all to himself saying Come vnto me all yee which labour and are laden with sinne and I shall refresh you And Peter saith there is no saluation but in Iesu Christ Nor no other name giuen vnder heauen by the which mā may obteine saluation Therfore sithēs no other may saue but he we should put all our trust hope in him and in his mercy only and neither in the law nor works for to all them which thinke they may bee safe by workes or made iust Christes death is in vaine or if there had beene giuen a lawe whiche might haue giuen life then righteousnes surely had beene of the law but it is manifest that by the law no mā is made iust before god because the iust shall liue by faith What wordes may bee more plaine then those are to exclude workes foorth of this article Now sithens the scripture teacheth vs so plainely that Christ is our Iustice our Sauiour and Redeamer satisfaction for our sinnes the ende and consommation of the lawe and hath freed vs from the lawe sinne and death and from the kingdome of Sathan our aduersarie and bought vs to the kingdome of righteousnesse without our merites or deseruinges Why will wee vsurpe his office to our selues and spoile Christ of his glorie or be come thrall againe to that thing from the which Christ hath freed vs. The which we do if we wilbe participāt with Christ in the making of our selues iust or mixt any workes with the article of iustication THE XIX CHAP. 1 As the good tree beareth good fruite so the good man worketh good workes 2 But as the fruit maketh not the tree good So workes make not the man iust 3 For as the tree is before the fruite So the mā is iust before the work be good 4 The cause why wee should worke good workes 5 The Captaines in the kingdome of christ his subiectes and reward and of his aduersarie Sathan THis faith which only iustifieth and giueth life is not idle nor remaineth alone Neuertheles it alone iustifieth And then it workes by charitie For vnfained faith may no more abyde Idle from working in loue then the good tree may from bringing foorth her fruite in due time and yet the fruite is not the cause of the tree nor maketh the tree good but the tree is the cause of the fruite and the good tree bringeth foorth good fruite by the which it is knowen goode Euen so it is of the faithfull man the workes make him not faithfull nor iust nor yet are the cause thereof But the faithfull and iust man bringeth forth and maketh good works to the honor glorie of God profit of his neighbour which beare witnesse of his inward faith and testifie him to be iust before man Therefore yee must be iust and good or euer yee worke good workes for Christ sayeth may yee gather grapes of thornes or figges of thrisles no no it is contrary theire nature Euen so it is with man till hee be made iust by faith as it is before writtin Hee may neuer doe a good worke but what euer hee doeth is sinne for al which is not of faith is sinne and christ sayeth to the Pharisies how can yee speake good while yee ar yet euill Therefore or euer we speak good or do good we must be made good that by the mercy of god through faith in christ without al our deseruings Then shal we worke al good works in the kingdome of Christ as his faithfull subiects There is two kingdomes two kinde of subiects which are direct contrary to other because there princes ar as cōtrary as ar light darkenes That is to say the kingdome of Christ and the kingdom of the Deuil To the kingdom of the Deuil mā is of his owne nature a perfite subiect the sonne of ire wrath To the kingdome of Christ man is made subiect through his second birth or regeneration which is by Baptisme in the bloud of Christ. To this kingdome man is bought neither with gold nor siluer but with the precious bloud of the sonne of God Christ Iesus and so is made seruaunt to righteousnes to serue vnto life Therefore who is made iust by faith through the mercy of god and merites of Christ Iesus must in faith which is not idle but euer working in loue serue Christ and embrace him in his hart Then shall he remaine in Christ Christ in him by the which ioyning through faith sinne shall haue no dominion nor shall not rule as a prince howbeit the dregges remaine in vs. They shall not be imputed to vs if we perseuere in faith as our forefather Abr. did euer working by loue and charitie And this is the cause why we shuld work good workes because wee are bought to the kingdome of Christ in the which rule as valiant Captaines faith hope charity working euer righteousnes vnto life The kingdome of the Deuill hath thre valiant Captaines which gouerne the same that is incredulitie dispaire and enuye euer working sinne and vnrighteousnes vnto death because the reward of sinne is death In this kingdome sinne ruleth as a prince hauing dominiō therefore if ye will serue sinne and obeye the same ye are seruants to that thing which ye obeye whither it be of sin vnto death or righteousnes vnto life But Christ hath redeamed vs and bought vs from this Realme that euen as Christ hath risen from death to the glorie of the Father right so we should liue in a new life and let not sin haue more dominion ouer vs. There is no mā so foolish who wil thinke he being deliuered of a vile prisō by the grace and mercy of a great Prince and brought to serue in his hall so made tēder to the prince that he is made participant of his sonnes heritage will say I will passe againe to prison because he is not a part of his owne deliuerance Verily it is euē so of their sayings which say I wil do no good becaus christ hath deliuered me And being deliuered I will sin and follow all libertie of flesh Wherfore should I do any good workes sithens Christ hath redeamed me without my deseruings My hartes ye which obiect these sayinges reade the scriptures and yee shall finde another lesson taught you And attend vpon your Schoolemaister which is the holy spirite who shall teach you the right waye that yee passe neither to the right hād nor to the wrōg but the right kingly way That is to confesse and euer haue prented in your hartes that by faith onely of the mercy and grace of god yee are made safe And then followe the example of our Lorde Iesus Christ giuing your whole studie and cure to loue charitie and all maner of righteous liuing to the glorie of god profit of your neighbour Not that there through ye ar made safe but that ye may be found
