1 No Man knoweth whether he bee worthye of Loue or of Hate . Ecclesiast. ● I know in whom I beleue and am sure that he can keepe that whych I gaue hym to keepe vntyl that Daye . Tym. ● . ep. ●

THE MOST IGNORANT of al , so they be not stubborne may easely vnderstande what Salomon meaneth in thys part of Scripture , to 〈◊〉 , that we trauail in hayne if we iudge by the presente state , whome God loueth or whom he hateth : for God sheweth not his loue continually to those whom he wil prosper , nor hys hate to them whom he wyll afflict . And that to reproue the vayrenesse of mannes vnderstanding whiche is dull euen in those thinges which chiefly ought to be knowen .

But thys that is spoken touching the iudgement of outward things , and so farre foorth as a man may Iudge of hymself letts not at al the certainty of fayth neyther doth it cause a faythfull man to be vnassured of y● loue of God , and not resolued that life is layd vp for him in heauen . This assurednesse maketh vs know what difference there is betwene faith and opinion . Fayth leaneth not on the authority of men , neither doth it doutfully rest on God : but a certayne knowledge is ioyned wyth fayth . So if according to the conceit of men we speake of things that chaunce vnto vs , we haue no assurance of gods goodnesse toward vs . But when fayth guydeth the sprite of man , then man is well assured what so euer betyde hym , that nothyng shall separate hym from the loue wherwith God loueth him .

2 Seeke and you shall finde . Math. 7. I was found of those that sought me not . Esai . 65.

THis commodity we haue by faith in our praiers , that if in faith we seke God , we shal find him always redi to succor vs in al our necesities , he is prest of hymself to graunt our requestes , so that we pray to him . And his riches shal be displayed vnto vs , so that we seke them and aske them . It is certaine that God watcheth often for the safety of hys faythful when they slepe , to the ende he may preuent their prayers . For , we were more than miserable if in thys our brutall dulnesse God taried for our prayers . But bicause Christ speaketh here to hys Disciples he sheweth them playnly in what maner the heauenly father wyll make vs partakers of his gifts . Although therfore he geue vs all good things freely : yet notwithstandyng to exercise our fayth , he wyl haue vs seke hym by our prayers , on which he wyl bestow that which proceadeth from hys goodnesse only .

So , God wyl haue vs seke hym , yet he is the first that sought and found vs , which thing appeareth in that he saith he was found , but it was of those that sought hym not , which was when he graffed vs into his household by faith . And therin he declareth that hys grace and mere goodnesse hath preuented vs , & that we brought wyth vs no desert , or worthinesse at all .

3 I wyll remember their sinne no more . Genesis . 3 Verely I saye to thee , thou shalt not depart from thens til thou haue paid the last farthing . Math. 5.

EVEN after that we haue offended , God notwithstanding promyseth to be at one with vs : for of nature he is gentle and prone to pardon , ells our offences and wickednesse wold shut the doore and entraunce to hys bounty , yf we had not thys thing euer set before our eyes , that he easely pardoneth and forgetteth our sinnes , he kepeth not in mind the faultes and wrongs that are done to him : for he condescendeth wyllingly and of his owne accord to fal to agrement . But it behoueth vs to know that thys is not spoken to all mankind indifferently , but is a priuiledge belonging properly to his Church . For it is saide in Deutronomy , that God reuengeth terribly casting back the faults of the Fathers into the bosome of the Children . Gods wrath agaynst rebelles , vnbeleuers and obstinate persones shall neuer be appeased . And in some sorte that may agree hereunto , which Christ our Lord saith . Verely I say vnto thee thou shalt not come oute from thens tyll thou haue payed the vttermost Farthing . Albeit Christ simply geueth warning that it is very profitable for vs euen after the maner of men to agree with our aduersaries betime , bycause that rigorous men are often domaged by their owne euel desire . Yet this similitude may be well and fytly applied to God , that Iudgement with out mercy shal be executed on him that wil not agre or be reconciled with hys brethren , or that shall striue to the vttermost .

