredible examples, recor∣ded by ancient, and approued Hi∣storians. But of many I will recite one or two. The Romanes had a law or custome amongst thē, that what seruant soeuer should runne away, or make escape from his maister, without his leaue, or licēce, should be cast into a denne of Lyons to be deuoured. It fell out so that a certaine seruant ranne away from his maister, & fearing to be appre∣hended, fled into a great forrest, or wood, where finding a caue or den in the groūd, he entred in, minding there to ende his languishing & pi∣ning life, hauing beene in the caue but a small space, there came in

a monstrous great Lyon, who in pursuing of his pray, had pricked hys foote with a thorne or stumpe. The poore wretch, seeyng the Lyon come in, looked for no∣thing else but present death. The Lyon espying the man, came saw∣ning vppon hym, and offered hym his foote: the seely fellowe gathering a little courage, by rea∣son of the fawning of the Lyon, looked vppon hys foote, and e∣spyed a great thorne, or stumpe in it, and so plucked it out. The Lyon in luye thereof, not onely fead hym from day to day, with such homely meate as hee could get, but also defended him from the violence of all other beasts. At the length, the poore slaue beeing weary of hys sauage life, lefte the Lyon, who conducted hym safely foorth of the wood: hee had not beene long abroade,

but he was espied and taken, and in fine, condemned to be cast into the denne of lions. Now it fell out so, that the same lion, out of whose foote hee had plucked the thorne, was taken and kept amongst the o∣ther lions. Well, the poore wretch was cast into the den amongst the lions. This lion looking vpon him, knewe him, and in regarde of that good turn which he had done him in plucking out his thorne, not on∣ly not hurt him himselfe, but also defended him from the rest of the lions, who woulde no doubt haue presently deuoured him. The peo∣ple beholding this straunge euent, wondered, and demaunded of the man the cause thereof: to whome he told all the whole matter in ma∣ner as is aforesayd. Then presently the man was taken out, and not on∣ly pardoned and set free, but also had the lion giuen him, who be∣came

so gentle, louing, and kind to to him, that he lead him vp & down the streetes, as it had beene a tame lamb, with this inscription written in great charectors, and fixed vpon his backe, Beholde a man that helped a lion, behold a lion that saued a man. A∣gaine, there was a certain man that had a spaniel or dog, and trauelling by the way was assailed by theeues, with whome he fought verie sore. The dog also for his parte, was not behinde, for although hee was but little, yet he bit them by the legs, & was in the end sore wounded and hurt. At last his master was slaine, and being by the theeues drawen aside, and cast into a brake of ferne, the poore dogge came to him, and licked his wounds: and seeing him eate no meat, ran to houses about, and getting meate, brought it to his master, and put it into his mouth. Within a little after, a Iustice of

peace riding that waie, the dog ran to him, and weeping, and houling, guided him to the place where his master laie slaine. The Iustice fol∣lowing the dog, found the man kil∣led, and his mouth ful of meat. And causing his man to male him be∣hind him vppon his horse, carryed him to the next towne, and buried him. The dogge following apace, marked the place where they laide his master, and they beeing depar∣ted, he came to the graue, and scra∣ped a hole vppon it, where hee laie night and day, mourning and hou∣ling pitifully. At the last the Iustice caused him to bee caught and brought home to his owne house. where hee kepte him. In the meane time, greate inquirie was made euerie where for the mur∣therers, diuerse were apprehended and taken vppon suspition, and a∣raigned.

The iustice sitting vpon the bench, and his dogge betwixt his legges, so sonne as euer hee came to the barre that murthered his master in deede, the dogge leapes from be∣twixt the Iustices legges, and run∣ning through the prease of people, caught him fast by the leg that slew his master, and would not be taken of, without much a doe. This fel∣lowe beeing straightly examined, confessed, that hee was the verie man in deede, who with his owne handes committed the murther. There was also another dog, who when his master was condemned to be cast into Tiber, and there to be drowned, leapt in after him, and held vp his head so long, as til they were both drowned together, ra∣ther choosing to die with his ma∣ster thā to liue without him. These be wonderfull and rare examples of singular gratitude, loue, and af∣fection

euen in bruite beastes, and such as may make vs ashamed of our ingratitude, disloialtie, & want of loue, not onely towardes God, but euen one towardes another al∣so. I might heere alleadge almost infinite other examples of the like kinde, but these shall suffice at this present. By these few we see, how farre bruit beasts doe excell vs, and how farre we are inferiour to them in many things. And may not this make vs to blush, that bruite beasts shall set vs to schoole, to learne of them gratitude, loue, affection, and kindnes one towards another? And which is yet more to our shame, do not all creatures of God continue & persist still in the same state and condition, wherein they were created, without either dege∣nerating, corrupting, or deprauing of their first nature, or being, man onely, and the infernall spirites ex∣cepted?

They rebell not, they re∣pine not, they murmure not, they grutch not, they go not out of kind but doe those things whereto God and nature hath ordained them. Besides all this, they sin not against the maiestie of God by anie kinde of actuall stnne. But how farre wee are degenerate from that excellent state and condition wherein wee were created, how farre we are off, from performing the works of our creation (nay rather what sins doo we not daily committe) I appeale to euerie mans conscience that is not wedded to a preiudicate opini∣on, nor chained in the fetters of fōd conceit. For albeit we were created at our first creation, holy, pure, in∣nocent, and without sinne, indued with almost vnspeakable graces, a∣boue all other creatures (the holy Angels excepted) as namely, faith, hope, loue, charity, wisdom, know∣ledge,

yea, & a certaine facultie, or power, which wee call free will, by force wherof we might haue stood in innocency stil, if we had would, all this I saie notwithstanding, wee are yet so farre off from honouring and glorifieng of our God for these his inestimable blessings bestowed vpon vs aboue al creatures, as we dishonour, displease, & offend him more than all or anie of his other creatures whatsoeuer. So that if e∣uer, euē now is verified, that diuine oracle pronoūced by God himself, All flesh hath corrupted his waie before God,* 1.24 there is none that see∣keth the Lord aright, no not one, from the swaine to the priest, all are gone out of the way, walking crag∣gie paths and by wayes, to theyr owne confusion. From the top of the head to the sole of the foote, there is not one whole place, (as the Prophet Esaie* 1.25 speaketh)

but all full of botches, blaines, vl∣cers, and sores, God bee mercifull vnto vs, and hasten his kingdome for his elects sake. Yea, we are so far growen into sinne, that sin is grow∣en into habit, or rather iuto nature with vs. And yet are there not a few, that thinke all things they doo are well, & iustifiable before God, according to the olde prouerbe, Suus cuiusque crepitus fibi benè olet, that is, euerie man so flattereth him selfe in his owne conceit, that hee dareth to stand vpon his gard, and affirme, that sinne is no sinne, but vertue, and vertue no vertue but sinne, censuring all things in the vaine ballance of his owne deceit∣full phantasie, after the corrupt i∣magination of his owne heart. Wherefore (euen in the bowels of Iesus Christ) I beseech al that haue anie sparke of Gods grace within them, anie feare of God, anie loue,

anie remorse of conscience, any re∣gard of the saluation of theyr bo∣dies, and soules, in the life to come, nowe at the last to rouse vp them∣selues out of the cradle of securitie, and drousie lethargie of sin, wher∣in they haue long slept, and by the examples of bruit beasts, to do the workes and offices of their vocati∣on and calling. Let vs cast off the workes of darknesse (as the Apostle exhorteth vs) that is, the workes of sinne, and put vpon vs the armor of light, that is, the workes of righte∣ousnesse, holynes, and truth, redee∣ming the time, because the dayes are euill, as the same Apostle in an other place willeth vs. Let vs consi∣sider & weigh, that we are they vpō whom the endes of the worlde are come, and that the bridegroome Christe Iesus standeth before the doores. Let vs think that the iudge is at hand to sūmon vs to the dome,

who though he defer his cōming, yet be sure he will come at the last, and reward euery one according to his doings in this life whether they be good or bad. Let vs thinke that he who hath committed his talents to vs, wil one day demaund accompts of them. Remember these things whilest thou hast time (deare Christian) & do the workes of mercy. Follow the councell of the holy Ghost by the mouth of Dauid, Eschew euill and do good, Seeke after peace, and ensue it. Oh let not bruite beasts, and vnrea∣sonable creatures goe before thee in the doing of their duties. Think thus, that hee to whome much is committed, shall be accomptable for much, & then reason thus with thy selfe. As the Lord hath besto∣wed many great blessings and gra∣ces vpon me, far aboue many other of his creatures, so will he require

of me, that I should loue, honor, o∣bey, magnify, prayse, and in all my actions glorify him more than any other creatures. And knowe this whatsoeuer thou art, high or lowe, ritch, or poore, yong, or olde, that thy yeares, nay that thy very dayes, houres, and minuts of hours which thou hast to liue, are numbred with God, and, that thou canst not by any means possible passe the same, no not the twinckling of an eye, or the least period of time that may be; & therfore good Dauid prayed the Lord to teach him to number his dayes, that he might know how long he had to liue. But admit that thou liuest to 60.80. or 100. yeres, alas, yet are thy dayes full of mise∣rie, affliction, calamitie, vexacion, & trouble,* 1.26 as good Iacob sayd vnto Pharao, being demanded how old he was, few and euill are the dayes of thy seruant. But say that thou

shouldst liue to hundreths of yeres, as many of our forefathers did, yet must thou needs die at the last: Adā liued nine hundred yeres & od, & he died, saith the text, Abraham so many yeres, & he died, Isaac so ma∣ny yeres, and he died, Iacob so many yeres, and he died, Dauid so many, & he died, Salomon so many, & hee died, Methusalē so many yeres, yea, the most of any that euer liued vpō the earth, and yet, saith the text, he died, so that the foot of the song is still, and he died. Irreuocable ther∣fore is the sentence of God against al flesh, Dust thou art, and into dust thou shalt returne again. The same thing witnesseth the Apostle Paul,* 1.27 where he saith, Destinatum est omni homini semel mori, It is appointed to euery man to die once, and then to come to iudgement.* 1.28 Then seeing the case standeth thus, that we must all die, & that we shal cary nothing

with vs but our good works, & our bad (as Iohn witnesseth in the 22. of the Reuelation, saying: Blessed are the dead which die in the Lord, for they rest from their labour, & theyr workes follow them) let vs, I saie, in the name of God, resolue our selues to glorify our God by good works in this life, that we may be glorified of him for euer in the life to come.

The second Section.

Wherein is shewed how necessarie good workes are. Of the great Zeale of our forefathers in doing of good workes, Of their simplicitie and plaine dea∣ling: and of our want of both.

NOtwithstanding al that hath or can be sayde to this purpose, there are some Atheistes, that hold, and also teach, that Christ be∣ing come, & hauing shed his bloud

for vs, hath heereby so satisfied his fathers iustice, and paide the raun∣some for sinne, that now whatsoe∣uer we doe is no sinne. Nay, fur∣ther, they will not sticke to affirme, that Christ hath taken awaie all sin out of the world, and therefore we cannot sinne. Another sort of Lo∣custes, they affirme, that as a man cānot be saued by his good works, so he cannot be condemned by his euill workes, and therefore it ma∣keth no matter (saith these Liber∣tines) whether a man doth the one or the other. But these bee all most execrable, and damnable opinions inuented by the deuill, and broch∣ed by his members, to the vtter de∣struction and confusion of as many as follow them. Let vs that be chri∣stians, and hope to be saued by the merits of Christes bloud, rather o∣bey the counsell of the holy ghost, who warneth vs to worke out our

saluation in feare and trembling, & in another place, make your salua∣tion sure by good workes. Let vs with the Apostle Iames, shew forth our faith by our good workes, bee∣ing assured, that that faith, which bringeth not forth good workes in some measure, is no true iustifieng faith, but a dead faith, such as the deuils haue, who are sayde to be∣leeue & tremble. The tree is know∣en (saith our sauiour Christ) by the fruit, and a good tree cannot bring forth bad fruit, nor a bad tree good fruit. To the same effect Christ telleth vs in another place, that not euery one that saith vnto me, Lord Lord, shall enter into the kingdom of heauen, but he that doth the wil of my father which is in heauen, he shall enter into the kingdome of heauen. And the Apostle Iames tel∣leth vs, that not the hearers of the law, but the doers shall be iustified.

And therefore let vs brag of a na∣ked & bare faith as long as we will, I am fully perswaded by the spirite of God, that if wee haue no other faith, than such as bringeth foorth no good workes, we can neuer bee saued by it. For a true, liuely, and iustifying faith, can no more bee without good works, than the Sun without light, or fire without heat. And yet doe I not attribute iustifi∣cation to good workes neither (for that were to attribute that to the effect, which is proper & incident to the cause, or efficient) but to such a faith as bringeth foorth good workes, to the praise and honor of God. But of this heereafter in his due place, & now to returne to the matter in hand.

It was tolde Saint Paul, how that some preached CHRIST vp∣pon enuie, some of mallice, some of pride, some of one affection,

and some of an other: who answe∣red, I am glad so that Christ be preached, whether it be of enuie, of malice, of pride, or of any affec∣tion else whatsoeuer: and euen so say I, I am glad that good workes are done, whether it be of enuie, of pride, of vayne-glory, or of any o∣ther affection else, and I pray God to rayse vp moe good men to doe moe good workes: for our great talking, & little walking, our great prating and protesting, and little or no working, maketh our ene∣mies the Papistes to open theyr mouthes so wyde agaynst vs, and to slander both vs, and our profes∣sion, affirming that we teach no∣thing but carnall libertie, and a∣bandoning of all good workes. But how false this theyr shameles slaunder is, shal afterwards appeare (Christ willing) in his place. And yet truly I must needes confesse,

that euen as the Apostle tould the Galathians, the Gospell was euill spoken of, and slaundered amongst the Heathen thorowe theyr wic∣kednes, so I say, the Gospell and word of saluation is blasphemed, and slaundered amongst the Pa∣pists (who are not-only scandali∣zed thereby, but also in effect vt∣terly disswaded and drawne away both frō vs and our religion) tho∣rowe our inordinate, & licentious liues. Yea and would God it were not true (with grief of hart I speak it) there are I feare me moe good works done daily by the Papists (if they may be called good workes, and not rather workes of ciuile of∣fice, which the heathen, the Turks, or Iewes may doe) than by the Protestants. For he the Papist tru∣steth most blasphemously, & sacri∣legiously to be saued by his works, & therfore he is carefull to do thē,

the other trusteth to be saued by a bare & naked faith (deceiuing him selfe) without good works, & ther∣fore eyther careth not for thē, or at least setteth little by thē. By which meanes it cōmeth to passe, that ma∣ny men had rather deale with him that is a palpable Papist, than with him who is a precise Protestant. And certainly to speak truth, there is many times found plainer, & cō∣scionabler dealing among most of thē, than among many Protestāts. And if we looke narrowly into the former times, and ages past, wee shall finde more godlynes, deuo∣cion, and zeale, (though it were but a blinde zeale) more loue one towards an other, more simplici∣tie in dealing, more fidelitie, and faythfulnes euery way to haue re∣mayned in them, than is now to be foūd amongst vs. A mās bare word or naked promise then, was better

than any bands, bills, or writings now. They passed their conueigh∣ances, and state of lands in those dayes, by so slender words, and in so fewe lynes, as now it is sooner wondered at of all, than followed of any. They studyed not to coyne quirkes & quiddities, nor to ham∣mer clauses, and prouisoes to cir∣cumuent and deceyue one ano∣ther. But now adays we must haue, if not, so many skinnes of parch∣ment, yet so many lynes as they had wordes, and a great sort moe, and yet all will not serue neyther, but mayster Lawyer (forsooth) will finde you a hundred holes in it. And for good works, who seeth not that herein they went farre be∣yond vs, and wee farre inough be∣hinde them. For example. What memorable, & famous buildings, what stately edifices of sundrye kyndes, and what ancient monu∣ments

haue they left to the world behinde them? What Churches, Chappells, and other houses of prayer did they erect, to the ende the religion and seruice of God might be continued amongst all posterities to the end of the world? Yea, what Monasteries, Abbeys, Priories, and other religious hou∣ses to their infinite cost and char∣ges (albeit they were afterwards most horribly abused by Popish Locusts, that came out of the bot∣tomlesse pit, as out of the Troian horsse, to the destruction of the Church of God) did they build, and erect? What number of good∣ly Bridges did they make? What, and how many almes houses, hos∣pitalls, and spittles did they found for the reliefe of the poore, and in∣dowed them with cōpetent lands and liuelodes for mayntenance of them? What high wayes, what

pauements and causies for the safe and easy passage of the people did they make? In summe, what fa∣mous Colledges, Halles, and Vni∣uersities for the cōseruatiō of lear∣ning did they found and edifye? What Schooles, & free schooles as well in the Vniuersities, as also in the cuntreys abroade, did they e∣rect, & indowed thē with wonder∣full goodly reuenewes lands and rents, for the maintenāce of poore schollers & propagatiō of learning & knowledge amongst all posteri∣ties to the end of the world? For proofe whereof, and to the end I may stir vp the minds of this frosen and key cold age of ours to the like practise of good works, I will giue you a tast of certain notable perso∣nages, men & womē, that were fa∣mus herein, & that as briefly as I cā.

It is recorded by ancient & cre∣dible historians, that one Cantabar

a Spanyard before the incarnation of Christ 375 yeres, not only built, but also furnished with learned mē the thrise renowmed and famous Vniuersitie of Cambridge. After∣wards being somwhat ruinate, and decayed thorow the calamities of those times, it was reedifyed, and restored to his pristine state by Se∣bertus king of the East Angles in the yeare of our Lord 656.