going about vs as it were a roaring lion seking for the pray to deuour or swolow Against whom we shold resist stoutly into faith taking in our hand the sword of the spirit which is the word of god with the rest of the armour perteyninge to a christian knight specified by S. P. Ephe. the 6. Chapter The substance of the article of iustification is to cleaue and stick fast by our God knowing him our Maker and Creator and to beleeue firmly and vndoubtedly that wee are not righteous nor iust of our selfs nor yet by our workes which are lesse nor wee but by the helpe of another the onely begotten Sonne of God Christ Iesu who hath deliuered and redeemed vs from Death the Deuill and finne And hath giuen to vs eternall life as hereafter at length shalbe declared Aboue all thing the saide article is to be holden in memorie recent among the faithfull And at euery tyme houre driuen and inculcat in their eares as it were a trumpet without the which faith which is the fondation of the christian religion and Church of Christ is made so darke and mistie that no place shalbe founde where vpon to build the the perfite workes of faith THE VII CHAP. 1 What obtained Adam and Eue seeking wisdome contrarie Gods commandement and what they which seekes iustification other wayes then teacheth the scriptures 2 Whereby is the wicked man made iust 3 Where may Sathā enter and where not 4 What wrought the lawe into Adam and the office thereof vnto vs. THe ground stone and sure firme rock whereupon all godly workes and vertues are builded our said aduersarie Sathan vexed in the paradise when in the beginning he perswaded entised our forefather Adam and Eue to leaue their faith into God their Maker and Creator and consent to his false perswasiō which was that through their owne wisedome strength and power they might be made equall and like vnto god who gaue them life promised the same euer to endure with all pleasures commodities in paradise The Deuill perceauing the woman voide and without faith loue and feare of God said howbeit ye eat of the fruicts of this trie ye shall not die the death ye know not wherefore God hath forbiddē you to eate of the same but I shall show you the cause God knoweth that in what soeuer daye yee shall eate of the fruict of this trie your eyes shall be opened and ye shall be like Gods knowing good euill This same persuasion hath all the wicked which perswades man to trust to his owne workes merites power and strength therby to be made iust and to get greate rewarde of god for doing of workes not commanded by God but inuented by mās vaine conceat thinking that God shallbe pleased therewith But surely euen as our forefather was deceaued so shall we be if we consent thairto Heerefore giue trust to no thing in this case or matter but to God and his word keeping euer faith pure and clean without all mixtiō of works in the making of a wicked mā iust And then our aduersarie shall get no place to enter to deceaue vs. Ye shall vnderstande that Adam knew good and euill before the eating of the aple for that teached him the law of nature and the other great wisedome hee was cloathed with as yee may reade in Eccles. the 17. Chap. saying god created them with the spirit of knowledge and with wisedome and vnderstanding hee fulfilled the harts of them and shew vnto them good and euill His iudgementes iustice also he shew to thē What thē was the knowledge Adā got of the eating of the aple onely that he had offended his good god trāsgressed his law the which shew to him his offences and sin By this knowledge he vnderstood that hee was fallen frō the good state in which he was created shuld haue remained if he had obeyed the law of his god into the miserable estate of sin for he had neuer knowen what the trangression of the lawe had bene if he had not sinned The law before taught him what he should doo leaue vndone what was good what was euill and after he sinned the lawe vttered the same to him broght him in knowledge thereof for it can do no other thing to the sinner but trouble his minde and bring vpon him great feare and dread This proues the sayings of god to ADAM inquiring who hath showen vnto thee that thou was naked but that thou hast eaten of the tree of the which I commauded thou shouldest not eat This hatred and enimity is old which Sathan hath moued cōtrary mankind had the beginning at the first creation of man of malice cōceaued to bring man in the same rebellion he was in This persecution of sathan shal endure to the latter iudgement therefore let vs bee walke full and diligent euer armed with our shield faith the word of god euer printed in our hartes taking no care of wordly troubles hoping hastely to be deliuered therfrō cōsidering we haue no permanēt Citie here but as Pilgrimes trauailing to and fro beholding and looking for that heauinly citie and place prepared to vs from the beginning of the world THE VIII CHAP. 1 Wherefore Cain slew Abell howe long god suffered the article of iustification to be pursued by the seede of Cain 2 What paine hee tooke at last and howe Sathan reserued his seede 3 Whereof sprang the Idolatrie whiche abounded betweene the dayes of Noe and Abraham and vnder what pretext it was defended SHortly hereafter the said aduersarie a man killer and lyer perswaded entised the one brother to slaye the other of malice without any cause but that the one brother Abell being iust godly offered into faith a more pleasant and acceptable sacrifice vnto God then the other Cain who was wicked and an hipocrit whose sacrifice pleased not god becaus the person was not acceptable to him Therefore god looked to Abell and to his workes vnto Cain and his workes he looked not There followed against the saide article the perpetuall persecution of Sathan intolerable by the sonnes of Cain while God wes compelled prouoked of his ryghteous iudgement to drowne the whole worlde once to purge the same from sin reseruing defending through his mercy onely the perauthor of faith and righteousnesse Noe. Neuerthelesse Sathan keped his seed in the third sonne of Noe Cham as testifies the historie After this the whole world rysing in a madnes fury impugning this article of iustificatiō finding inuenting innumerable Idols and religions with the which they pretēded to please God with their owne works and inuentions euerie one making to him selfe a particular or peculiare god or gods The which is no other thing but to think that without the help of Christ of their owne power works Inuentions they may redeeme them selues from sin all euils and please
