and cheerefull minde in the same O happie is that man that so staieth him selfe in an assured trust of Gods mercie in Chricte that humblie and hartilie agniseth his faultes and offences that carefullie endeuoureth to walke in newnesse and holinesse of lâ—fe But O most vnhappy are those that wander in diffydence and distrust that thinke too well of them selues boasting vvith the Pharisees their actes and deedes that neglecte an honest and godlie life Vnto whome the Lorde wyll saie at the last daie I neuer knew you depart from me you workers of iniquity into euerlasting fire which is prepared for the Deuill and his angels VVheras on the other side the true Christians shall heare that ioyfull speach VVell done thou good and faithfull seruant thou hast bene faithfull ouer few things I wyll make thee rular ouer many thinges enter thou into the ioye of thy Lorde Come ye blessed children of my father enherite the kingdome which is prepared for you from the beginning of the world Of the which two sortes of men to witte of false Christians in name and tittle onelie and of true Christians in worde and worke I haue writteÌ„ more largelie in this Treatise folowing VVhich I thought good to present vnto your vvorship moued thervnto for diuerse and sundrie causes First with the coÌ„mon and vniuersall reporte of that great wisedome and iustice wherewith God hath indewed you by the one discerning betweene right and wrong by the other putting the same in execution in your office and calling which is saide by Cicero to be the Ladie and Queene of all vertues and of Aristotle to bee more bewtifull and bright then the Day starre it selfe Secondlie in respect of that great care which you haue nowe a long tyme vsed for the good estate of Collegies and houses of learning in the Vniuersitie VVhich thing Plato saide especiallie to belong vnto a good Magistrate to prouide that childreÌ„ borne to common societie should be well brought vp for the common commoditie Thirdlie for that it hath pleased God to appoint mee the Paster and shepheard of mennes soules in one of thosâ— Manners where the tytle and interest of temporall Lordes and lyuinges together with the regiment of mennes manners in a Cyuile lyfe is vnder the Prince coÌ„mitted vnto your worshippe VVhere the states of many of your poore Tenauntes being tyckle and doubtfull yet you ioyne pittie and clemencie with iustice and equitie VVhich as that reuerend father Saint Augustine writeth Is the inheritaunce of children the ioye of the Commons and the comfort of the poore And as no time in this worlde shal be able to consume this true honour and vertue of yours so wyll not the same be vnrewarded in that great daie at the kandes of the almightie and eternall God whome increase you in all honour and dignitie At VVhymple the xx of Nouember Anno. Dom. 1576. Your worshippes humble John VVoolton ¶ A Christian Manuell THe very name of a Christian is most bewtifull and honorable and the bare worde caryeth a certaine maiestie but as our Lorde and sauior Iesus Christ rebuked the Iewes vainly vaunting of theyr father Abraham If yee were Abrahams children yee woulde doâ— the workes of Abraham so wyll he aunswere wycked men with sharpe speache at the great daye If yee had bene Christians yee would haue followed my example I neuer knewe you depart from mee ye workers of iniquity And albeit wée reade that the Apostles gaue many excellent tytles vnto those that beléeued in Christ embraced his gospell ioyned them selues to his church and congregation as the name of Brethren Saintes and Disciples yet at Antioche they obtained first that noble and royall name of Christians as a tytle which in honour and dignitie not onely comprehendeth but also farre passeth al other styles and inscriptions Eusebius Pamphilius commending Christian fayth and relygion vnto the worlde ertolleth the same not onely for the reuerend Maiestie which the name importeth but also for the antiquitie auncientnesse as hauing bene alwayes since the creation of the world whereby only all holy men haue pleased God and atteyned to euerlasting felycitye Whose sentence and iudgement maye happely seeme straunge to some simple and vnlearned personnes caryed with that vaine opynion that Christian relygion dyd first beginne in the dayes of Tiberius Caesar mooued as it is lykely with Saint Luke his gospell where it is written that Iohn the Baptist began to preach in the fifteenth yéere of Tiberius and also because Historyes generally almost consent that Iesus Christ the sauiour of the worlde was crucifyed the eyghtâ—enth yeere of the same Emperor It can not verily bee denyed but that all Prophecies were complete and true saluation perfected in that tyme And it must needes bée graunted that Christes most precious treasures were then opened and communicated vnto the worlde more plainly and plentifullye then euer before Yet the same saluation was shaddowed long before by the Prophetes and promised vnto the Fathers in Christe Iesus where it came to passe that they dyd foresee in theyr spirite Christ to come and as