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
rewarde is not impute according to grace or mercy but according to debt But to him which worketh not that is confideth not in his own merites but beleeueth in him which iustifieth the wicked his faith is compted to him for righteousnesse according to the purpose of the mercy of God And that without workes For the probation and sure vnderstanding of this assertion yee shall reade the whole 4. Chap. Rom. the 15. of Gene. the 2.3 and 4. Galath and 2. to the Ephe. which wordes shalbe showen in this subsequent Chapter THE XVIII CHAP. 1 The cause wherefore God loueth vs. 2 Whereby commeth the heritage 3 The constance of Abraham in faith and his obedience 4 Iesus Christ payeth for vs that which the law requireth 5 Who spoileth Christ of his office BY grace yee are made safe by faith and not of your selues It is the gift of God not of workes that no man reioyse we are his handywork created in Christ Iesu vnto good workes the which god hath prepared that we should walke in them Verily these wordes are worthy to be written in letters of golde and euer imprented in the hart of man because they cōteine the whole somme of the Euāgell of Christ. And also exclude all the vaine sophisticall argumentes made contrarie this article of iustification because in this Epistle there is no question of the law as in the Epist to the Rom. and Galath But it is written to the gentiles being confirmed in the faith And also perseuering thereunto whome the Apostle certifieth of their iustificatiō in the first thre Chap. And then setteth forth to the end of the Epist. the workes of righteousnes in the which true Christians should liue according to their vocation vpon the which wordes I will make some short declaration according to the scriptures By grace ye are made safe That is by the grace mercy of God and aboundant loue he hath to mankinde because hee hath made vs hee would not wee should perishe For hee loueth his owne worke Hee saith I will not the death of a Sinner but that hee conuert and liue hee made vs that hee should loue vs for no mā hateth or inuyeth his own worke This grace we get by faith in Iesus christ the which is not our worke but the gift of God For wee are not of our selues able or sufficient as of our selues to thinke a good thought but all our abilitie is of god as the Apostle saith the seconde Epistle to the Corinth the thirde Chapter and Galath the third Chapter if the heritage bee of the lawe then it is not of the promisse but by the promisse god gaue it to Abraham Ismaell and Esaw which were the eldest Sonnes who succeeded not to the heritage but Isaac and Iacob whiche were heires of the promisse succeeded Wee are not made safe through workes that none should glorie because god will not haue vs reioysing in our selues in any parte of his giftes as the Apostle saith What hast thou that thou hast not receaued And if thou hast receaued it why reioysest thou more then thou haddest not receaued it Ye see works excluded forth of this Article that man hath no matter to glorie but to referre all the glorie vnto god as is before rehearsed And that man hath nothing to glorie into but in the crosse of Iesu Christ by whome wee should crucifie the worlde to vs. That is wee should esteeme all that is in the worlde wicked as the Apostle sayth to the Galathians the sixt Chapter Yee shall not meruell that our saluatioun is ascribed and attribute to the mercy of God through faith excluding all workes because the reasoun is here showen by the Apostle in these wordes For we are the handyworke of God created in Iesus Christ vnto good workes That is forsomuch as we liue haue life and vnderstanding and beleeue it is of God and not of our selues because hee is our maker Creator why should the earthen or clay pot extoll the self against the potter of whom it hath all which it hath or the branche against the tree of which it hath all the substāce to bring forth the fruite as Christ giueth the parable in the Euangell of Saint Iohn the 15. chapter the which yee shall reade that yee may vnderstande the wordes of Christ and similitude in the whiche the Father is declared to bee the Husbandman or the Labourer and Christ the wine tree vs christians to be the branches or the Bearers for the branche hath two offices the one is if it remaine with the tree fresh and greene it bringeth forth good fruite of the substance of the tree and not of thee self The other is if it wither bring forth no fruite it must be cut of brint Therfore if thou wilbe a christian and remaine in Christ by faith euer ioyned to him thou shalt bring forth good fruite of his substance and not of thyne of the which the glory perteineth to him and not to thee And if thou will be the withered branche that is wicked bring furth no fruite thou art prepared for the fire there to serue with the Deuill and his Angels And this is sure if thou wilt either glorie in thy works or yet that thou art thy own Sauiour or any part thereof as concerning this article of iustification But to remaine in Christ by faith and suffer him to worke in thee which thou doest whē thou workest the workes commanded in the Scriptures of God and attributs them to Christ to be his workes working in thee Then shall he make thy imperfection perfite that nether the deuil nor the law dare accuse them because they are the workes of Christ and for his sake receaued of the father by faith So their is heir no thing to the to glory of but to say with the Ap. He that wil glorie let him glorie in the lord c. This glory of works is excluded by the law of faith of the which law the Apost maketh mention saying The law of the spirite of life in Christ Iesu hath delyuered me frō the law of sinne death That is the mercy of god the gift of the holy spirit remission of sinnes euerlasting life purchased to vs through faith in Christ by the which we liue in ryghteousnes free frō sinne death so it is caled the law of faith which excludeth all glory of works because we receaue and giue no thing but glory and honour vnto god which is the sacrifice of praise and thankesgiuing In this we should liue in righteousnes worke the workes of god not become thrall again to sin death frō the which we ar freed freely without our merits or deseruings through faith in the bloud of Christ our Sauiour and aduocate Therefore let vs cōclud with the Apost establish for an infallible cōclusion mā to be made iust by faith without