Hugh Balesham Bishop of Ely built the Colledge dedicate to S. Peter, now called Peter house, or Peter Col∣ledge in the yere of Christ 1284. and indowed it with great reuenewes.

Richard Badewe then Chaunceler of Cambridge layd the first founda∣cion of Clare Hall, now called the Vniuersitie Hall. Afterwarde it was inlarged by Gualter Thacsted, and lastly by Elizabeth Lady of Clare, who called it after her owne name Clare Hall.

Pembroke Hall was founded by Marie of Valentia, sometime wife to Adomare de Valentia Earle of Pem∣broke, in the yeare of Christ 1343. and by her indowed with great possessions.

Corpus Christi Colledge was foun∣ded by the Aldermen & brethren of Corpus Christi guilde, with the helpe of the fraternitie of S. Maries guilde in the yeare of our redemp∣tion 1344.

Trinitie Hall being first an hostell was purchased by Iohn Crandon pri∣or of Ely for his brethrē the Monks of that house to study in, which Hall afterwards by the industrie, and good helpe of William Bateman Bishop of Norwich, was conuerted into a Colledge, and by him indo¦wed with goodly reuenewes.

Gonuill and Caius Colledge was built by one Edmund Gonuill in the yeare of grace, 1348. and one Caius

a Phisition in the yeare of Christ 1557. and by them indowed with large possessions.

King Henry the syxt built a most famous Colledge now called by the name of Kings Colledge in the yeare of our Lord 1443. and adioy∣ned to it, a most sumptuous Chap∣pell.

This Henry the syxt also built Aeton Colledge, (where are mayn∣teined threescore schollers, who in time, as they rise in learning, are promoted to Kings Colledge) and gaue to them both goodly posses∣sions.

Margaret Andegauensis, wife to King Henry the syxt layde the foundation of Queenes Colledge in Cambridge, in the yeare of Christ 1448. and being not able by rea∣son of the iniquitie of the time to finish it, it was afterward perfited by Elizabeth wife to King Edward

the 4. in the yere of our Lord 1465.

Katherine Hall was built by Robert Woodlarke Doctor of Diuinitie, and Chancelor of Cambridge, & by him indowed with cōpetēt possessions.

Iesus Colledge was conuerted from a Priorie into a Colledge by Iohn Alcocke Bishop of Ely, in the yeare of Christ 1502. and by him, both reedifyed and also possessed with sufficient reuenewes, the rents whereof were afterward inlarged by Sir Robert Reade Knight, Doctor Eleston, Doctor Royston, and Doctor Fuller, with others.

Christes Colledge was first founded by King Henry the syxt, who na∣med it Gods house, afterward it was translated by the Lady Margaret Countesse of Richmond & Darby, in the yeare of our Sauiour 1505. and called Christs Colledge. To this Col∣ledge Edward the 6. conferred one felowship, and three schollerships.

That honorable Knight also Sir Gualter Mildmay and Edmund Grin∣dall late Archbishop of Canter∣bury, were notable contributors, & benefactors to this Colledge, & gaue to it annuall pēsions for euer.

Saint Iohns Colledge was tran∣slated from a Priorie into a Col∣ledge, by the Lady Margaret Coū∣tesse of Richmond, and Grandmo∣ther to King Henry the eyght in the yeare of our Lord 1508.

Magdalen Colledge was conuerted frō a house of Monks into a Col∣ledge by the noble Duke of Buc∣kingham in the yeare of our Lord 1519.

This Colledge hath since beene greatly repayred, and beawtified with goodly buildings by Sir Chri∣stopher Wray Knight, late Lorde chiefe Iustice of England.

Trinity Colledge was erected by King Henry the 8. in the yere of our

Lord 1546. who gaue vnto it yeare∣ly for euer 1300. poūds besides the old ancient possessions. Qu. Mary augmēted the same Colledge, and gaue to it in lands 338. pounds.

Sir Gualter Mildmay Knight foun∣ded a goodly Colledge, called E∣manuell Colledge, in the yeare of our Lord 1584.

The Lady Francis Countesse of Sussex hath also begun the founda∣cion of a newe Colledge, and hath geuen to the same 5000. pound in the yeare of our Lord 1588.

But to come to the Vniuersi∣tie of Oxforde, and so to make an ende.

Alfredus sometime King of this land, for the zeale he bare to good letters, erected the Vniuersi∣tie of Oxford in the yeare of our Lord 872. but some attribute the first building of it to Mempricius before Christ 1015. yeares: other∣some

ascribe it to Vortiger after the birth of Christ 474. yeares.

King Aluredus, or Alfredus whe∣ther you will (for he was called by both those names) built the Vni∣uersitie Colledge, which beeing afterwards almost defaced, Willi∣am Bishop of Durham repaired a∣gayne, and gaue to it goodly re∣uenewes in the yeare of our salua∣tion 1217.

Bailiol or Ballioll King of the Scots, built Balioll Colledge in the yeare of our Sauiour 1263. and his wife Der∣uergulla indowed it with yearely reuenewes.

Gualter de Merton sometyme Lord Chancelor of England, built Merton Colledge in the yeare of our Redeemer 1264. and inuested it with great and large possessions.

Gualter Stapleton Bishop of Exce∣ter built Exceter Colledge in the yere of our Lord 1316.

Edward the 2. after the Conquest, or as some hould, Sir Adam Browne Almoner to the sayde King, built Oriall Colledge in the yeare of our Lord 1323. Robert Eglesfield Bache∣ler of Diuinitie, built the Queenes Colledge in the yere of our L. 1340. wherto Edmund Grindall Archbish. of Canterbury, besides 100 pound in money which hee gaue in his life time, gaue also 20 pound a yere for euer. The same Archbishop also at his death gaue to the same Col∣ledge many goodly bookes, & ten pound in mony to buy chaynes to tye them in, besides plate, and o∣ther iewels of great value.

William Wiccam sometime Bishop of Winchester, and Lord Chancelor of Englande, built a most stately Colledge called New Colledge, in the yeare of our Lord 1375. & gaue to it goodly reuenewes. The same Bishop also built a goodly Col∣ledge

in the suburbs of the Citie of Winchester for the better erudition of youth in good letters.

Richard Flemming Bishop of Lin∣colne in the yeare of grace 1420. built Lincolne Colledge, and besto∣wed vpon it lands and possessions, which remayne to this day.

Henry Chichley Archbishop of Canterbury built All Soules Colledge in the yeare of our Lorde 1437. and gaue to it large reuenewes.

About the same time, Humfrey called the good Duke of Gloce∣ster built a most famous Schoole, called the Diuinitie Schoole, where∣in he placed a goodly Library of 129. chosen bookes, which he had gathered out of the most places in Christendome to his vnspeakable great cost, and charges.

William Wamflet Bishop of Win∣chester in the yeare 1459. built Magdalene Colledge, and gaue

fayre lands, and goodly possessions to it. He built also a good part of Eaton Colledge, besides a free Schole at Wamflet in Lincolne shire.

William Smith Bishop of Lin∣colne built Brasen nose Colledge in the yeare 1513.

Richard Fox Bishop of Winche∣ster erected Corpus Christi Colledge in the yeare 1516. and indowed it with sufficient reuenewes.

Thomas Wolsey Cardinall & Arch∣bishop of Yorke, founded a goodly Colledge called Christs Colledge, or Christs Church in the yeare 1546. & gaue to it many & great possessiōs.

Sir Thomas Pope Knight reedifi∣ed Trinitie Colledge in the yere 1556. which Colledge was first founded by Thomas of Hatfeild Bishop of Durham for his Monkes, and be∣stowed great possessions vppon it also.

Sir Thomas White Knight repaired

the colledge first begun by Henrie Chichley Archbishop of Cantuburie, and called it Saint Iohns Colledge, whereto he gaue in reuenues for e∣uer fiue hundred pounds a yeere, & this he dyd in the yere of Christ 1557.

The said sir Tho. White also foun∣ded a hall for students called Saint Iohns hall, but sometime Glocester colledge, which beeing suppressed, he bought it with his monie, and placed therein a principall, and a hundred poore schollers and moe, and hauing made great reparati∣ons of the same, hee adioyned it to Saint Iohns colledge, which be∣fore he had founded. He also erec∣ted free schooles at Bristow & Rea∣ding. Moreouer, he gaue in his lyfe time two thousand poundes to the citie of Bristow to purchase landes, to the value of one hundred and twenty poundes a yeere, for the

which the Maior and communal∣tie of Bristow in anno. 1567, and so yeerely during the terme of tenne yeeres following, shoulde cause to be paide at Bristow one hundreth pounde. The first eight hundreth pounds to be lent to sixteene pore young clothiers and free men of the same towne, for the space of ten yeeres, fiftie pounds a peece, they ptuting in sufficiēt sureties for the same. And at the end of tenne yeeres, the same to bee lent to o∣ther sixteene, at the discretion of the Maior and communaltie afore∣sayde. The other two hundred poundes to bee imployed for the prouision of corne, for the releefe of the poore of the same Citie for theyr readie monie, without gains to be taken. And after the ende of nine yeeres on Barthelmewe daie in the yere one thousand fiue hun∣dred seauentie and seauen, at the

Machaunt sailers hall in the Citie of London, to the Maior and com∣communaltie of the citie of Yorke, one hundred and foure pounds to be lent to foure young men free of the sayde Citie of Yorke fiue and twentie poundes a peece for the space of ten yeeres, without pay∣ing anie interest for it. The foure pounds ouerplus of the hundred & four, he gaue to the Maior & com∣munaltie for their paines.

The verie same or the like order hee tooke for the deliuerie of one hundred and foure pounds, in the yeere of our Lorde 1578. to the Citie of Canterburie in the yeere 1579. to Reading. 1580. to the com∣panie of the Marchaunt Tailers. 1581. to Glocester. 1582. to Wor∣cester. 1583. to Exeter. 1584. to Sarisburie. 1585. to Westchester. 1586. to Norwich. 1587. to Southamtō. 1588. to Lincoln. 1589. to Winchester.

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1590. to Oxford. 1591. to Hereford East, 1592. to Cambridge, 1503. to Shrewsburie, 1594. to Linne, 1595. to Bath, 1596. to Ipswich. 1598. to Colchester, 1599. to New-castle, and then to begin againe at Bristow one hundred and foure poundes, the next yeere to the citie of Yorke, and so forth to the said cities as before, and the same to continue for euer. Also this said sir Thomas White gaue to the Maior and communaltie of Couentrie one thousand and foure hundred pounds to purchase lands to the value of three score and ten pounds a yeere, which rents he de∣uised as foloweth. First, that twelue poore inhabitants of the foresayde citie, shall haue paide them foure & twentie poundes yeerely the ele∣uenth daie of March, that is, fortie shillings a peece for euer. Further∣more, hee deuised for the space of ten yeres to commence within one

yere after his decease, to foure pore men of the said Citie forty pounds yerely, vz. ten poundes to each of them for nine yeres after the receit therof in free lone. And after those nine yeeres were expired, to other foure poore men of the same citie for nine yeeres, and so from nine yeres to nine yeres for euer. At the end of which nine yeeres, he deui∣sed that the maior and communal∣tie of Couentrie for the space of thir∣tie yeeres, shall imploy the said for∣tie poundes yeerely to two young men of the sayd citie for nine yeres in free lone for euer, and so after those nine yeeres, from nine yeeres to nine yeeres for euer. And after the expiratiō of those thirty yeres, the sayd fortie pounds to be dely∣uered to one yong man of the sayd Citie in free lone for nine yeeres, and so from nine yeeres to nine yeres for euer. Afterwards he deui∣sed,

the sayd sum of fortie pounds to bee deliuered to Northamp∣ton, and to be lent to one young man of the sayde towne for nine yeeres in free lone, and so from nine yeeres to nine yeeres for e∣uer.

And then the next yeere after that, to the towne of Leicester, as a∣foresayd. The yeere following to the Towne of Northampton, as aforesayd. The next yere after that to the towne of Warwike, as afore∣sayd.

And then againe to Couentrie for one yeere, and so to the other townes aforesayde one after ano∣ther for euer. But to leaue this wor∣thie person, and to hasten vnto o∣thers.

Iohn Alcocke Bishoppe of E∣lie founded a free schoole at King∣stone vppon Hull, and gaue to the same certaine landes for e∣uer.

King Henrie the sixt built Eaton colledge in the yeere of our Lorde 1443.

Our most gracious and dread soueraigne Ladie Elizabeth, the Queenes Maiestie that nowe is, whom God preserue for euer, not onely reedified, but also inlarged with greate and ample reuenewes the famous free schoole of West∣minster.

Iohn Collet Deane of Paules foun∣ded a goodly free schoole in the Churchyard of Saint Pauls in Lon∣don, called Paules schoole, in the yeere 1510.

Iohn Tat builte Saint Anthonies schoole in London.

The Worshipfull Companie of the Marchant tailers built a famous schoole in the Citie of London, called the Marchant tallers school. anno 1560.

Hugh Prise Doctor of the lawe, founded a new colledge called Ie∣sus colledge, in the yeere 1572.

King Bladud founded the Vni∣uersitie of Stanford, and brought Philosophers from Athens thether. Besides all which Colledges, Vni∣uersities, and schooles of learning, we reade (almost) of infinit Chur∣ches, Temples, Chappels, Abbies, Frieries, Monasteries, and other re∣ligious houses, not onely in Eng∣land, but euen throughout all chri∣stendome, which they (our forefa∣thers I meane) haue founded & e∣rected to their perpetual praise, ho∣nor, & renown. But of many, heare a few.

King Ethelbert for the singular zeale hee bare to religion, built St Augustines, a goodly Church in Canterburie. Hee built also S. Paules Church in London, and S. Andrewes in Rochester.

Cissa built the Abbey of Abing∣don, and Erkenwald Bishop of Lon∣don built the Abbeies of Chertsey & Barking.

Ostricke Duke of Glocester, founded the Abbey of Glocester. Remingus Bishop of Dorchester built a goodly new Church in Lincolne. Osmond Bishop of Sarisburie foun∣ded the Cathedrall Church of Sa∣risburie, in the yeere 1091. Herbert Bishoppe of Norwich built the Ca∣thedrall Church of Norwich, in the yeere 1202.

Queen Mathild built the church of the Trinitie within Algate in London, in the yeere 1108.

One Peter a Priest of Colchurch was the first that built Londō bridge of timber, in the yeere 1562. And yet ceased they not heere, but o∣ther some built hospitalles, spittles, and almes houses for the poore, as namely, Walter Brune Citizen of

London, and Rosia his wife, foun∣ded the hospitall without Bishops gate in London.

Iohn Lowkin sometime Maior of London builte a Chappell and an hospitall, for the poore at King∣stone vpon Thames: he built also the Parish Church of Saint Mi∣chael in crooked lane.

Iohn Philpot Maior of London, gaue certaine landes to the cham∣ber of London, for which they are to paie seuen pence a peece to thir∣teen poore persons for euer, in the yeere 1379.

One William Seuenocke found∣ed in the Towne of Seuen-oke in Kent a freeschoole and twelue almes-houses, in the yeere of our Lord 1418.

Iohn Clapton Maior of London built a stone bridge at Straitford vpon Auon, and also a high waie of foure miles long, in the yere 1492.

Iohn Milborne builte cer∣taine almes houses by Crochet Friers in London, wherein are maintayned twelue poore people, who haue theyr dwellinges rent free, and two shillings sixe pence a peece the first daie of euery month for euer.

Nicholas Gibson builte the free schoole in Ratcliffe by London, gaue ten pound a yeere to the ma∣ster, and twentie nobles a yeere to the vsher for euer: besides, hee built there certaine almes houses, for foureteene poore people, who quarterly receiue vi. shillings eight pence a peece for euer.

Sir Thomas Lupton knight, foun∣ded a free Schoole, and cer∣tayne almes houses at Arendale in Northamptonshiere, where seuen poore people haue eight shillinges eight pence a peece the quarter for euer.

Sir Rowland Hill Mercer of Lon∣don, caused a causie or pauement to bee made in the high waie be∣twixt Stone and Nantwich in Ches∣shire for horse and man to passe. Hee caused the like causie to bee made betwixt Dunchurch and Brau∣sen in Warwikshier well nere three miles in length. Hee gaue twentie pounds in monie towards the ma∣king of Royton bridge: he made al∣so foure bridges, two of stone, and two of timber, he built also a nota∣ble free schoole at Draitō in Shrop∣shier, with lands sufficient for mai∣ster and vsher for euer. Moreouer, hee gaue in his life time fiue hun∣dred poundes in monie to the hos∣pitall of Christes Church in Lon∣don, and an hundred pounds at his death.

Sir William Peter knight, besides that he gaue one hundred pounds a yeere in lands to Exeter colledge

in Oxford, builded also ten almes houses in Ingerstone for twentie poore people, euerie one of them hauing two pence a daie, a winter gowne, and two loads of wood, & amongest them all keeping for sixe kine Winter and Summer for e∣uer.

William Lambe, Gentleman of the Chappell to king Henrie the eight, made the great conduit nere Holborne bridge in London, car∣rying the water by pipes of lead a∣boue two thousand yards, and this he did of his owne proper cost and charges, amounting by estimation to the summe of fifteene hundred poundes.