4 Art thou called a seruaunt ? care not . 1. Corint. 7. Yet if thou can be at liberty , be so rather . 1. Corint. 7.

EVery man muste be content wyth hys calling and follow it : not that men are so bound but some may lawfully chaunge their estate or trade of life : but men ought to amend their vnaduised desire , by which some are stird to chaunge their sort of life without any iust occasion , whether it be through superstition or curiousnesse of conscyence , or some other fond motion . To be short , this sentence bringeth al men to thys poynt to remembre what standeth with their calling . If any be called to bondage sayth Saint Paul , he must not be vexed with carefulnesse : but rather masse haue his conscience quiet . He wil haue bondmen to be of good there and not troubled as thoughe bondage shuld let them from the seruice and true obedience of God . Notwithstanding he mitigateth that sentence : for ( sayeth he ) if the seruaunte can fitly bryng to pas to com into fredome , let him take to hym that more comodious state of lyfe . He teacheth that liberty not only is good : but also more commodious than bondage . This then maketh these two sentences no whitte to disagree . For Saint Paul biddeth not seruauntes to steale away from theyr maisters , or to vse any force toward their masters , so to shake of the yoke of bondage from theire neckes : But he aduiseth them not to be trobled , as though their state of lyfe did take from them the Christian liberty .

5 When I held my peace my bones woox olde . Psalm. 23. In cryeng and groning my bones waxe olde . Psalm. 23.

ALthough there be some litle shew of contrariety in these words , yet they may be easily agreed . The poore sinner is spoken of who feeleth himself cast out of the fauour of God . And the Prophet speaketh not here of a common kinde of trial : but of an extreme rigor , by whych the sinner is vtterly ouerthrowen . As in dede if we be not drawen by forcible means , we neuer aduaunce our self with a very earnest desire to seeke to be at one with God . Therfore whether the sinner seke ease by holding his peace & saying nothing : or by crieng and brayeng , his bones neuer lyn to waxe olde , nor all his strength to wast : on which syde soeuer he turne him , and by what soeuer wil or affection he be led . Let his mouth be shut vp that he say nothing : let him haue it open to bray and fil the aire with cries : To be short , let him do all that semeth hym good to finde ease of his grief , yet it auailes him nothing tyll he be come agayne into the fauour of God .

6 Thy God is one only God . Deutero. 6. I haue appointed thee the God of Pharao . Exod. 1.

THIS is very true , that there is but one God , & the same very . God & onli God that by his son Iesus Christ shewed himself only wise , only almighty , and wholly good , at whose hand alone we must loke for safety , & all maner of good things . He is the true God whom faith discerneth from the vayn & folish inuentions of men , & embracing him with an assured certainty , it neither boweth nor wauereth . Yet for all that a man may also say . Many are called Goddes not of their own being : but by partaking of dignity , insomuchas God hath made them his vicars & Deputies in som particular office , as it is sayd in the. 83. Psalme . I haue sayd you are Goddes . For he speaketh ther to Princes & Gouernors of the earth . By the self reason the scripture calleth the Angels Goddes , for that the glorye of God shineth in the world through them . Now this tittle conueyed ouer from God as wel to Angels , as to men , declareth what God doth by them , & what charge and office he hath geuen them . And that is in such sort , that no parte of Gods glory is therby minished . For he doth not so impart his force & strength to creatures , as in y● meane season any of his power is taken from him . He doth not so work by them that in the mean time he resigneth his own power . He wil not haue his glory so shine in them . that the whilest it be darkned in himself .

7 All flesh shall see the Saluation of God . Esai . 40. The wicked shall not see the glory or magnificence of God . Esai . 26.

IN the the Prophet Esay saith , al flesh shall see the saluation of God , his purpose is to shew that the work of the redemption of the Church shal be so glorious that all men shal openly see that God is the author of such a deliuerance , & it shall make visible his Maiesty & Power . But the wicked & vnbeleuers haue no eyes mete so to considre it , as it may profit them . The Lord by sundry meanes maketh his power , his iustice , & bounty shine : and yet the unbeleuing & proud occupy not their spirits and wits about it . So although al may behold the glory of Iesus Christ : neuerthelesse few haue knowen it bycause of their blindnesse . There haue bene but few that haue had their eyes opened by the holy Ghost , to see this glory in our Lord Iesus .