may be a testimonie against you or them that God hath offered him self euē to be found by you in your groūd and yet ye haue not rightly regarded him Surely these with other reasons besides my duetie towards your honour moued me to set out this small worke chiefly vnder your name The vtilitie whereof I doubt not shall be found so profitable the delite so pleasant the dignitie so excellēt that whosoeuer readeth it shall find them greatly commodat by the goodnes of god the foūtain thereof ioyfully delited by the author or writer honorablie decored throgh your meane whereby they inioye the vse of it Now as to that that rests god euer preserue your Ladyship yours in his true feare graūt you good dayes and long life to the furtherance and aduancement of his glory the helping to the building vp of the worke of his Church and your eternall confort IOHN KNOX THE bound Seruant of IESVS CHRIST vnto his best beloued brethren of the congregation of the Castle of S. Andrewes And to all professours of Christs true Euangell desireth grace mercy peace from God the Father with perpetuall consolation of the holy spirite BLessed bee God the father of our lord Iesus Christ whose infinite goodnes and incomprehensible wisdome in euery age so frustrats the purpose maketh of none effect the slight of Sathan that the same things which appeare to be extreme destructiō to the iust and dānage to the small flocke of Iesus Christ by all mens expectation yea and sathan himselfe by the mercy of our good God are turned to the laude praise glorie of his own name vtilitie singuler profite of his congregatiō and to the pleasure confort and aduancement of thē that suffer How the name of the onely liuing God hath beene magnified in all ages by them which were sore troubled by persecution of tyrants exiled from their owne countrey long were to rehearse Yet one or two principall will wee touche for probation of our words foresaid Sathan moued the hatred of the rest of his brethren against yoūg IOSEPH To whom God promised honours and authoritie aboue his brethren and parentes To the impedimēt whereof Sathan procured he should be sould as a boūdmā or slaue caried in a strange coūtrie where many yeares iniustly hee suffered imprisonment And sathan wrought this to the intent that he which reproued the wickednes of his brethren should perish altogether For nothing is to sathā more noysome as these mē in whom Godlines in whome puritie of life and hatred of iniquitie appeareth that they should floorish in dominion or authoritie But all his Counsels were frustrate when by the singuler mercy and prouidēce of God IOSEPH was exalted in most hight honours made principall Gouernour of EGYPT by PHARAO the potēt king therof who gaue in charge that all princes of his kingdom should obey his wil that his senatours should learne wisedome at the mouth of IOSEPH Who no doubt with all studie set foorth the true knowledge worshipping and religion of the onely liuing God which in that coūtrey was vnknowē before And after certaine yeares hee receaued his father brethrē in this same Countrey whome hee with all godlinesse and wisedome in the years of hunger susteined nourished And so was sathā frustrate all his deceate turned to nought When after this god of his great mercy according to his owne promis sometyme made to ABRAHAM had placed the people of Israel in the land of CANAAN Sathā to corrupt the true religion which they had receaued frō god by his faith full seruant MOYSES inuented abominations of Idolatrie vnder the pretext of the true worshipping of God And albeit frequently they were reproued by true Prophetes Yet euer superstition preuailed while God of his righteous iudgemēt was compelled to punish first ISRAEL and thereafter IVDA giuing them in the power of their ennemies which translated them from their owne Countreyes SALMANASER ISRAEL vnto ASSYRIA NEBVCADNETZAR IVDA vnto Babylon Then Sathan beleeued the true knowledge and worshipping of God to haue decayed for euer But he was farre deceaued when first NEBVCADNETZAR king of BABYLON the mightiest prince in the earth after him DARIVS the potent king of MEDIA receaueth the true knowledge of the Lord God by DANIEL the prophet one of the same nomber whiche were transported from their owne countrey And not only receaued the kings thē hauing the whole Empyre in earth the true religion of god but also commanded the same to be obserued by their subiectes For after this manner it was written Then DARIVS wrote vnto all people natiōs toūgs in the vniuersal earth saying Peace bee multiplied with you A decreite is ordeined by mee that in my vniuersal Empyre kingdom all mē shall feare dread and honour the God of DANIEL for he is the liuing eternall God for euer He is a deliuerer Sauiour working signes wonderfull thinges in heauen earth which hath deliuered Daniel frō the denne of lions Secondly after Darius the most prosperous valiāt mighty CYRVS the first Monarche of the Persians Medians not onely of the true liuing God by the same prophete obteined knowledge but also for singuler affectiō which he bare to the true religiō restored vnto libertie the people of Israell permitting vnto them