The same master Lambe gaue to the parish of Saint Faiths vnder Paules in London sixe poundes, thirteene shillings and foure pence yeerely to be distributed equally a∣mongst twelue pore people euerie

fridaie twelue pence in monie and twelue pence in bread for euer. He gaue also to Christs hospitall yere∣ly for euer sixe pound, and an hun∣dred pound in monie to purchase lands to the same. To Saint Thomas hospitall in Southwarke, hee gaue 4. pound a yeere for euer. To the hospitall called the Sauor, hee gaue sometimes ten pounds at once to∣wardes the buying of bedding for the poore. He gaue to the Compa∣nie of the cloth workers in London foure poundes a yeere for euer. He gaue to the same companie his dwelling house, and other lands to the value of thirtie pounds a yeere; to hire a Minister to saie seruice e∣uerie wednesdaie, fridaie, and sa∣terdaie, & to preach foure sermons euerie yeere after his decease, in the Church called Saint Iamesses in the wall by Cripple gate in London, and also to giue to xii. poore men

to euerie one a freeze gowne ready made, a shirt of locoram, and a new paire of shooes, and to twelue pore women, twelue gownes of freese, twelue smockes, and twelue payre of shooes for euer. Hee also erected a free schoole and six almes houses at Sutton Valens in Kent, with suf∣ficient allowance & mayntenance for them both. Hee also gaue to the townes of Ludlow and Bridge∣north, to either an hundred pounds a peece, to set poore men on worke withall. He gaue also towardes the setting of poore men on worke in Suffolke an hundred poundes. I might heere recite many moe such lyke examples of our good forefa∣thers, if I feared not to bee tedious, but I will wade no further heerein at this time, hoping that those fewe (except we haue shakē hands with all godlynesse, made a league with death, & a couenant with hell, as

the Prophet speaketh) wil yet some what serue to the stirring vp of our drousie mindes to the exercise and practise of good workes, and to leaue behinde vs to the posterityes to come, some fruites of our faith, some seales of our profession, and some pledges of our christian loue and charitie, as our good ancestors haue done before vs. For, is it not a shame vnto vs, that our forefathers liuing in the times of superstition, when poperie and Idolatrie had o∣uerflowed (almost) the whole world, and hauing but as it were, a glimmering of the glorious lyght of the Gospell of Christe, shoulde notwithstanding so farre passe vs in good workes, as that we may not once be compared to them in anie small measure? Oh what a con∣demnation will this be vnto vs? It had bin better for vs a great deale, we had neuer knowen the truth,

than knowing it not to follow it, as Christ witneseth in a certayne place, if I had not come vnto them and done those works which none else could do, they should haue had no sinne: yea I pray God that publicanes and sinners do not goe before many of vs Protestants into the kingdome of heauen, for wee talke much, but walke nothing af∣ter it. And therfore now at the last euen in the name of God, let vs contend and striue one with ano∣ther in an holy zeale, if not to ex∣cel, yet to match, or if not to match yet to come some-what neere our forefathers in doing of good works. Let vs follow the councell of Christ, who sayth, Let your lightes so shine before men, that they seeing your good works, may glorify your father which is in heauen. And doubtles God is glo∣rified by vs in nothing more, than

in good works (being done in faith according to the word of God) and in leauing of monuments and remembrāces of our christian loue, and godly zeale towards the bre∣thren behind vs. And no maruaile, for in the very actiō of good works we effect three most excellent ver∣tues, & christian dutiess as first, we glorify God in our selues, and by our selues, secondly, we relieue, su∣staine, and comfort our poore bre∣thren, and thirdly, we moue theyr harts, their soules & spirits to thank God for vs, to pray for vs, and to praise the Lord for his blessings be∣stowed vpon them, in the mouing of our harts to the succoring of thē. For if the goods that wee bestowe be the Lordes, and not ours (as without all peraduenture they are, the Psalmist bearing witnes, where he sayth, Domini est terra, & pleni∣tudo eius, The earth is the Lords,

and the fulnesse thereof, and the Prophet affirming the same, spea∣king in the person of God, golde is mine, siluer is mine, and all the ri∣ches vpon the face of the earth is mine, and haue not my handes made them all?) and if it be God that geueth both the will and the deede (as the Apostle sayth it is) then great cause haue the poore soules to prayse the goodnes of God for hys fatherly care, and mercifull prouidence towardes them, in succouring, and relieuing theyr necessities by the hande or ministery of such, and such hys seruants. And vppon the other side, happie and blessed art thou, whome God thy creator doth vse as an instrumēt to do good, and to relieue his Saints vppon the earth that haue neede. It is a testimonie to thy conscience that thou art a childe of grace, a vessell of

saluation, and fea••••ed vp to the day of redemption. But heere (perad∣uenture) it may be obiected, that these men that did these workes were for the most part Papists, and therfore their deedes were naught, and no better than the workes of the Turkes, Infidels, or Pagans. I graunt that the most part of them were indeede Papists, but yet it followeth not therefore that they were absolutely euill, because they were done by Papists. The Deuill may doe, and sometimes also doth a good worke (but yet against his will, and by deuine impulsion) is it therefore euill because he doth it? hee confessed that Iesus was the sonne of God, is it euill therefore to confesse Christ because he did so? is good seed the worse, though an euill mā sow it? so a Papist may do good works, and to a good end, is it therefore euill because he doth

it? but if he do them to this end, to be iustified, to purchase heauen, and to merite euerlasting life by them, then in respect of the doers, and in regard of the ends whereto they are done, they are altogether vnlawfull, and no good workes in∣deede, but rather pledges & seales of cōdemnation against the doers. Yet notwithstanding in as much as the most of these works (although they were afterwards horribly a∣bused by others) tended to the glory of God, and benefite of the common wealth, they were there∣fore good works, and notable testi∣monies and demonstrations as wel of their great loue and zeale, as al∣so of their godlines. For example, Is not this a good worke, to build Churches, Chappels, and other o∣ratories, and houses of religion, wherin the preaching of the word of God, and other exercises of true

religion might bee practised a∣mongst all posterities to the end of the world? yea it is such a worke, that I pray God sende vs moe of them. For it is lamentable, in some parishes, the people are forced to goe three or foure nay fiue or sixe in some (peraduenture) eyght or ten miles to the Church, for want of Churches neerer them. Shall wee thinke to build Churches was no good worke, because they were afterwards prophaned by Idolatrie, and polluted by super∣stition? What thing is there in this world, but it hath beene, is, or may be abused? And shall wee take away the thing it selfe, be∣cause of the abuse? Then farewell meate, and drinke, farewell ap∣parrell, yea, farewell word of God and all, for euery one of them hath beene, is, and will be conti∣nually abused to the end. But in

as much as the abuse is not of the substance of the thing, but meere∣ly accidentall, take away the a∣buse, and let the thyng remayne still.

There are in deede neotericall and phantasticall spirits, start vp of late, that would haue all Chur∣ches pulled downe, and defaced, to the ende, that theyr priuate conuenticles, and Iewish Syna∣gogues myght take place. And truely, the world is nowe almost come to theyr humor: for nowe euery one seeketh to pull from the Church, to raze, and de∣face it, by all meanes possible: accoumpting that well gotten, what soeuer is extorted, or pur∣loyned from it, quo iure, quaue in∣iuria, eyther by hooke or crooke as they vse to say.

And the same to be true in deede, doth the present state of the most

of our Churches in England verify. For where I haue trauayled (as I haue trauayled the whole realme ouer) I haue found in most places, (nay almost in all) the Churches to lye like barnes, some thatched with strawe, and which is worser, some with broome, bent, loope, reede, and I cannot tell what rubbish els, the windowes all to torne, the wals cleft and rent asunder, the roofes rayning in without measure, and the chauncels (as they call them) eyther pulled quite downe (I will not saye begged of some greedie puttocke or insaciable cormorant or other, to build his owne house withall) or else ready to fall vppon their heads euery day with euery little puffe of winde. And as for the pues and seates, they are such as would make a man to loath to come in them. Their flowres or pauements are so farre from being

tiled or paued, that there is no∣thing to be seene, but sand and dust a foote or two thicke, so that if you stirre your feete neuer so little, all the Church is full of dust, enough to stifle or choke a man.

Agayne, in othersome places, I haue seene the Churches strawed ouer either with hay, grasse, strawe, sedges, bent, loope, or such other trash, worser than I haue knowen many swyne to lye in. Yea truly I haue seene some Churches (as I haue sayde) to lye farre worser than eyther barnes, or stables, God be mercifull to vs. For, the one, they will keepe well, and repaire for the safegard of their corne, the other for their beasts and cattell. And is it not a lamentable case, that the Church and house of prayer (for so Christ calleth it, My house shall be called the house

of prayer, but you haue made it a denne of the eues) should lye so beastly, our owne houses in the meane time being most stately, sumptuous, and gay? Good King Dauid was of an other minde, when hee sayde, Shall my house be of Cedar, and Cipres wood, and the Arke of God to lye in Tents? and therefore made he in∣finite prouision to build a Temple for it. Is it nowe tyme to build your owne houses, and is it not tyme to build the Lordes house sayth the Prophet? Well, I wyll say no more heereof, but I pray God, that the reuerend Byshops (to whome God hath commit∣ted the dispensacion of his word, and the scepter and rule of hys spouse vppon earth) may looke better to the building, repairing, & keeping of the Church of God, and house of prayer. Now to goe

forward. Is it not a good worke to build bridges, to make causies, pauements, and high wayes, that trauellers may paste safely frō one place to an other? There are some, & not a few, no doubt, that think it no good deede whatsoeuer it be, if a penny of money must goe from them, & therfore they care not, if al good workes were buryed in the graue of obliuion, that they might neuer see the light, but as abortiues to be vtterly smothered for euer. Hereof is it, that we cānot so much as finde in our harts, not only not to build, but not so much as to maynteyne and repaire those brid∣ges, high wayes, causies, pauemēts, and other ancient monuments of good works, which our Ancestors haue left behind thē, as to their in∣estimable charges, so to their per∣petuall praise & renowne, so far off are we frō doing any of our owne.

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I my selfe, hauing trauayled ouer, and about the whole realme, haue found diuerse Bridges, yea, and that ouer mighty waters, eyther cleane broken downe (without any great hope of building againe in haste) or else so shaken, rent, and torne, that it would feare a man eyther to goe, or ryde ouer them. I could name aboue an hun∣dred such in Englande, but for that I will offend no man by name, I will ouerpasse them, beseeching God to put into the harts of our Magistrates, and Rulers, that they may be amended. For I am sure, there are not a fewe both men and women in England drowned in a yeare, by reason these Bridges are not maynteyned. Our good Aun∣cestors not onely built them, but also left (for the most of them) both landes and rents to vphould them, I pray God, they be not

imbezeled, and purloyned from them, and bestowed an other way.

Good Lord, I can not but won∣der at the bountifull liberalitie of our predecessors, they built all these edifices and buildings from the ground, of theyr owne pro∣per costs and charges, without all contribucions, or collections that we reade of, and yet we can not so much as maynteyne, and re∣payre them, except we haue con∣tributions, collections, and gathe∣rings throughout the realme for euery little Bridge. And if there be but a small Bridge to be built from the grounde, Iesus what a peece of worke wee make of it? yea, wee must haue a licence to begge all ouer the land for it, or else it will neuer be built. So that I verely belieue, if we should haue but euen one such a building, to

make as we haue some in England, built by our ancestors, Oh it would shake the verie foundations of the common wealth, nay I thinke assu∣redly, they would neuer be able to performe it: not for that we are not able, but for that we are wretched, & miserable, for there is greater ri∣ches & welth in Englād now (Gods holy name be praysed for it) than euer there was since the beginning of the world by many degrees, and yet we will part with nothing to any good worke, so couetous are we, and so voyd of that holy zeale, and burning charitie which our forefathers had. To goe forward. Is it not a good work, to build Col∣ledges and Vniuersities, to erect free Schooles, and houses of lear∣ning (being indeede the very semi∣naries of all wisdome, learning and knowledge) for the better educa∣tion of youth in good letters, wher∣as

otherwise ignorance, and barba∣risme would ouerflow vs? And yet notwithstanding all this, you shall haue some giddy heads, that would haue all Vniuersities, Colledges, & Schooles of learning, to be vtterly supprest and ouerthrowne, which were euen to pluck the Sunne out of the elemēt, the starres out of the skye, & the Moone out of the hea∣uens: for as the world without the one, would seeme (as it were) a confuse chaos, & palpable darknes, so without the other should we be all as dizarts, sots, and peasants, yea very buzzards & blockheads, little or nothing differing from bruite beasts. Nay to wish the ouerthrow of them, is to wish the subuersion of the word of God, and of reli∣gion, with a vniuersall confusion of all things. For are not Vniuersities and Schooles, the way to learning, and knowledge? Is not learning

the way to wisedome? and is not wisedome (as it were) the very fynewes, and tendons, that hold together the whole body both of the Churche and common-wealth? Nay to say more, is not wisedome the very life of them both? and therefore they that de∣sire the decay of the one, doe wish the destruction of the other. But yet to wade in this matter a little further. Is it not a good worke, to erect Hospitalls, Spittles, and Almes houses, wherein all such as be eyther olde, aged, impotent, blind, lame, halt, or otherwise de∣crepite, might be relieued? yea, I hould it to be one of the chie∣fest good workes that a man can doe in thys life. For doth not Christ accoumpt it done to him∣selfe, whatsoeuer is done to his poore members vpon earth? And therefore I pray GOD, to rayse

vp more such men, as may erect mo such houses, yea, if it were in euery Citie, towne, and village. Then should we haue eyther none, or at lest, fewer beggers (as we cal them) amongst vs than we haue (accord∣ing to the cōmandement of God) who sayth, Let there bee no beg∣gers in Israel: that is, amongest those that professe the Gospell and religion of GOD, whilest those that were olde, halt, blind, or lame, should be there harboured, and o∣ther lustie vagabonds who were a∣ble to worke and would not, shuld be compelled to worke by seuerity of law. And to this end, as I would wish moe hospitalls for the reliefe of those that are not able to worke, (as I haue sayd) so woulde I wishe that there were mo houses of cor∣rection, in euerie shiere one at the least, to punish and chase such lusty knaues and queans, as goe roague∣ing

about the Countries, not labo∣ring at all, but liuing vpon filching, stealing, purloining, and pilfering frō others. I remember there were certaine motions of late for the e∣rectiō of such houses in euery shire, but there is nothing effected as yet: Parturiunt montes, nascitur ridiculus mus. It was too good a work to take place with vs: we haue many good motions, but few good effects fol∣low, God be mercifull vnto vs. But here a question may be asked, whe∣ther the building of monasteries, priories, & other religious houses, were good workes or no? I aun∣swere, that in deed they had a zeale in them, but not (as the Apostle saith) secundum scientiam: and they built thē to a good intēt, as name∣ly, that the seruice and religion of God, might bee maintained and continued in them for euer. And therefore if they were afterwardes

abused, (as they were in deed, as is before remembred) and peruer∣ted to another end, than was in∣tendended by the first founders of them, by a sorte of caterpil∣lers, and idolatrous locustes, that conuersed in them, and poiso∣ned the whole world with the fil∣thie dregges of theyr fornication, the fault was in the abusers, not in the founders. And yet I will not iustifie the founders for their good intents sake neither. For a good in∣tent is no good intent, excepte it haue his ground and warrant out of the worde of God. It is not i∣nough for a man to doo euill, and then to saie, hee dyd it to a good intent. Saul for a good intent (as he pretēded) as namely, to sacrifice to the Lorde, kept aliue the best of the cattel, cōtrarie to Gods cōman∣dement: but notwithstanding his good intent, God cast him of for it,

and deposed him from his royall dignity, telling him, that he deligh∣ted more in obedience than in sa∣crifice. But howeuer they were built, or to what end or purpose so euer, sure I am they were pulled downe to a better purpose, as bee∣ing in deede the dens of theeues, the neasts & cels of vipers, the dun∣geōs of dragons, the harborows of cocatrices, & the cages of vncleane beasts. And yet as I thank God for the ouerthrowe of them, (for that they had almost drowned, and in short time would, not almost, but altogether haue drowned the whole world, with the filthy pud∣dle of superstition, idolatry, infide∣litie, buggerie, and sodometrie) so could I haue wished that the lands and reuenues of them had ben bet∣ter imployed, as namely, to the mainteuaunce of Colledges, and schooles of learning, to the mainte∣nance

of preachers, throghout the land, to the reliefe and sustentation of the poore, and defence of the common wealth, and such other good purposes, then shoulde not our land haue beene pestered with so many vpstart single-soled Gen∣tlemen as it is. But it was the will of God, that those thinges which were the bane of his Church, and the poison of his children, (and therefore stood as anathema and accursed before him) shoulde not now bee anie meanes to build vp, or repayre his Church agayne any manner of waie. The Lorde hath all meanes in his handes, and both can and will (in his good time) build his Church by other meanes than by the reliques of Antichrist, orrmaenentes of idolatrie and su∣perstition.

Therefore let vs rest contented with whatsoeuer he doeth, know∣ing

let vs rest coytented with whatsoe∣uer he doth, knowing that his wyll is the perfect square rule, of all per∣fection, and that he doth all things for his owne glorie, and the good of his Church.

But to returne to the matter in hand, & so to conclude this point. I graunt indeede that the building of Abbies, and Monasteries, in re∣garde of the abuses which after∣wards insued of them, & by them, was altogether vnlawfull, perniti∣ous, and execrable, yea, altogether abhominable, and consequentlie intollerable, yet in respect of the intentions of the first founders of them, and of the end whereto they were erected (as namely to the end that God might bee glorified by them, and his religion exercised, maintained, & practised in them a∣mongst all generations, to the end of the world, and the like) I saie in

respect of these ends, they were not altogether so vnlawfull, nor intol∣lerable: but beeing done to these ends, to maintaine superstition and idolatrie, to iustifie vs before God, to purchase righteousnes, to merit euerlasting life, & the like thē were they abhominable and detestable before God & man. But whatsoe∣euer the building of thē was, good or badde (as good it could not be) these are not such, as the papists that liue in this age, do greatly accouut of to be good workes. And there∣fore to the end no man may heere∣after bee ignorant hereof, I will as briefly as I can, endeuor my selfe to set down in order, some such as the Papists now a daies do account for good workes in deede, and such as deserue (say they) in this life infinit renumeratiō, & in the life to come, euerlasting saluation. These & such like are they, as followe.

