The firme weake shall find strēght and confort The rude and simple true knowledge and erudition The learned and godly humble reioycing by the omnipotēt spirite of Iesus Christ to whome bee glorie before his congregation Amen This worke following cōteineth three principall parts The first parte how mā being in trouble should seek refuge at God alone And that naturally all men is subiect to trouble and howe profitable the same is to the godly Last of the cruell persecution of Sathan and his members against the chosen of God The secōd part cōteineth how mā is released of his trouble by faith and hope in the promisses of god therefore declareth the article of Iustification prouing that faith onely iustifieth before God without all deseruing or merite of our workes either preceeding or following faith with a solutiō to certaine cōtrarie argumēts made by the aduersaries of faith this article With the true vnderstāding of such scriptures as they alledge for thē The third and last part conteineth the fruites of faith whiche are good workes which euery man should worke according to their owne vocation in euery estate All this plainely may be perceaued in the life of our first parent ADAM which by transgression of Gods commandement fell in great trouble and affliction From which hee should neuer haue beene released without the goodnesse of God had first called him And secondly made vnto him the promisse of his saluation The which ADAM beleeuing before euer hee wrought good workes was reputed iust After during all his life hee continued in good workes striuing contrarie Sathan the worlde and his owne flesh ¶ THE AVTHOR VNTO THE FAITHFVLL Readers THE loue fauour mercy grace and peace of God the Father God the Sonne with the illumination of God the holy Ghost bee with you all my welbeloued brethrē which thirste after the knowledge of the word of God And most feruently desire the same to the augmentation increasing of the church of Christ dayly to flourish in godly wisedome and vnderstanding through faith vnfained euer working by loue Amen THE I. CHAPTER 1 What should be the study of man And vvhat man should do in time of tribulation AS desirous as the wild hart is in the most burning heat and vehement drouth to seeke the could fontaine or riuer of water to refresh his thirst So desirous should we be O lord God to seeke vnto thee our Creator Maker in all our troubles and afflictions and say with the Proph. Dauid Wherefore art thou sad or sorowfull O thou my soule or sprit why troubles thou me beleeue and hope surely in God that is Confide in his mercy call to remembrance the tyme by past how mercyfull helply propiciāt he hath bene to the fathers and deliuered them of their troubles Euen so shall hee do to thee if thou beleeuest vnfainedly in him seek hym in his worde not inquiring his name what they call him nor what similitude forme or shape he is of for that is forbidden thee in his lawe hee is that he is the God of Abraham Isaac and Iacob and the God of the Fathers to whome he made the promis of our redemptiō He would show his name no other waye to Moys Exo. 3. chap. but cōmanded him to passe to the people of Israel and say vnto them he which is hath send me to you that is my name frō the beginning that is my memorial frō one generatiō to another THE II. CHAP. 1 How mā comes to the knowledge of god 2 Where shold man seeke God and how he should receaue him 3 And by whome we should offer our petitions BY faith are wee taught to knowe god the father maker and creator of al Heauen Earth and all creatures whom we should beleeue to be almightie of infinite power mercy iustice and goodnes that he created in the beginning all thing of nought as the scripture teacheth vs Gen. 1. Chap. And that by the word which is the sone of god he made all thing which is made who is equall to the father in deuine nature and substance without beginning in the bosome of the father which was with god in the beginning and was also god And at the prefined and preordinate time by god the father was send into the world and made man taking our manly nature and cloathing him with the same and dwelled among vs. And after long time conuersing amongst vs teaching and preaching the realm of heauē being exercised in al trobles and calamities in the which this our mortall body is subiect except sin only finaly for our sakes suffered the most vile death for our redemption And rose from the same the 3. day for our iustification And after 40. daies ascended to the heauens and sites at the right hand of the father our aduocat as testifies the holy scriptures of him And thereafter send the holie spirit to instruct his Disciples of all veritie as hee had promised of before who proceeding from the Father and the Sonne the third person of the Trinitie descended vpon the Disciples in a visible signe of fyrie tounges by whome all Creatures is viuificat and hath