to build a new temple of SOLOMON and to repare the walles of Ierusalem which by the Babylonians sometyme were brought to ruine And albeit that by the perpetuall hatred of sathan working by his members some years they were impedite yet at the last to the great consolatiō of all the people was the work finished where many years after Gods true religiō was obserued Sathan neuer beleeued his purpose rather to take effect thē when after the death of Iesus Christ hee moued the princes of the priests who then were estemed the true church of god to persecute the Apostles and other professours of Christs euangel For who beleeued not great damnage to followe the cōgregation Whē after the death of STEVEN who was stoned to death the professours were dispersed banished and exiled from Ierusalem But what entres therby tooke the church of god the 11. chap. of the Actes of the Apostles showeth in these wordes And they whiche were scattered abroad because of the affliction that arose about STEVEN wēt through till they came vnto PHENICE and CYPRVS and ANTIOCHIA preaching plainly the Euangell of Iesus Christ. Of these and other testimonies of the scripture we may cōsider dearely beloued brethren that the infinite goodnesse of our Father turned the same thinges whereby sathan and his members intende to destroy and oppresse the true religion of God to the aduancemēt and forthsetting thereof And that no lesse in these latter wicked and dangerous dayes then he did in any age before vs. Which thing shall openly declare this godly worke subsequent The counsell of sathan in the perfectiō of vs
and iustice as we may clearly perceaue in our first parent For after he had transgressed the law and commandemēt of god he fled from him whom god followed moued of loue toward his handie work and called him again in the which he did shew his goodnes and whē he accused Adam of his sin he was not penitēt nor trusted not in the mercy of god or asked forgeuenesse But excused hys transgressiō and fault Neuerthelesse god of his infinite mercy made the promes of saluatiō or euer he would prononce the sentence contrarie the man or woman saying to the serpēt I shall put enymity betweene thee and the woman and betweene thy seed and the womans seede The seed of the womā shal tread downe thy head and thou shal sting the same on the heele Adam was cōforted with these words and through faith in thys promis was of wicked made iust that is receaued again in fauour and through faith in the bloud of Christ to be shed was accepped as iust And thereafter god manifested his Ire and wrath contrarie sinne which of his righteous iudgemēt he can not suffer vnpunished and pronūced the sentēce first against the woman and then against the man and eiected them forth of paradise cloathing them with skinne coates saying behold Adam is made as it were one of vs knowing good and euil that is asmuch to say O miserable mā now thou mayest perceaue thy state and the fruites thou hast gotten for the transgression of my cōmandemēt what is thy knowledge that thou hast learned nothing but to fly from thy Maker to passe frō life to death from great pleasure to all miserie And so Adam is spoyled of all the noble gifts he was indued with in his creation as here after time place at more length shalbe showen read with order the 3. Chapter of Genes and thou shalt vnderstand this matter clearly Nowe yee may see what was our first parents part in the obteining of this promisse of God Very lie no more then he had of his creatiō but rather lesse for beyng but dust and clay hee made no euill cause but being made man he disobeyed his Maker trangressed his law vsurping glorie to hym selfe and knowledge which became him not to seeke For the which he deserued nothing but eternall dampnation Abraham in his fathers house an Idolater as he was and the rest of his house made no good cause to god nor merite to obteyne the promisse that he should bee the father of all faithfull but only beleeued in the promis of god as hereafter shalbe discussed but euen as thei were accepted as iust through faith without all their merites or deseruinges so shall wee bee which are the Sonnes of Abraham and heires of the promisse No other way shold we seeke but the order taught vs in the scriptures of God that is if wee wilbe sure of our saluation and haue passage to the father passe vnto Christ who sayeth I am the waye the trueth and the life no man commeth to the father but by me If yee had knowledge of me ye should also haue knowledge of the Father Therefore if we will walke right in the way go with christ and walk in him if wee will not bee deceaued passe vnto him for he is the veritie who cā nether deceaue nor be deceaued if we wil not die the eternal death he is the life These gifts may we haue of no other but of him by him only through faith in the mercy of God by the operation of the holie spirit THE V. CHAP. 1 The consolation of Adam expelled from Paradise 2 The consolation of Adam whiche hee tooke of his two sons turned in dolor 3 What Adam did when hee receaued Seth for Abell whome Cain slew 4 The confort of Adam in all afflictions and example left to vs therinto GReat was the trouble and afflictiō both of body and spirite which was in Adam standing trimbling before god whome hee had so highlye offended perceauing him self deceaued of the false promis made by the Serpent which was that he shuld not die how beit hee eat of the aple but should bee like vnto God knowe good and euill being therefore eiected forth of that pleasant gardin of all delite and pleasure in to the miserable earth to eat his bred with the sweat of his face Trust well he was sore penitēt now would haue suffered great torment vpon his body to haue satisfied for his offences but that could not be nor might not stand with the iustice of god