Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	law_n	life_n	sin_n	22,698	5	5.7840	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03284	The confession of faith contending how the troubled man should seeke refuge at his God, thereto led by faith: with the declaratio[n] of the article of iustification at length. ... Compiled by M. Henry Balnaues of Halhill, & one of the Lords of session, and Counsell of Scotland, being as prisoner within the old pallaice of Roane: in the yeare of our Lord. 1548. Direct to his faithfull brethren, being in like trouble or more ...	Balnaves, Henry, Sir, d. 1579.; Knox, John, ca. 1514-1572.	1584 (1584)	STC 1340; ESTC S100771	112,936	310

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 coÌ„teine the whole somme of the EuaÌ„gell 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 iustificatioÌ„ 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 maÌ„ 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 substaÌ„ce 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 wheÌ„ 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 froÌ„ 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 froÌ„ 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 froÌ„ 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 coÌ„clud with the Apost establish for an infallible coÌ„clusion maÌ„ to be made iust by faith without

nor quietnes in their conscience with God because they reiect the mercy grace and peace of god the which ar the substaÌ„ce of the estate of a christiaÌ„ 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 theÌ„ 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 coÌ„science 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 giueÌ„ 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 preseÌ„t 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 excellÃ©t 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 iustificatioÌ„ 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 coÌ„clude with the Ap. and the holy scripturs that by faith only in christ we ar made iust without the law workes thereof And after maÌ„ be made iust by faith and possesseth Christ in his hart knowing perfitely him to be his iustice and his life theÌ„ shall he not be idle but eueÌ„ 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 vpoÌ„ 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 meÌ„bers repungning

to the law of his mind which is no other thinge but the tyrannie of the Deuill drawing and prouoking man to followe the lusts and concupiscence of the flesh Not onelie in externall workes but also in the inwarde affections of the minde as to doubt or diffide of the goodnesse and mercy of god or to bee slouthfull voyde and emptie of the loue and feare of god The lawe of the minde is the lawe of god prouoking and calling man to doe all Iustice and righteousnesse whiche the faithfull man consenteth to in his minde to bee good and iust And yet findeth no power in him selfe to performe the same for the whiche the holy Apost with an exclamation saith O vnhappy man that I am who shall deliuer mee of this mortall body which is no other thing but a masse of sinne These wordes he saith not as of a doubt in his faith but of a feruent desire to be dissolued and separated from this vile life to bee with Christ because hee giueth thankes vnto god by Iesus Christ by whome hee is deliuered of the said battell Reade the 7. Chapter of the Epistle to the Rom. where yee shall clearely perceaue this matter at lenght Therefore the saintes and holy men vehemently lamente these motiones and affections of the fleshe whiche they feele in their inward wit reason manly wisdome repungning against the spirite and will not bee subiect thereto nor may not of their own power or streÌ„gth but by the spirite of god which beareth witnes with our spirite that we are the sonnes of god There are none which perceaue this battell or valiant fighting but the iust men which confide not in their own workes merits or deseruings but only in the mercy of god through faith in Iesu christ by whom they obtein victory thank god But because this mortall body of sinne is euer repungning vnto the spirite and our greatest ennemie daylie borne about with vs. The Apostle exhorteth vs most feruently by the mercy of God to giue offer the same a quicke liuely holy and pleasant sacrifice vnto God And that our seruice and worshipping of God be reasonable not coÌ„forming our selues to this world but to be renewed and reformed into a new witte knowledge and vnderstanding That we may haue proufe how the wil of god is how good how acceptable and how perfit The which is that we mortifie our bodies members which are vpon earth not only to abstein from externall outward and grosse sinnes as from fornication incest vncleanesse auarice indignation wicked lustes concupiscence ire filthie communications like vnto these reakoned by S. P. but also to coÌ„ceaue in our harts the true and perfite feare of god which moueth and causeth vs to abhorre sinne and detest our wicked corrupte nature which euer resisteth the will of God and entiseth vs to follow our owne will wit reason and honest appearance of good zeale and intention the whiche wee should not obeye but the will of God which is to