The third Section.

Wherein is contained a briefe rehear∣sall, of such workes as the Papists doe account to bee good workes, and of great merite, and desert before God, though they bee repugnant and con∣trarie to the word of God, and there∣fore cā they merit nothing but dam∣nation in the iustice of God.

THE Papists account it a worke of infinit me∣rite, and vnspeakable deserte, to persecute the Church of God, to murther, and kill his Saintes, to massacre his children, and to shedde innocent bloud. That this is true, I refer you to the registers and records of all a∣ges and times that haue bene since the beginning of the worlde to this daie, but especially in that famous

ecclesiasticall cronologie of Actes and Monumentes of the Church, made and published by that reue∣rend Father, and learned diuine, master Iohn Foxe, wherein you shal finde almost infinite millions of blessed martyrs, which haue bene murthered, and put to most cruell death by these bloud-thirstie Pa∣pists, yea, in fiue yeres space, to wit, in the daies of Queene Marie, you shall finde welneere, if not altoge∣ther one thousand men, women, & children of all ages, degrees, and sexes, to haue bene, some hanged, strangled, murthered, burned, rac∣ked, and otherwise most cruelly tortured, and put to death for the testimonie of Iesus, and for the word of God.

If you list to haue further profe, I refer you to that most perfidious, cruell, and more than barbarous massacre of Paris, wherein were

murthered and put to the swoord, aboue fortie or fiftie thousand pro∣testants within the compasse of one month, throughout the whole realme of Fraunce. And yet was this bloudie crueltie and slaughter of Gods Saintes so much applau∣ded of the Pope, that hee not one∣ly dispensed with the murtherers, but also graunted them pardon, and indulgence of all their sinnes, besides large promises of rewardes made to the perpetrators thereof, as also bone fires, banquettinges, and feastinges throughout all the Citie of Rome for ioy, as though it had beene the yeere of Iubelie, or the creation of a newe Antichrist. And heerein they doo but theyr kinde. For it is the badge of the Church of Antichrist, and the cog∣nisaunce of the synagogue of Sa∣than, to persecute, murther, and kill the Church of God. It hath

bene so from the beginning, and shall bee so (as Iohn in the Reuela∣tion most prophetically speaketh) to the end of the worlde.

Cain was a figure of theyr bloudie Church, who persecu∣ted his brother, euen to the effu∣sion of his bloud. Esau was al∣so a type of theyr Antichristian Church, who persecuted Iacob, threatning his destruction, and which no doubt hee had perfour∣med, had it not beene wisely pre∣uented by his mother. Ishmael was the like, who persecuted Isaac. Pha∣rao the verie same, who persecuted the Israelites. And truely this is a notable, and an infallible marke, to knowe the Church of GOD by, from the synagogue of sathan. For the badge of the Church of God is to bee afflicted, persecuted, and to haue theyr bloude shedde.

Contraryly, the marke of the Anti∣christian

church is to persecute, to kill, to slaie, to murther, and shed bloud to the end. It was neuer read in any age or time, that the church of GOD dyd euer persecute, or shedde bloud, but was alwaies per∣secuted, and had theyr bloud shed by the synagogue of sathan: and yet for all that, (which is myracu∣lous) the Church of God hath, doeth, and euer shall flourishe and increase still more and more, mau∣gre the heades and spite of all Pa∣pists, and schismatikes whatsoeuer. Yea, by how much the more they goe aboute to suppresse it, by so much the more it increaseth day∣ly: much lyke to the Palme tree, which, the more waight it hath layde vpon it, the broader it sprea∣deth his loppes and branches on e∣uerie side.

True therefore is that saying of an ancient father, Sanguis martyrum

semen Ecclesiae, The bloude of mar∣tyres is the seede of the Church. And therfore would I wish all Pa∣pists to leaue off from murthering the poore Saintes of God anie lon∣ger, for this, if for no other cause, yet for that they shall neuer bee a∣ble to preuaile against them, no, they are so inuinsible through the might of Christ, who raigneth in them, and strengthneth them, that the gates of hell cannot preuaile a∣gainst them, nor death itselfe ouer∣come or vanguish them, but euen in the middest of the raging flames they triumph ouer it. The Papists also thinke it a worke of inestima∣ble merite before God, to laie vio∣lent handes vppon the Lordes an∣nointed, to kil and murrher Empe∣rours, Kings, and Princes, & when they haue done, they are canoni∣zed Saintes for theyr labour. A fit guerdon for such a facte. For as

a holy writer sayth, Multi adoran∣tur per sanctis in hoc mundo, quorum animae in inferno sepeliuntur, Many are worshipped for Saintes vppon earth, whose soules are buryed in hell. Such Saintes are these whom the Pope doeth thus canonize. Good king Dauid inspired with the spirit of God, was of another mind when he sayd, God forbidde that I should laie violent handes vppon the Lordes annoynted. The Apo∣stle Paul was indued with another spirite, when he sayde, Omnis ani∣ma potestatibus supereminentibas sub∣dita sit. Let euerie soule (hee sayth not one soule, or some soules, but euerie soule) bee subiecte to the higher powers, his reason, for there is no power but of GOD, the penaltie or dannger of those that doo resist, and those that doo re∣sist (sayth hee) the power, they re∣sist the ordinaunce of GOD, and

purchase to themselues eternall damnation.

Then I woulde aske these mur∣thering Papists, if they that doe but resist the power, doe purchase to thēselues damnation both of bodie and soule, oh then what doo they purchase, that not onely doo resist, but also murther and kill the Lords annoynted? And yet theyr delight is in nothing so much, as to imbrue theyr cruell handes in the bloud of kings and princes. For example. What Emperours haue they poy∣soned, yea, in the verie wine of the challice? What Kings and Prin∣ces, what Peeres and Nobles haue they most cruelly murthered in sundrie partes of the worlde? Did they not most trayterously mur∣ther the good Prince of Orenge with a dagge? The late famous King of France with a double poi∣soned knife, by the subornation

of a Iacobine Frier? Doe they not now also by all meanes possible, by all plots and deuises, seeke and pra∣ctise the death of him who at this present is the most lawfull king of France? Haue they not murthered two or three of the late kinges of Scotland? And to come neerer home: Haue they not practised & attempted the murthering of our gracious soueraigne Queene Eli∣zabeth, by infinite waies & meanes, and by innumerable plots and de∣uises? As first by sending in a num∣ber of Iesuites and seminary priests starke roagues and plaine traytors, into her Maiesties realme, to with∣drawe the heartes of the people from theyr allegeance, and to raise vp warres, and commotions in e∣uerie place? And when these de∣uises and driftes dyd not, take ef∣fect according vnto theyr expec∣tation, then they suborned and

hired a sort of desperate, graceles, and reprobate villaynes to kill her Maiesties royall person, as namely, Parry, Sommeruile, Arden, Throg∣morton, Babington, with 13. moe of his collegues, and confederates, besides many moe, which heare to recite were but superfluous. All whiche notwithstanding (Gods name be praysed for it) receyued such condigne punishments for theyr deserts, as I pray God all Traytors against their Prince and Cuntrey may do.

They hould it also for a princi∣pall good worke, and of great me∣rite, to take armor, and to rayse vp warres for the mayntenance, in∣larging, and augmenting of their pretenced, conterfeite Catholike Church, or rather most diuelish antichristian synagogue of Sathan. And therefore is the Pope, with his Cardinals, Abbots, Friers, Monks,

and all other consorts of that vi∣perous generation, sworne at their creation, that they shall to the vt∣termost of theyr powers defend, mayntayne, and inlarge (as they falssely call it) Saint Peters patri∣monie. And to this end, doth the Popes vnholie holynes sende a∣broade hys bandogges the Car∣dinalles, hys curre dogges the Ab∣bots, and Monkes, and his spanyels the sneaking Friers, into euery cuntrey, to perswade Kings and Princes, to take Armes agaynst such, and such, for such and such causes as he hymselfe shall frame in the forge of hys owne brayne. And the better to effect hys pur∣pose, hee sends them, eyther some lowsye indulgence, or else some beggerly pardon or other in a Bull of leade, and that of all their sinnes for euer; or else hee sends them some scalde relique or o∣ther,

and if that wyll not serue, sometymes he sends them a good∣ly oyntment, called rubrum vn∣guentum, which wyll worke more then all the rest. And when hee hath thus set them together by the eares, then commes hee as a rauenous Gripe, and deuoures eyther the one, or both of them at hys pleasure. And thus rageth hee euery where, through-out Christendome, so that in my conscience, the Pope, with the rest of hys broode, are the very authors of all the warres and bloudshead in all Europe at thys present, and that for the inlar∣ging (forsooth) of Saint Peters Patrimonye? What warres hath hee raysed heeretofore in Spayne? What warres hath hee, and at thys present doeth hee manage, and maynteyne in the Kingdome of Fraunce, in Flaunders, and in the

lowe cuntreys, in Germany, in Italy, and sundry other places of the world, it is vnpossible to number the infinit millions of Gods saints, that he hath murthered, and beene author of theyr murthers, what warres he hath raysed, what tu∣mults he hath caused, what rebelli∣ons, insurrections and commoti∣ons he hath stirred vp throughout all Christendome, and all to mayn∣teyne his paunch, his honor, his glory, his renowne, his dignitie and estimation in the world. And yet all will not serue, for (thanks be to God) he cums tumbling downe euery day. And the more he striues to be honored and magnified in this world, the more is he hated of God, and detested of men.

The Pope and Papists also ac∣coumpt it a good worke to set vp stewes and brothell houses, whe∣ther euery man may resort at his

pleasure, and that sana conscientia, with a safe conscience, as they say, and inioy his whore or whores as many as he list, and no man may say blacke is his eye, or Domine, cur ita facis? because forsooth the Pope hath dispensed with him in a wan∣yon. And as though this were no sinne, but rather a good worke, (for so he and they all accompt it indeede) he tollerateth Buggery, Sodometry, and other filthy sinnes for money, which are not once to be named amongst the children of God. And this is his reason. Is it not better (sayth this vile beast) for me to tollerate them, receyuing yearely a million or two of gould for them towards the maintenance of the Church (or rather his owne carren carkasse) than they to com∣mit them secretly, without my tol∣leration, I receyuing nothing ther∣fore. But how light soeuer they

esteeme of whoredome, the word of God condemneth both it, and the doers thereof to hell. Was not Sodoma and Gomorrha consumed with fire and brimstone from hea∣uen for this filthie sinne of whore∣dome & buggery, and yet thinke they to escape free? The whole world (eyght persons only excep∣ted) was drowned in that great and vniuersall deluge for the same sinne of whoredome. The citie of the Sichemites was wholy destroy∣ed, and put to the sword for the same sinne also. There were slayne of the Beniamites in one day 25000. for the defiling of a Leuites wife.* 1.29 * 1.30 Zimri and Cosbi were both slayne for their whoredome together, by Phinehas, whose fact so pleased God, that hee turned away hys wrath from the rest of the people, that they were not destroyed. Be∣sides examples, the Apostle Paule

sayth, that neither whoremongers, adulterers, nor incestuous persons, shall enter into the kingdome of heauē. The Apostle Iohn saith, ma∣riage is honorable amongst all mē, and the bed vndefiled, but whore∣mongers and adulterers God shall iudge. But this winde shakes no corne as the Papists say, for the Pope cā easily wipe away al this, & a thousād times more with a word. What? am not I Christs viccar ge∣nerall, and Peters successor? Haue not I claues regni caelorum? the keyes of the kingdome of heauen? haue not I potestatem soluendi, & ligandi, power to bind & loose? In a word, am not I God, & can not I forgiue sinne at my pleasure? Oh blasphe∣mous mouth, God shall destroy thee with the breath of his mouth. The very Iewes shal rise vp in iudge∣mēt against thee, & cōdemne thee, who sayd, Can any mā forgiue sin, 〈◊〉〈◊〉 God alone?

They thinke it also a good worke, and of great merite, to gad vp and down the cuntreys on Pilgrimage, to this place and that place, to this hee Saint and that shee Saint, yea, although it be as farre off as Rome, Constantinople, or Ierusalem is hence, the further, the more merite, to vi∣site Bethleem where Christ was borne, the holie Sepulchre where he was buried, the holy Crosse wherevpon he suffered, the nayles that were driuen into his handes and feete, the speare that was thrust into his side, his bloud that was shed when he hanged vppon the Crosse, the milke of Maries brests (or else they lye) the cratch or manger wherein Christ lay, with infinite the like supersticious re∣liques too long to be recited heere. To all which must be attributed a diuine worship, with kneeling be∣fore them, praying vnto them,

belieuing and trusting in them, and aboue all (for this is the chiefest work they shoote at) offering vnto them (as it were a sacrifice to Baal) gould, siluer, iewels, and precious stones of infinite varietie. These things al∣though they doe the idolls no good (for so I will not feare to call them) yet doe they serue to inritch these ambicious and greedie Priests, who dayly gape for such prayes. And truely, but that the iudgements of God are a deapth without bot∣tome, hys counsayles vnsearchable, and hys wayes past finding out, I would wonder that any man could be so blinded, or besotted, as to trauayle so many hundred myles, nay, so many thousand myles some∣tymes (in the meane tyme not re∣garding hys or theyr poore wyfe and children at home how mise∣rably so euer they lyued) to thys Saint, and that Saint, to thys Idoll

and that idoll, as though one were better than an other, or, that one could helpe better, or more than an other. Therefore it is true which the Apostle by the holy Ghost vttereth of such men, where he sayth, when men will not belieue the truth, then God geueth them ouer to a repro∣bate sence to belieue lyes. Alas, did they, or doe they thinke, that these idolls can doe them any good, ey∣ther heare theyr prayers, relieue theyr necessities, or graunt theyr petitions? No, no, this was but the subtiltie, or rather playne knauerie of the couetous Priests to get money withall, although to the destruction of theyr owne, and infinite millions of Christian soules besides. Full well was it sayde therefore of the hea∣then Poete, Oh auri sacra fames, quid non mortalia pectora cogis. Oh cursed loue of money, what wic∣kednes is there in all the worlde

which thou wilt not cause a man to doe for the loue of thee? This cau∣sed the holy Ghost to denounce, that couetousnes is the roote of all euill. Oh remember what the A∣postle sayth, Godlynes is great ri∣ches, if a man be content with that that hee hath. Forget not what hee telleth you in an other place, those that studie to be rich in thys world, fall into diuers temptations, and snares of the Deuill. Seeke there∣fore to be ritch in God, and not in the transitorie vanities of thys lyfe, whiche vanishe away lyke a scumme or bubble, before a man haue any vse or fruition of them. Deceyue the world no longer with your bableries for filthy lucre sake, repent and turne to God, for hee is mercifull, and would not your destruction.

Agayne, the Papists accoumpt it a wonderfull good worke to make

and erect Images, and Idols in Chur∣ches, and crosses in high wayes, to creepe to them bare foote and bare legged, to kneele before them, to adore and worship them, to pray to them, to trust and belieue in them, to aske and looke for all good thyngs at theyr handes, to offer to them, and in summe, to attribute all diuine honor and worship to them, being notwithstanding stocks and stones, dead and insensible crea∣tures, and which (as the Prophet sayth) can neyther heare, see, smell, taste, nor vnderstande, no nor so much as stirre out of theyr places. If they be ouerwhelmed with dust, they can not so much as make them∣selues cleane, or if they be throwne into the fyre, they can not ryse vp agayne: and therefore not with∣out cause doth the Lord pronounce accursed, both the image, and the image maker. And as for crosses,

I see neyther reason, nor scripture for them, why they should be set vp eyther in Churches, Churchyards, high wayes, or any place else. Oh but say the Papists, it doth a man good to looke vppon that engine whereupon Christ dyed: But if they wyll needes haue crosses to gaze vppon, let them looke vppon euery Christian man, and woman, who (theyr armes being spread abroade) doe resemble most liuely both the crosse, and also Christ himselfe, a thousand tymes more truely, than these idolatrous counterfeite crosses of wood, and stone. And because they shall see the small, or rather the no necessitie at all of these crosses a∣mongst vs Christians, I will shew the originall of them, how, and vppon what grounds, and for what causes they fyrst came vp. The heathen people, and infidels, denegers of the faith, & professed enemies to Christ

Iesus, reproched the Christians, and cast in their teeth, that their Sauiour, and theyr Messias in whome they trusted, was hanged vppon a crosse betweene two theeues, as the most notorioust malefactor of all, to his, and theyr perpetuall approbrie, ig∣nominie, and shame for euer, as they most blasphemously affyrmed. The Christians heerevpon to shewe that they were not ashamed, neyther of Christ Iesus, nor yet of his crosse, caused to be set vp as well in Chur∣ches, and Churchyards, as also in high wayes, streetes, and lanes, di∣uers and sundry crosses; which cu∣stome hath continued, and descen∣ded (as it were by succession) from them vnto vs at this day. Now who seeth not heereby the small necessity of them amongst Christians? For at this day there be none that doe vp∣brayd vs, that our Sauiour in whom we belieue, was hanged vppon a

crosse, and therefore, the cause of the erection or setting vp of crosses be∣ing ceased, let the crosses themselues be remoued also. For certainly the continuance of them in high wayes, or elsewhere, doth mayntayne a no∣table branch of Popish idolatrie, and superstition amongst vs, whilest some when they passe by them, will geue them the right hand, put off theyr caps, make obeysance, and worship them (as that archtraytor & seducer of Gods Saints Campion did, passing along the crosse in Chepe side. O∣thers (forsooth) wyll kneele before them, creepe to them bare foote, and bare legged, & offer to them. And o∣thers that wil not seeme so grosse, wil yet make a thousand crosses on their forheds, & brests, being of this mind, that the signe of the crosse, hath po∣wer to defend any one, not only frō all corporall enemies, but also frō all the diuels in hell. And therfore as it is

a moment of great superstition, so I pray God it may be remoued from amongst vs. But if it be obiected, that it keepeth in our mindes, the re∣membraunce of Christ, and of hys death, which he suffered vpon it: I answere, we haue no warrant out of the booke of God, to keepe any such superstitious crosses amongst vs, to any such ende. For the word it selfe was geuen vs to that end, to keepe in memory, and (as it were) to paynt out vnto vs the death and passion of our Sauiour Christ, and not such Popish trash. To that end also were the Sacraments left vs, with the mi∣nisterie, and preaching of the Gos∣pell of Christ, and therefore their obiection is scarse worth the answe∣ring.