What was his confort then nothing but this promisse which he apprehended by faith and beleeued him to be in the fauour of god for that promiseth seedes sake This conforted his spirite or els of despair he had perished in this sorrow trouble for he found no remeady in himself For his bodily cōsolatiō god sent him twoo sonnes by naturall propagation to his owne Image and similitude This was no litle consolation and confort to Adam but this bodilie confort turned shortly into great displeasure when the one Brother slewe the other of malice by the which Adam was destitute of all succession Thus dolorously lead he his life a long time desiring euer at God succession in place of Abell Of whome god had pitie and compassion and sende him a Sonne named Seth of whome descended the promissed seed that god might be found true in his sayings for rather would he haue raysed Abel frō death to life then his promis shuld not haue bene fulfilled By this was the dolor and trouble of Adam conuerted into ioy and gladnes For the which hee gaue thankes and praise vnto God saying god hath sēt me another seed for Abell whom Cain hath slain here he saith not that he hath gottē a sonne in place of Abell Howbeit by naturall generation he begat him Eue bare him of her bosom but saith god hath sent me another seede for Abell ascriuing the same to the gift of god and not to the work of man This is a notable exāple to al the faithful to receaue all thinges forth of the handes of God giuing him euer thankes therfore as the holy Fathers did not contemning the work nor helpe of man whome God maketh the instrument to do that thing which is his godly will to performe Let vs herefor take example of our forefather that like as he was subiect to trobles and afflictions all the daies of his life in this miserable world Euin so are we let vs take therefore all thing in patience thinking vs to haue deserued the same iustly how iust that euer we be or appeer to the world trust well there is nor was neuer mā which descended of Adam by naturall propagation iuster nor he was after his fall for there is no mention in the scripture of any offense done by Adā cōtrarie the lawe of his god after his expulsion forth of paradise And as for
whome god gaue consolation saying there is in thy bosom conceaued two sundry nations two people shalbe deuided of thy belly That is thou knowes not which of them is the seede of the promesse the yongest haue I chosen to whome the eldest shall serue This is conforme to the sayinges of S. Paule Rom. the 9. Chap. But trust well she vnderstoode spiritually by faith that Iacob was the promised seede when shee procured and laboured so diligently that he should get the blessing of his father defrauded the eldest Esaw This was not knowē to Isaac for he wold not only that Esawe should succeede to the heritage but to haue gottē the blessing also which Iacob obtained by perswasion of his mother Neuerthelesse Esaw remained with the heritage in his fathers house and ceased not still to pursue Iacob who at last was compelled to fly for feare of his life And so euer the seede of the serpent pursues the chosing conforme to this beginning Let Abell dye and Cain liue But finally the seede of Iacob succeeded to the land of promission And inioyed the heritage Howbeit they were long troubled and afflicted in Egipt THE X. CHAP. 1 The wrong opinion of the Iewes of the promised seede 2 Wherin the vngodly place iustification 3 Sathan moues his members against the true professours of faith 4 Ieremie the Prophet of God resisted the whole Ecclesiasticall power of the Iewes 5 The head of the serpent troden downe by the death of Iesus Christ. 6 The article of iustification preached after the death of Christ. YE shall vnderstande that the Iewes had a fleshly opiniō of this promised seede for they vnderstood that the Messias which was promised to them should rule temporaly as Dauid did and establish his realme in great quietnes rest withal pleasure voluptuousnes as yee may vnderstand by the desire of the mother of the Sons of Zebedee Her Sons being with Christ and his Apostles were of the same opinion as testified the aunsweare of Christ saying to them yee knowe not what ye aske But the spirituall knowledge which the Fathers had was farre different therefrom Who vnderstoode in the spirit that the realme of Christ was spirituall and not temporall to the which they were led by faith By this yee shall vnderstande not only that the fleshely iudgement is deceaued in knowledge of this seede but also of the persecution of Sathan Euer perswading the wicked and vngodly which are his seede to persecute the womans seede of the promisse That is the chosen who according to the promisse of God obtaine victorie by faith in the bloud of Christ. For Sathan intending to destroye this article of iustification may not suffer the preaching thereof that is That by grace through faith and not of our owne rightuousnesse and workes We ar made safe please God are receaued into fauour with him and accepted as righteous and iust not of our merites or deseruinges but through the merits of Christ Iesu our Sauiour By the cōtrary the wicked trusts in their owne strength and merites And will haue their good works inuented by them selfe without the commandement of god a part of their saluation And who will not authorise the same they persecute of deadly hatred and must needes dye as Abell did So let Abell dye and Cain liue that is our law sayeth the vngodly In the Church of the Iewes our saide aduersarie ceased not to impung this article and perswade the wicked to persecute the godly and kill the prophets for preaching the same for defence of the which Ieremie the Prophet resisted the hole Ecclesiastical power authoritie of the Church of the Iewes that is the multitude of the wicked