8 I wyl harden the hart of Pharao . Exod. 4. Pharao hath hardened his hart . Exod. 8.

LYKE as God hath kept vnto himself this liberty to haue mercy on whome it seemeth good to hym , and that therin we can finde out no cause aboue his will : so also hee refuseth as manie as he will , and therin his wil sufficeth for all reasons . Saint Paul handling this argument in the. 9. Chapter to the Romaines , allegeth that which God had sayd to Moyses before , I wyll haue mercy on whomsoeuer I wyll haue mercy . On the contrary syde he proponeth that which the Scriptures say to Pharao , Exod. 9. I haue stirred thee vp euen to thys selfe purpose that in thee I may shew my power , & that my name may be renowmed through all the earthe . Then after he concludeth that God hath mercy on whom it semeth good to him and hardeneth whom he wil. The lord affirmeth that it is himself that stirred vp Pharao to this very ende that being vanquished and subdued whylest he stubbournly resisted the power of god , hee shoulde serue for an instruction to teache howe inuyncyble the arme of God is . Then , in that he hardened the hart of Pharao , he is not only vnreproueable : but also in hys wysedome and equity wonderfull . And when it is sayd that God hardeneth , it is not only me it therby that God suffereth , but also that his Godly wrath worketh : for al outward things which serue to bild the reprobare , are euident tokens of his angre . And Sathan himself which inwardly worketh strongly , is so Gods minister that he doth nothing out by the commaundement of God . Yet not withstanding this also is true that Pharao hath hardened his heart God truly , doth harden , but he doth wel & iustly that which he doth . ● an hardeneth himself , but what he doth , he doth stubbournly , agaynst the will of God who calleth him to repeniaunce and saluation .

This we may see playnly by the exhortation which that holy Ghost maketh in the. 95. Psalme , when he sayth , If to day yee wyll heare his voyce harden not youre heartes , He declareth that our stubbournesse and rebellion agaynst . God commeth out of none other fountayn than of our wicked will , when we shut the dore against his grace . We haue alredy by nature a hart of stone , and this hardening is naturall vnto vs euen from our mothers wombe , and onely God may soften and amend our hardnesse . Notwithstandinge in that wee refuse the voyce of God , that proceadeth of our wilfull obstinacy , and not of any constraynt that commeth from els where or from without vs . Euery man may be a witnesse of this to himself : Wherfore it is not without iust cause that the holy Ghoste reproueth all vnbeleuers forsomuch as stubbournly they wythstand God , neyther is 〈◊〉 any beside themselues that taught them to rebell . Pharao may well scrue for a notable crample hereof . So God remaineth iust , & the naughty and hardened man is Iustly punished .

19 Encrease and Multiplye , Genesis ● . Happy are the barraine that &c , Luke . ●3 .

WHEN God had at the begining ordayned mariage , he spake thus to Man & Woman which he himself had ioined together , Grow and multyply .

In geuing them hys blessing he wylleth them to engendre a line , beginning at the mariage which he had ordayned and hallowed , he commeth doun to generation . Such is then the blessing of God from which as from a spring al mankinde is deriued . And we ought not onli to consider it in a generalty but in euery one particularly : for we are frutfull or barraine touching the begetting of issue , according as god poures forth his blessing and power on some , and withholdeth it from other some . But when it is sayd Luc. 23. that blessed shall be barraine women that shal not conceiue . This is not spoken symply as though a woman were to be accompled happy in that she bringeth not forth children , for rather therin is the lacke of the blessing of God wherof we spak : but our Lorde Iesus speaketh there of the dreadfull Iudgement of God which shuld come vpon the Iews , so that then the barrain women should be happy in comparison of others which shuld not only feele their own misery in their own propre bodies : but also their chyldrens . To be short , seeing this sheweth an extremity of dispaire to wish mountaynes to fall on them , to curse their issue , Iesus Christ sheweth that the Iewes shal feele that they haue not had to do with a mortal man but with the liuing God .

10 There is no respect of persons wyth God . 2. Ephesi . 6. Colloss. 3. Vnto whome shall I haue regarde but to the poore and lowly of spirit , and trembling at my wordes . Esay . 66.