iust no common weale might bee conserued and kept in rule and order but all would run to confusion Therefore are Princes and higher powers commanded of God to be obeyed as his good worke for they ar the ministers of God vnto good Neuerthelesse yee shall neuer finde man so iust in fulfilling this iustice but the lawe of nature shall accuse him that hee hath not done his whole duetie whiche the same requireth Neither the Prince to the Subiect nor the Subiect to the Prince nor equall to equall that is Neighbour to Neighboure The knowledge of this lawe of nature is borne with man prented in his harte with the finger of God And therefore let euery man consider his owne estate and hee shall perceaue that if god wil accuse him with this law he shall not be found iust because of the deedes of the law no flesh shalbe found iust before God Notwithstanding hee which doth the deedes of this law and is obedient thereto in doing and leauing vndone according to the external works is so reakoned iust before mā and liueth in the same and therefore hath the name of iustice The Ceremoniall Iustice is the obedience and fulfilling of the Statutes ordinances and traditions of man made by the bishop of Rome and other bishops Counsels Schoolemaisters and Householders for good rule and order and maners to bee kept in the church schooles and families This is a good work and necessarie to be had with these conditions that is that they be made not repugnāt to the law of god that through keping of them no man thinke him the holyer before god nor yet therefore to obteine remission of sinnes or to bee found righttuous before god Nor yet that the same may bind or oblish any mā to the obseruing of them vnder the paine of deadly sinne Neuerthelesse how well that euer ye obserue or keep them that is this law Ceremoniall ye shall not bee found iust there through before God becaus of the deedes of the lawe no flesh shalbe found iust before him The Iustice of the law morall or Moy. law which is the law of God exceedeth is far aboue the other two iustices It is the perfite obedience required of mā according to all the works and deeds of the same Not only in externall and outward deed but also with the inward affections and motions of the hart conforme to the commandement of the same saying Thou shalt loue thy lord god with all thy hart with all thy mind with all thy power and strength And thy neighbour as thy selfe This is no other thing but the law of nature prented in the hart of man in the beginning nowe made patent by the mouth of god to man to vtter his sin and make his corrupted nature more patent to him selfe And so is the lawe of nature and the lawe of Moyses ioyned together in a knot which is a doctrine teaching all men a perfite rule to know what he should do and what he should leaue vndone both to god and his neighbour The Iustice of the lawe is to fulfill the law That is to doo the perfite workes of the lawe as they are required from the bottome of the hart And as they are declared expounded by Christ and who soeuer transgresseth the same shall neuer be pronounced iust of the law But there was neuer man that fulfilled this lawe to the vttermost perfection thereof except onely Iesus Christ. Therefore in the lawe can we not finde our iustice because of the deedes of the lawe no fleshe shalbe made iust before God For the probation hereof wee will showe the aucthorities of the Scripture frō the beginning how the most holy fathers were trāsgressours of the law And therefore could neuer be made righteous by the same and if they which were most holy could not be foūd iust by the deeds of the law much lesse may the wicked be pronounced iust by the same Therefore wee must take this conclusion with the Apostle S. Paule All haue sinned haue neede or are destitute of the glorye of God And are made iust freely by grace through faith in the bloud of Iesus christ Adam first in the paradise transgressed the law and therefore the same accused him and condempned him and all his posteritie as rebels and transgressours of the same to the death Neuertheles the law remaineth still holy iust and good requiring the same holynesse Iustice and goodnesse of vs as testified S. P. Roma 7 And because wee doo not the same the lawe euer accused vs and pronounced vs rebelles and transgressours as our forefather Adam was Who might neuer be pronounced iust by the law becaus of the deeds of the law no flesh shal be made iust before god seeing all mē gotten by naturall propagatiō hath descended of Adam he is corrupted and rebel to the law as Adam was For he might get no better sonnes nor his nature was This corruption is so infixt in the nature of man that hee is neuer cleane purged thereof so long as this mortall body of sin the spirit remaineth together and this is the cause why wee fulfill not the lawe in the pure and cleane forme as the same requireth the deedes thereof to be done For this cause S.P. sayeth Nowe I worke not this euill but the sinne which dwelleth in me for I know ther dwelleth in me that is in my flesh no good for the good which I would that doo I not but the euill which I would not that doo I as Paule wold say so rebellous is my wicked nature to the affections of my spirit that the very things which I know good and would doo for weakenes may I not complete I would loue feare honor and thanke God with all my hart and all my strength and adheere to his promis in euery houre and all tribulation but by the wicked fleshe I am impedite to doo the same For howbeit I haue feare and loue begun into me yet are naturall securite and concupiscence impedimēts that they be not pure and perfite as the law requireth and albeit I haue faith begun in me which teacheth that God is true in al his promisses Yet natural dubitatiō and imbecillity causeth me frequently to doubt if God shall deliuer And so murmurs sometime the fleshe and loues not God withall the hart Here my hartes ye may learne at the Apost to know this corruption of nature For he giues the example in himselfe and in no other teaching euery one of vs to iudge our selfe and not our neighbour This corruptiō of nature is called originall sinne which is the wanting of originall iustice that should haue beene in man according to his first creation This corruption of nature followed the fall of Adam in all men that the nature of mā may not truely obey the lawe of god nor fulfill the same for the inherent faultes and concupiscence in the hart of man engendred of