life is gouerned ruled sustained and cōforted without the which all creatures would turne to nought Of this maner knowe thy God three Persons distinct in one substance of godhead Confound not the personnes nor deuide not the godhead But beleeue fearmly indoubtedly as thou art teached in the Symbole of the Apostles and of the holy man Athanasius confessed in the holy church of Christ. Ascend no higher in the speculatiō of the Trinitie thā thou art teached in the scriptures of God If thou wilt haue knowledge of the father seek him at the Sone If thou wilt know the Son seek him at the Father For none knoweth the Sone but the father none may com to the knowledge of the father but by the Sonne And also Christ being desired of Phillip one of his Apostles to show them the Father answeared this long time I am with you and ye haue not knowen me Phillip he who hath seene me hath sene the Father beleeuest thou not that I am in the father and the father in me Therefore whath euer thou desirest which good is seeke the same at the son for the Father hath giuen all thing in his power for that cause christ cōmāded vs all to come vnto him seeing he hath al things giuē to him and also cōmandeth vs all to come to him great fooles we are which seeke any other way of the which we are incertaine either in Heauen or in Earth as concerning our saluation wee are sure he loueth vs will heare vs according to his promise Greater loue thā this cā no man showe but that he put his life for his frendes Yea verily we being his Enemies he willingly gaue him selfe to the death to get vs
god with their free will and naturall reason From Noe vnto Abraham our saide aduersarie Sathan so couered this article that no outward testimony is fouÌ„d therof in Scripture And trust well the fathers all this time had many pleasant workes inuented of their own conceat good intention naturall reason Hauing some footsteppes of the examples of the holie fathers By which they beleeued to please God but it was not so indeed because they followed the examples of the fathers in the outward workes and Ceremonies but not in faith so all became Idolaters And the same Ceremonies most shining workes appeare to be most excellent in the ofspring and posteritie of Cham. Because his nephew Nimrode began first to be myghtie in the earth and vsurped to him the kingdome of Babilon It is not to presume that the preaching of Noe the word of God taught to him and his sonnes by the mouth of god his maner of sacrifice was past froÌ„ their memory but man is lyghtly drawn from faith the word to his owne conceat vain intentioÌ„ to the exercising of the outward deed in the which man wil neuer be sene to do euil so there appeare any maner of outward holines in his works the which he defends to be holy and good because the holy fathers did so haue no respect to faith which maketh the work acceptable and pleasant in the sight of God without the which al is but Idolatrie how holy that euer the worke appeare and so enters Sathan and rules mightiely as he did amongst the fathers to the time of Abraham THE IX CHAP. 1 God reneued to Abraham the promis made to Adam of the blessed seed wherto Abraham beleuing is pronounced iust 2 Though the iust be euer persecuted at last they preuaile 3 Wherfore are we brethreÌ„ to Iesus Christ. 4 The wrong iudgement of the fleshly man touching the chosen of God GOD of his infinit mercy and goodnes moued of loue which he bears to mankind seeing our aduersary ruling so mightely would steir vp this article of iustification in Abraham that his church should not perish Commanding him in these words Passe furth of thy fathers house and from thy freends and furth of thy own countrie and cum into the land which I shall showe the That is asmuch to say as thy father his household and the whole countrie in the which now thou mackis dwelling Thy whole nation and kinred ar all Idolaters therefore of my mercie and grace without thy merites or deseruings I will call the to the faith and raise vp in the the groundstone of my church and make the the father of all faithfull This exposition ye shall finde in the booke of Iosua the 24. chap. for the scripture is the best interpreter of it selfe And so stired vp this article in the person of Abraham in these words saying I shall make the in a great nation and I shall blesse the and shall magnifie thy name and thou shalbe blessed I shall blis them that blis the and curse them that curse the and in the shall all natioÌ„s of the earth be blessed This is the renewing of the promes maid to Adam in the paradise That the seed of the woman should tread down the serpents head Heir shall ye finde the beginning of the faith of Abraham who past forward as God commanded him to whome he gaue credence surelie beleued in his promisse And left all wordlie affections committing him wholy into the hands of God depending only vpon his word beleeuing