being a few number of the chosen that assisted to him as yee may reade Ieremie the 26 Chap. Not the les afterward hee was stoned to death for the same cause which is the reward of mā that is which mā giueth for the true preaching of this article So let Abell dye and Cain liue Finally the persecution of sathan our aduersary perswaded the death of christ his Apostles and martyres and their true successours all for this article But euer Christ got victorie and triumphed by his word only In so much as he got victorie of the deuill hell and death of the lawe sinne the world and the fleshe through his death and resurrection So by faith in his bloud al the Prophets Apostles martyres confessors with their bloud haue watered the Church and haue left a sure testimonie to vs for confirmation of this article that in the bloud of christ and not in their owne bloud workes or deedes they are made safe and haue gotten the realme of heauen conquest and purchased to them by Christ and not by them selfes nor their merites The which confession is the cause that the godly ar euer persecuted by the wicked So let Abell dye and Cain liue that is our lawe THE XI CHAP. 1 How sathan hath deceaued the worlde after Christ and wherewith he hath cled him 2 An euident argument showing them which this daye are called bishoppes to be the church malignant 3 An exhortation to them which enter in the church by the Popes authoritie aend of his power to make bishops 4 Wherein the wicked Iewes gloried and wherein the Pope his kingdome NOw our aduersary perceauing by the death of Christ that the promise made in Paradise was fulfilled and his head troaden down that is his power strēgth by the sheding of the bloud of Christ this article of iustificatiō laid so abroad the church of christ is so strongly edged with the same that all his imaginatiōs with the which he deceaued mankind had no place to peruert the perfite faith Then inuented he a new maner of habite which hee founde in the same church amongst the slouthfull ministers whome by processe of time seeing them idle not occupied in the reading teaching and preaching of the scriptures hee prouoked to inuent workes of their own conceite And also to abuse the holy sacramentes and good workes of God with vaine superstitions the which they call good workes And by this meanes he hath so drawen them from faith that they knowe not what the same is nor what Christ is but as it were a Theefe hanged vpon a gallous or gibbit innocētly or like another maner of prophane history of Hector or of the great Alexander And therefore hath prouoked them to pursue this Article more cruelly then euer it was pursued from the beginning of the worde Them selfes by worde confessinge the same with their mouth reading singing and of their maner dayly teaching and preaching the same And yet neuerthelesse dayly burning killing banishing the true faithful preachers of the said article confessours therof And so euer shall Abell dye and Cain liue that is our lawe say they Our said aduersarie that he should not be perceaued hath transformed him selfe in to an Angell of light
the paine which the curse of the lawe inioyned to vs by sinne in whome wee haue redemption by his bloude remission of our sinnes according to the riches of his mercy and grace What wordes may bee more plaine to proue this iustice onely by faith in Christ excluding our merites Yee haue the same assertion in the Epistle to Titus the second Chapter Galath the fourth and Apocalypsis the fifth chapter Where it is written Thou art worthie O Lord to take the booke and open the seales of it for thou art slaine hast redeemed vs to god in thy bloud hee saith not in our workes but in thy bloud Here ye may see and consider our sinnes were no light thinges Cōsidering there was no other thing whiche might pacifie the wrath of the Father but the bloud and death of his onely begotten sonne Christ Iesu to bee made man for that cause And now for vaine inuented Imaginations of ignorant Sophistes which will not onely be their owne redemers but also redeme others this pretious bloud is repute in vaine or a light thing It followeth whome God hath layde before a sacrifice or satisfaction through faith in his bloud to the forthshowing of his iustice for remission of the sinnes by-past the which god hath suffered or in the suffering of god to the forthshowing of his Iustice at this time that he may be iust and iustifie him which is of the faith of Iesu Christ. Here the apostle aboundeth in wordes to exclude all sophistrie and vaine conceate of workes which mē intende and would intende to make satisfaction for sinne For hee setteth forth Christ here the full sacrifice and satisfaction for sinne And therefore he called him the mediatour of the new testament by intercession of his death And also Christ offered a sacrifice for sinnes and for euer sitteth at the right hand of God beholding till his enemies bee made his foote stoole And S. Iohn saith if any shall sinne we haue an aduocate before the father Iesus Christ who is iust and he is satisfaction for our sinns not only for ours but for the whole worlds that through faith in his bloude For there is nothing may bring vs thereto but faith only And no satisfactiō may be but Christes death who hath ones dyed therefore and shall not dye againe death shall haue no more dominion of him In the which hee hath declared him iust in fulfilling the promis made of him in the lawe and prophetes That is that he was to make vs iust which could not make our selues iust And where hee saith for remission of sinnes bypast the which God hath suffered c. Vnderstand not that of the sinns bypast before the cōming of Christ onely but also of all sinnes committed to the worldes end For these words are spoken foorth of the mouth of god with whome all things is