The Papists also holde it to be a work of vnspeakable merit, for a man or woman, eyther before they dye, or else at their death, to giue the greatest

part of their goods & lāds (the more, the more merite) to popish priestes, though in the meane time, theyr wife, children, and whole familyes goe a begging all theyr lyfe long) to Monkes, and Fryers, with the rest of that filthie generation, to the ende, they may pray for them whē they are dead, to saie masses, trentalls, diriges, de profundis, Ladies psalters, and I can not tell what riffe raffe else for them: bearing them in hand, that their souls & the soules of al their friends, parēts, kindred, and aliance, shall not onely bee releeued, but also cleerely dely∣uered thereby out of the pains of pur∣gatorie, which otherwise shoulde lye there broiling in firie flames seauen yeeres for euerie sinne that euer they cōmitted in this life, either in thoght, word, or deed. Which if it were true, (as it is most false and blasphemous) I could not blame men, though they gaue all they had, and more too, to

the Priests. But alasse, who seeth not the vanitie of this fonde opinion of Purgatorie? If Masses, Diriges, tren∣tals, de profundis, Ladies psalters, and such pelting trash, could redeeme vs from paine and punishment after this life, and place our soules in ioye and blisse, I praie you then what is left to the bloud of Christ to doo for vs, iust nothing at all. And why died Christ, if we might haue bene redeemed by corruptible money, lands, or pessessi∣ons, as the Apostles, Saint Paule and Saint Peter doe reason? What can be more derogatorie to the death of Christ, and the efficacie of his bloud, than this? You were not redeemed, (sayth Paul) from your sinnes, nei∣ther by golde nor siluer, but by the precious bloud of that immaculate lambe Iesus Christ. And doeth not the apostle Iohn thunder out vnto vs, The bloude of Iesus Christ doeth cleanse vs from all sinne. And as for

the ridiculous opinion of purgatory, it is so foolish a thing, that I am asha∣med to bestow anie labour in confu∣ting of it, as hauing indeede neyther ground out of the word of God (no, nor so much as one sillable sounding that waie) nor anie approued or au∣tentike writer, excepte out of such apocryphas, as Ouid, Virgil, and other heathen Poets. And yet for all that, the Papists haue gayned as much, (I suppose) by the broching of this frai∣bugge, or scar-crow Purgatorie, since it was first hatched, as all christen∣dome is worth besides. But to pro∣ceede.

The Papistes also holde these to bee singular good workes, yea, the chiefest of all, to heare Masse de∣uoutly euerie daie, to worshippe Saintes, to obserue and keepe pre∣cisely all holy dayes, Saintes daies, anp feastiuall dayes, (as they call them) to giue frankely to begging

Friers, Nunns, and Ankresses (which were a sort of secluses, or rather plain prostitute whoores, mued vp in cloi∣sters, celles, vautes, and holes, vnder ground, onely to serue the Monkes, and the Abbots turnes at theyr need, whereof I could giue you a thousand instances, if it were not from my pur∣pose) to mumble vp a great rabble of Pater nosters, Creedes, Aue Maries, and the like vpon their beads, to con∣tribute liberally to the making and christning of bels (and to bee god-fa∣thers and god-mothers to them) to the buying of waxe candles, tapers, & lyghtes, to buy coapes, challices, sur∣plesses, and other vestmentes of the Church, to giue soule-cakes (for so they shame not to cal them) or rather foole-cakes agaynst all soules daie, for the redemption of all christen soules, as they blasphemously speake. They account it also a worke of great merite, to disple, to whip, & scourge

themselues with whippes made of ropes endes, of cordes, and some of wyre, with lyttle rowels of spurres at the ends, wherewith (forsooth) they must whippe themselues naked, till theyr bodies appeare all full of blou∣die gores, and in so doing, they merit the deuill and all, I should say heauen and all. They account it also an excel∣lent good worke, and of great merit, to lie al night vpon the boords, or the bare ground, to weare shirts of hayre, to fast with bread and water, to carry candles, tapers, and palmes vp and downe the church, and round about the Church-yard, to see and worship theyr little God of the pix, that hangs so pretily in a string, like a Bee in a boxe, to receiue holy bread, and holy water, to goe to shrift, where euerye one must confesse his sinnes to the Priest, and receue absolution, but spe∣cially the women, who many times haue theyr absolution giuen them,

with a Friers taile. These, with infi∣nite the like, are the good workes of the Papists, wherby they trust to gain heauen, and to merite euerlasting life whether God will or no. Yea, they will haue it by merit, and not by mer∣cie, and therefore God is bounde to giue it them, ex debito, and ex opere ope∣rato, of duetie, in regarde of their workes, and not ex gratia: and good reason, if it bee so, for doeth not the Apostle affirm, that to him that wor∣keth, is the hire giuen of duetie, not of fauour. Nowe they doe all, and more too (or else they lie) which God hath commaunded them, and which is more, they haue not onelie workes inough of their owne, to saue themselues withal, but also workes of supererogation, which will helpe at a dead lift, if need bee, to sell or giue to others, and therfore they must needs (as I say) come to heauen, whether God will or not: but God grant mee,

and all that appertain to him, eternall life for his mercies sake in Christ, and let the Papists challenge it stil by their workes, merits, and deserts. And tru∣ly, I cannot but wonder, that the Pa∣pists should be so blinded, as to think, that anie workes at all (much lesse these, hauing no warrant at all out of the worde of God, but rather quite contrarie, & vtterly repugnant) shuld merite and deserue the kingdome of heauen, and euerlasting life, being in∣deed such as Christ speaketh of. In vaine doo they worship me, teaching for doctrines the ordinances of men. But to conclude this point. The A∣postle saith, whatsoeuer is not of faith is sinne, but these works of the papists are not of faith, and therefore are sin. And to proue that they are not of faith, I reason thus. Whatsoeuer hath not his grounde and warrant out of the worde of God, is not of faith, but these workes haue not anie

ground out of the word of God, and therefore are not of faith. Therefore would I counsell all Papists to aban∣don theyr workes, especially these which I haue recited, to the deuill theyr author, from whome they first came, and to do those workes, which God hath in his holy word comman∣ded, and which in mercie (but not in merite) he hath promised to rewarde at that daie. And nowe because ney∣ther they, nor anie else shall bee igno∣raunt, what those good workes bee, which God hath commaunded vs to doe in his holy word, I will decypher forth vnto them (though not all) yet some of them, in as fewe wordes as I can.

The 4. Section.

Containing a description of such workes, as the Protestants doo account for good workes, and which in deede are good workes, and grounded vpon the worde

of God. Wherein by the waie also is she∣wed euerie ones dutie in his seuerall cal∣ling in this life.

OVR sauior Christ in the fiue & twentith of Saint Mathewes Gospell, set∣teth downe a notable Catologue of good workes, amongst which hee account∣eth this to be one, namely, to feed the hungrie, to giue drinke to the thirsty, to cloath the naked, to visite the sicke, and those that bee in prison, to lodge the harbourlesse, and to entertayne straungers, and way-faring men. This dyd good Abraham well vnderstand and practise, who is sayde to haue sate in his tent doore in the heate of the daie,* 1.31 of purpose, to inuite and call in straungers, way-faring men, and trauelers, & to relieue them. And therefore when the Angelles came to him in the forme of men, he is no∣ted

by the holy Ghost, to haue in∣treated them, nay, to haue compelled them to eate meate with him in his house. Good father Lot dyd the very same, watching in his dores or gates, to harbour poore straungers: and therefore when the Angells came in∣to Sodome, like strangers & pilgrimes, hee compelled them in some sort,* 1.32 to enter into his house, and to take such lodging and entertaynment, as the countrey would yeeld, and his state was able to affoord. And hereby ma∣ny, (as the Apostle noteth) haue re∣ceyued Angels into theyr houses at vnawares in the formes of men. But now adayes there are many, that are so farre off, from this kinde of libera∣lity towards poore strangers, or beg∣gers as we call them, that they wyll shut vp their gates, when there is any meate or drinke stirring. And which is too bad, I haue knowne some, that haue caused the poore to be whip∣ped

away from their gates. Again, o∣thersome althogh of great reuenews, because they wil not keepe hospitali∣ty, nor relieue the pore at home, they will geue vp house, and eyther go so∣iorne, & table with some friend, or els take a chamber in some city or town, where they will kepe no house at all, but with a man, & a boy (and it is wel if that too) liue both meanely, base∣ly, and obscurely, to the blemishing & steyning of their worship & credit for euer. Euen they whose lands and possessiōs are worth (peraduenture) 500. pounds a yeare, yea, it may be 1000. pounds a yeare, whose parēts & ancestors kept 20. or 40. mē in a liue∣ry, mainteind great hospitality to the reliefe of all the cuntrey about them, euen they I say wil not stick to do so. And yet wil all their reuenews scarse serue to maynteyne this small port withall, notwithstāding that they so racke their lands, rayse their rents, &

exact such fines and incomes, as they make twentie times so much more of their liuings now, as their forefathers did in times past.

Now if it be demanded, how they carrying so low a saile, can spende so great reuenues, which were wont to maintayne so many score, and to re∣leeue so many thousandes of poore soules. I aunswere. They spende it, (as I suppose) for the most part, either in sumptuous apparel, gorgeous buil∣dings (both which are at this daie too rife in England, if it pleased God) or els in feasting and banketting, in roi∣eting and gourmandizing, besides o∣ther chamber workes, which I blush to name. For (as the Apostle sayth) it is a shame once to speake of those things, which are done of them in se∣crete. God turne their heartes, and giue them grace to contayne them∣selues within themselues, to mayn∣taine hospitalitie for the releefe of

the poore, and to vpholde that porte, worship, and credit, which their fore∣fathers dyd.

Our sauiour Christ saith, that a cup of cold water giuen in his name, shall not bee lefte vnrewarded at the later daie. And the Apostle Paul commen∣deth hospitalitie, as one of the works of mercie, calling it in many places, a sweete smelling sacrifice, pleasaunt and acceptable to God. Alasse, let them consider, wherefore dyd God giue them such great store of riches, and large possessions in this lyfe, a∣boue theyr fellows brethren, was it not to doo good with them, and to helpe those that haue neede? Let them knowe it was not giuen them to misspend in ryot and excesse, in pride, in gluttonie, or dronkennesse, in whooring, no, nor in hawking, and hunting, nor in anie other such kinde of vanitie. No, no, it wyll not goe for payment at the daye of

iudgement, when it shall be sayd vn∣to them, redde rationem villicationis tuae, come, geue accoumpt of thy Stewardship. I woulde wishe them therefore to learne euen of the vn∣iust Steward, spoken of by our Saui∣our Christ, to make them friends of the wicked mammon. And surely (to bend my style to all in generall) I would councell all men to studie to be more carefull and diligent in doing of good workes, to feede the hungrie, to cloth the naked, to har∣bor the harborlesse, to visite them that be sicke, and in prison, and to doe to all men, as hee would wishe all should do to him, if he were in like condicion. Say not (as Saint Iames noteth, the rich mercilesse men of hys tyme to haue sayde) I haue not for you now, come agayne an other tyme, God send you comfort, and so they geue them nothing, them∣selues notwithstanding in the meane

tyme, flowing, nay, ouerflowing with the aboundance of all things. Saint Augustine tells vs, that looke what apparrell we haue in our pres∣ses, what clothes in our chests, what garments in our warderobes, more than we weare on our backes, they are (sayth this holy Father) none of ours, but the poores, and to with∣hold them from them hauing neede, is to robbe and spoyle them. And as the same author sayth, if he shall burne in hell, that hath not clothed the naked, fed the hungrie, nor har∣bored the harborlesse, oh where shall he burne, that hath robbed and de∣priued the poore of that that they had? And yet I am not of that foo∣lish pity, that I would haue a man to geue to euery one without exceptiō: for herein there is great discretion to be vsed, & many circumstances to be considered. First, we are to conferre with them (before we geue them any

thing) of the word of God, and of re∣ligion, to the ende, wee may knowe, whether they bee true christians in∣deede, or no. Secondly, wee are to consider whether they be old, blind, lame, or otherwise diseased and in∣firmed. Thirdly, howe they came to this pouertie, whether by the hande of God, as by fire, shipwracke, death of cattell, or anie other the like iudg∣ment and visitation of GOD. And fourthly, what hath beene, and is his lyfe and conuersation, and in what sorte he spendeth and imploieth his goods, all which, if we finde to stand with the feare of God, and a good conscience, then are wee to releeue such a one to the vtterwost of our a∣bilitie. But to those that be either A∣theists, or obstinate Papists, yong, lu∣stie, & able to worke, and yet wil not, I am not to giue any thing, for in re∣leeuing of such, besides that, I main∣tain them in their idlenes still, I also

offend both God and my brethren. Of such, the Apostle geueth a per∣emptorie commaundement, that they who will not labour, should not eate. Now in the geuing of our almes, we must haue regard specially to these sixe things. First, we must see that we geue our almes for the loue we beare to God, and to our brethrē for his sake. Secondly, that we geue them not for vayneglory, to be mag∣nifyed and praysed of men, as the Pharises did, who sounded trumpets before them when they gaue theyr almes. Thirdly, we must geue our almes voluntarily, willingly, and without cōstraint, grudging or mur∣muring: for the Lord (sayth the A∣postle) loueth a cheerefull geuer. Fourthly, we must geue liberally, and not niggardly, for (as the same Apostle in an other place noteth) they that sowe sparingly, shall reape sparingly. Fiftly, we must giue our

almes whilest we haue tyme in this life, as Paule sayth, dum tempus habe∣mus, faciamus bonum ad omnes, whilest wee haue tyme let vs doe good to all men. Wee must not leaue it to our executors to doe after vs, who (peraduenture) wyll part stakes, and geue one penny to the poore, and reserue three for them selues. It is not worth a blewe peese to geue them, when thou seest thou must needes leaue them, and canst inioy them no longer. Sixtly, and lastly, wee must geue freely, looking for no reward, merite, or recompence for it againe. But to leaue this, and to goe forward to the rest.

It is also accoumpted by Christ a good worke and a worke of mercy, to visite those that be sicke, and in prison, and to relieue them. Those that be sicke, we must comfort, ex∣hort, dehort, counsayle, and per∣swade, as we see their present state

and condicion doth require: and besides, if they want any necessary thing, that eyther we haue, or can any way procure them, wee are to helpe them to it, and to relieue them. And those that are in prison, wee must visite also, and not only relieue them with meate, drinke, & clothes, but also with our counsayle and wisedome, to the vttermost of our abillitie. But as wee are in this case to relieue all, so are wee much more bound to relieue those that are in¦durance for the word of God, & the testimony of a good conscience, not suffering such to lacke in any case. It is also a good worke to set vp hospi∣talls, spittles, & almes houses, for the reliefe, and sustentation of the poore. In which kinde we haue many good men (thankes be to God for them) that haue done notably, I pray God increase the number of them. But be∣cause I haue spoken of thys matter

somewhat more at large in the be∣ginning of this booke, I will nowe therefore say no more of it, referring the reader to the same place. It is also an excellent good worke to erect Colledges and Schooles for the in∣crease and propagation of good let∣ters, as without which, barbarisme, and palpable ignorāce would quick∣ly ouerflowe vs (as I haue noted be∣fore) and we in short time should become little differing from bruite beastes, I pray God therfore to open the harts of all men and women that be able, to be more beneficiall to them, but of this I haue spoken more largely before in the second Section of this booke.