the same trew hoping to obtein all things which were promesed him by the word of god of the which he had deserued no thing for the scriptures testifies him to be no other but an Idolater as his father was Efter this God dreue and inculcat this article of iustification in the eares of Abraham saying Dreid not Abraham I am thy defender and rewarde aboue measure c. Thou shalt haue him to be thy heire that shall passe forth of thy bosom Thy seede shalbe as the starres of the heauen Abraham beleeued God and it was reputed to him for Ryghteousnesse c. Here ye see the proceeding of this article from faith to faith euer coÌ„tinuing in more perfection day by day Then begaÌ„ sathan our aduersary newly to impuÌ„g this article euer to annul the promis of god as he perswaded Cain to pursue Abel euen so perswaded he Ismael to pursue Isaac Esau Iacob the rest of the brethreÌ„ youÌ„g Ioseph whom they sold as testifies the historie Thus still continued the old hatred enimitie betwen the seed of the serpent and the seed of the woman That is the wicked pursue euer the chosen and godlie which ar the womans seed that treadeth down the serpeÌ„tes head For euen as Christ the blessed seed hath obteined victory of our aduersary So shall we by faith in him of whose flesh bones we are he of ours that is we ar meÌ„bers of his body brethreÌ„ to him by two reasons the one is that he is man of our flesh the naturall begotteÌ„ sonne of the glorious virgin Marie And so of Adam is â—â—id our brother The other reason is that by him through him by faith in the mercy of god we are the sons adoptiue of God and so his brethren fellow heires of the heritage with him The fleshlie man and worldly iudgement is deceaued in the knowledge of this seed as our mother Eue was For she said after she had conceaued and borne Cain I haue gotten or possessed a man by God that is according to the promis made by god I haue gotten the seed that shal tread down the serpeÌ„ts hed Here she looked not into faith but tooke the fleshlie reason of the first begotten sonne But when she saw hee slew his brother then she vnderstoode him to be the seede of the Serpent Therfore wheÌ„ she bare Seth she held her peace because she knewe her selfe deceaued before in the opinion of Cain And then cleued to faith as Adam did saying God hath giuen to mee an other seede for Abell whome Cain hath slaine Abraham beleued of his fleshly iudgment that Ismaell wes the promesed seed as appeareth by the answear he made to god when he said to him Sarai shall bare vnto thee a sonne whome I am to blis c. Abraham smiled in his harte and said wold to god Ismael might liue befor thee But hereafter admonished by the mouth of god to obey Sarai and expell Agar hir sonne for he should haue no parte of heritage with Isaac he vnderstood spirituallie obeyed the voice of his wyfe The seed of the serpent contended with the seede promesed in the bosum of that noble and godlie woman Rebecca being both of one conception This contention moued the mother to say better I had remained still barren then to haue this displeasure To
That is in forme of holynes He hath entred in the church in wonderfull subteltie for hee hath cled him with the most honest and shining works inuented this day by mens wit or reason Yea with the same works commanded also by God and by them maintaineth defended him selfe wholy yea verylie he had cled him with the blessed sacramēt of the body and bloud of christ for hee can well disguise him in workes with pride vaine glorie hipocrisie diffidēce dispaire Idle faith as to beleeue the historie onely presumption of the owne merites c. But in perfite faith which is the groundstone of this article of iustification he can neuer enter Therefore vnder colour of holines he hath caused and dayly causeth the prelates of the Church as they call them who should of their vocation haue to the shedding of their bloud defended this Article pursue the same most cruelly with all tormentes inuented by mans wit vnder the false pretence of good workes hauing no respect to faith And so shall Abell dye and Cain liue Ye shall vnderstand that the oft repeating of the death of Abell and the life of Cain is no vaine storie nor purpose but the true similitude of the Church of christ which first watered with the bloud of Abel remaineth example to this houre and shal to the seconde cōming of Christ to the latter iudgemēt In the which two persons is set forth to vs the perfite knowledge of the Church which consistes in the godly and vngodly And euer the perfite and iust Churche is pursued with the wicked neuer pursueth by which the disciples and seruauntes of Christ are knowen as testifie the holy scriptures I exhort you which are aduersaries to this article of iustification consider with your selfe if euer ye red the history in canonical scriptures or prophane histories that euer the true and perfite church frō