we nowe doo put their whoale trust and confidence in him onely These thinges are proposed offered and exhibited in deede most absolutely and clearly vnto vs vnder the new Testament and in the tyme of grace which they vnder the Lawe had in hope and that certaine albeit somewhat more obscurely then we now haue and looked for the same with most constant and ardent myndes The wordes of Eusebius touching this matter are as followeth Nowe least any man shoulde thinke that Christes doctrine is straunge or latelye deuised of some newe fangled fellowe wee meane to wryte of this matter somewhat more largely VVheras nowe a good space the comming and presence of our Lorde Iesus Christ began to shyne as it were to the worlde a new nation and profession sprong vp not few in number nor weake in streÌ„gth not shut vp in a corner of the world but gathered of all countreyes who in seruing and honouring of God were most zealous religious obtaining the name of Christians VVhich thing was spokeÌ„ of before by one of the Prophetes who euer heard or sawe sayeth he any such thinges doth the ground beare in one day or are the people borne all at once as Syon trauelleth in childbirth and beareth her sonnes and in another place Then shall the Gentils see thy rightwisnesse breake forth as the shyning lyght and their saluation as a burning lampe thou shalt be named with a new name which the mouth of the Lord shal shew Therfore making a supputatioÌ„ vpward euen from Abraham vnto the first man Adam albeit they had not in very letters the bare name yet in effecte truth they were Christians For in fowre yeres after Christes ascention the disciples obtained the name of Christians Nowe if the name of a Christian importeth one that beleeueth in Christ and that pursueth faith pitie
the Iewes and by the Apostles against the Gentyles So that we may easely thereby gather that the professours of God and true religion haue bene alwayes of two sortes Christians in tytle and name only and Christians in wordes and workes betwene whom there is no small or obscure difference For the former sort bend all their study and endeuors to chéerishe their carnall carkase and desire to excell others in honour wealth ryches power aucthority and dignitie neyther are they led with any feare of God to bridle and restraine theyr fylthie desyres and concupiscenses but in their whole lyfe doo runne headlong into all mischife and as the Apostle sayth Being yet aliue are dead in their sinnes and trespasses The second sort led with the holy spirite séeke God with all their harte and lyfting vp their soules to him couet heauenly thinges and contempne earthly thinges theyr chiefe care is not for ryches honour and worldly glorie but they put of the olde man and cloathe them selues with the newe man they dye to sinne and liue to righteousnes or at the least doo not suffer original sinne and corruption to rule in their mortall bodies Of this difference betwéene the carnall man and the spirituall or betwéen the false and faithfull Chrystian that auncient father Ireneus wryteth excellently whose wordes being somewhat prolixe and long I haue in some and effect gathered Those sayeth he that beare the earnest pledge of Gods spirite renouncing the fleshe and submytting themselues vnto the spirite are aptlie called by the Apostle spirituall But those that professe them selues beleeuers in God yet neuer meditate his worde nor cloath them selues with the workes of righteousnesse but lyke swyne and dogges geue ouer them selues to all sensuality and wickednesse are called of the Apostle carnall of the Prophetes beasts and in the lawe vncleane thinges and Christ himselfe pronounceth such men dead alreadie Let the dead sayth he burie the dead for they haue not Gods spirite quickening them We see then that false Christians and carnall gospellers haue bene alwayes from the begynning of Christes church And now a dayes all men bragge and boast of faith but fewe declare it in godly lyfe and conuersatiō All of vs would be named accoumpted Christians which very name shoulde stay vs from violating Gods holy lawe But fewe of vs frame our lyues after Christes example We confesse God in worde as the Apostle sayeth but in dèedes we denie him cause his name to be euyll spoken of amongst the Nations For howe can the Turkes be perswaded to thinke well of Christen religion when they beholde vs by commytting manifest Idolatry or how can they fauour our profession which we deface with our wicked and abhominable behauiour There is nothing that hath so greatly insenced and kindled the immortall mallyce and deadly fiende of the Saracens and Turkes against Christians as the presumptuous and manifest breaking of the seconde commaundement in making and worshypping of Idolles and dembe Images and in teaching the impanation of God and that Capernaticall opinion in deuowring of him Aristotle being verye godlesse in many thinges yet coulde he not abide that God shoulde be represented with any corporall lykenesse The Turkes and Saracens can not beare any Image in theyr Synagogs and as