It is also a good worke, and a worke wherewithall God is highly pleased, to contribute liberally to the mayn∣tenance of godly Pastors, and Prea∣chers. For (as the Apostle Paule rea∣soneth) if they minister vnto vs hea∣uenly

things, it is a small matter, if they reape of vs earthly things. And yet there are some, nay too many Machianelists, that thinke, and say, they haue too much, and that all is well got, that is got from them. But if they knew the excellency of theyr office, and the incomparable digni∣tie of their high calling, if they knew whose place they supply, and whose person they represent in their office, if they knew how deere they are to the Lord (in so much as in a certaine place he sayth, they are as deere vnto him as the apple of his eye) if they knew that epithites, and names of honor are attributed to thē by God himselfe in holy scripture, as namely, angels, lights, ambassadors, messen∣gers, legates, pastors, preachers, doc∣tors, besides many other titles, and denominacions of honor. Briefely I say, if they knew that to detract from them, is to withdraw from God, and

from his holy ministery, they would not thinke all wonne that is extorted from them. God sayth, touch not myne annoynted, and doe my Pro∣phets no harme. And our Sauiour Christ sayth, he that receyueth you, receyueth me, and he hath reiecteth you, reiecteth mee, accoumpting what soeuer iniury or wrong is done to them, to be done to him selfe. And therefore doe I hould this as an infallible maxime, that who so e∣uer deteyneth, or withholdeth any thing of that which is right from his Pastor, or Preacher, neyther loueth God, Christs Iesus, nor yet his holy ministery: for so our Sauiour affir∣meth, hee that loueth you, loueth me, and he that hateth you, hateth me: and agayne, the Prophet spea∣king in the person of God, sayth, bring corne into my barnes, that there may be meate in my house, calling the barne and house of the

minister hys owne barne, and hys owne house. And yet there are some so straight laced, that they would not haue the ministery to liue vppon tythes (forsooth) but vppon contri∣bucions, that is, playne almes in∣deede: so that euery one should giue them what they would, little or much: which if it were once ef∣fected, then might the ministery quickly goe a begging, as they doe nowe almost in Scotland. If this be not the way to bring the ministery into contempt, the Sacraments and word of God into hatred and reli∣gion into detestacion, Say if this be not the way to bring in playne A∣theisme, and consequētly confusion and ouerthrow of all things, I knowe not what is. For take away reward frō learning, & who will set his sonne to learning? who I say will set his child to the Vniuersitie, and bestowe almost all hee hath vppon hym to

get him learning, wheras afterwards he shall liue but as a begger all dayes of his life? But as I would wish that they, who be good, able, and suffici∣ent preachers indeede, should haue liuing enough, so would I wish, that those who haue too much, should part with some of their superfluitie to others that eyther haue too little, or iust none at all. For you shall haue some, that can speake but little con∣grue latine, much lesse preach the word of God (nay would God they could reade english well) and yet they haue, some of them two, some of them three, and it is well if not four benefices a peece, you shal haue othersome fine schollers, and famous preachers indeed, want euen compe∣tent mayntenance. And therefore could I wish (if it might possibly be brought to passe) that a more equall distribution of liuings were had a∣mongst vs. But it may sooner (I feare

me) be wished for, than hastely effec∣ted. Now as this is a great plague to our Church, so (I doubt) least in time, these impropriacions will be the bane of the same: I pray God to moue her Maiesties royall heart, and the heartes of her honorable Councell to redresse this great cala∣mitie, if it be his blessed will. But whether am I caryed? It is a good worke in a Bishop to preache the worde of God truely, to minister the Sacraments sincerely, to exe∣cute ecclesiasticall discipline, and o∣ther censures of the Churche se∣uearely, to rule and gouerne the Churche of God vprightly, accor∣ding to the word of God, to con∣stitute and place in euery seuerall Church and congregation (as neere as is possible) a good and sufficient preacher, and to see that euery one in hys perticular charge, and cal∣ling, doe hys duety diligently. He

must bee an example to his flocke, as well in life, as in doctrine, else what hee buildeth with one hand, hee pulleth downe with the other. Yea, hee must bee of that holy con∣uersation, and integritie of life, that euen they that are without (as the Apostle speaketh) may bee wonne, and reclaymed thereby. Briefely, hee must be in all poynts such a one as Paule describeth to Timothy,* 1.33 * 1.34 and to such a one is all honor due,* 1.35 * 1.36 as * 1.37 the same Apostle sayth in an other place,* 1.38 those Elders that gouerne well,* 1.39 * 1.40 are worthye of double ho∣nour.

It is also a principall good worke in a King, or Prince, fyrst, and a∣boue all things to establish the true religion and worship of God, to a∣bolish all superstition, idolatrie, and Popery, to roote out all vayne tra∣dicions, ordenances, and constitu∣tions of men, eyther not groun∣ded

vppon the word of God, or else repugnant to the same, euer taking the worde of God for hys tutchstone, and square rule, to le∣uile all hys actions by.

It is also a good worke in a King of Prince, and his very duty, to pub∣lish, & enact good lawes, and whole∣some Statutes, tending to the ad∣uancement of vertue and godlynes, and to the suppressing and ouer∣throwing of all sinne and wicked∣nes, to see iustice ministred to all men alike, without parcialitie, fauour or affection, to restrayne, and inhi∣bite all gnawing vsury, extortion, and exaction, to suppresse all rob∣bing, murthering, slaying and kil∣ling one of an other, to defend the pore from the iniury and violence of the mighty, to punish sin in all men, according to the nature and quality therof, as well in the nobility, gentry, and yeomanry, as in them of the

lowest degree, knowing that the iudgement is the Lords, that they be the Lords ministers, and that they carry not the sword for naught, as Paule witnesseth,* 1.41 being also assured of this, that the Lord respecteth no mans person, neyther hath he graun∣ted any greater charter to the migh∣tie, than to the poore, to sinne. No, no, they haue neyther commission nor priuiledge, eyther of immunitie or impunitie, no more than the poo∣rest swayne or meanest peasant that lyueth vppon the face of the earth hath. But the soule that sinneth shall dye, sayth the Apostle, of what con∣dicion, estate, or degree soeuer they be. Yea, the greater honor, or digni∣tie that the Lord bestoweth vppon any one in this life, the greater inno∣cency and perfection he requireth at his hands, so farre off is hee from dispensing with any to sinne. Princes therefore Noble men and Gentle∣men

should be examples of godly∣nes and holynes to those that bee theyr inferiors, for it is an olde pro∣uerbe and verie true, Quales Princi∣pes, Nobiles, & Gubernatores, tales po∣puli, & subditi, Such as the Prince, Nobles, and Gentlemen are, such are commonly the people and sub∣iects also.

It is also an excellent good worke in a Prince, to see that euery one, man, woman, and childe, be Cathe∣chised and taught the true Religi∣on of God, and to compell them to heare, reade, meditate, conferre, and talke of the same, contrarie to that blasphemous opinion of the Papists, who teach, that the know∣ledge of the word of God amongst the Layty (as they call them) doth make them Heretiques. But our Sauiour Christ teacheth vs another lesson, Scrutamini Scripturas, Search the Scriptures, for in them, yee

hope to haue eternall life. And in an other place agayne, Search the scrip∣tures, for they are they which testi∣fye of me. Also in the Acts, we reade, that the Byrreans searched the Scrip∣tures dayly, to see whether those things preached by the Apostles were so, or not, and they are wonder∣fully commended therefore by the holy Ghost in the same place. A∣gayne, when the Pharises came to Christ, tempting him, concerning the faith of the resurrection, he an∣swered them, yee erre, not knowing the scriptures, nor the power of God. So that whereas the Papists contrary to all truth, do hould, that the know∣ledge of the scriptures is cause of he∣resy, we finde heere by our Sauiours owne words, that the ignorance of them is cause of all errors, heresy, and supersticion. Dauid in his first Psalme verse 1.2.* 1.42 accoumpted hym blessed that was conuersant dayly in the

word of God, saying, Blessed is the man, that doth not walke in the councell of the wicked, nor stand in the way of sinners, nor sit in the seate of the scornefull, but his de∣light is in the lawe of the Lord, and in this lawe doth hee exercise him∣selfe day and night. Agayne, in the syxt of Deuteronomie wee are com∣maunded by expresse wordes,* 1.43 that the word of God shall neuer goe out of our heartes, that wee shall teache it to our children, that wee shall talke of it when wee are in our houses, when wee goe by the waye, when wee laye vs downe, and when wee ryse vp agayne, and to bynde it as a signe vppon our armes, and as a frontlette before our eyes, and whych is more, to write it vppon the postes of our houses, vppon our walles, and vp∣pon our gates: so farre off ought wee to bee, from not reading, or

studying, or meditating of it. Our Sauiour Christ in the Gospell after Saint Mathew,* 1.44 sayth, non solo pane, man liueth not by bread only, but by euery word that proceedeth out of the mouth of God. Why then, if we liue by the word of God, and if it bee the spirituall foode of our soules (as it is in deede) what cruell tyrants, and bloudy soule-quellers are the Papists, to depriue vs of that whereby our soules shoulde liue? But yet I cannot greatly blame them, for since the word of God came abroade, and that it was law∣full for euery one to reade it in their mother tongue, the least child that is (almost) can spye out theyr kna∣uery, theyr shuffling, and iugling: whereby it commeth to passe (thanks be to God) that both they, and their pestilent religion is out of conceipt with most men, and I pray God they may be dayly more and more, till

neither the memorie of the one, nor yet the mention of the other be once heard of vpon the whole face of the earth. To conclude this point, it is a good worke in a prince, to protect, & defend his subiectes and people, as well from all extreame violence of forraine foes, as also from all oppres∣sion and wrong of domesticall ene∣mies, & finally to compel euerie one in their seueral callings (as well of the spiritualtie or cleargie, as also of the temporaltie) to doe theyr duties, and to keepe theyr standinges, that the common wealth be peaceably main∣tained, and God glorified, who bee blessed for euer.

It is a good worke in inferior Ma∣gistrates and rulers, to execute theyr princes lawes indifferently, without respect of persons, neither regarding the rich and mightie for their wealth, nor contemning the poore for theyr pouertie. And to this end it behoueth

them to carry a single eie, and to haue the feare of God before their faces, & a good conscience in their breasts, that they take nor receiue no bribes, nor rewards: for as Salomon sayeth, Giftes blinde the wise, and rewardes peruert iudgement. And as it is their dueties to minister iustice to all, so must they doo it with expedition: for he that delayeth iustice, is as cul∣pable before God, as hee that giueth false iudgement, and both are abho∣mination to the Lorde. And yet for all that, you shall haue some sutes (which peraduenture might bee de∣cided in halfe a daie) continue not∣withstanding seuen yeres, yea, some∣times twentie yeres, to the vtter vn∣dooing, if not of both, yet of one of the parties at last, and in the ende, he that hath money, and is able to wage his lawe lustily, goeth awaie manye times with the game. But howe euer it bee, let iustice bee ministred with

expedition, cut off all delatoryes, all Tardè venits, all put-offs, all quirkes and quiddities coyned in the deceit∣full mint of mannes braine for filthy lucre sake.

For by this delaying of iustice (though in the ende it goe on the poore mannes side, as sometimes it doeth, though not verie often) the poore man, with his wife and chil∣dren, hauing spent all in the law, are constrained, eyther to begge, or at least, to liue in extreame miserie all dayes of theyr liues after: so that it had beene as good hee had lost it at the fyrst, as to spende more than it is woorth, and to recouer it at the last.

To the ende therefore that iustice might bee ministred with expediti∣on, I coulde wishe there were men of discretion and iudgement depu∣ted and appoynted in euerie shiere, & furnished with sufficient authority

to determine all matters, quarrelles, sutes, or controuersies, whatsoeuer might arise within that particular shiere or countie: so as none (except vpon some speciall occasion) should neede to goe further for iustice. For now many men are forced to trauell two hundred or three hundred miles in the deapth of winter, in which one iourney some spend euen all they haue, and more too, and yet when they come where they woulde bee, theyr sute is as farre from an end, as it was at their comming foorth. And thus is the poore man thorough pure neede, not beeing able to prosecute his seuen yeeres sute, forced to loose all, and constrayned to begge home, peraduenture two hundred or three hundred miles, as I haue sayd, in the middest of cold winter. To proceed.

It is a good worke in a subiect to loue, honour, and obey his Prince in all things not repugnant to the word

of God, for so the Apostle comman∣deth, Let euerie soule bee subiect to the higher powers,* 1.45 * 1.46 for there is no po∣wer but of God,* 1.47 and the powers that be, are ordayned of God.* 1.48 And in his Epistle to Titus,* 1.49 * 1.50 he willeth Titus to put vs in mind, that we bee subiect to principalities, and powers, and obe∣dient, and readie to euerie good worke.

It is also a good worke in a subiect and his duetie, not onely to beare faithfull allegeance to his Prince in his heart, but also to wish him wel, to loue him, to speake well of him, and most heartely to praie for him, for so the Apostle to Timothie,* 1.51 the seconde Chapter, exhorteth vs, saying, I ex∣horte therefore, that first of all, sup∣plications, prayers, intercessions, and giuing of thankes bee made for all men, for kings and princes, and for all that bee io authoritie, and hee rendereth a reason why wee shoulde

praie for them, that wee may leade a quiet & a peaceable lyfe in all god∣lynesse and honestie vnder them. But heere ariseth a question, whether wee are to obeye our Prince in all thinges or not? I aunswere, If our Prince bee a good prince, and doeth publish good and wholesome lawes, agreeable to the word of God, then are we to obey them in all things, and to aduenture and hazarde both our liues and goods, as well in defence of him and of his lawes.

Vpon the otherside, if our prince bee a wicked Prince, bloudie, cruell, and tyrannicall, and doeth constitute lawes and statutes cleane contrarie and repugnant to the word of God, then we are thus to doe, we must sub∣mit our selues vnder his scepter, and in all humilitie & humble obedience lay downe our liues at his feet, rather choosing to die, than to do any thing contrary to the word of God, & good

conscience, so far off ought we to be from taking armes against our prince for anie matter whatsoeuer. For the Apostle saith flatly, that those who do resist the powers,* 1.52 doo resist the ordi∣naunce of God, and doe purchase to themselues eternall damnation. And hēce is it, that we neuer read so much as of one traitour or proditor of his prince and country, that euer prospe∣red, or had good successe, but in the ende they were ouerthrowen and brought to confusion, & I pray God they may so still, that hammer anie matter, or contriue anie plots against the Lords annointed in anie country or nation of the worlde whatsoeuer.

It is a good worke also in subiects to loue one another, to praie one for another, and to doo to others, as they woulde wish others shoulde doo to them, for this is the whole lawe and the Prophets, saith our Sauiour CHRIST, that is, hee that loueth

God aboue all things, and his neigh∣bour as himselfe, fulfilleth the whole lawe.

And truely not without cause is it sayde, that loue fulfilleth the law: for if I loue my neighbor as my selfe, then will I doo him no wrong, ney∣ther in worde nor deed, I will speake no euill of him, I will not detracte him, slaunder him, nor anie kinde of waie hurt or annoy him. This cau∣sed our sauiour Christ to saie, By this shall all men knowe that you are my disciples, if yee loue one another. This caused the Apostle Saint Paul to crie out, Owe nothing to any man but this, that you loue one another. This caused the same Apostle in an other place to saie, Though I speake with the tongues of men, and of Angelles,* 1.53 and haue no loue, I am as a sounding brasse, and tinkling cim∣ball. And though (sayth hee) I had the gifte of prophesie, and knew all

secretes, and acknowledge, yea, if I had all faith, so that I coulde remoue mountaines, and yet had no loue, I were nothing. And though I feede the poore with all my goods, and though I giue my bodie to bee bur∣ned, and haue no loue, it profiteth me nothing, sayth this Apostle. Yea, such a precious thing is this loue, that in the last verse of the same Chapter, he preferreth it before either faith or hope, and that verie worthely, for faith and hope shall both cease, and haue an ende, when wee shall haue attained the full fruition and possessi∣on of those thinges which wee looke for after this life, but loue shall euer remaine, and neuer haue ende, a∣mongest the Saintes of God in the kingdome of heauen, when all things else shall bee vanished awaie lyke vn∣to a scumme. Then if wee must loue all men, wee must hate none, no, not our verie enemies, but contrariwise,

loue them, praie for them, and euery kinde of waie seeke to doo them good: for so our Sauiour byddeth vs, If thine enemie hunger, giue him bread, if he thirst, giue him drinke, for in so dooing, thou shalt heape coales of fire vpon his head, as the Apostle speaketh.

And in another place, Christ bid∣deth vs, Loue your enemies, blesse them that curse you, doo good to them that hate you, for, sayth hee, if you loue those that loue you, what great thing doo you? Doe not the verye publicanes and sinners the same? Wee must neither curse nor banne them (as they saie) nor in anie sorte seeke to bee reuenged of them, what wrong so euer they haue done to vs, but referre the reuenge to him who sayeth, Mi∣hi vindicta, & ego retribuam, Ven∣geance is mine, and I wyll rewarde. For to reuenge euerie wrong, and

to contende for euerie strawe one with another, is euen as if one mem∣ber of the bodie, shoulde rise vp and rebell agaynst another. Therefore e∣uen as the members of our naturall bodyes, doe agree together in a most pleasant harmonie and sweete con∣sorte, doe loue one an other, suffer one with another, reioyce and sorrowe one with another, and one helpe another, in case anie bee di∣stressed: So let vs agree together one amongest another, one loue an other, one helpe, comfort, and re∣leeue another, to the vttermost of our power. Let the counsell of the Apostle sinke deepe into our hartes, where hee sayth, Weepe with them that weepe, mourne wyth them that mourne, and be of like affection one towardes another.

Let not bruite beastes and vn∣reasonable creatures teach vs wyse∣dome, who loue all other of the

same kinde, and doe willingly con∣uerse with them, than with any other of a cōtrary kinde. Let vs not fall out amongst our selues for euery trifle, nor goe to law for euery light occasi∣on, or rather many times for no oc∣casion at all. Let not the greedy Put∣tocks the Lawyers make you beg∣gers, and thēselues Gentlemen with your goods. Let your controuersies rather be decided at home, by your honest neighbors & friends, & rather be content to lose a peece, than to go to law and spend all thou hast, and in the end peraduenture lose all too. It is a good worke, if any be falne to ex∣treme pouerty, eyther by piracy on the seas, or robbing on the land, by fire, by death of cattell, by suretiship, or any other like accidēt whatsoeuer, to relieue such a one, to help him, & to restore him again to the vttermost of thy power, that afterward by gods good blessing & thy good meanes, he

may do good in the common weale, & thanke God for thee all days of his life after. It is a good worke in euery one that is able, to lend either money or goods, or whatsoeuer els his ney∣bour stādeth in neede of, without v∣sury, interest, or gaine, according to the saying of our Sauiour Christ, lend to him that would borow, not loking for any thing againe, and thy reward shall be great in heauen. But some are of minde, that vsury is no∣thing els but an eating, a gnawing, a cōsuming, & an vtter vndoing of my brother (for so indeed the etymolo∣gy of the word soundeth) so that say they, as long as we eate not, gnawe not, nor consume not our brother (though in the meane time they take neuer so much interest of hym for their money) it is no vsury. But if this be not a eating, a gnawing, a cō∣suming, and an vtter vndoing of my brother, to take after twenty pound,

yea, thirtie pound in the hundred (as many doo) then I knowe not what is. But if they woulde knowe what vsurie is in deede, according to the sense of the worde of God, I will tell them,

Vsurie is anie thing ouer and a∣boue the principall which was lent, be it neuer so lyttle, eyther in monie, corne, grasse, groundes, landes, meat, drinke, clothes, or anie thing else whatsoeuer. But now a dayes there is no sinne so grosse, which is not blanched and smeered ouer wyth such counterfait coulours, that ex∣cept a man haue an eye illuminate by Gods spirite, hee shall take it eyther for a vertue, or at least for no sinne at all, But woe bee to them (sayeth the Prophet) which call euill good,* 1.54 and good euill, sweete, sower, and sower sweete, light, darknesse, and darknesse light. I doubt these excuses and gloses will not go for paiment at the day of

iudgment, let them flatter themselues as much as they will in theyr foolysh imaginations.