WHen we reade that God accepteth not nor hath respecte of persons : that is not to say that he hath no regard to men , as though he wer carelesse of them : but by thys maner of speaking we must vnderstand that he loketh on y● cleannesse of the hart , & on the inward innocency , & that he regardeth not those things which bleare the eies of men , & are commonly estemed of them , as race , country , dignity , riches , honor , beauty & other lyke things . Also he hath no respect vnto the contrary thyngs which procure disdain & sontimes hate , as pouerti , lowe and base state . And this hapneth oftenest in Iudgement , where affections ouerthwartly reigne , whiche are conceyued by respect of persons . They that are in any dignity flatter themselues , as though God should sauor them for such corruption , and think that the little or pore ones cannot be so worthy as they , that God should voutchsafe to cast his eyes on them to take their part : but of what estate or condition , of what country or kindred , soeuer men be , they shall bee pleasing vnto God that feare him and do that is right .

Now when it is sayd that god loketh vpon the poore , and lowely , it is not meante that he hath more respect vnto the person , but to the truth that is in the person whiche canne not bee in hym but throughe the goodnesse of God . So he hath regard to that that is his and not to that that men can haue of themselues . In this place of Esay the false opinion that men conceyue of the seruyce of God is ouerthrowen in asmuchas they suppose that ceremonies and outewarde , obseruaunces are much worth of themselues : but God careth not a whit for them . When men think to appeace & content him by such shewes he rather casteth his eyes on hartes throwen down , & trembling at hys woorde , wherebye hee sheweth openlye howe wee muste beehaue oure selfe to become acceptable vnto God , to weete , so that al our powers , & all our senses be ordred to geue true obedience vnto God , and that we attribute nothyng vnto oure selues by fonde presumption : for the nature of our fayth is to obey God , and causeth him when he speaketh to vs , to be heard of vs attentiuely and quyetly .

11 Thou arte not a God that louest iniquitye . Psalme . 5. He hardeneth whom he wyll . Roman. 9.

DAued in thys fyfth psalme setteth forth a confort to al the faythful , & geues them councel how to behaue them selues as often as their enemies cruelly persecute them , and gylefully , and violently oppresse them . Hys aduise is that they should haue recourse to the defence of God , whoe will not fayle to represse in good time , all their crueltye . And seyng it is so that ryght and equitye are pleasyng vnto him , it can not otherwise be but that he wold take vengeance of all wicked and vnryghteous men . For howe can it be y● such shoulde auoyde hys Iudgement , and abyde vnpunyshed , sith he is the Iudge of the world ? For hys offyce is to destroye all the wycked , for he hateth all wyckednesse , and hath already prepared a reward for the proud . And although he deferre the punyshment and vengeance for a whyle , yet he wil at laste goe vp into hys Iudgemente seate , & will openly declare that he is a iuste Iudge enemy to the wicked & a frend to the good and ryghteous .

Now then to agree thys place with that other which sayth , God hardens whom he wyll , there nedeth none other doctryne but that whiche maye bee gathered out of thys sentence , to weete , that God hateth all iniquitye , that is to saye , althoughe he woorke by Satan and by the wycked , & vseth their iniquitye to execute hys Iudgementes : Yet he is not author of sinne , neyther doth synne please hym , for alwayes he setteth before hym a iuste & holy purpose , so that he condemneth & punisheth righfully & Iustly those that he dryueth by hys secrete prouydence , whether it seemeth good vnto hym . Verely he hardeneth whom he wyll , yet is there no vnryghteousnesse in hym , for he doth nothyng but y● which is ryghteously done . And not only he foreseeth the ruyne of the wicked : but also theyr fall is appoynted by hys councell and will . As Salomon sayeth . Prouerb . 16. that not onely the destruction of the vnryghteous and proude was knowen before : but also they were appoynted to perdition , euen as God by hys bountye and mercye keepeth the faythfull , and suffereth not the deuill to haue power on them , nor them to be suppresse wyth synne . So also , he doth not only geue ouer those and denyes them his grace whom he wil punishe : but also he blindeth them and geueth them ouer into a reprobate sense , deliueryng them to the power of the deuill . Shall we then attribute vnto God any thyng at all in euyll woorkes bycause that if he denyed not hys grace , no man shoulde bee geuen into a reproued sense ? It is certayne that the wicked are geuen into a reprobate sense not only by the sufferyng of God : but it commeth to passe through hys iuste Iudgement , & hys vpryght order that the wycked are vexed by thys rage , aswel through their own concupiscence , as by the force of the deuill . Yet we must not lay any fault on God , for the rootes of synne ar stil remayning in a synner . Therfore , when we finde such sentences in the Scripture , that God hymself blyndeth or hardeneth the hart of man , they assigne not the begynning vnto God , neyther do they make hym author of euil , so as the fault ought to bee imputed vnto him . It is sayd that God geues ouer the reprobate to diuerse desyres , is thys to saye that he depraueth or corrupteth their heart ? Not so , for the reason why the hart of man is subiect to froward desyres , is forasmuch as it was already corrupt and faulty . Moreouer it is sayd that God blyndeth and hardeneth . May a man say therfore that he is the author or mynyster of synne ? God forbyd , but rather by thys meanes he taketh vengeance and punysheth synnes , & that he doth Iustly wythout doyng them wrong , in asmuch as they haue refused to be ruled by hys spryte . It followeth then that the spryng of synne is not in God , neyther may the fault bee imputed to hym as thoughe he tooke pleasure in euel doyng . Thus it booteth man nothyng to hast with God endeuoryng to lay hys faultes and offences on hym . And thys is the reason whatsoeuer euyll ther is , it procedeth from the euyll appetite of men .