some wryte haue appoynted great punishment for the Caruers and makers of the same And euen so they haue detested that opinion of carnall and reall presence of Christe in the Sacrament and haue abhorred from peace and societie in relygion with the Christians for that also amongst other causes For as Cicero wryteth vvho is so wytlesse to beleeue that to be God which hee eateth And Auerrois because the Christians eate that God whome they worshippe my soule shall be with the Philosophers He conceyued by meanes of that grosse doctrine of Rome that the Lordes Supper was lyke Polyphemus banquette fooming with redde blood about mennes mouthes For so Nycolas the Bishoppe of Rome compelled Beringarius with blooddy vvordes to recant and confesse That rhe boddie of Christe is handeled and broken sensuallye and brused with the teeth Which wordes the glosse mysliketh and admonysheth the Reader to vnderstande the same warely least he fall into a greater error then Beringarius helde And as the Heathen haue myslyked our religion by reason of such grosse and absurde opinions so haue they bene more more alyenated from the same by reason of the dyssolute fylthy life of suche as desyred to bée accoumpted the principall chiefe amongst Christians And heere it is worthy to be noted what befell to Innocentius the fourth Byshop of Rome who by Embassadours moued the greate prince of Tartary named Batus to cease from the cruell persecution of Christians to acknowledge God the creatour of all things and to receyue Chrystian religion The Tartarian as as they saye when he had demissed the Byssops Embassadours sent his owne to Rome and other Citties of Italy to search the forme of their beléefe the maners conuersatiō of Christians Who at theyr returne brought him worde that they were an idle people wicked in lyfe and worshipped they knewe not what Images so much disagréeing from the doctrine they dyd professe that they appeared rather to be a flocking togeather of beasts then an assemble of men At which reporte the Tartarian straight waye receyued the Saracens who easely perswaded him to neclect Christ and to receyue in to his domynions the abhominable religion of Mahomite as a mystres of manners O great wickednesse and ingreatytude worthy destruction That which our sauiour Christ manaced vnto the Citties which contemned his dyuyne myracles wholsome doctrine and wold not repent shal fall vppon such prophaners of Gods name at the last daye It shal be more terrerable for Sodom and Gomorra at the day of Iudgement then for you O deare brethren let vs not with like thanks quite almightye God for his greate benefyts bestowed vppon vs in these our dayes as for the gladde tydings of our saluation so playnly and plentifull vttered by the restytution of his holy word Let vs remember that when wée laye drowned in our synnes and were not able to lift vp our selues God of his méere mercy saued vs in his sonne Iesus Christ And to bring the same to passe he gaue his only and most dearlye beloued sonne to the vyle and shamefull deathe of the crosse His goodnesse and fauour was so greate toward vs that he choose vs and predestinated vs to be inheritors of his eternall lyfe before the beginning of the world Let vs be moued wyth these his incomprehensible benefyts to lyue in this world honestly and godly For he hath not done these great thinges for vs that we shoulde styll wallowe and toumble in wickednesse When Aulus Fuluius had taken his owne sonne as he was running to the camp of rebellious Catilinae and commaunded him to be executed with
death I quoth he begot the not to serue Catilinae but thy countrey Euen so God hath regenerated vs from sinne not that we should henceforth come in to the same agayne but that we should dye to synne and lyue to righteousnesse Let vs then in euery of our vocations reioyce in that fayth whiche worketh through loue let our faith as S. Iames saythe Be made perfect with works For as the bodie without the spyrite is dead euē so faith without works is dead In that he would haue vs to make perfyt our fayth by workes he meaneth as Saynt Augustine and Aquias expound it that we should declare our selues to the world to be Iustified by our works and by the fruits to testifye abrode that we haue a liuely fayth For although we are iustified before God fréely without works eyther going before or comming after through and for the meryts of Iesus Christ only our mediatour which we apprehend by fayth yet the immutable wyll of our God is that all iustifyed men should walke in a newe obedyence doing those workes that are acceptable to God beutifying their profession wyth a vertuous conuersation But because in these latter dayes charity waxeth colde and iniquity euery where aboundeth those preachers and wryters cannot choose but lightlye please God and good men that presse the world to weare their badges and to shewe forth as it were their pasport in this theyr peregrination in eschewing vyce and following vertue albeit neyther merit nor Iustification nor saluation came thereby For as Saint Paule writeth these