our iniquities and seeke them of vs who might abyde it Who should stand in thy iudgement and say I am innocent Therefore our onely hope is that helpe mercy and fauour is with thee O ye which are aduersaries to faith prent these wordes in your hartes which yee reade with your mouthes but take no care of them and then yee shall not impung this Article of iustification but saye with vs the wordes of the prophete enter not into iudgemēt with thy seruant O Lorde for in thy sight no liuing creature shalbe found iust THE XIII CHAP. 1 The iustice of a Christian. 2 The questions of the wicked against the manifest will of God taught in the scriptures 3 Tokens declaring the serpentes seede NOw sithēs our forefathers which liued most iust could not be made iust in the deedes of the lawe or in no law could finde this iustice by the which a wicked man is made iust of necessitie we are compelled to seeke the iustice of a christian man without all lawe or workes of the lawe And of another then our self which is iust and innocent that no law may or cā accuse through his iustice we must be maid iust for of our selfes we are not iust Nor no man as the prophet saith the 13. Psalme And the Apost Ro. 3. cha All mē haue left god and altogether are becom vnprofitable none of them is found good except one which is the man Christ Iesu the only begotten sonne of god by whom and by his merits through faith in his bloud we are all receaued into the fauour grace and mercy of God the father accepted as righteous and iust without all our merites or deseruinges to the euerlasting life This is the iustice of a christian which at length shal be declared with gods grace hereafter Here the aduersaries will moue three questions to se if they may impung the trueth The first is wherfore gaue god the law to mā or what auailed the giuing of the same if man of his owne power and strength may not fulfill the lawe The second questiō is if man may not be made iust through the deedes and works of the law wherefore should man do any good works The third is how were the fathers made iust by what meanes To the first question concerning the giuing of the lawe the cause wherefore it was giuen and why we fulfill not the same I will answere vnto it presently And the other two questions shalbee discussed with the Article of iustification That is with the discussing of the iustice pertaining to a Christian man And in the forthsetting of good workes which followed faith as the true fruites thereof But first yee shall note and keepe well in memorie that the wicked euer obiects questions and causes vnto god on this maner when any thing occurres which transcendeth their fleshely wit and reason then say they wherefore did god this or that thing the which sayinges declareth thē to be the serpents seed of whom they learned that lesson For it was his first proposition made vnto our mother Eue in Paradise saying Wherefore hath god commanded you that ye should not eat of all the trees in the paradise thus he perswaded the woman to giue him answere of the cause not perteining her to know so brought her to cōfusion Euē so doth the vngodly sonns of the deuil inquiring at God the causes of his secret iudgements as wherefore hath god chosen one and reiected another with other such vnprofitable questions of the predestination and forescience of God But in all such matters which are aboue our capacitie and reason let vs saye with the Apost O highnes o deepenes o profoūdnes of the riches of the knowledge and of the wisedome of God How in comprehensible are the iudgements of him and vnsearchable are the wayes of him for who hath knowen the minde of the lord or who hath beene his Counsellour or who hath first giuen to him that hee should giue againe to them for of him and by him and in him are all thinges To whome be honour praise and glorie for euer Herefore my well beloued bretheren inquire ye nothing of the workes of god and of his secret iudgementes but as his worde teacheth you and seeke no cause of his workes more then of his diuinitie But be content to knowe those thinges which are in your capacitie and vnder iudgement of the reason of man For as Iob sayth in his booke if God hastely inquire vs who shall answeare vnto him or who may say vnto him wherefore doest thou so He is god whose Ire no mā may resist Read the whole 10. chap. for confirmatiō of this matter And I exhort you by the mercy of god to reade the Scriptures not as they were a prophane historie of Hector Alexander or other gentill histories Nor yet as the manly science of Plato Aristotle the bishop of Romes lawe or others which are but the science of men and may be iudged by the reason of man but with an humble hart submit you to god and his holy spirit who is Schoolemaister of his scriptures and will teache you all veritie necessarie for your saluation according to the promisse of Iesus Christ. For the vnderstanding of the scriptures is not of manly wisedome or knoweledge but the Godly men moued by the holy spirite haue spoken and forth showen the perfite knowledge of the scripture as Saint Peter saith in his second Epist. the 1. chap. Therefore think the scriptures not difficil but to the fleshly man which shal get no vnderstanding thereof They deceaue you which say the scriptures ar difficil no man cā vnderstād them but great clearkes Verily whome they call their clearkes knowe not what the scriptures meane feare nor dread not to reade the scriptures as yee are taught here before And seeke nothing in them but your own saluation and that which is necessarie for you to knowe And so the holy spirit your teacher shall not suffer you to erre nor go beside the right waye but lead you in all veritie And so will we passe forward to the question before rehearsed Wherefore god gaue the law as we are taught by his scriptures THE XIIII CHAP. 1 An introduction to answere the first question of the wicked 2 To what creatures god gaue law and why he gaue the law to man 3 Of Adams gifts before his fall hath no man experience 4 The law giuen to Moyses and why man may not fulfill the law THere can nothing be perfitly vnderstand without the groūd and foūdation be sought knowē So for the true knowledge of this question ye must begin at god and know him as he hath cōmanded in his scriptures and seeke him no other wayes and by him yee shall get knowledge of your selfe God being without beginning as he is without ending in the beginning made all creatures perfite right and good and last of all men to his owne