the beginning of the world to this houre persecuted any but euer was persecuted and the godly glad thereof Herefore the forme order of this tyrannicall persecutiō vsed this day by them hauing the ecclesiasticall power in their handes against the faithfull professours of this article I iudge to be of the deuill and may say truely to them as Christ saide to the Scribes Pharisies all the bloud which is shed from the bloud of Zacha. whome they slew betwene the altare the temple shall come vpon these cruell tirantes which impunge this Article and slaye the faithfull professours thereof Against these sayings the aduersaries of faith and veritie crye The canon Lawe the aucthoritie of the Church the long consuetude the examples of the Fathers the Bishop of Romes aucthoritie the generall Counsels Heresie Heresie So there is no remeady but let Abel dye and Cain liue that is our lawe My hartes yee which haue entered in the Church of Christ by the bishoppe of Romes law and aucthoritie with his faire bulles your shauen crounes smaring you with oyle or chreame and cloathing you with all Ceremonies commanded in your law If yee thinke you therethrough the successours of the Apostles and Fathers of the church ye are greatly deceaued for that is but a politike successiō or ceremonial The successiō of the Church is farre otherwyse the which requireth you to haue knowledge in the scriptures of God to preache and teache the same with the other qualities cōditions cōteined in the scriptures as hereafter shalbe showē in the speciall vocations of the which if ye be expert and your vocation lawefull according to the worde of god doubtles ye are the successors of the apostles haue the same auctority they had committed to them by Christ. And if ye want the saide conditions and qualities Yee are but reauing wolfes clede with shepe skinnes what authoritie that euer the bishop of Rome giue you For it is no more in his power to make a Bishop of him which can not preache nor hath the knowledge to rule the flocke committed to his care according to the word of god then it is in his power to make an asse to speake or bee man or yet cause a blinde man to see Therefore I pray you learne the scriptures that ye may walke in your vocation right for of your succession yee haue no more matter to glorie then the Iewes had to glorie against Christ calling them the sonnes of Abraham whom he called the Sonnes of the deuill They gloried in the carnall succession and ye glory in the politike or Ceremoniall succession And all is one thing God sende you knowledge and vnderstāding of his worde that yee may cease from your tyrannie and the true faithfull may liue in rest and quietnes THE XII CHAP. 1 The diuision of iustice in generall with the definition of euery part thereof 2 The cause that no man is iust by the law 3 Scriptures and examples prouing all me except Iesus Christ to be sinners LEt vs passe forewarde in the discussing of this Article of iustification for knowledge of the which necessarie it is to showe what iustice is of man what of the lawe either of God or man which being shortly discussed wee shall the more easily come to the knowledge of our christiā iustificatio which is a thing farre aboue all law either of god or man for it is the iustice by the which a wicked man is made iust through faith in the bloud of Iesus Christ without the works of the lawe because of the deedes of the law no flesh shalbe made iust before god as the apostle saith This is asmuch to say as because no man fulfilleth the law nor doth the deedes and workes of the same in the pure and cleane estate as the lawe required them to bee done according to the puritie of the same Therfore the law can pronunce none iust before god This worde iustice or rightuousnesse generally by the philosophers is takē cōmonly for the obedience and outwarde honesty according to all vertues of morall maners the which a man may doo and performe of his owne power and strēgth This is called an vniuersall or general Iustice after the philosophicall definition the same S. Pau. called the righttuousnesse of the law or workes because the Transgressours of this iustice are punished as wicked and vnrighteous For whome the Lawe is made and ordinate as Saint Paule sayeth 1. Timoth. the first Chap. for the iust needeth no law These morall maners and discipline is the most excellent rayment or habite wherewith man may bee cled Neuerthelesse they can not make a man iust before God nor is not the Iustice which we speak of here in this treatise The Politike or Ciuill Iustice is the obediēce which euery Subiect and Inferiour estate of mā giueth to their prince and Superiour in all the worlde The which proceedeth of the lawe of nature and is a good worke without the which obedience to the punishmēt of the wicked and defence of the