are the dayes which are perelous and men loue them selues Hauing a shewe of godlynes but haue denyed the power thereof wherefore to the ende that the effectuall causes may be knowen which may styrre men to pittye vertue and innocencye of lyfe I haue thought good to comprehend in this Treaty the duetyes of euery vocation and callyng and as vertues which as ornaments precious stones do bewtefye and garnyshe the same But before I come pertyculerly to euerye estate and condition I iudge it most conuenyent to put downe in fewe words the causes and commodyties of good workes so mouch the rather For that I sayd before that works do not deserue neyther meryt Iustifycation nor saluation whereby my readers may happely be discorraged from that wherevnto I bende all my studdy to moue and inflame them or at the least to leaue occasion to the Papistes to crye out with open mouthes that our doctryne is a doctryne of lycencyousnes and liberty What wée teache and thinke of good works those Homelies written in our Englishe tounge of Saluation Faith and workes by that lyght and Martyr of Christes churche Cranmer Archebyshoppe of Canturburie doo playne testifye and declare which are buylt vpon so sure a foundation that no Sycophant can deface them nor Sophyster confute them whyle the worlde shall endure vnto whome I remytte the Reader desyrous of an absolute dyscourse in this matter As for the reprochfull spéeches of the Papistes who crye out and saye that the Position Onelie faith iustifyeth is impious blasphemous and new neuer vsed of any Euangelist Apostle or Doctour of Christes churche and verye pernicious because it excludeth good workes and mynistreth occasion to lycense and lybertye all this I saye I myght aunswere in one worde as Cicero sayde Pro Cluentio magunm et impudens mendacum They are impudent sclaunders and vntruthes For my purpose at this tyme is rather to instructe then to conuince yet I wyll shortly put downe what all godlye men thinke in this matter And fyrst where as many take offence with this proposition which wée preache and teache That men are iustified by faith onelie in Christe It is because they doo not vnderstande our doctrine in that behalfe For we meane nothing lesse then to reiecte or take awaye good workes and honest actions but wée onelye exclude confidence and trust in mennes workes which haue no place at all in iustyfication And that dignitie is ascrybed to fayth because it is as it were an instrument to apprehende Christe and is much lyke a Coundyte pype whereby as by a meane the water of lyfe that is iustice in Christe is conueyghed and communycated vnto vs by whose merytes we haue remyssion and forgeuenesse of synnes and are adopted and made the chyldren of god Fayth by her owne dignytie and worthynesse doeth not demeryte Iustice and righteousnesse but receyueth and embraceth the same offered vnto vs in the gospell So that in the free mercie of GOD and merytes of Christ who in sheedding of his precious blood hath made satysfaction for the sinnes of the whole worlde wée ought to repose all our trust and confidence But our aduersaryes obiecte saying if you doo not exclude the promyses why doo you saye that fayth onelie iustifyeth and they adde Let fayth iustifye in Gods name so that you saye not fayth onelie iustifyeth Wherevnto wée aunswere That wée speake after the vsuall manner without deuyse of newe tearmes and Phrases following the aucthorytye of the brightest lyght that haue since Christes tyme shyned in the Church For the words of Christ our Master and of his Apostles carye the same with great efficacye and force in sence albeit in forme of wordes and stampe of letter they haue it not Christ him selfe speaking to the sinfull woman sayth Thy faith hath saued thee go in peace And to Iayrius the rular of the Synagogue Feare not beleeue onely and she shal be made whole And to the blinde man Receyue thy sight thy faith hath saued thee And Saint Paule Where is the reioysing it is excluded by what lawe of workes Naye but by the lawe of Fayth Therefore we conclude that a man is iustified by Fayth without the vvorkes of the Lawe And againe wée know that a man is not iustifyed by the vvorkes of the Lawe but by the Faith of Iesus Christ And againe by Grace are ye saued through Faith and that not of your selues it is the gyft of God not of vvorkes least any man should boast Besides this that phrase is vsuall and common in the works of auncient wryters For we finde in Origene He saith vnto the vvoman by no vvorkes of the lawe but by faith onely thy sinnes are forgiuen thee And Saint Hierome God iustifyeth vs by faith onely And Saint Ambrose All ceremonies are taken awaie and we are iustified by faith onely And againe Grace is so geuen in Christ Iesus that whosoeuer beleeueth in him shoulde be saued without workes receiuing remission of sinnes by faith onelie And Theodoretus Neither haue we gotten these heauenly blessinges by our owne merites but by faith onely And Giselbertus VVhat should we coniecture of their saluation that dyed before the eyghteenth daye we must beleeue that they were saued by faith only And Saint Barnarde I confesse my selfe eyther to vnderstand a right or