beleeue in him and in Iesus Christ whome hee hath sent and also it is the worke of god for the which wee should euer pray to god thy will be fulfilled and not ours This doing the kingdome of heauen is within vs as Christ saith Luc. the 17. Chapter And the olde man mortified in our bodies and crucified with Christ the body of sinne abolished and destroyed that wee serue no more to sinne the which is no other thing but to cast off all our affections of the fleshly maÌ„ and submit vs wholely to Christ and as hee hath risen froÌ„ death that we likewise rise with him from sinne and liue a new life in the kingdome of righteousnes no more being vnder the lawe nor sinne but vnder grace That is Christ and his worde the whiche will neuer teache vs to sinne but to all vertue in faith The order hereof S. P. teacheth Romanes the 12. chap. and so forth to the ende of the epistle And S. Peter in his first epist. the 2. chap. teacheth the same This quicke and liuely sacrifice which God desireth of vs and is so pleasant and acceptable in his sight is a contrite and broken harte a troubled spirit humiliate and subiect vnto God These the Prophete calleth the affections of the minde or thoghts of the harte which are broken afflicted and cast downe by the knowledge of sinne place their whole hope and confidence onely in the mercy of god The same affections of the hart hee calleth the sacrifice most acceptable vnto god And commaunded the same to be offered vnto him as it is written Giue vnto the Lord the sacrifice of righteousnesse and put your whole hope into him And in the 49. psal he calleth the same the sacrifice of praise thaÌ„kesgeuing For we should euer praise god that is preache and foorthshowe in all thinges his infinite goodnes And what euer we think speake or doe direct the same to his glorie This is a worthy sacrifice to be done by a Christian on this maner we are taught by S. P. to the Heb. diuerse other places of the scripture To the fulfilling of this sacrifice is required that we spoyle our selues of the old man that is our first conuersation in sinne which wee haue of naturall propagation of old Adam And is cledde beareth the same so long as we liue after the example of Adam Euer rebels to god and his law And clothe vs with new Adam that is Christ with whom wee are cledde when we reforme our life to the similitude of him which restoreth again to vs the Image and similitude of god to the which we were created This is the right and true holinesse integritie and iustice to the which in Christ we are renewed by the holie Spirit that we should liue in all Iustice and holines of life In that we wer created by god in the beginning that we should walke before him Therefore the Apost commandeth vs to be renewed with the spirit of the minde and cloth vs with the new man The minde is the fountaine beginning of all thinges So it must be renewed if any good works shuld follow And that teacheth the Prophete Esay in these wordes Put away the euill of your thoughts from my eyes c. And so to doe good workes according to the pleasure of god order of the scripture is to beginne to mortifie this sinfull body as is before rehearsed Then are we the good tree whose fruite is sweete and pleasant in the sight of god and acceptable to him Therefore lette vs deny our selues take our owne crosse vpon our backes and followe Christ as he harh commanded vs in his Euangell for the which he suffered death for vs leauing to vs an exaÌ„ple that we shuld follow his footstepps neither go before Christ nor yet aside with him but let vs follow him the which we doe

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 maÌ„ 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 repugnaÌ„t 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 maÌ„ 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 maÌ„ 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 froÌ„ the beginning how the most holy fathers were traÌ„sgressours of the law And therefore could neuer be made righteous by the same and if they which were most holy could not be fouÌ„d 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 meÌ„ gotten by naturall propagatioÌ„ 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 impedimeÌ„ts 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 dubitatioÌ„ 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 corruptioÌ„ 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 maÌ„ 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