this corrupted nature so can not be pronounced iust by the lawe because of the deedes of the law no flesh shalbe made iust before god From Adam to Noe from Noe to Abraham and from Abraham to Moyses induring the which space and time we cā finde none of the holy fathers which liued vnder the law of nature pronoūced iust by the deeds of the law but all were sinners and Transgressours of the lawe as Adam was as testifieth the whole history of Gen. Therfore the iustice of a christian man shall we not finde in the law becaus of the deedes of the law no flesh shalbee found iust before god Moyses who was mediatour betwene god and his people of Israell in giuing of the law of the two tables which is but a declaration of the lawe of nature right vnderstand fulfilled not the lawe as yee may reade in the booke of Num. the 20. chap. where Moys and Aaron ar both reprehēded of god for their diffidence and incredulitie the which is the breaking of the first commandement of god And a great and weightie sin howbeit the reason of man cannot consider it yea veriely greater and weightier before God then either slaughter or adulterie In the sight of man the crime appeeres but small for God gaue commandement to speake to the stone or rock in presence of the people And charged the same to giue water but they spak to the people with a doubt saying may not god giue you water out of this rocke then stroke vpō the stone twise which gaue water aboūdantly but god would not pretermit the punishmēt of their vnfaithfulnes saying they shold neuer enter in the land promissed to the people of Israell And Moys also testified no mā to be innocent before god but by fauour and imputation of grace through faith And howbeit Moys repēted sore the said offence prayed feruently that he might enter into the lād of promis he was not hard for god would not alter his sentence as yee may collect of the saying of Moyses Deut. 3. Chap. where god saith to him speak no more to me of that matter thou shalt not passe ouer the water of Iordane Here ye may see that man can finde no iustice in the lawe which is of value before God Iob who was cōmended by the mouth of god the most iust in earth could finde no iustice in the law for howbeit he was innocent in the sight of man hee might not enter in iudgement with god becaus the iustice of man is nothing before god as ye may reade in his booke alledges the starres of Heauen not to bee pure in the sight of god muchlesse are men to stande in iudgement with his law to bee pronounced iust Therefore the holy mā Iob concluded his booke with confession and repentance graunting him to be a foolish sinner And so by faith in the promised seed was receaued in the fauour of God accepted as righteous the which is the iustice that is of value before god Dauid the figure of Christ of whome god speaketh saying I haue found a mā according to my hartes desire sayth enter not in iudgement with thy Seruant O Lorde for in thy sight no man liuing shalbee made iust or righteous that is asmuch to say after the mind of the prophete If ye wilbe iustified by the law ye must enter in iudgement with God who is he that liueth so godly and holy in the earth which may or cā defend his cause being called to the iustice seate of God to giue accompt and reakoninge of all thinges which hee aught to God and by his lawe iustly hee may require there is not one as the Prophete saith Therefore O lord if thou shalt call vs to iudgement and aske question of oure life and maners according to the rigour of thy lawe there shalbee to vs no hope of saluation S. August expounding the said verse saith There is no man liuing vpon earth excepted in this cause no not the Apost and concluded with these words let the Apostles say and praye O father of heauen forgiue vs our debtes as wee forgiue our debtours and if any would say vnto them why saye yee so what is your debt They would aunsweare saying because no liuing creature shalbee founde iust in thy sight And in another place expounding the said wordes Enter not in iudgement with thy Seruant O Lorde that is stande not in iudgement with mee asking from mee all thinges which thou hast commanded and giuen me charge to doo and leaue vndone for thou shalt finde me giltie if thou enter in iudgement with me Therefore saith hee I haue neede of thy mercy rather then to enter with thee in iudgement And S. Bernard in the sermō which he maketh writs in the day of all Saintes speaketh after this maner but what may all our iustice be before god shal it not be reputed or esteemed like vnto the menstrous cloth of a womā according to the saying of the prophete and if it be sharply accused all our iustice shalbe foūd vnrighteousnes what then shalbe our sins when our iustice may not answere for the selfe Therefore let vs cry with the prophete enter not in iudgement with thy seruant O lord and with all humility run to the mercy of God which onely may saue our soules Here ye may clearely vnderstand by the holy fathers