sober and watche because your aduersarie the Deuil walketh vp down like a roaring Lyon seeking whome he maie deuowre The fornycatour and adulterour or he that is spotted with any lyke cryme heareth That neither fornicatours nor adulterers neither softlings shall haue the inheritaunce of the kingdome of God. And againe For you knowe this no whoremonger nor vncleane person nor couetous man nor he that is a worshipper of Images shall haue any inherytaunce in the kingdome of God and Christ And Marriage is honourable amongst all men and the bed vndefiled but as for fornycatours and adulterers God wyll iudge them Those that neglect the workes of charitie heare Depart from mee you cursed into eternall fyre which is prepared for the Deuil and for his Angels For I was hungerie and you fedde mee not I was thyrstie and you refreshed mee not I was a straunger and you lodged mee not I was naked and you cloathed mee not I was sicke and you visited mee not To be short we repeate and vrge earnestlye that of the holy Apostle VVee shall all appeare before the Tribunall seate of Christ that euerie one maie receiue as he hath done in his bodie either good or euill Moreouer we admonishe and call vppon euery vocation for the fruites and vertues appertayning to theyr estate The Prince and Magistrate heareth You carie nor the sworde in vaine for the Magistrate is Gods mynister to punishe the euyll and to cheerishe the good And Princes are not a terrour to those that doo well but to those that doo euyll The subiecte heareth There is no power but it is of God whosoeuer therefore resisteth power resisteth Gods ordynaunce and wee ought not to obeye for feare onelye but also for conscience And againe Paie trybute to whome trybute belongeth The Husbande heareth You Husbandes loue your wyues and bee not bytter vnto them and so men ought to loue their wyues as theyr owne boddies The Wyfe heareth You VVyues be subiecte to your husbandes as vnto the Lorde because the Man is the vvomans headde and as the Churche is subiecte to Christ so ought vviues to bee subiect to their husbandes in all thinges The Parentes heareth Prouoke not your Chyldren to wrath but bringe them vppe in the dyscipline of the Lord. Chyldren heare Obeye your Parents in the Lorde The Seruauntes heare Obeye those that are your Maisters according to the fleshe vvith feare and tremblinge vvith symplycitie of your hartes as it vvere to Christe And Maisters heare You Maisters vse your seruaunts with curtesie and gentlenesse knowing that you haue a Maister in heauen The Preacher readeth Feede the flocke of Christe as muche as in you lyeth not takynge care thereof by coaction but vvyllynglye not desyrous of fylthie lucre but vvith a readye minde The Publycane heareth Requyre no more then that vvhiche is appoynted for you The Souldyour heareth Stryke no manne neyther speake euyll of any man but bee content vvith your stypendes These and many sutche textes of the same sorte wée repeate and inculcate moste earnestlye and with all our dilligence exhort the people to vertue and godlynesse whiche doo playnelye proue and argue that wée are free from those crymes which our aduersaryes moste vntruelye chardge vs with all There are some kynde of workes in déede that wée wryghte and speake againste because they can not bée accoumpted amongst the number of good workes and to the ende our dealinges herein may be more euident It shal not be from my purpose to dystinguyshe betwéene the diuerse orders of men bringing foorth good works and betwéene workes them selues whereby the processe of my matter wyll be more facill and easy and touching the persons workinge they maye bee reduced to thrée sortes Of the firste kynde are Myscreantes and vnbeléeuers not receyued in to Christs Church with any sacraments In whome the dignitye of naturall reason is not so dymly obscured but that most commonlye with great indeuour they conuert thinges externall honest and detest things dyshonest preferring with graue iudgement vertue to vyce as is most conuenyent Whereof the Apostle speaketh saying that the Gentils by nature doo those things whiche apperteyne vnto the lawe Wherefore albeit the workes of Heathen men are not to be compared wyth the good workes of faythfull men ingraffed in the Church of Christ yet for many causes and pryncipally for that without all controuersie all good gyfts and indewments euen in the Paynymes are Gods good gyfts they haue the tyttle and name of good workes in some respectes geuen vnto them Of the seconde sorte those are whoo haue receyued the Sacraments and are written as it wéere in the Regester booke of the Churche of God amongst whome there is also some dyfference for some are verye Atheysts and with theyr abhominable lyfe denye him in their déedes whome they confesse with theyr mouth and are in name onelye Christyans others are Hyppocrites making a shewe of good workes and couerynge the wyckednesse of theyr hartes wyth outwarde