going about vs as it were a roaring lion seking for the pray to deuour or swolow Against whom we shold resist stoutly into faith taking in our hand the sword of the spirit which is the word of god with the rest of the armour perteyninge to a christian knight specified by S. P. Ephe. the 6. Chapter The substance of the article of iustification is to cleaue and stick fast by our God knowing him our Maker and Creator and to beleeue firmly and vndoubtedly that wee are not righteous nor iust of our selfs nor yet by our workes which are lesse nor wee but by the helpe of another the onely begotten Sonne of God Christ Iesu who hath deliuered and redeemed vs from Death the Deuill and finne And hath giuen to vs eternall life as hereafter at length shalbe declared Aboue all thing the saide article is to be holden in memorie recent among the faithfull And at euery tyme houre driuen and inculcat in their eares as it were a trumpet without the which faith which is the fondation of the christian religion and Church of Christ is made so darke and mistie that no place shalbe founde where vpon to build the the perfite workes of faith THE VII CHAP. 1 What obtained Adam and Eue seeking wisdome contrarie Gods commandement and what they which seekes iustification other wayes then teacheth the scriptures 2 Whereby is the wicked man made iust 3 Where may SathaÌ„ enter and where not 4 What wrought the lawe into Adam and the office thereof vnto vs. THe ground stone and sure firme rock whereupon all godly workes and vertues are builded our said aduersarie Sathan vexed in the paradise when in the beginning he perswaded entised our forefather Adam and Eue to leaue their faith into God their Maker and Creator and consent to his false perswasioÌ„ which was that through their owne wisedome strength and power they might be made equall and like vnto god who gaue them life promised the same euer to endure with all pleasures commodities in paradise The Deuill perceauing the woman voide and without faith loue and feare of God said howbeit ye eat of the fruicts of this trie ye shall not die the death ye know not wherefore God hath forbiddeÌ„ you to eate of the same but I shall show you the cause God knoweth that in what soeuer daye yee shall eate of the fruict of this trie your eyes shall be opened and ye shall be like Gods knowing good euill This same persuasion hath all the wicked which perswades man to trust to his owne workes merites power and strength therby to be made iust and to get greate rewarde of god for doing of workes not commanded by God but inuented by maÌ„s vaine conceat thinking that God shallbe pleased therewith But surely euen as our forefather was deceaued so shall we be if we consent thairto Heerefore giue trust to no thing in this case or matter but to God and his word keeping euer faith pure and clean without all mixtioÌ„ of works in the making of a wicked maÌ„ iust And then our aduersarie shall get no place to enter to deceaue vs. Ye shall vnderstande that Adam knew good and euill before the eating of the aple for that teached him the law of nature and the other great wisedome hee was cloathed with as yee may reade in Eccles. the 17. Chap. saying god created them with the spirit of knowledge and with wisedome and vnderstanding hee fulfilled the harts of them and shew vnto them good and euill His iudgementes iustice also he shew to theÌ„ What theÌ„ was the knowledge AdaÌ„ got of the eating of the aple onely that he had offended his good god traÌ„sgressed his law the which shew to him his offences and sin By this knowledge he vnderstood that hee was fallen froÌ„ the good state in which he was created shuld haue remained if he had obeyed the law of his god into the miserable estate of sin for he had neuer knowen what the trangression of the lawe had bene if he had not sinned The law before taught him what he should doo leaue vndone what was good what was euill and after he sinned the lawe vttered the same to him broght him in knowledge thereof for it can do no other thing to the sinner but trouble his minde and bring vpon him great feare and dread This proues the sayings of god to ADAM inquiring who hath showen vnto thee that thou was naked but that thou hast eaten of the tree of the which I commauded thou shouldest not eat This hatred and enimity is old which Sathan hath moued coÌ„trary mankind had the beginning at the first creation of man of malice coÌ„ceaued to bring man in the same rebellion he was in This persecution of sathan shal endure to the latter iudgement therefore let vs bee walke full and diligent euer armed with our shield faith the word of god euer printed in our hartes taking no care of wordly troubles hoping hastely to be deliuered therfroÌ„ coÌ„sidering we haue no permaneÌ„t Citie here but as Pilgrimes trauailing to and fro beholding and looking for that heauinly citie and place prepared to vs from the beginning of the world THE VIII CHAP. 1 Wherefore Cain slew Abell howe long god suffered the article of iustification to be pursued by the seede of Cain 2 What paine hee tooke at last and howe Sathan reserued his seede 3 Whereof sprang the Idolatrie whiche abounded betweene the dayes of Noe and Abraham and vnder what pretext it was defended SHortly hereafter the said aduersarie a man killer and lyer perswaded entised the one brother to slaye the other of malice without any cause but that the one brother Abell being iust godly offered into faith a more pleasant and acceptable sacrifice vnto God then the other Cain who was wicked and an hipocrit whose sacrifice pleased not god becaus the person was not acceptable to him Therefore god looked to Abell and to his workes vnto Cain and his workes he looked not There followed against the saide article the perpetuall persecution of Sathan intolerable by the sonnes of Cain while God wes compelled prouoked of his ryghteous iudgement to drowne the whole worlde once to purge the same from sin reseruing defending through his mercy onely the perauthor of faith and righteousnesse Noe. Neuerthelesse Sathan keped his seed in the third sonne of Noe Cham as testifies the historie After this the whole world rysing in a madnes fury impugning this article of iustificatioÌ„ finding inuenting innumerable Idols and religions with the which they preteÌ„ded to please God with their owne works and inuentions euerie one making to him selfe a particular or peculiare god or gods The which is no other thing but to think that without the help of Christ of their owne power works Inuentions they may redeeme them selues from sin all euils and please