present as yee may consider by the wordes of Christ speaking to the Iewes on this maner Before Abrahā was I am Howbeit Abrahā was dead a thousand yeares before his incarnation So to the penitent all sinnes are bypast Therefore the remission of sinnes by past in Christes bloude indured to the end of the worlde This is necessary to know for two causes principally The one is for confounding of the heresie of the Nouatiās which peruert the sayings of the Apost wherevpon they would inferre that man once beeing iustified and thereafter falling in sinne may haue no place of repentance whiche were the peruerting of all the scriptures of God and his promisse in the bloud of Christ who is the lambe of god that taketh away the sinnes of the world And our aduocate sacrifice and satisfaction Howbeit the Apost speaketh plainly that it is impossible to be renewed to repentance through renewing of baptisme for that were to crucifie christ againe not in his fleshe but in thy fleshe which would be new baptised The other cause is to exclude their opinion which think that Christ satisfied but for originall sinne onely that baptisme giueth or hath purchaste grace to man after the baptisme that he may satisfie for his owne sinnes by recompensation as god were a marchant to chop change with man That if Christ was the first marchant they shalbe the next And this is as great a heresie as the other by the which they would make the death of Christ but a vaine trifle and chaunge faith into workes of mans making The which is the work of the deuill that euer intended to impung this Article of iustification by the mixtion of workes This opinion S.I. confoundeth in his 1. Epistle the first and 2. chap. where he declareth first if a man say he hath no sinne hee deceaueth himselfe And then if man sinne as doubtlesse all men dooth he sayth wee haue an Aduocate Christ Iesu who is iust and is a satisfaction for our sinnes Moreouer all men howe iust that euer they bee neede dayly to praye forgiue vs our debts as we do our debtours the which prayer were not necessarie nor Christ had neuer taught the same If we might haue satisfied for our owne sinnes at any time So Christ is euer our satisfaction and we dayly sinners Therefore we ought euer to pray forgiue vs our debts as we forgiue our debtours It followeth in the definition where is thy glorie by what lawe is it excluded of works No but by the law of faith and concludeth man to be made iust by faith without the deeds of the law ye shall vnderstand that glorie in this place is taken for the sure trust and beleefe which men putte in their owne workes and merites the which the apost wil haue cleanly excluded forth of this article giuē wholy to christ who deserueth the same becaus he is obteiner thereof to vs through faith in his bloud The which faith wil haue no thinge participant with it in this case more then the sight of the eye will haue or suffer the finger in it to help the sight No it can not suffer a mote but euer waters being hurt till the mote be taken foorth Euen so faith foorthshoweth all thing to the glorie of God and merites of Christ without all workes or merites of man If Abraham had beene made iust of works thē had he wherein to reioyse but not before god And also hee had not obteined that name to be called the father of the faithfull but the father of workers Therfore the scripture saith Abra. beleeued god and it was reakoned to him for righteousnesse In the which scriptures yee shall not onely finde this iustice whiche is of value before god attribute and giuen whole to faith in the mercy of God but also the workes expresly excluded For either wee must be made iust by faith only or by workes only because they may not bee mixt without Christes death be in vain for to him that worketh saith Paule The
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
thereby the strentgh of the flesh somewhat is dantoned and ceaseth to rebell against the spirite And beginneth to seeke god who is a peculiar Father to the faithfull deliuering them from all tribulations Not for their worthynesse but for his own mercie Worldly tribulations are the signe and token of gods loue albeit the wicked and vnfaithfull iudge otherwise which in tyme of tribulation runne from God seeking help at man which is but vaine whereof they being frustrate and deceaued fall in desperation The sommary of the fourth Chapter THe faithfull thanke god in tribulation and albeit our wicked nature teacheth vs to flye from God as did our first parent Adam after his transgression Yet faith in Iesus Christ leadeth vs to the throne of our Fathers grace where we finde goodnes mercy iustice giuen to vs freely by Iesus Christ as they were giuen to Adam Who albeit fled from god yet he moued of loue toward his own handywork followed him and albeit Adam at the voice of god repented not but obstinately excused his sinne yet god made to him the promisse of saluation before hee pronounced his wrath cōtrary sinne which of his righteous iudgement hee must punish And so Adam wrought nothing which might moue god to make this promisse more then hee wrought that of dust and clay hee should be made a liuing Creature to the Image and similitude of god And to Abraham being an Idolater was made the promisse hee should be the father of many nations which hee merite not to whiche promisse Abraham giuing credite was reakoned iust by the which it is plaine that the mercy of god and not our workes is the cause that hee calleth vs by his worde whereto wee giuing credite are reakoned iust all our deseruinges or merites being excluded The Sommarie of the 5. Chapter ADam expelled forth of paradise had no consolation except in the blessed seede promissed By whom hee beleeued him to stande in gods fauour for all bodily consolation which hee had of his two