glosses not respecting Gods honor and glorye but that them selues maye bée séene and gloryfyed of men And fynally others doo good woorkes wyth a pure and syncéere harte procéedinge of fayth and feare of God hauing theyr eyes fyxed vppon Gods glorye and the profyte of theyr neighbour and in these the spyrite of God whiche they haue already receyued in Iustifycation and regeneration is fruitefull and effectuall Now let vs viewe these mennes workes that are in the fellowshippe and Communion of Christes church for of the workes of Infidels and Gentyles I wyl speake somewhat afterwarde Fyrst the Atheistes who thinke in theyr harte that there is no God doo loose the raygnes of lybertye to all fylthye luste and beastlye pleasure contempne all honest and godlye actions and with the Sicophants plainly grant VVee knowe no other God but our bellyes vnto vvhome vvee vvvll offer sacryfices Oxen Sheepe and all other delycious thinges Of the whiche Epecurysme the holye Prophete Dauid complayneth The foolyshe boddie hath sayde in his harte there is no God And afterwarde accuseth and bewayleth the pyttyfull corruption of humayne nature carying about daylye eyther ygnoraunce not knowing GOD or securytie neglectyng GOD or dystruste runnynge awaye from God of these mennes workes I shall not néede to speake any thing in this my exhortations to good workes séeing they bende them selues only to worke wickednesse Hyppochrites albeit nowe and then they shewe somme workes of mercye and pytie and obserue the commaundementes accordinge to the outwarde letter yet most commonly their whole studdye is occupyed about supersticious ceremonyes rytes and externall exercyses wherein they thinke that a Christyan mannes lyfe doeth chieflye consyst Of the which sorte are to goe in Pylgrimage barefooted hanging Iewelles vppon stockes and stones offering of incense and waxe Candles inuocation of Saintes and many other lyke toyes conioyned eyther with great impietye and Idolatrye or with great lyghtnesse
wandereth in Ignoraunce and darknesse and can do no true and sinceere vertue but happelye nowe and then some vayne maske and shewe of vertue and thus much of the works of Paynyms and Infydels Thirdly and lastly those good works are to be consydered which are done of those who from the bottome of theyr harts embrace true holynesse and righteousnesse And it were requisite if a man woulde prosecute euery thing exactly dyligently to consider the signifycation of the word VVorkes but because that matter in Englysh would rather séeme to be vaine ostentation then serue to edification I wyl omit the same for this tyme and wyth some description open the meaning or signification of good workes Good workes are actions which are don of men regenerat by the ayde of Gods spirit through fayth according to the rule of Gods worde hauing their respectes as chéefe vses and endes to wyt The honor and glory of God the ornament and honestie of our lyues and the profite and commodity of our neighboures I wil open euery part of this discription largelye after I haue shewed howe earnestly almighty God in his word requireth of his seruants good works which are established and not reiectted by fayth Fyrst therefore al sincéere and faythfull professors of the gospell ought most certainly to perswade them selues that they are adopted fréely by God and alreadie iustifyed through Christ by faith and regenerate and sanctifyed by Gods spyrite that they might in worde and deede expresse and somewhat resemble the nature and disposition of their heauenly Father and therewithall declared vnto the worlde by theyr workes that they are the sonnes of god For that cause I haue againe againe repeted before that a Christian faith ought to be garnished with al kind of good works And therfore as the Apostle S. Paul after that propositiō VVe gather therfore that a man is iustified by faith without the workes of the Lawe In the waye of questioning sayth VVe make the Lawe therefore in vaine through faith He answereth by by God forbid Naie we establishe the Lawe Euen so I presently affirme that we do not now a daies dissolue good workes by the doctrine of faith Iustifiynge but we rather establishe the same For without faith there can be no good works and faith cannot be vnfruitfull or ydle in those that are iustified Moreouer almighty God him selfe requyreth of his seruants the good works of a true fayth and greeuously accuseth cōdemneth by the Prophets Apostles those that are neglygent and slouthfull Moyses sayth in the Lawe And nowe Israell what doth the Lorde thy God require of thee but that thou should feare thy God and walke in his waies and loue him and serue the Lord thy God with al thy hart and with al thy soule and keepe the commaundementes of the Lord and his ceremonies which I commaund thee that it maie bee well with thee What should I speake of that that the Law of God is geuen from heauen that it may shew vnto them theyr infirmitie and offences their natural corruption and iust condemnation and so leadeth vs as it were by the hande from trust and