saying that they vnderstoode the scriptures and article of iustification as we do finding no righteousnes in the law but only through faith in the mercy of god The saide Prophete saith if thou O lord shall keepe our iniquities and laye vp our sins in store O Lord who shall sustaine or abide S. Aug. expounding these words saith the prophete said not I shall not susteine But who may susteine or abyde thy iudgement if thou wilt accuse He saw the whole life of man circumuolued with sinnes all consciences to be accused with their owne thoughts And no cleane pure chast hart to be foūd presuming in his own righteousnes Therefore if a cleane or chaste hart cannot bee foūd presuming in his owne iustice let all mē with the hart in faith vnfainedly presume in the mercy of god say vnto him If thou O Lord shall keepe or laye vp in store our iniquities O Lord who shall or may abyde it where then is the hope of our saluation with thee O Lord for the helpe and satisfaction or sacrifice for our sinnes is with thee as it followeth in the next verse of the same Psal. What is this sacrifice but the innocent bloud of christ shedd which hath deleted and put away our sinnes the onely price giuen to redeeme all Prisoners and captiues forth of the Enemies handes Herefore help satisfaction is with thee O lorde for if it were not with thee but that thou woldst bee a iust iudge and not merciefull and wouldest obserue and keepe all
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
of him being gouerned by his word Beginne at him and set forth the true and perfite worshipping of god in thy Kingdome Restore the true pure and syncere Christian religion abolish destroye and put downe all false worshippinges and superstitions contrarie to the worde of god and not commanded therein according to the example of the noble Kinges of Iuda Ezechias and Iosias as thou mayest reade the fourth booke of the kinges the 18. and 23. Chapter This is thy vocation in the which thou shouldest walke and orderly proceed in guiding of thy people as thou art taught by the worde of god and decline not therefrom neither to the right hand nor to the left but the kingly way teached thee in the holie scriptures To you which are princes Iudges and superiour powers vpon earth perteine wisedome knowledge vnderstāding learning that ye may iustly truely exercise the office and charge cōmitted to your care by God Therefore Dauid exhorteth you saying vnderstand know o ye kings and be learned O yee which iudge the earth And serue the lord in feare and reuerēce and reioyce in him with trimbling This is your wisedome and vnderstanding taught you in the law of god For the godly man needeth not to seeke wisedome but in the scriptures of God where hee shall finde how he shall behaue him both to god man in prosperitie aduersitie in peace and warre Therefore to seeke wisdome any other waye it is nothing but foolishnes before god Sithens yee are the ministers of God vnto good created and ordeined by him as the Apost saith Rom. the 13. Chap. It becommeth you of your office to guide and rule your subiectes in all goodnesse and sweetnes not seeking from them their landes or goodes but seeke righteous iudgement help the oppressed iudge righteously the people and widowes cause Iustifie the needfull hūble poore as teacheth you the scriptures of god Defend them from the iniuries and oppressions of the wicked And being vniustly pursued in iudgement absolue them Take from them your duety and no more haue no respect of persons nor take no bribes or rewardes the which blinde the eyes of the wise and peruerte the wordes of the iust These two thinges that is to say respect of persons rewards peruerte all righteous iudgements The first comprehendeth in it the feare reuerence of great mighty rich mē loue of frends fauour of kinne or affinitie contempt of the poore humble sober persons mercy of the wicked gilty perill of thy own life tinsell or losse of fame and losse of goodes or worldly honours The second that is rewards comprehendeth in it lucre profite hope and all that infinite and insatiable goulfe of auarice Therefore Iethro coūselled Moyses to prouide for administration of Iustice and good order in the Ciuill policie wise men which feared god were true hated detested auarice the which is the roote and beginning of all euill And so learne yea aboue all thinges to detest auarice vaine glorie and particular affection of persons if yee will walke right in the Christiā religion according to your vocation Your estate and office is great not to bee contemned but of all men to bee praised and commended of your subiectes feared reuerenced and also loued because yee are as it were gods and so called in the scripture by reasō of participation of the power of god committed vnto you whose iudgements ye exercise and called the sonnes of God as Dauid saith I haue saide yee are gods and sonnes of