Sonnes was turned in dolour when Cain killed Abell In the which dolour Adam many yeares remained will God hauing compassion vpō him gaue him another sonne named Seth of whome descended the blessed seede For this sonne Adam gaue thankes vnto god taking all afflictions in patience knowing him worthie of greater punishmēt by whose example we should patiently with thankesgiuing vnto god suffer all tribulatiō For none descending of Adā by naturall propagatiō are iuster then hee was after his fall which all his life suffered trouble hauing no confort but that he should ouercome all worldly calamitie yea and also the slightes of Sathan which had deceaued him by the blessed seede promissed And this same should be our confort in all tribulations The sommarie of the 6. Chap. BY bodily afflictions our faith is tryed as gold by the fire They are also a communion with the passions of Iesus Christ. And therefore in them haue we matter and cause to reioyce considering we suffer without cause committed contrarie man Notwithstāding the wicked persecute the faithfull in all ages as if they had beene mischieuous or euill doers as may be seene in the persecution of the prophets Apost of Iesus Christ him self The cause hereof is the neglecting of gods word and taking from faith her due office whereof riseth all dishouring of god for none may or can honour god except the iustified man And albeit in diuerse men there be diuerse opinions of iustification yet they alone in whome the holy spirit worketh true faith which neuer wanteth good workes are iust before god The substance of iustification is to cleaue fast vnto god by Iesus christ and not by our selfe nor yet by our workes And this Article of iustification should be holden in recent memorie because without the knowledge thereof no workes are pleasant before God The sommarie of the seuinth Chap. AS by perswasion of Sathan Adam and Eue seeking wisedome contrarie Gods commandemēt were deceaued and fell in extreame miserie So they seeking iustification otherwise then teach the Scriptures remaine vnder the wrath of god for faith alone reconciliateth man to god which the Lawe whose office is onely to vtter sinne and trouble the conscience as it did to Adam after his transgression may not doe Therefore who list to resist Sathan let him cleaue to faith for it is the onely shield which his dartes may not pearse The sommary of the eight chapter CAin a wicked hipocrit killed his brother Abell For no other cause but that his brothers sacrifice pleased god because it was offered into faith And the posteritie of Cain pursued perpetually them which depēded vpon the blessed seede while god was compelled to drown the whole world 8. persons being reserued amongst whom yet was keept the seed of Sathan in the third sonne of Noe Cham. From the dayes of Noe to Abraham this article of iustification altogether was obscured Idolatry spredding ouer all The cause thereof was they followed the external works of the holy fathers in sacrifice but had no respect to faith without the which all sacrifices ar Idolatrie The sommarie of the ninth Chapter GOd of his mercy prouiding that his Church should not perish altogether renewed to Abraham the promisse of the blessed seede made to Adam whereto Abraham giuing credit is without his workes reakoned iust But shortly after begā sathā newly to pursue the iust by his mēbers stirring vp Ismaell against Isaac Esau against Iacob but the iust at the end shall preuaile as hath done Iesus Christ whose brethrē we ar by reason he is very man of the seed of Adam And also because in him wee are adopted and made the sonnes of god The fleshly mā is euer deceaued iudging the wicked to bee the chosen as Abraham beleeued Ismaell And Isaac beleeued Esau to haue beene their heires But faith iudged righteously which caused Rebecca to labour with diligence that Iacob the youngest sonne should be blessed by his father The sommary of the 10. Chap. THe Iewes hauing a carnall opiniō of the seede promissed that their Messias should rule temporally as did Dauid refused Iesus Christ appearing simple poore But the cause which moued Sathā to stirre vp his members against Christ was that hee plainly taught that by faith without all workes man is reakoned iust For the wicked thinking to make their foolishe workes a part of their iustificatiō may neuer suffer them to bee damned And the true Preacher can neuer but exclude them from the iustification of man as did the prophetes Iesus Christ him selfe and his Apostles for which they suffered death leauing to vs a sure testimonie for confirmation of this article which after Christs death was plainly preached The sommarie of the 11. Chapter SAthan perceauing his crafts wherewith hee deceaued mankinde discouered and his head troden downe by the death of Christ cled him in a new arrayement And finding them whiche should haue truely preached idle perswaded man to inuent new
excluded by the law of faith For in our iustification wee onely receaue as did our Father Abraham whose sonnes wee are by faith which was reakoned iust before he wrought any good works The veritie of the scripture proueth that the heritage commeth not by the lawe for by the law Ismaell and Esau the eldest sonnes should haue succeeded to the heritage and not Isaac Iacob which were yonger And so by the promis commeth the heritage and not by the lawe For the law euer accuseth craueth more of vs thē we ar able to pay And therfore damnation abydeth vs without we apprehēd Iesus Christ which payeth for vs that which the lawe requireth For hee alone taketh away the sinnes of the world Hee called all to him self and sendeth none to the law to seek iustificatiō And therfore who seeketh any parte thereof by their workes spoile Christ of his office The sommary of the 19. Chap. AS the good