confidence in our selues to depende vppon Christ And yet that is but one scope or vse of the Law which was geuen to the ende that it might be a rule of mans life exhybiting a perfyte dyscipline to those that are iustifyed by fayth So sayth the Prophete in the booke of Psalmes Blessed is that man whome thou O Lorde instructest in thy lawe And againe Hee hath geuen a testimony vnto Iacob and a lawe vnto Israell that the posteritye maie knowe and put their trust in God and not forget the workes of God but keepe his commaundements The Prophetes euery where teache a true fayth in God his sonne Christe and also call for good workes of the true worshyppers of god Blessed is he sayth Ieremie that trusteth in the Lorde hee shall be like a tree planted by the waters whiche sendeth his moysture vnto the rootes and he shall not feare when sommer commeth And his leafe shall bee greene and he shall not be in daunger in the tyme of drought neyther shall he ceasse to bring forth fruicte Which worde he translated no doubte out of the first Psalme And in Esai the Prophet mencion is made of a Vineyarde that was planted to bring forth fruicte And Iohn Baptist the foreronner of the Lord appoynted dyscipline and order of lyfe to those that asked of him what they shoulde doo and amongst other thinges he spake thus to the Pharisees and Saduces Yee generacion of vipers who hath taught you to flye from the vengeaunce to come bring forth the fruites of repentaunce And Zacharie his father songe and sayde before That vve being vvithout feare and delyuered out of the handes of our enemies might serue him in holynes and righteousnes all the daies of our lyfe Our Lorde and sauiour Iesus Christ in that his Sermon made vnto his Disciples in the Moūtaine exhorteth them in them all the faithfull to good works but especiallye in the ende concluding with these wordes Not euerie one that sayth vnto mee Lorde Lorde shall enter into the kingdom of heauen but he that doth the vvyll of my Father vvho is in heauen And immediatly after he subioyneth two Parables of one that buylt his house vpon a fyrme Rock and of him that layd his foundation vpon the sande The hearers and doers of the worde of God are lyke vnto them the hearers only resembled vnto the others And when a woman cryed out saying Blessed is the vvombe that bare thee and the paps that gaue thee sucke Our sauiour answered But blessed are they that heare the word of God and keepe it And euen the lyke answere he gaue vnto the Iewes bosting that they were Abrahams sonnes If ye vvere Abrahams children ye vvould doo the vvorkes of Abraham you are of your father the Deuyll and fulfyll the desires of your father And againe I am the true vine and my Father is the husbandman hee cutteth off euerie braunche that doth not bring foorth fruite in mee and euerie one that bringeth forth fruite he purgeth that he maye bring forth fruite more plentifully In lyke manner the holy Apostles commending the doctrine of theyr Maister to all Nations doo most earnestlye call for good workes As obedient chyldren not fashioning your selues vnto the former lustes of your ignoraunce But as he vvhich called you is holy euen so be yee holie also in all manner of conuersation And if so bee that yee call on the Father vvhich vvithout respecte of personne iudgeth according to euerie mannes vvorke see that yee passe the tyme of your dwelling heere in his feare For asmuch as you knowe howe that you were not redeemed with corruptible things as syluer and golde from your vaine conuersation which ye receiued by the tradition of your Fathers But
1. Cor. 1. Tit. 2. Christian philosophiâ— most perfite Gala. 2. 1. Thes 5. Profession approued by conuersacion Titus 1. Dezelo et liuore eâ— aliis locus Math. 7. In lib. de vita Chriana qui falso ascribitie August The small number of perfyâ—te Christians Math. 12. Mar. 3. Luke 8. The fruits of true Christians Chrysost in Hom. The care and study of Christians The repentance of Christians Math 7. et 25 Math. 25. Luke 19. et 21. The honor of the word Christian Iohn 8 Math. â— The foundation of Christian religion was lay de long before Christes incarnation Luk. 3. Chrystes treasures more plainly opened after his incamation Esa. 9. 1. Pet. 1. Esa. 66. Esa. 62. Act. 11 The name Christian geuen by God. Act. 17 Act. 26 1. Pet. 4 1. Pet. 4. This name was hatefull to the wicked Act. 24. The effecte or working of this name Eph. 5. 1. Pet. 2. 1. Psa 113. Psa 105 Isa. 65. A pooâ—e Christian is more honorable then an heathen Prince Hieron ad Furiam The name of a Christian maye not be blemished with wicked deedes Rom. 2. Esa. 52. Eze. 63. Christians alwayes of two sortes Eph. 2 Ro. 13 Gala. 3. 