12 Hys mercyes are aboue all hys workes . Psalm. 145. He sheweth mercy to whom he wil . Roman . ● .

WE haue already sene that God is no waye beholdyng or bound to any creature , he is free in al hys wylls and workynges , no man hath geuen vnto hym to prouoke hym to recompence . If he reccaue to mercy , and if he saue , it is of hys mere goodnesse , as also yf he condemne he hath a iuste cause to do it . He hath mercye then on whom he will , and not on all , he offereth hys grace to all , but all are not made partakers of hys grace : but yet hys bountye & mercy is stretched ouer al his workes , that is to say , God not onely of hys mercye and fatherly bountuousnesse forgeueth synnes : but also vseth liberality indifferently towardes al , as he maketh hys sunne to shyne vpon the good and euil . The reprobate ar among the works of God , in asmuch as he formed their bodyes and their soules . Althoughe therefore the remyssion of synnes be a treasure hydden from the wycked & proud : Yet their iniquitye letteth not God from spreadyng hys mercyes and bountyes largely vpon them also . But in the meane tyme these vnthankfull ones swallow down the liberalitye of God not tasting or felyng it at all : Only the beleuyng know what it is to enioye the grace & fauour of God , as it is sayd in the. 34. Psalme . Drawe you nere to hym and bee you lyghtened & your faces shall not be ashamed . See and taste howe swete the Lorde is . And moreouer seing it is so that our offences & synnes , wrap al the worlde in Gods curse , his mercy likewyse both stretch euen to brute beastes which he helpeth .

13 God tempteth no man . Iacob 1. God tempted Abraham . Genesis . 2● .

IT is an easy thyng to agree these two places , if we vnderstand , what difference ther is betwene plucking that out which is hyd within the hearts , and styrring the hartes inwardly to naughtye desyres . When Sainte Iames sayth that God tempteth none it is to the end that no man shoulde laye hys synne vppon an other , and muche lesse vpon God , and the reason followeth , that God is not tempted to doe euyll : But euery one is tempted when he is drawen & taken by the bayte of his owne concupiscence . He treateth then of inward temptations which be nothing but vnruly appetites that styrre vs to synne . Thys then is very well sayd that God is not the author of such temptations bycause they ryse from the corruption of oure nature . Thys doctryne is set forth bicause it is a very common thing among men to lay els wher the fault of euils which they commyt : Yea , & they sticke not to charge God with it , wherein they shew themselues the very sonnes of their father Adam that sayd , the woman that thou gauest me disceyued me . Then we ar brought , backe to the confessing of our own fault and sinne , to the end that we should not put God in oure place as though he hymself dyd moue vs to synne . We may not therfore remoue our offences from vs to others , seyng that we haue & carry the roote in our own concupiscence . For althoughe Sathan make vs taste hys poyson , and his blastes kyndle euil desyres in vs : Yet are we not dryuen to synne by any outward constraynt , but our fleshe styrreth vs , and we of our own accord obey the intycementes of it . Thys notwythstanding shal not let vs to saye that God hath hys manner of tempting , as he tempted Abraham , that is to saye , he broughte him to a true profe to search the fayth of hys seruaunte to the quicke . Thys oughte to be moste manyfest , ther are also outward remptations which are sent vs of God to proue our pacience and to trye our fayth by offryng vs some occasion to make oure mynde knowen .