the most highest that is for the excellent dignity of your office I haue called you my sonns Neuertheles know your selues to be but men and for to suffer death as other men doth and in like maner as princes of earthly kingdomes or tyrants which haue the ruling of commō weales as ye haue Therefore be iust righteous exercising your selfe in all godlynes according to your vocation being sure yee shall shortly die and giue accompt and reakoning of your administration For ye are but flesh and all flesh is but grasse and all the glory of the same as it were the floure of the field the grasse is withered and the floure falleth but the word of god remaineth for euer Therefore know Christ to be your king ruler guider gouernour who shall rule you with an Iron rod and breake you asunder as it were a clay pot or vessell of fragill earth If ye wil not vnderstand the will and cōmandement of god his Ire wrath shall rule aboue your heade at all times These sharpe threatninges are showen you in the scriptures Esaye the first Ieremie the fifth Chap Dauid in the 2. and 81. Psal. And Zacharie the 7. chap. where yee are taught the chiefe pointes of your office and workes which yee are bound to do for neglecting of the which vndoone yee shalbee accused before god But neuer for neglecting of pilgrimages offering to Images praying to Saintes founding of masses and abbayes of monkes and friers making of Images belles Copes and other such vaine superstitions because the same are not cōmanded you to do but rather the contrarie This dare I affirme becaus gods word affirmeth the same Yee should be pure and cleane of life without crime because ye are depute by god and ordeined to the punishment of crimes Howe can yee iudge iustly being corrupted A theef shall neuer punish theft An oppressour māslayer adulterer a false Lyer a dishonourer of father and mother a disobeyer of his superiour a couetous or auaritious man a blasphemer of the name of God shall neuer punish these crimes in others Therfore the scriptures of God teache you to absteine from all such vices and crimes For in you which ar great mē haue the care of others your crimes and sinnes are not so much to be lamented in you as the euill example your subiects take thereof And therethrough follow you in the same and other crimes heaping sin vpō sinne euer till god of his righteous iudgement take vengeance yea and cause another as wicked as yee are punish you as yee may reade of the punishment of the people of Israell by the opē ennemies of god and manifest Idolaters because they neglected the lawe of God as testifie the whole histories of the kings Iudges of Israell and Iuda And the greatest punishmēt is sent by god for doing of the most excellēt work after the iudgement of mā becaus it was not commanded by god for no thing frō the beginning of the worlde hath euer bene so displeasant in the sight of god as to inuent any maner of worshipping of him which he hath not commanded For this cause king Saull was eiected and all his posteritie lost and fell from the kingdome In the which example yee shall consider that the workes wrought by King Saull were right excellent in the
works by the which they should seeke iustificatiō neglecting true faith Whiche pestilent workes so hath abolished the effect of perfite faith that they which are called bishops vnderstand nothing thereof but pursue all them which truely preache or defende the same by the which they showe them selues the Church malignant For the chosen neuer pursue but euer is pursued The sommarie of the twelfth Chapter IVstice in generall is an outward obedience or honestie which a man may performe of his owne power And is deuided in the iustice of man that is which cōmeth of the law which mā maketh And in the iustice of the law of god The iustice of man is deuided in politick and Ceremoniall Politicke iustice is an obedience which the inferiour estate giueth to their superiour which should be keept because it is the command of God that princes be obeyed Ceremoniall iustice is the obseruing of statutes and traditions commanded by the Bishope of Rome counsels or Shoolemaisters which ar to be keept so that they repung not to the law of god nor yet that by thē men seeke remission of sinns The iustice of the Law of God is to fulfill the same as it requireth that is to loue feare serue and honour god with all thy harte and strenght thereof Which because no creature in earth doeth there is no man iustified by the workes of the Law for in all man Iesus Christ excepted is found sinne as proue the examples of Abraham Moyses Noe and vthers most holie fathers in whom all sinne was found For by the transgression of Adam all his posteritie became rebels to the Lawe And are compelled to pray with Dauid Enter not in iudgement with thy seruaunt O Lord for in thy sight no liuing creature shalbe found iust The sommary of the xiij chap. SEing