It is also a good worke in euerie one to fast from sinne, as much as hee he can, and from all excessiue vse of meates and drinkes, which might a∣nie waie moue or stirre vp the bodie to dissolutenes and wantonnes. And therefore the Papists doo belie vs, in that they affirme, that wee neuer fast, and that our preachers doe preach a∣gainst it, as against a thing altogether vnlawfull. But as they speake truth in this, so let them be beleeued in euery thing else. Indeede wee holde, (and that truely) that all meates may bee eaten at all times, and at all seasons of him that hath faith, for so the Apostle teacheth, saying: Nowe the spirite speaketh euidently,* 1.55 that in the later daies, some shall depart from the faith and shall giue heede to spirites of er∣ror, & doctrine of deuils, which speak

lies thorough hypocrisie, and haue theyr consciences burned with a hot yron, forbidding to marry, and com∣maunding to abstaine from meates, which GOD hath created to be receiued wyth thankes-giuing, of them which beleeue, and knowe the truth. And in another place hee sayeth, Euerie creature of God is good, and nothing ought to bee refused, if it bee receiued with faith and thankesgiuing, for it is sancti∣fied by the worde of God, and by praier. So that wee holde it a mat∣ter meerely indifferent, to eat, or not to eate at all times. Wee repose no re∣ligion in eating or drinking, but hold it rather for a matter of pollicie than of diuinitie.

Our Sauiour Christ sayth, there is nothing that entereth into man, that defile the man, but those things which come out of a man, those de∣file a man.

It is sayd also in another place, All things are cleane to those that be cleane. And further we reade in the history of the Acts, how the Apostle Paule himselfe was commanded in a vision (as it were by oracle from hea∣uen) to eate of all meates conteyned in the sheete, being also forbid to call that vncleane, which God had sanc∣tified, & made cleane. And therefore (I say) we hould it lawfull by the word of God to eate all meates at all times, yea though it were in Lent it selfe. But yet if it please the Prince for pollicy sake, and for a common wealth (for that, at that time of the yeare, all creatures do breede and in∣gender together, and therefore, be∣sides, that they are not so wholesome as at other times of the yeare, if they should then be killed and eaten, as they are at other times, there must needes growe great dearth & scarsity of them) to commaund vs to absteine

from eating of flesh that time of the yeare only, we willingly obey it, as a matter of pollicy, and not of diuini∣tie, religion, or conscience. And albeit, it be obiected, that Christ fa∣sted 40. dayes, and 40. nightes, yet it followeth not, that of necessity we should absteyne from flesh only for so long; no more than it followeth, that we must absteyne from all other meates, because Christ did so. Wee haue no one sillable in the word of God for our warrant to do so. Nay, if we would imitate Christs example in this, we are not able. For can wee absteyne from all kind of sustenance whatsoeuer 40. dayes, and 40. nights as Christ did? And yet if wee wyll follow strictly hys example, we must doe so. Therefore it is true, omnis Christi actio, nostra est instructio, non imitatio, euery action of Christ is our instruction, but not a president to follow in euery thing. And doubt∣lesse,

if he would that we should haue absteyned from the eating of flesh in Lent only, he would haue geuen vs some precept or other, or at least some one word or other sounding that way. To conclude therefore, we hould, that fasting from meates and drinkes, is both good and godly, and many times very necessary, to tame the wanton affections of the flesh, and to subdue them to the spirit. And yet we looke not to merite by our fasts, neyther yet doe wee fast in honor, or worship to any dead Saints, as the Papists most blasphe∣mously doe. And thus much of fa∣sting. Now to go forward.

It is a good worke in euery one, to preuent, and as much as lyeth in hys power, to hynder and stay euery euill action, or vngodlye deede, which eyther hee knoweth of hys owne knowledge, or else is informed, and aduertised of

by others, is like to come to passe, if he do not, he is as guilty of the mis∣chife whatsoeuer it be, that hapneth, as he that committed it. And there∣fore it standeth euery one in hand, to take heed to himselfe, that he be not partaker of other mens sinnes, for euery one hath inough, and too ma∣ny of his owne to answere for, God be mercifull to vs. It is a good worke in euery one to practise sobrietie, temperancie, and frugalitie, as well in his meates, as also in his drinks, to es∣chew all gluttony, drunknes, ryot, & excesse, to vse such apparell and at∣tyre, as is decent and comely, rather obeying necessity, than seruing curi∣ous phantesie, knowing that our ap∣parell was geuen vs to couer our na∣kednes withall, & to hide our shame∣full parts, and not to puffe vs vp into a prowde humor, or vayne conceipt of our selues. And trust me truly, I see no greater reason that we haue to

be prowde of our apparell, than the poore Lazar hath to be prowd of his rags & clouts that wrap his sores. It is a good worke in euery one to mode∣rate his affections so, as he neyther thinke, meditate, nor practise any euil against any man, that he refrayne his tongue from all maner of swearing and blaspheming of Gods most holy name, that he fall out with no man, curse nor ban not any, finally, that he keepe his eyes from beholding of va∣nitie, his eares from hearing of filthi∣nes, or ribaldry, and his hands & feet from committing of euill. Now if these be good works (as they are in∣deede) then most vnhappy are they, that be so farre from doing any of them, that they dayly and hourely practise the contrary, and will iustifie themselues too by the word of God. For sayth one, is not swearing tolle∣rable? doth not God say, thou shalt honor me, and sweare by my name?

and therefore they conclude, that God is rather honored, than disho∣nored by swearing. Othersome, when a man reprooues them for it, will aske hym, why? Is it not law∣full for a man to haue God in hys minde, and to name hym often? yea, the oftner, the betters. Thus these reprobate miscreants iustifye themselues in theyr sinne, and a∣buse the word of God to their owne destruction. For answere to the first. I graunt indeede, that God is hono∣red by swearing by his name, in this sence, when a matter or controuersie falleth out, which can not otherwise be determined than by an oth, then are we (being called by the Magi∣strates, and those that are in autho∣rity) to depose the truth, by the in∣uocation, and calling to witnesse of the name of God; or else, in a pri∣uate action betwixt party and party, to end a controuersy, we may law∣fully

take an oth, for so the Apostle sayth, let an oth make an end of all controuersies. In these two respects it is lawfull to sweare as I haue sayd, and God is honored thereby, if we depose the truth, as he is truth. But as he is honored by these two kindes of othes, so is hee dishonored, and displeased with swearing by him at euery word, in our ordenary talke, and that vppon euery trifle, or light occasion, or rather for no cause at all. This kinde of vsuall swearing, is altogether forbidden by our Sauiour himselfe,* 1.56 where he sayth, Sweare not at all,* 1.57 neyther by heauen, for it is the throne of God,* 1.58 nor yet by the earth, for it is his footestoole, ney∣ther by Ierusalem, for it is the City of the great King, neyther shalt thou sweare by thy head, because thou canst not make one hayre white or blacke: but your communica∣tion shall be yea, yea, nay, nay, for

whatsoeuer is more than this, com∣meth of euill. The Apostle S. Iames also warneth vs to the same effect,* 1.59 saying, but aboue all things (my bre∣thren) sweare not neither by heauen, nor by earth, nor by any other kinde of oth, but let your communication be yea, yea, nay, nay, least you fall in∣to cōdemnation. The very same doth Salomon teach vs, when he sayth, The man that vseth much swearing, shall be filled with iniquity, & the plague of God shall neuer goe frō his house. And yet notwithstanding all this, there are not a few that make euen as it were an occupation of swearing, and forswearing, of blaspheming, cursing and banning at euery word, accoumpting him a peasant and no man, that cannot sweare it out luste∣ly. In which point the diuels are bet∣ter than they, for (as the Apostle Iames recordeth) they tremble and quake at the very name of the Maie∣stie

of God: but these desperate roagues, and shagd hayred ruffians are so farre off from trembling or quaking at the name of God, that they rent, and teare him in a thou∣sand pieces at euery word as much as lieth in their powers, blaspheming both him, and his glorious name, without all remorse or conscience. But let them take heede, for surely I am of this minde, that it were better, (though both in the iustice of God be damnable) to kill a man, than to sweare an oth, or once to blaspheme the name of God any maner of way, for the one is the breach of the first Table, which respecteth the worship of God only, the other is but the breach of the second Table, which compriseth our duties one towards an other. And as it is forbid to sweare vaynely by the name of God in our ordenary talke, & familiar commu∣nication at euery word, & for euery

trifle, so is it also forbid to sweare by any other, than by God alone in the two respects before remembred, and neither by Saints nor Angels, Sunne, nor Moone, Starres, nor Planets, bread, nor salt, fire, nor water, nor any other creature else what so e∣uer: neyther is it lawfull to sweare by any counterfaite oth, as fay, or fecke, gogs bud, gogs lownes, nor the lyke, for all these kindes of swea∣rings are abhomination before the Lord, who hath geuen vs an expresse commaundement, that wee neyther sweare by their idolls, nor yet once make mention of theyr gods in our mouthes. For whatsoeuer we sweare by, we make an idoll of it, and a false God, attributing that honor and worship to the creature, which is due to the creator, who only is to be inuocate and called vppon as a witnesse in all our actions, and none but hee. And nowe to the second

part of theyr blasphemous allega∣cion. Whereas they say, that it is lawfull to haue the name of God often in our mouthes, and the oft∣ner, the better. I aunswere, true it is, wee ought indeede to haue the maiestie of God both in our heartes, and in our mouthes, and the oftener the better, but how? not in blasphemous sort, to make a stale or a iesting stocke of hym, (for we are forbid to take the name of God in vayne, and the Lorde wyll not hould hym guiltlesse that taketh hys name in vayne) but in all holy reuerence, deuotion, and obe∣dience, yea, in all holy feare, and trembling. This the Apostle meant, when he sayde, If any man speake, let hym speake as sayth the word of God: againe, let your cōmunication be such as may minister grace to the hearers. Let these lusty Caueliroes take heed, how they dally with the

Lord any while, for (as the Apostle noteth) God is a consuming fire, and in an other place, it is a terrible thing to fall into the hands of God, yea, he is that stone, that vpon whom soeuer he falleth, he grindeth to powder. But to draw towards an end. It is a good worke in euery one to be care∣full of his brothers good name, ney∣ther backbiting, detracting, slaunde∣ring, nor any way discrediting him by word or deede, but rather seeking by all meanes possible to conserue his credit as much, yea, and in some respects, more than his owne. And if he knowe, or heare any thing which might sound to the impayring of his credit, or blemishing of hys good name, to bury it in the graue of ob∣liuion, that it may neuer rise agayne, nor come to light, to the disparage∣ment or preiudice of his brothers good name for euer. What shall we say then to those vile persons, and

scummes of the worlde, not worthie to haue cōmon breath amongst chri∣stians, who are so farre off from chri∣stian charitie, that albeit they neither knowe, nor in truth neuer heard anie euill of their brother, will yet in the fulnesse of their mallice, coine and forge matter defamatorie agaynst him, and when they haue done, pub∣lish it to the view of the world in rai∣ling pamphlets, and paltrie libels, to his vniust infamie, and their owne perpetuall shame?

The badge or cognisance of the children of God, whereby they are knowen and discerned from the chil∣dren of the deuill, is loue, as our saui∣our Christ saith himselfe, By this shall all men knowe that you are my disci∣ples, if you loue one another. Again, the badge or cognisance of the chil∣dren of the deuill, whereby they are discerned from the children of God, is hatred, rancour, mallice, enuie,

lying, slaundering, detracting, and backbiting of theyr brethren, and the lyke. Now then, these fellowes are so farre off from wearing the cognizance of the children of God, that they marshall themselues vnder the standard of the deuill, being in∣uested with his cognizance as his seruants and vassals. Is this to doe to an other, as they would wish an other should doe to them? Is this the nature of that loue, which Paule describeth, where he saith, Loue suf∣fereth long,* 1.60 is bountiful, enuieth not, doth no euill, is not prouoked to anger, thinketh no euill, reioyseth not in iniquity. Is this the fruite of that loue, which the Apostle Peter goeth about so earnestly to perswade vs vnto,* 1.61 where he sayth, But aboue all things (my brethren) haue fer∣uent loue amongst your selues, for loue shall couer a multitude of sins. The Apostle S. Iohn sayth,* 1.62 that God

is loue, and that those that dwell in loue, dwell in God, and God in thē: Then it must needes follow, that if those that dwell in loue, do dwell in God, then those who dwell in ha∣tred, rancor and malice, dwell in the deuill, and the deuill in them: Now then, whether these men dwell in God, and God in them, or not rather in the deuill, and the deuill in them, let the world iudge. Agayne, the same Apostle Iohn in the same place aleaged, sayth, If any man affirme, that hee loueth God, and yet hateth his brother, he is a lyer, and the truth is not in hym. Nowe then, what kynde of people these are, and how vnsufferable in a common wealth, who delight in nothing so much, as to broch lyes & slaunders against their brethren, and where they heare any thing against any man, without examination of the quality and pro∣perty of the party that told thē of the

person whome they concerne, or of the matter it selfe, they presently spue out their mallice in libelling & pam∣phletting agaynst him, as though all were true that is reported of euerie man.

These kind of fellowes are wor∣ser than the caterpillers or locusts of Aegypt, who deuoured but the fruits of the earth, these the good names of men, yea, and of such men, as in com∣parison of whome, they are notwor∣thie to be named, the same daie the o∣thers are named in. They are worser than rauens, or kites, who will not eat theyr praie before it bee dead: but they will deuour the good names of theyr brethren beeing on liue. Such curre dogges woulde bee hanged vp, as will snappe euerie bodie by the shinnes, liuing to the hurt of all and good of none.

And therefore I cannot a lyttle meruayle, that our graue and re∣uerend

Bishops, and other inferiour magistrates and officers, to whom the ouersight and charge of such thinges are committed, will either lisence, (which I trust they do not, for I wyll hope better of them) or in anie sorte tollerate such railing libels & slande∣rous pamphlets, as haue beene of late published in print one man against another, to the greate dishonour of God, corruption of good manners, breach of charitie, and in a worde, to the iust offence & scandall of al good christians. And truely to speake my conscience freely, I thinke there can∣not a greater mischiefe be suffered in a common wealth, than for one man to write against another, and to pub∣lish it in print, to the viewe of the world. I wis the noble science of prin∣ting was not giuen vs to that end, be∣ing indeede one of the chiefest bles∣sings that God hath giuen to the sons of men heere vppon earth. For is not

this the next way to broach rancor, hatred, malice, emulacion, enuie, and the like amongst men? nay is not this the next way to make bloud∣shed, and murther, to rayse vp mute∣nies, insurrections, commotions, and rebellions in a christian common-wealth? and therefore would I wish both the bookes, and the authors of them, to be vtterly suppressed for e∣uer, the one by fire, the other by the halter or gallowes, if nothing else will serue. But what should I say? I can not but lament the corruption of our time, for (alas) now adayes it is growen to be a hard matter to get a good booke licensed, without staying peraduenture a quarter of a yeare for it, yea, sometymes two or three yeares, before he can haue it allowed, and in the end happyly re∣iected too, so that that which ma∣ny a good man hath studyed sore for, and traueyled long in, perchance

all dayes of his life, shall be buryed in silence, and smothered vp in for∣getfulnes, and neuer see the light, whilest in the meane tyme, other bookes full of all filthines, scurrili∣tie, baudry, dissolutenes, cosonage, cony-catching, and the lyke, (which all call for vengeance to heauen) are eyther quickely licensed, or at least easily tollerate, without all denyall or contradiction what∣soeuer.

And albeit it may be answered, that such filthy baudy bookes are not li∣censed by the Magistrates, as I thinke in deede they are not (for what man can with a good conscience licence those bookes to be printed, which are seared with a hote iron, and branded with the blacke cole of Gods cursse) yet notwithstan∣ding, as long as they tollerate, or suffer them eyther to bee printed, or to bee soulde in theyr Shops,

they are as culpable and as guiltie be∣fore God for them, as the authors of them, and looke what euill commeth by them, they shal one day aunswere for before the tribunall seate of God, because it was in them to haue sup∣pressed them, and did not. But I will leaue them to theyr iudge, to whome they either stand or fall, and who will one day reward euery one according to his dooings. It is a good worke to meditate, and to thinke, that this lyfe is but momentarie, short, and transi∣torie, no life indeed, but a shadow of a life, or rather a meditation of death (for so good men haue called it) a pil∣grimage, a thorough-fare, an Inne, or hostrie, a place of trial, of aduersitie & calamitie, a vale of woe, & a sea of all afflictions and miseries. The conside∣ration of this, caused the holy Iob, that mirror of patience,* 1.63 to burst forth into these speeches. Man that is borne of a woman hath but a short time to liue,

and is ful of misery, he springeth vp as a flower, and is cut downe, he vanish∣eth also as a shadow, & cōtinueth not.