14 No man euer sawe God . Iohn . 1. I sawe the Lord face to face . Genesis . 32.

THys sentence that no man euer saw God must not be vnderstanded onely of the outwarde syghte which is wyth bodily eyes : But also generally , that as God dwelleth in a light that can not be attayned to , so also he can not be knowen but in hys sonne Iesus Christ who is hys liuely Image . God whiche was before as it were hyd in hys secret , and profounde glory , became as it were visible in Iesus Christ . And so when the sonne is called the liuely Image of the father , that belongeth to the particular benefyte of the newe testament . And when it is added the only Sonne , whiche is in the bosome of his father , the same hath told it thee , it is shewed how God is manifested in the Gospell and what difference there is betwene the olde fathers and vs , and howe we bee in higher degree than they ▪ as S. Paule sheweth . 2. Corin. 3. that there is no more a veyle nowe as there was in olde tyme vnder the lawe . But God is openly behelde in the face of Iesus Christ , not that the auncient fathers were withoute the knowledge of God , among which the Prophetes euen at thys daye beare a torch before vs to lyght vs : but in comparison of vs they had but smal sparkes of the true lyghte , and we at thys day be lyghted with a full lyght . Now as touching that , that is sayd of Iacob that he sawe the Lord face to face , it is very true that he had but a little taste of the glorye of God : Yet was it not without cause that this holy patriarke dyd set forth thys vision aboue all the other in which God had not so manyfestly appeared vnto hym : Yet notwythstandyng in comparison of the bryghtnesse of the Gospell yea or of the lawe it was only a little sparke or a very dymme beame . Iacob then sawe the Lord of an vnwonted fashion , so he speaketh in respect of other reuelations that he had , and not in comparison of the apparaunce of the Gospell which we haue at thys day . If we wil speak of an excellent vision , ther is scarcelye any such as Moyses vision which he obtayned in the hyll , which is spoken of in Exo. 33 and yet God pronounceth expressely thou mayest not see my face , only thou shall se me behynd . He signifyeth by thys similitude that the tyme of the ful and cleere reueling was not yet come . But now , let the face of Christ be taken from vs , & ther is no meane wherby any man be he neuer so excellent , may see God , the sygnes in which of old he shewed hymself , haue declared , that the loke of man can not pearce to the beholding of God , whose beyng is incomprehensible , as when he appeared in a cloude , in flame , and smoke .

15 The wicked shall not ryse in iudgement . Psalme . 1. We shall all ryse to iudgement . 1 Corint. 15.

THere is very great diuersity betwene these two sentences , for in the fyrst Psalme ther is nothing spoken of the laste Iudgement , nor of that rysing vp , which shal be when the sone of God shal come to Iudge both the quicke and the dead . The Prophets mynde is to shew that the state of the happy lyfe is grounded vpon a good conscience , wherefore it is no meruayll if the wicked be by and by disappointed of the felicitie which they them selfe haue imagined . They haue their pleasure in thys world , and they tryumphe whylest al things are ful of trouble here beneath , as theues skirmyshing in the forest & woodes when the prouost Marshall is farre of from them : Yet things shal not be alwayes so dysordered , but when they shal bee broughte into some good order , then their pleasures shal be taken from them , so that they shall feele that they were dronke when they thoughte they had bene happy . The wicked then & proud are pronounced to bee myserable for asmuche as to bee blessed , a man must haue a good conscience . It is very true , that beefore they bee searched to the quycke , al thyngs laugh on them , but the whilest none deserueth to be called or accompted blessed , except he bee helde vp by a fast soundnesse of heart , when the good and iuste be tryed , them at length men know which is the fast and true purenesse . Thus when it is sayd that the proude and wicked , shall not ryse vp in Iudgement , the meanyng is , they cannot stand vpright or abyde it when they are examined by the Iust Iudgement of God : And withal , thys also is true , that the wicked shal rise againe in the last Iudgement of Christ aswel as the good : but in a diuerse sorte as it is sayd . Iohn . 5. the houre shall comme , in which all they that ar in the graues shall heare the voyce of the sonne of God , and they that shall haue done well shal goe into the resurrection of lyfe , and they that shall haue done euill into the resurrection of condemnation . True it is that in the Articles of our fayth there is no mention made of y● rising of the wicked neither of their eternall death bycause y ● ●rede which contayneth the sayd Articles is a briefe summe of the faith of the Christians wherin nothyng is intreated of but that which serueth to confort the chosen , shewing them the good things which God hath prepared for them . It was made to quiet the consciences of the faythfull in y● they haue wherwith to mayntayne and stablyshe themselues in the hope of their saluation , which the wicked shal haue no part of Brieflye , the resurrection of the wicked is not to set them in better state : But rather to make them altogether confounded , and accursed for euer more . Howbeit the power of God shal appeare in their resurrection when he shall punyshe euerlastyngly both their bodies and soules , as also it shal be sene in the risyng agayne of the good and Iuste , when he shall make them wholly and continually blessed .