tree beareth good fruites so the iust man worketh good workes but neither maketh the fruite the tree good nor yet the workes the man iust for as the tree is before the fruite so the mā is iust before the worke be good We should worke good workes becaus wee being sometime the sonnes of gods wrath and subiects to sathan are bought by the blood of Iesus Christ to serue in his kingdome in the which ruled faith hope and charitie euer working righteousnes vnto life By the cōtrarie in the kingdome of the deuill rule incredulitie dispaire and enuy euer working vnrighteousnes And so we owe obedience to him whose seruants we ar There be diuers princes realmes subiects and rewardes no man can serue both nor of both the rewardes no man shall be participant but who serueth sinne receaueth eternall death for his reward and who serueth righteousnes receaueth life euerlasting by Iesus Christ. The sommarie of the 20. Chap. WOrkes are commended in the scripture not that they iustifie before God but that they are the fruites of a iustified man wrought to testifie his true faith Which onely iustifieth without workes either preceeding or following the same And that proueth Paull saying without faith it is impossible to please god And also all which is not of faith is sin whereof it is plaine that sophistes alledging that workes preceeding faith deserue the grace of god De Congruo say asmuch as sin deserueth the grace of god for all workes preceeding faith is sinne And that workes following faith iustifieth not testifieth the same Ap. saying not of the works of righteousnes which we haue wrought shall we be safe but acording to his mercy god hath made vs safe And so neither works preceeding nor following faith iustifie The sommary of the 21 chap. THE wicked by works of their own intention would be a part of their owne saluation because thay seek their own glorie as did the Scribs and Pharisies and not the glory of God But seing the works commanded by god done without faith to deserue remission of sinnes are abomination before god as testifieth Esay what shalbe of the vaine workes of man set vp without the commād of god by which hypocrites would be made iust And if we should confesse as commandeth Iesus Christ when we haue done all yet wee are but vnprofitable seruauntes where is the merite of the workes of supererogation which hypocrites would sell to others And if Paull which had right excellent works esteemed them al to be but filthinesse that he might winne Christ and be found in him not hauing his owne iustice which is of the lawe but the iustice which is of the faith of Iesus Christ If Paull I say sought no iustice in his own works how shal we whose workes are on no maner equall to the workes of Paull be iustified thereby And therefore with the scripturs and Apostles we cōclude that by faith onely in Christ we ar made iust without all law or workes And after man be made iust by faith and possesseth Iesus Christ in his hart then can he not bee idle For with true faith is also giuen the holie spirite which suffereth not man to bee idle but moueth him to al godly exercise of good workes The sommarie of the 22. Chap. AFter the article of iustification christians should bee instructed to doe good works not these which are inuēted by mā but which are cōmanded by god amōgst which the principall is to reioyce in tribulation giuing thankes to god in all things with sure hope and patience abyding his deliuerance knowing that the life of man is a perpetuall battell vpō earth The law of the mēbers euer rebelling against the law of the mind The law of the members wee call the tyrannie of the deuill euer drawing vs to the lustes of the flesh not onely in externall works but also in the inwarde affections of the minde as to doubt of the goodnesse and mercy of god to be sloughtful and not to loue and feare him with our whole hart The law of the minde or of the spirite is the motion of the holie ghost stirring vs vp to all iustice and righteousnes which we know to bee good and yet finde no power in our selfe to performe the same And this battell is most vehement in the most holy as witnesseth Paull And therefore to kill this outwarde man which is our wit reason and will we should offer our bodies vnto god in a quicke liuely and holy sacrifice but before this sacrifice bee pleasant to god must the minde which is the Fountaine of all good workes bee renewed with the spirite of god and made cleane which is when we cast from vs our wisedome righteousnes holynes and redemptiō and receaue the same from Iesus Christ. Some there is which put their whole trust in their own works thinking thereby to obteine the eternall glorie And these men go before Christ and are called Antichristes Others there is which thinke faith not sufficient but will haue their workes ioyned to helpe Christ and these goe astray from him For none of these two kindnes suffereth Iesus Christ death but for them onely which follow him laying all their sinnes vpon his backe The Sommarie of the 23. Chap. THe foolish reason of man perswadeth vs to leaue the workes commanded by god And to set vp workes of our own inuention thinking God to bee pleased therewith becaus they are done of good zeale and intention The scriptures of God showeth all the thoughtes and cogitations of man to be euill at all time And if so bee what is our good intentiō But whether the intent of man bee good or not the fruites proceeding therefrom shall testifie For as sometime in Israell abounded all Idolatrie they hauing gods according to the multitude of their Cieties So nowe amongst them which are called Christians are set vp carued Images defended adorned and worshipped contrarie the expresse commandement of God The blessed sacrament of Christs body and bloud abused and prophaned before them And all this