It is a good worke for the children of God, to set their minds of heauen, and heauenly thinges, to meditate of the ioyes of heauen and of the glorie prepared for such as walke here with their God in all holy obedience and christian humilitie before him. Final∣ly & last of all (because I would draw towards an end, though there bee no end indeede of good workes) it is a good worke to mortifie our carnall lusts, and to slay our inordinate affec∣tions, to crucify the old man, with the whole bodie of sinne, and to put on the new man Christ Iesus, walking & going on from faith to faith, frō hope to hope, from repentaunce to repen∣tance, from holines to holines, from grace to grace, from perfectiō to per∣fection, and from one good worke to another, till wee attaine to the end of

our hope, which is euerlasting life, in the kingdome of heauen. These bee those good workes indeede which (as the Apostle witnesseth) Christ hath ordeyned, that wee shoulde walke in them. These bee those good workes which Zachary prooueth to bee the ends of our redemption,* 1.64 that wee being deli∣uered out of the hands of our eni∣mies, myght serue hym without feare, in holynes and righteous∣nes all the dayes of our lyfe. These are the oyle which euery Christi∣an is to haue in hys Lampe,* 1.65 and whiche the foolish Virgins wan∣ting, were shut out, and excluded the kingdome of God. These bee they that I would councell euery Christian man, and woman, that haue any regard of their saluacion, to practise in this life, leauing the Antichristian workes of the Papists, as abortiues, and miscreants, to their

father the Diuell, from whome they fyrst came. For perswade thy selfe whosoeuer thou art, that without these good works, and the like, it is vnpossible for thee to see the face of God to thy saluacion, otherwise than the deuils, and the reprobate, who shall see the face of God (I graunt) but to their euerlasting con∣demnation: So thou without good workes mayest see the face of God with thē, but to thy vtter cōfusion & destruction both of body & soule for euer. Be zealous therefore (good Christian) of good workes, do good whilest thou hast time, for the night of death will come when thou canst not work, redeme the time with wel doing, as the Apostle speaketh, yea, withdraw from thy sleepe, from thy meate & drink, and frō thy necessary affaires, to do good. Remember thy yeres are few vpō earth, & thou hast but a short time to liue, & to work in.

Admit thou attainest to fortie, fiftie, sixtie, or it may be eighty yeres (wher∣to fewe doe come, in comparison of those that die before) alas that time is nothing neither, in regard of the per∣petuity & eternity of the life to come. Haue euer in thy minde that golden sentence of the Apostle, He that sow∣eth little shall reape little, and he that soweth plentifully, shall reape plenti∣fully. Let the words of our sauior ne∣uer slip out of thy remembrance, Bea∣tius est dare, potius quam accipere, It is a thing more blessed to giue (meaning to the poore) than to receiue. Giue therefore, & lend freely to them that haue need, loking for nothing again, and thy reward shall be great in hea∣uen, sayth our sauiour Christ. Consi∣der it is sayde, What is giuen to the poore, is lent to the Lorde, and looke what thou laiest out, it shall bee paide thee again. Distrust not Gods promi∣ses, for he is yea, and amen, in all his

sayings, and faithfull and true in all his dooings. Hee both can, for that he is almightie, and also will, for that hee is mercifull, most bountifully remune∣rate, and most liberally rewarde them for whatsoeuer good thou dost in this life, yea, so precise is he herein, that he hath bound himselfe with a promise, that he wil not leaue so much as a cup of colde water giuen to anie in his name, vnrewarded at that day.

The fifth Section.

Wherein is shewed the ends of good works, and of our iustification by faith onely, with a conclusion exhortatorie to good workes.

NOw as thou art to do good workes, so thou must take heed, that thou dost them not, neither for desire of reward, nor yet for feare of punish∣ment,

but for the loue and obedience which thou bearest to thy God. And so farre off oughtest thou to bee from thinking to be iustified, or to merit a∣ny thing by thy workes, (as the blas∣phemous papistes doo contend) that thou must both think & saie as Christ teacheth thee to say, When thou hast done all that is commaunded thee to doe, thou art yet an vnprofitable ser∣uant, and hast done but thy dutie, nay nor thy duetie neither, no not in anie small measure. No, although thou were stable to do all the good workes in the world, and all the good workes which the worde of God doth com∣mand thee, yea, and in that perfection which GOD doeth require of thee, (which thing neuer anie was, nor e∣uer shall be found able to performe, Christ Iesus only excepted) yet coul∣dest thou neither bee iustified before God, nor yet merite anie thing by them ex opere operato, as the Papistes

doo dreame. But yet they are in deed notable seales and testimonies to thy conscience, that thou art the childe of God, and coheire with Christ Iesus of the kingdome of heauen. And heereof is it, that the Apostle biddeth vs make our saluation sure by good works, not that good workes are any efficient cause of our saluation, but doe assure, confirme, and seale vp vnto vs our saluation purchased by Christ.

They are therefore most excel∣lent fruites of our faith, and infallible pledges of our election in Christe, but no causes of our iustification before GOD. For euen as no fruit can make the tree good, which by nature is naught, so no good workes can make a man good before God, who before was wicked & euill: for as the tree must of necessitie bee good, before it canne bring foorth anie good fruite at all, so a man must

bee sanctified and regenerate by the spirit of God, before he can doo anie good workes, acceptable vnto God, which once being accomplished, thē follow good works, as the effect from the cause. And therefore I cannot but wonder at the more than palpable blindnes of these iusticiaries, and me∣rit-mongers, the papists, who beleeue that good workes can iustifie vs be∣fore God. Our sauiour Christ sayth, Without mee, yee can doo nothing. Whereto the Apostle seemeth to a∣gree, when he sayth, It is God which geueth both the wil & the deed, euen of his good will and then alas, what place of merit is there left for vs? And whereas they obiect, that God hath promised to reward our good works. True it is, hee giueth vs grace, first to will, then power to performe, and put in practise euerie good worke that we doo, and hath bound himselfe with a promise to reward these his own gifts

in vs. But this reward standeth in the mercie of God, not in the merit of the worke. Let vs therefore, abandoning our owne merits, as filthie dong, hold the mercies of God in Christ, to bee our righteousnes, beeing assured, that if the Lord shoulde enter into iudge∣ment with vs, waying our verie righ∣teousnes in the ballance of his iustice, and rewarding vs according to our deserts, we should be vtterly condem∣ned, and cast awaie for euer. This the Prophet Esay confirmeth, where hee saith, That all our righteousnes is like a menstruous clout, than the which, there is nothing more filthy, stinking, or fulsome. To which sentence Saint Barnard seemeth to allude, saying: Ve vniuersae iusticiae nostrae, si remota misere∣cordia iudicetur. Woe be to our righte∣ousnesse, if we should be iudged with out mercie. And yet the papistes are perswaded, that they are not onely iu∣stified (that is, pronounced iust before

God, freed from sinne, and all punish∣ment due for sinne) but also that they merite the kingdome of heauen, and euerlasting life by their good workes. Yea, they haue not onely good works inough to saue themselues withall, but others also, and these they call works of supererogation, that is, whē they doe moe good workes, and in greater perfection, than God eyther can or will require of them, as I haue noted before, and therefore with the ouerplus of these (forsooth) they will helpe their fellowes, if they will paie well for them, else get they none, for, No pennie, no Pater noster. And is not this a pretie matter, that they can, not onely saue themselues, but also o∣thers to, by their workes of superero∣gation? What should a man care for doing of good workes himself, when for a little monie hee may buy inough of others? The fiue foolish virgines would haue bought oile of the wise,

but it was answered them, they could haue none, lest there were not inogh for them both. Wherby wee see, that as no man can buy the good workes of another, so no man hath inough to saue himselfe. The Apostle Peter saith, There is no other name giuen vnder heauen, whereby man can bee saued, but onely Iesus Christ. And if good workes coulde saue vs (as the same Apostle reasoneth) then had Christ died in vaine. For how vaine a thing had it ben for the maiesty of God, to haue sent his owne sonne in∣to this miserable worlde, to take our nature vpon him, & to shed his most precious bloud for vs, if wee coulde haue iustified our selues, or purcha∣sed our saluation, either through our inherent righteousnes (as the papists most blasphemously affirme) by our merits, or by anie other means what∣soeuer. And therefore Paul was bold to conclude, that wee are iustified

by faith only, without the works of the law, Being iustified (sayth he) by faith, we haue peace with God, tho∣rough Iesus Christ. And to the Ga∣lath. he sayth further, that as many as do relye vpon the works of the lawe,* 1.66 are vnder the curse, and banished frō grace. To which the Prophet A∣bacuc seemeth to agree, saying, the iust shall liue by faith. But what shall we say then to the Apostle Iames, who sayth, we are iustified by works, and not by faith only? I answere. There are two maner of iustificati∣ons, one absolute before GOD, the other demonstratiue before the world. Paule writing that wee are iustifyed by fayth onely, meaneth absolutely before God. Iames say∣ing, wee are iustifyed by workes, meaneth demonstratiuely, before the worlde. Agayne, Paule wrigh∣teth of the efficient cause of our iustification, Iames of the effecte.

Paule had to do with them that con∣temned faith (as the Heathen, Iewes and Turks do now) and therefore he attributed (and that worthely) iusti∣fication, to faith only. Iames he had to do with them that contemned good works, as things of no value, affir∣ming, that bare faith alone, was suffi∣ciēt to saluation, & therefore he attri∣buteth the more to works, therby to draw them to the practising of them. Againe, Paule speaketh of such works as goe before iustification, Iames of such as followe after. Paule meaneth not of a bare and naked faith without good works, but of such a faith as can no more be without good workes, than the sunne without light, or the fire without heate. Iames he meaneth of a bare, naked, and dead faith, such as the very deuils haue, & as the very heathen, & infidels haue. So that in substance & matter, they both meane and speake one and the same thing.

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For truly, as faith is the efficient cause of our iustification before God, so our workes are the effects or fruits is∣suing thereout, whereby wee are knowen to bee iustified before the world. And therefore let vs brag of our faith as much as we will, if it bee but such a faith as bringeth forth no good workes, we can neuer be saued by it. This is not that iustifieng faith which Paule speaketh of, nor which the children of God haue, but a dead faith, a barren faith, an historical faith which the deuills and all reprobates haue. But here perchāce some capti∣ous sophister wil aske me, if we cānot be iustified by good workes, to 'what end then shoulde wee doo them? To whom I answere. We are to do good workes for sixe causes especially: first for the loue & obedience which wee owe vnto God: secondly, for the mu∣tuall loue, & brotherly charity which wee beare one towardes an other:

thirdly, to make our saluation sure & certaine vnto vs, as the Apostle saith, Make your saluation sure by good workes: fourthly, for the zeale wee haue of the glorie of God: fiftly, to drawe others from sinne, to the prac∣tife of godlinesse by our good exam∣ple: and sixtly, for the increase of our owne rewarde in the life to come, where no good worke (such is the bountifull liberalitie and mercifull beneficence of our good GOD to∣wards vs miserable sinners) shall bee lefte vnrewarded. And albeit that good workes are no causes of our iu∣stification, nor that thou canst not be iustified by them, yet canst thou ne∣uer be saued without thē. And there∣fore woulde I wish euerie one that hath a care of his saluation, to labor, studie, & endeuor night & day to do good workes. Remember how nota∣bly our forefathers haue behaued thē selues heerein, what monuments of

charity, and almes deedes, haue they left behinde them, to the posterities to come, and yet liued in feare and trembling. And doe wee thinke to come to heauen, and leaue no good works behinde vs at all, but rather in∣finite millions of wicked deedes, and vngodly examples, which cry for vengeance before the throne of God night and day incessantly? Oh let vs remember and neuer forget (if it be true which some do hould, as I fully perswade my selfe it is) that as our wicked deedes, and euill examples which wee haue left behinde vs in this life, do hurt vnto other, and dis∣honor the Maiestie of God, so shall our paine be increased, & augmented in hell for euermore world without end. And againe, as our good deeds, and good examples which we haue left behind vs in this life, do good to the Saints of God vppon earth, and increase his glory, so shall our glory,

and our ioy be increased from day to day to the end of the world in the kingdome of heauen. Let either the feare of the one therfore (deare chri∣stian) or the loue of the other, moue thee now at the last to this resolution of good works. Let not the vayne-glory, and deceiptfull honor of this world beguile thee, let not couetous∣nes blinde thee, nor any priuate af∣fection else, moue thee to do euill, or to deceiue any more in bargaining, selling, or otherwise howsoeuer, for the Lord (as the Apostle witnesseth) is the reuenger of all such wicked∣nes: and though thou escapest for a time the lawes of men, yet canst thou not escape the iudgements of God, but in his good time he wyll finde thee out, and recompence thee ac∣cording to thy deserts. Remember that Salomon was rich, and had as plenty of gould & siluer as of stones, iewells, and ornaments great store,

with fish-pondes, orchards, gardens, forrests, parkes, men-singers, women singers, musicke, and all pleasures else vnder the Sunne, and of them all, he pronounced this sentence, Vanitas vanitatis, & omnia vanitas, Vanitie of vanities, and all is but vanitie. Consi∣der with thy selfe, and often reuolue in thy minde the wordes of our saui∣our, Heauen and earth shal passe, but the word of God indureth for euer. And againe in another place, No mans life standeth in the abundance of those thinges which he possesseth. And againe, What will it preuaile a man to win the whole world, & loose his owne soule. Remember the rich glutton, though he fared dilitiouslie, and ruffeled in his silkes and veluets euerie daie, yet in one moment his soule was taken from him, & he lod∣ged in hell. Take example by the rich man in the gospell, who flowed with such abundance of all things, that he

was forced to pull downe his olde barnes, and to build new ones, was it not saide to him, Thou foole, this night shall they fetch awaie thy soul, and then whose shall those things be which thou hast gathered. Oh what a vaine thing is it therfore, for a man to rake into his handes fiue hundred or one thousand mens liuinges, & to leaue it to his children, who for the the most parte, spend it either in hau∣king, hunting, dicing, carding, or else in whooring, gourmandizing, and infinite the lyke vices, (for, Malè par∣ta, malè dilabuntur, Ill got, ill spent) whereas in the meane time, thou must goe to the barre to aunswere for the getting of them, peraduen∣ture to euerlasting damnation both of bodie and soule. Therefore haue a care whatsoeuer thou be, that thou get thy goods in the feare of God, & with a good conscience, so shall they prosper with thy children after thee,

and thou blessed eternally. And when thou hast thus got them, be carefull how thou bestowest them, and to whome thou geuest them. For it is not inough for thee to say, I gaue so much, and so much to my carnall kindred, friends and aliance: but if thou hast geuen so much and so much, to the poore, so much and so much, to this good end, and to that good end, to this good worke, and that good worke, to remayne to the posterities after thee to the end of the world, oh then well is thee, and happy shalt thou be, yea, then shalt thou be sure to attayne to the end of thy hope, that is, euerlasting life. To the which, hee bring vs all, that apperteyne to his kingdome, that dyed for vs, to whom with the Father & the holy Ghost be all glory and prayse for euer, Amen.

FINIS.

Notes

• * 1.1

  Heb. 1.14
• * 1.2

  Gen. 19.22
• * 1.3

  1. Reg. 19.
• * 1.4

  Gen. 21.
• * 1.5

  Gen. 16.
• * 1.6

  Gen. 21.
• * 1.7

  Dan. 3.
• * 1.8

  2. Reg. 5
• * 1.9

  Tobit. 5
• * 1.10

  Dan. 6
• * 1.11

  Exo. 1••
• * 1.12

  2. Sam. 24
• * 1.13

  2. Chr. 12.21
• * 1.14

  Luke. 1.26
• * 1.15

  27
• * 1.16

  28
• * 1.17

  Iude vers. 6
• * 1.18

  Gen. 6.
• * 1.19

  Psal. 51.5.
• * 1.20

  Math. 5.28.
• * 1.21

  Math. 15.18 19.20.
• * 1.22

  Gen. 1 ••.
• * 1.23

  Gen. 1 ••.
• * 1.24

  Gen. 6.
• * 1.25

  Esa. 1
• * 1.26

  Gen. 47.9••
• * 1.27

  Gen. 3.
• * 1.28

  Reuel. 22
• * 1.29

  Iudic. 20.35.46.
• * 1.30

  Nu. 25.8.
• * 1.31

  Gen. 18.1.2
• * 1.32

  Gen. 19.1.2 3.
• * 1.33

  1. Timot. 3.
• * 1.34

  1,
• * 1.35

  2,
• * 1.36

  3,
• * 1.37

  4,
• * 1.38

  5,
• * 1.39

  6,
• * 1.40

  7,
• * 1.41

  1. Cor. 14.
• * 1.42

  Psal. 1.1.2.
• * 1.43

  Deut. 6.
• * 1.44

  Matth. 4.
• * 1.45

  Rom. 13.8
• * 1.46

  3.
• * 1.47

  4.
• * 1.48

  6.
• * 1.49

  7.
• * 1.50

  Tit. 3
• * 1.51

  Timoth. 2.
• * 1.52

  Rom. 14••
• * 1.53

  1. Cor 13
• * 1.54

  Esay. ••.
• * 1.55

  Tim. 4••
• * 1.56

  Math. 5.33.
• * 1.57

  34.
• * 1.58

  35.
• * 1.59

  Iacob. v. 12.
• * 1.60

  1. Cor. 13.
• * 1.61

  1. Pet. 4.8.
• * 1.62

  1. Ioh. 4.16.
• * 1.63

  Iob. 14.
• * 1.64

  Luke. 1.74.75.
• * 1.65

  Matth. 25.
• * 1.66

  Galath. 5.