16 Iesus Christ forbyddeth vs to bee angrye . Mathe. 5. Dauid sayeth be angrye . Psalme . 4.

IEsus Christ leadyng men backe to his authoritye which of ryght ought to be set before al , Pau. Eph. 4 . auncient and repulsyng the common opinion of that scribes , setteth forth three degrees of condemnation besyde the violence of handes , signifying therby that thys decree of God , thou shalt not kill , doth not onely restrayne the handes : But also all affections that ar contrary to brotherly loue , and he openly calleth them manquellers which shal but be angry with their neyghboures , or that shall arrogantly mocke them , or that shall by any outragious woorde offend them . And althoughe he condemneth to the torment of fyer only those whiche vse agaynst theyr neyghboures open reproches and dyspytes : Yet he doth not exclude wrath and anger from thys payne : But alludyng vnto earthlie Iudgementes he doth wytnesse that God will be also the Iudge of secrete and hydden anger to punysh it . Now when Saint Paule : Eph. 4. sayth , bee angry and sinne not , whether he haue therin alledged the testimonye of the Psalme eyther ells that he dyd only allude therunto followyng the greeke translation . Howsoeuer it be , he hath applyed thys sentence very well to his purpose : for he sheweth therby what a fault it is for men to spewe vp their coller on other men , seyng in them self they haue matter ynough to be angry with themselues to kepe them from offendyng other , wherfore he woulde they should rather frett inwardly and exercyse their coller agaynst themselues , for there is cause ynough for them to be angry and to deale dyspytefully with themselues . And forasmuch as the infidels that haue no feare of God nor any quicke feeling of hym runne hedlong at al auenture . They ar warned ( if at least wise ther be yet any hope of helpe in them ) to cry & tremble within them selues . For hereof c̄ometh the presuption and foole hardinesse of all the proud through which they stick not to make warre wyth God . They are dronke with a vayne and fond assurance , and they harden themselues with their own wyll , when forgetting god and themselues , they follow at that , to whiche their fond and lewd sensuality driueth them . The medecine to make them sin no more in thys behalfe is that they wake out of their depe slombre , and begyn to stirre and tremble in themselues . So when they shall haue wel shaken of their sluggishnesse the desire to sinne shall ceasse in them , for whence commeth it that the vnbeleuing sorte deale so spitefully with the good and simple , and that they rayse vppe so many troubles and stormes ? but hereof , that they are to wel at ease in them self . Doutlesse by our anger and indignation we offend God , fyrst , when we are angry for euery lyght cause , and ofte without a cause , or being moued by the wronges which are done to vs particularly . Again being once moued to coller we passe beyond our bownds and runne foorth withoute measure . Lastly we stirre vp that anger against our brethren which we shuld styrre vp against our selues , & against our own offences : but the true tempering of a lawfull coller which causeth vs not to offend is when we seeke the matter of angre rather in our self , than in others bendyng our angre agaynst our owne vices . As touching others we must be angrye wyth their faultes rather than with their persones , and we must not conceiue displeasure of faultes and offences committed agaynst vs : but rather the zeale of the glory of the Lorde ought to enflame vs to angre . To conclude , let our anger be so moued in vs that when nede is it maye be appeased but let it not bee myngled wyth the troublesome affections of the flesh .