whē we cast frō vs all our wisedome righteousnesse holines and redemption and receaue them frō Christ who is made to vs by god our wisdome iustice holynesse and redemption And confesse vs to haue nothing of our selues but euill and all our goodnes to be from god as S. Iames saith in his Ep. the 1. Ch. This our crosse is no other thing but the troubles and afflictions both spirituall corporall that we haue in this presēt life the which are the probatiōs exercises of our faith whereby the same is tryed searched by our heauenly father to our weale And testifie vs to be the sonnes of god and not bastardes And therefore we should gladly accept the same with thankes giuing from the bottome of our hart thinking them to come to vs for the best and that we are the beloued of god So accepting them And then in the greatest troubles and afflictions raise vp our hartes with faith hope beleeuing surely our good god to be so faithfull and true that he wil not suffer vs to be ouercome or confoūded tēpted aboue that we be able but will euen giue the issue with the tentatiō that we may bee able to beare it because our weak and fragill nature is knowē to him He will haue cōpassion vpō vs for Christs sake by whome wee are reconciliate to his fauour So let vs not go astray but follow Christs footesteppes That is to suffer all thinges patiently and thinke that we haue deserued more for our sinnes Also remembring that Christ our sauiour hath suffered ten thousand times more for vs. On this maner we followe Christs footsteppes who hath borne our sinnes in his body vpon the crosse that being dead frō sinne we shuld liue in righteousnes My harts ye which are aduersaries to the article of iustificatiō learn to read the scripturs with effect to the perfite vnderstanding thereof and thē ye shal obteine knowledge to begin to do good workes in faith pleasant and acceptable to god Since we haue made mention of three kinde of personnes that is of them which goe before Christ of them which goe astray from Christ and of them which follow Christs footesteppes It is necessarie to let them bee knowen by them selues that the true and faithfull may be knowē by their deedes They which confide in their owne workes merites and deseruings thinking therethrough to obteine the kingdome of heauen and satisfie for their owne sinnes Not onely for them selues but also of the superaboundāce of their merits for others of the which they make marchādise These are they which goe before Christ and are called Antichristes or contrarie to Christ because they vsurpe his office and wilbe Iustifiers of them selues and others They which thinke faith not sufficient to iustifie without workes but will haue their own good deedes ioyned to helpe Christ in their iustification These are they which go astray frō Christ wilbe equall with him in their owne iustification for none of these hath Christ suffered death Therefore hee shall abstract frō these two kindes his wisedome righteousnes holines and redemption and shall suffer them to contend with the law in the latter iudgement whose workes being accused and the puritie and cleanes required according to the perfection of the lawe all their noble workes and deedes of good zeale and intention shalbee found abomination in the sight of God how excellent or shining that euer they be before men to whome it shalbe said Passe your waye from mee ye workers of iniquitie Lucifer was throwen downe out of the heauen because hee would haue made him equall with god Adam forth of paradise becaus he pretēded to know more then was giuen him in commandemēt to know c. The Pharisie of whom Christ maketh mention pretended no other thinge but a great rewarde for his good workes The same thing pretende all they which impūg this article of iustificatiō for will ye compare their sayings and doinges it is the same selfe thing but of another arrayemēt Neuertheles they are as like as a egge is like another And so they are not of Christes little flocke which hee hath chosen and follow him The thrid kind of personnes are they which putte all their trust hope and confidence in Christe take his crosse vpon their backes and dayly followe Christ in his footsteppes neither declining to the right hande nor to the left that is grounded in faith euer working by charitie absteining frō euill and doing good works in the which they put no confidence but thinke when they haue done all whiche is commanded them to doo neuertheles they think them selues but vnprofitable seruants they lay their sinns vpō Christes backe and follow him by faith ascribing all their wisedome iustice holynesse and redemption to Christ and nothing to them selues nor their merites because they are sinners and through the dregges of sinne left in them of the old corrupted man their workes are not perfite according to the perfection which the law requireth Therefore they may not stande in iudgement with them of their owne power and strēgth but beleeue the same workes through faith in Christ to bee accepted as obedience to the lawe and through Christs merites made perfite These are they to whome it shalbee saide Come vnto mee yee blessed of my Father and possesse the Kingdome of Heauen prepared vnto you from the beginning of the Worlde Against the whiche the Lawe hath no place to accuse nor condemne their workes of any imperfection because they are Christs workes made by him perfite through faith in his bloud THE XXIII CHAP. 1 What the reason of man perswadeth to be done in the matter of religion 2 Argumentes against good zeale and good intention 3 The papisticall church this day is worse thē the externall church of the Iewes in the dayes of the Prophets Christ. 4 What fruite bringeth the good zeale of man THe blinde reason witte and vnderstanding of man which is but the desires and appetites of the fleshly man is the cause why wee misknowe the good and perfite order to doe good workes taught vs in the scriptures neglecting the worde of god following our own will which teacheth vs good zeale and good intention This our reason affirmeth good and thinketh that God shall approue the same according to our desire whiche is but flesh I meane of the whole man and all that is in him But the spirit and word of god teacheth vs to walke in the spirite not to performe the desires and lustes of the fleshe For the flesh euer contendeth against the spirite and the spirite against the flesh Therefore we are commanded to fight valiantly against the desires of the fleshe and to absteine from the lustes and appetites thereof and to followe the will of God which is to walke in the spirite and clothe vs with Christe Iesus This order the Apostle teacheth Galath