thē our forefathers were not iust by the law nor workes thereof of necessitie must we seeke the iustice of another that is of Iesus Christ which the law may not accuse In whom if we beleeue we ar receaued in the fauour of god accepted as iust without our merits or deseruinges But here obiecte the wicked as their vse is when any thing transcendeth their capacitie in vnderstanding these questiones First wherefore gaue God the Law if man may not fulfill the same Secōdly wherefore shuld we work good works seing by them we are not made iust thirdly whereby were the fathers made iust The sommary of the 14. Chap. FOr vnderstanding of the first question man should learne to know god as hee is declared in the Scripture That is to know him creator and maker of all which also made all his creatures in their first creation good and perfite who not onely gaue a law to man but also to the rest of his creatures as to beasts Sunne Moone sea and elements That thereby he might be glorified knowē Lord. And so to man hee gaue a Lawe to the effect he should know his maker and obey him Which Law when Adam transgressed he lost his perfection and righteousnesse And so the cause why mā may not fulfil the law is that the law remaineth in the owne perfection in the which it was first created by god but mā by his disobedience and foolishnesse fell from his perfectiō And therefore should he accuse him selfe and not god that he may not fulfill the law which is perfite The sommary of the 15. Chap. IN Adam after his transgression remained a litle of that knowledge and power with the which he was indewed by god from him it descēded in his posteritie whereby man may worke the outward workes of the Lawe But the whole obedience thereto giueth no mā For these wordes proue all man Iesus Christ excepted to be sinners by the law Of the deedes of the law shall no fleshe be iustified before god Which wordes Sophistes would abolish saying Paull speaketh of the Ceremoniall law and not of the morall or law of nature but the plaine wordes of Paull proue them to be lyers He sayeth The law speaketh to all which are vnder the Law And all men is vnder the law morall And therefore Paull speaketh of the lawe morall which condemneth al man Iesus Christ excepted The sommarie of the 16 Chap. THe iustice which is acceptable before god hath diuerse names first it is called the iustice of god becaus it proceedeth onely of the mercy of god secōdly it is called the iustice of faith because faith is the instrumēt whereby we apprehēd the mercy of god And last it is called iustice becaus by faith in christ it is giuē vs freely without our deseruings but euē as the dry earth receaueth the raine but all deseruinges of the self So receaue we the iustice which is of value before god without all our workes but yet we must suffer god to worke in vs. And this iustice is plainly reuealed in the euāgel frō faith to faith That is wee should continue in this faith all our life For the iust liue by faith euer trusting to obteine that which is promissed whiche is eternall life promissed to vs by Iesus Christ. The sommarie of the 17. Chap. THe faith of the fathers before Christs comming in the flesh and ours in the new testament was and is one thing For they beleeued them to stande in the fauour of god by reason of that promissed seede which was to come whome wee beleeue is come already and hath fulfilled all which was spoken of him in the law and prophets By this faith were the fathers made safe without all their works as testifieth Peter And where our aduersaries aske them what auailed workes We answere that works are an outward testimony to faith by which only man is first made iust therafter his works pleas God because the persone is acceptable And so no godly man forbiddeth good workes but of necessitie must they bee excluded from the iustification of man For Paull saith if iustice bee of the lawe Christs death is in vaine For albeit iustice sometime be ascribeth to man that is not because it proceedeth of man but because it is giuen to man freely by god like as our faith is called the faith of Iesus Christ because by him we are repute iust for he is made to vs from god wisedome iustice holynes and redemption And so all the scripture testifieth vs to bee made iust freely by the mercy of God that all glory may be giuē to him And therefore who maked workes a part of their owne iustification spoile god of his glorie The sommarie of the 18. Chap. GOD loueth vs because wee are his own handywork created vnto good works in christ Iesus In whom we remaine as branches in the wine roote bringing forth good fruites not of our owne strenght but of the power of the spirite of Iesus christ remaining in vs by true faith which works the law may not cōdemne becaus they are the works of Iesus christ and not ours And so the glorie of works is
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