4 Eph. 4 Rom. 6 A difference betwene false and faythfull Christians Irenaeâ—â— lib. 5. The Turkes hate vs for some grose opinions In metaph Siâ—on Paulus in truth locorum com Denat eorum lib. 3. Auerrois in 12. Metaph. The recantacion of Beringarius in concilio vercell In decretis de consecrat distinct 2. ego Beringarius Glosator cecretorum The corrupt lyfe of Christians hath made some contempne their religion Ex Ferr. mont de republ lib. 4. The corrupte lyfe of the Papistes in Rome The ponishment of lyppe gospellers Math. 10. Luk. 10. A. Fuluius Gal. 5. Iac. 2. August de spir et lib. cap. 29. Aquinas in 2. cap Iacobi Men ought to shewe good workes as tokens of their faith 2. Tim. 3. The effect of this worke Cranmer his Homiles The doctryne of faith iustifiyng expounded Good works not reiected A similytude declâ—ring howe fayth apprehendeth iustification The obiection of the aduersarie The profe of this doctrine out of the scripture Math. 9. Luk. 8. Luk. 18. Rom. 3 Gala. 2. Eph. 2. The consent of the Fathers Origen â—â— 3. ad Rom. Hieron in Rom. 10. Ambr. in Rom. 8. Ibidem in 1. Cor. 1. Theod. li. 7 de sacri Giselbertus in lib. abter cap. 1. Bernardus Epist 77. De natura et gra cap. 1 In hom de fide et lege naturae Lib. â— de Iacob et vita beata cap. 2. August Enchir ad Lau. cap. 31. et eccle dog cap. 42. Eph. 2. 2 The. 2. Agayne an hipocritical fayth An answer to the obiection of the Papist touching libertye lyfe Admonishions vsed in Pulpits against all kinde of sinnes 1. Ioh. 3. Math. 5. 1 Cor. 6. Math. 6. Luk. 16 Luk. 12. 1. Tim. 3. 1. Tim. 6. Heb. 13. Luk. 18. Math. 23. Math. 12. Eph. 4. Colos 3. Luk. 6. Luk 22. Esa. 5. 1. Pet. 5. 1. Cor. 6. Heb. 13. Math. 25. Ro. 14. 2. Cor. 5. Ro. 13. Exhortations vsed in Pulpyts to inflame men to vertue Rom. 13. Eph. 5. Colos 3. Eph. 6. 1. Pet. 5. Luk. 13 A differeÌ„ce of workes taken of the persons working Three sortes of men working Rom. 2. The seconde sort of men working Atheists Euripides Psa 14. Hippocrits and theyr workes Hippocrits delyghte chiefly in workes ceremonyall The iudgement of the vulgare touching workes ceremonyall Hippocrits puft vp in theyr owne coâ—â—eyte Hippocrits sometyme doo morral works and after what sort Hagg. 2. Esa. 1. 58. Pro. 15. Mat. 6. 16 23. Hippocrits worse then Infydels Gregorie Workes of Infydels Bezeleel and Oliab could not buyld the Tabernacle before they were taught by God. Exo. 31. et 35 Rom. 8. 1. Cor. 3. Eph. 3. 2. Tim. 1. Lactan. li. 3. ca. 19. The great wisedome learning and vertues of the Heathen are the gyftes of God. God recompenseth morral vertues with temporall blessinges Lib. 4. contra Iul. The vertues of the Infidels be to no purpose in matters of saluation Defects in the vertues of Infidels and especially the ignorance of God. They knewe nothing of God as he reueled him self in his word True faith hope and prayer wanted in them Infydels ignoraunt of original sinne the cause oâ— mannes misery They knew nothing of mannes redemption end regeneration Ignorant of the resurrection Lib. 4. contia Iuâ— Prosper de vocatione gentium Reason and VVyll corrupt Infydelles in their actions neuer respect the last ende Howe the vertues of Infydelles are commendable and profytable in humane societie What Christians ought to respect in their actions Of the workes of Ievves Saracens and Turkes Ioh. A similitud Of the workes of faythfull Christians The definicion of good workes Good workes are established and not reiected by the doctrin of iustification by fayth God requyreth good workes of his seruants Deut. 10. Psa 94. Iere. 17. Esa. 5. Luk. 3. Math. 3. Iohn Baptist Luk. 1. Math. 5. 6. 7. Christ. Luk. 11. Ioh. 8. Ioh. 15. The Apostles call for good workes 1. Pet. 1. 2. Pet. 1. 1. Thes 4. 2. Tim. â— Tit. 1. 1. Ioh. 1. Iam. 1. Iud. 1. The preaching of grace reprochful to the wicked Rom. 3. 5. 2. Pet. 3. Peters iudgement touching Paules Epistles 1. Pet. 2. Gal. 5. Against the abuse of Christian libertie Ioh. 8. True Christian lybertie The origin of good workes Iam. 1. 1. Pet. 5. Phili. 2. Io. 15. Ioh. 3. Esa. 26. Good workes are of God and yet in som respect they are caâ—â—ed our owne workes How good workes are wrought Impedymentes of good workes A continuall battell God aydeth vs euerye moment 1. Iohn 5. Rom. 8. Helps and furtherantes to doo good workes Iohn 13. What manner of workes the godly doo Ephe. 2. Iohn 15. Math. 12. Luk. 10. The ten commandementes are an absolute rule of good workes Math. 12. The lawe requireth internel obedience Math. 5. The tenne commaundementes are a rule of lyfe and as it were a lodesmaÌ„ to all sexes â— degrees The endes of good workes Math. 5. God is gloryfied by our good workes Math. 6. Rom. 2. Luk. 17. In doing good workes we are grateful to God. Rom. 6. Good workes confyrme our fayth in vs and assure vs of our election 2. Pet. 1. 2. Tim. 1. An apte symilytude Colos 1. Ephe. 5. Good workes serue for the profyt of our neighbour Phil. 2. For what cause good workes please God Rom. 8. God rewardeth the workes of faithfull men Deu. 12. Esa. 56. Rom. 12. Gen. 15. 1. Tim. 4. Rom. â— Heb. 10. In what respecte God rewardeth his seruauntes An apte similytude The sum or effect of the premysses Rom. 6. August in psal 31. et in psal 88. Good works not hyndered but furthered by this doctrine Ad valentium Epist 46 Psal. 78. Great difference betweene the faithfull and vnfaithfull The excellent knowledge of Christians An apte simylytude A similytude Hugo Man is most