life and to reconcile vs to the Father Therefore if we will haue our thirst and drouth quenched refreshed seeke vnto Christ who is the fōtain ofliuely water of the which who soeuer drinketh shall neuer thirst but it shalbe to him a fontaine of running water to euerlasting life THE III. CHAP. 1 The fruit of tribulatiō vnto the faithfull 2 God is a peculiar father vnto the faithfull what care he takes of them and wherfore 3 Tribulation the signe of Gods loue 4 The iudgement of the wicked concerning tribulation what they do and why they despaire therein THis vehement drouth and thirst had Dauid the holy Proph. when he said O god thou art my God of most might and power therefore I seeke thee early in the morning with most ardēt desire mysoule thristeth after thee and my flesh desirs thee great feruēt was this desire of the holy man as ye may read the .62 ps which teacheth vs howe profitable holesom cōmodious the trobles afflictiōs and incōmodities of the world are to the faithfull and godly men In so much that the flesh which euer of the own nature is aduersarie enemy to the spirit drawing entising the same frō the true worshipping of god with frequēt troubles calamities is so brokin and debilitat that it takes peace with the spirit and altogether most feruētly seeks god saying better is thy goodnes mercy benignitie the which thou showest to thy faithfull flock thē this corporall life therfore my lippes shall neuer cease to praise thee O happy is that trouble and afflictiō which teacheth vs thys way to know our good god moues this thirst in our soule that we may learn to cry vnto our god as the fathers did O thou my god as Dauid s. Paul say in diuers places I giue thanks sayth Paule to my god for you my bretheren Howbeit hee be god to all creatures by creation yet to the faithfull he is one speciall and peculiar god whose troubles and afflictions he seeth and shal deliuer them thereof Euen as he did his people of Israell forth of the handes of Pharao without all our deseruinges or merites Therfore let vs not looke vpon our merites worthines or vnworthines but only to his mercy and goodnes putting all our trust hope and beliefe into him into no other thing either in heauen or earth and say with the Prophete Dauid O Lord my strength I shall loue thee The Lord is my surenes my refuge and my deliuerance and after be vnto me a God Defender and a house of refuge that thou mayst saue me for thou art my strength for thy names sake thou shalt lead me and nourish me that is I put no cōfidence in my owne strength wit nor manly power but only into thy mercy goodnes by the which I am defended preserued frō al euils lead and keeped in all goodnes for thou takest care vpon me and art my only refuge and strength vnwinneable in all my troubles and aduersities Therefore my welbeloued bretheren let vs reioice greatly of this our litle trouble and afflictions and consider them to be good not euil the signs and tokens of the goodwill of God toward vs not of Ire nor wrath and receaue them forth of his hands nether of chaunce accident nor fortune but of his permissiō and certaine purpose to our weale as the tryall and exercysion of our faith And that hee punisheth vs not that wee bee lost thereby but to drawe and prouoke vs to repentance according to that saying I will not the death of a sinner c In the which he requireth of vs obediēce faith and calling vpō his name as the Prophet Dauid teacheth vs saying Call vpon me in the day of thy trouble I shal deliuer thee and thou shalt honor me that is beleeue me euer present with them which vnfainedly call vpon me and I shall not abstract my fauor helpe and supply from them but shall so deliuer them that they may therfore giue me great thankes and praise For I desire no other thing of mā This maner of trouble bringes Patience and Patience Proufe and Proufe hope which frustrates not but greatly conforts the faithfull The world hath another iudgemēt of this trouble and the wicked man when the same happeneth to him hee grudges murmurs contrarie God saying Why hath God punisht me what haue I done to be punisht of this maner Thē gathers he in his hart had I don this thing or that thing soght this remeady or that remedy these thinges had not happened to me And so thinkes that they are come to him either by chaunce or fortune or neglecting of manly wisdome thus he fled from god and turneth to the help of mā which is vaine In the which finding no remeadie finally in his wickednesse despaires for hee can do no other thing because al things wherin he put his trust beliefe hath left him and so rests no consolation THE IIII. CHAP. 1 What do the faithfull in time of tribulation 2 What we haue of our owne nature and what of Iesus Christ. 3 What Adam did after his trangression 4 The goodnes of god showen vnto Adam 5 What Adā wrought in his iustification 6 To Abraham being an Idolater was made the promis that he should be the Father of many Nations and the conclusion therevpon BVt the godly say O my good God thankes and prayse be to thee who hast visited thy froward child vnprofitable seruant hast not suffered me to runne on in my wickednes but hast called me to repentance I know my offenses iustly haue I deserued thys punishmēt yea ten thousand times more for my sins the which sore repenteth me Our wicked nature teacheth vs to fly from thee to diffide or doubt of thy mercy and goodnes And to excuse in our selfes our sinne and vice and obiect the same in another as our forfather Adam did hauing no respect to person or loue of any creature more then he had for cōtrarie his owne fellow which was of his owne flesh he obiected the crime to excuse himselfe Yea and also against God thinking that the good work of god making the woman and geuing her to hym in fellowship was the cause of his sin and fal as the scriptures saye Ge. 3. Chap. But faith in the bloud of thy onely begotten sonne christ Iesu leadeth vs to thy mercy stoole and hope conforteth vs that wee are not ouercome in this battell knowing perfectly that the fleshe is subiect to these bodyly afflictions that the dregges of sin may be mortified in vs the which we haue of our forefather Adam Thys corruptiō of nature teacheth vs what we haue of our first Parentes and what we are of our selfes which being cōsidered shal lead vs to the knowledge of god in whome we shall find goodnes mercy
nor quietnes in their conscience with God because they reiect the mercy grace and peace of god the which ar the substāce of the estate of a christiā wherein the iust liueth by faith ar so necessary that they should euer be blowen in at the eares of the faithful by the ministers of the word Therefore where euer the Apost S. P. writed or preached howbeit there was no question of the law nor workes thereof hee neuer pretermitted in the beginning of his Ep. as the other Apost in like maner vsed to certifie the Christian congregation of the substance of this article saluting thē with grace and peace which is asmuch to say as the mercy of god by the which ye are made iust and accepted as righteous in the fauour of god the Father through faith in Iesus Christ our only Lord and Sauiour Rest quietnesse in your cōscience I desire to be with you and remaine with you continually that thereby ye may worke the fruites of faith by charitie or loue in righteousnes to the glorie of god and profite of your neighbour through Iesus Christ by whome we haue this mercy and grace and entres to the father and the same grace the which grace is giuē to vs by god in Iesus Christ that no fleshe should reioyce in his sight who hath giuen him selfe for our sinnes that he might deliuer vs out of this presēt wicked worlde according to the will of god the father according to the riches of his mercy the which hee hath aboundantly shed forth vpon vs by whose mercy we are made safe He hath called vs by his holy vocation not according to oure workes but according to his purpose and mercy the which hee hath giuen to vs by Iesus Christ. And S. Peter saith blessed bee god the father of our lord Iesus christ who according to his great mercy hath begotten vs of newe into a liuely hope by the rysing of our Lorde Iesus Christ from the death Therefore if wee bee borne and gotten of new by mercy It is not of workes nor of our deseruinges but freely giuen vs by the grace and mercy of God through faith in Iesu Christ. Nor we haue no righteousnesse of the law nor workes as is before clearely proued by the scriptures at length And the same S. P. testifieth in his owne body to bee true who wrought many excellét works of the law Neuertheles he reputeth all but filthines that he may winne Christ and be found in him not hauing his owne iustice or righteousnes which is of the law but that iustice which is of the faith of Iesu christ And seing the holy Ap. the chosen vessell of god might not obteine righteousnes in the law nor works but in the mercy of God through faith in the pretious bloud of Iesu Christ Alace what blindnes is in vs wicked and miserable sinners which will euer glory cry good works which we neuer do and will haue them mixt with this article of iustificatiō In so much that Christ after our iudgement is not sufficient to saue vs and make vs iust howbeit it be the cause wherfore he was made man for vs only Therefore let vs cōclude with the Ap. and the holy scripturs that by faith only in christ we ar made iust without the law workes thereof And after mā be made iust by faith and possesseth Christ in his hart knowing perfitely him to be his iustice and his life thē shall he not be idle but euē as the good tree shal bring forth good fruite because a man truely beleeuing hath the holy spirite and where he is hee suffereth not man to bee idle but doth moue and prouoke him to all godly exercises of good workes as the loue of god patience in troubles and afflictions calling vpō the name of god thankesgiuing to the forthshowing of charity and loue vnto all This is the order of a Christians life and the substance of good workes as hereafter followeth and as we haue also touched some thing in the beginning concerning the trouble and patience thereof THE XXII CHAP. 1 What workes should Christians doe 2 The life of man is a perpetuall battell 3 What is the law of the members and what the law of the spirite 4 What sacrifice we should offer to god what is required that our sacrifice be acceptable 5 Who followeth Christ who goeth before him who is equall with him BEcause good workes are the fruites of faith and necessarie must follow the same and proceede of the iustified man as the good fruits of the good tree without the whiche no Christian man may gette witnessing of his faith Therefore after the forthsetting of the article of iustification should euer mention be made of good workes and all faithfull taught to doe the same The which methode S. P. vseth in all his ep but specially in the Epist. to the Romans and Galath For being iustified by faith we are at peace with God by our Lord Iesus Christ. But then hastely riseth the battel and strife with the world and persecution because all which wil liue godly in Christ Iesus shal suffer persecution Then shalt thou begin to reioyce of thy trouble knowing surely that thou art the sonne of God because he chasteneth all sonnes whom he loueth This affliction whether it be in spirit or body bringeth pacience to thee which is the proufe of thy faith Then conceaue thou hope whose office is to confort thee that thou bee not ouercomme in thy affliction so then faith and hope being ioyned together the loue fauour and grace of god are by his holy spirite shed abroade in our hartes by the which we as valiant knightes passe to a new battell against the deuill the world and the fleshe of whome wee obteine victorie by faith and suffer not sinne to rule ouer vs. This methode to good workes teacheth the Apost Rom. the .5 and 6. Chapter exhorting vs that as wee of before gaue oure members to bee weapons of vnrighteousnes vnto sinne to the death that now wee being iustified by faith giue to god our members weapons and armour of righteousnesse vnto life For the rewarde of sinne is death but the grace of god is eternall life by our lord Iesu christ Then let vs surely beleeue hee who hath begunne the good worke in vs which is god shall performe the same to the daye of our Lord Iesus Christ. And so to begin good works is not to suffer sinne to rule in this mortall body that we obeye not the lustes concupiscence of the same The whole life of man is but a battell vpon the earth And who soeuer will pas fordward in the seruice of god hee must prepare him for tentation and trouble This battell S. P. had and as a knight of great experience taught vs the same how he fand a law in his mēbers repungning
sight of man and also done by him of a good intent and for a good cause hee offered sacrifice for feare that the people should not passe from him hee being then prepared for battell against the ennemies of god He did show the deede of mercy in sauing of the life of an aged and impotent King And for the loue hee had to the worshipping of god assented to the people and keept the fattest bestiall most pretious cloathing and iewels of gold siluer to offer the same to god in a sacrifice Was this not a goodzeale and intention but ye may read the great punishment which god laide vpon him which shal remaine for an example in all ages to come THE XXVI CHAP. 1 The office of a bishop 2 Bishoppes should not mixt them with worldly matters 3 If the flocke perish their bloud shalbe required of the bishop 4 Bishops should exhort their flock to frequent the reading of the scripture 5 Bishoppes can doe no good workes without they preach the word of God 6 The punishement of bishops which leaue that vndone which God cōmādeth and attende vpon their owne superstitions IF thou bee called to the office of a bishop or minister of the worde of god preach the pure and syncere worde to the flocke committed to thy charge Counsell and confort the weake and feeble Minister the sacramentes in their due forme according to the word of god Exceede not the boundes of thy vocation but walke thereinto conforme to the ordinance of the holy spirite taught thee in the two Epistles of Saint Paull written to the first bishop that he made called Timotheus And to another called Titus There thou shalt finde the workes which thou art bound to doe and what is thy office specially in the first to Tim. the 3. Chapter and to Titus the 1. Chap. There is nothing left vnexpressed that is necessary to thee to work in the scripturs of god Thou art commanded to be a mirrour or example to thy flocke in teaching of the word in good life and honest conuersation in loue and charitie in faith and chastitie euer exercising thy selfe in reading exhorting and teaching the which if thou doe thou shall saue thy selfe and others Thou should not meddle thee with secular affares or busines for that is not thy vocation follow the example of the Apostles in all ryghteousnesse and godly liuing in faith loue pacience meeknes sweetnes as thou art taught If yee wil remember dayly vpon the office yee are called to which are bishops yee shal find you to haue a great charge and worke to doe and not a great dignitie or Lordeshippe But alace now yee take thought of the lordshippe dignitie rent and profite and looke neuer to the worke yee should doe the cause thereof is the neglecting of your vocation The which if yee will vnderstand perfitely yee would not omit the charge and comandement giuen to you by god and inuent vaine superstitious workes not commanded The principall work yee should doe is to preach teach which yee neuer doe because ye can not and to excuse you ye haue as yee say others to whom yee commit the cause and charge Yee are blinde know no thing They to whom yee commit the charge know as litle or lesse So perish the poore people in ignorance for yee are blinde and leaders of the blinde and therefore both fall in the myre Neuerthelesse the bloud of thē shalbe required at your hands as the Prophete Ieremie sayeth the 23 chapter And Ezech. the 34 chapter the which I pray you reade for there yee shall see clearely your deeds laid before you with sore threatnings Yee should not onely your selues cōtinuallie reade and teache the scripturs but also yee should cōmād the flocke in your charge to seeke their spiritual food in the same This was the order in the church of Christ in the beginning The minister of the worde to teache and preache and the auditors to reade That therby they might take the teaching the better as the Thessalonians did at the preching of the Apost as ye may reade and cōsider in the Actes of the Apost the 17. chapter And Christ teacheth vs to search the scriptures for they beare witnesse of him And S. P. sayeth All thinges which are written they ar written to our learning that through patience and consolation of Scriptures we may haue hope that is of eternall life The which is the marke whereat shoote al the faithfull for in the Scriptures of God all things are conteined necessarie for our saluation Alace thinke yee not shame which ar bound oblished vnder the paine of eternall damnation to teache your flocke this maner of doctrine to inhibit and forbid them to looke vpon the scripture either to heare or reade them This is farre differēt from the order of the apost yea and of the holy fathers of the church lōg time after as appeareth clearly by the teaching of Chrisost. writting vpō the 1. chap. of S. Math. the 2. 5. hom where he with a great lamētatiō reproueth the secular mē housholders which alledged the reading teaching of scripturs perteined not to thē Exhorting them to giue attēdance to the scripturs that they might instruct there families and household how they should liue according to the order of the scripture as becōmeth christians but by the cōtrarie yee would that none of your flocke or auditors should know thē lest your misdeeds wer espyed The feeding of your flocke the attēdāce and care yee should take therevpon is so necessary that without the doing thereof yee can doe no good works at all according to your vocation which can please god because in neglecting of this yee neglect faith out of the which all good workes should spring So should all your good workes follow faith And this principal point of your vocatiō is the cause that S. P. departing from Ephe. to Ieru called befor him the ministers of the word in the cōgregatiō certifieing thē he would not returne againe in bodily presence and therefore hee left to them this legacie saying Attend and take heede vnto your selues and to the whole flock in the which the holy spirit hath put you bishoppes to guide and rule the Church of god the which he hath redeamed with his bloud For I knowe after my departing there shall enter in amongst you rauening wolues which shall not spare the flocke And of your selues there shall rise men speaking wickednes that they may leade disciples to follow them Therefore bee diligent and vigilant keeping in memorie that by the space of thre years I ceased not day and night with teares and weeping warning and admonishing euery one of you c. If the Apostle had knowen any better work or more excellent to haue bene left in memorie or legacie to the ministers of the word he would no doubt haue expressed the same And euē so S. P. in his