our iniquities and seeke them of vs who might abyde it Who should stand in thy iudgement and say I am innocent Therefore our onely hope is that helpe mercy and fauour is with thee O ye which are aduersaries to faith prent these wordes in your hartes which yee reade with your mouthes but take no care of them and then yee shall not impung this Article of iustification but saye with vs the wordes of the prophete enter not into iudgemeÌ„t with thy seruant O Lorde for in thy sight no liuing creature shalbe found iust THE XIII CHAP. 1 The iustice of a Christian. 2 The questions of the wicked against the manifest will of God taught in the scriptures 3 Tokens declaring the serpentes seede NOw sitheÌ„s our forefathers which liued most iust could not be made iust in the deedes of the lawe or in no law could finde this iustice by the which a wicked man is made iust of necessitie we are compelled to seeke the iustice of a christian man without all lawe or workes of the lawe And of another then our self which is iust and innocent that no law may or caÌ„ accuse through his iustice we must be maid iust for of our selfes we are not iust Nor no man as the prophet saith the 13. Psalme And the Apost Ro. 3. cha All meÌ„ haue left god and altogether are becom vnprofitable none of them is found good except one which is the man Christ Iesu the only begotten sonne of god by whom and by his merits through faith in his bloud we are all receaued into the fauour grace and mercy of God the father accepted as righteous and iust without all our merites or deseruinges to the euerlasting life This is the iustice of a christian which at length shal be declared with gods grace hereafter Here the aduersaries will moue three questions to se if they may impung the trueth The first is wherfore gaue god the law to maÌ„ or what auailed the giuing of the same if man of his owne power and strength may not fulfill the lawe The second questioÌ„ is if man may not be made iust through the deedes and works of the law wherefore should man do any good works The third is how were the fathers made iust by what meanes To the first question concerning the giuing of the lawe the cause wherefore it was giuen and why we fulfill not the same I will answere vnto it presently And the other two questions shalbee discussed with the Article of iustification That is with the discussing of the iustice pertaining to a Christian man And in the forthsetting of good workes which followed faith as the true fruites thereof But first yee shall note and keepe well in memorie that the wicked euer obiects questions and causes vnto god on this maner when any thing occurres which transcendeth their fleshely wit and reason then say they wherefore did god this or that thing the which sayinges declareth theÌ„ to be the serpents seed of whom they learned that lesson For it was his first proposition made vnto our mother Eue in Paradise saying Wherefore hath god commanded you that ye should not eat of all the trees in the paradise thus he perswaded the woman to giue him answere of the cause not perteining her to know so brought her to coÌ„fusion EueÌ„ so doth the vngodly sonns of the deuil inquiring at God the causes of his secret iudgements as wherefore hath god chosen one and reiected another with other such vnprofitable questions of the predestination and forescience of God But in all such matters which are aboue our capacitie and reason let vs saye with the Apost O highnes o deepenes o profouÌ„dnes of the riches of the knowledge and of the wisedome of God How in comprehensible are the iudgements of him and vnsearchable are the wayes of him for who hath knowen the minde of the lord or who hath beene his Counsellour or who hath first giuen to him that hee should giue againe to them for of him and by him and in him are all thinges To whome be honour praise and glorie for euer Herefore my well beloued bretheren inquire ye nothing of the workes of god and of his secret iudgementes but as his worde teacheth you and seeke no cause of his workes more then of his diuinitie But be content to knowe those thinges which are in your capacitie and vnder iudgement of the reason of man For as Iob sayth in his booke if God hastely inquire vs who shall answeare vnto him or who may say vnto him wherefore doest thou so He is god whose Ire no maÌ„ may resist Read the whole 10. chap. for confirmatioÌ„ of this matter And I exhort you by the mercy of god to reade the Scriptures not as they were a prophane historie of Hector Alexander or other gentill histories Nor yet as the manly science of Plato Aristotle the bishop of Romes lawe or others which are but the science of men and may be iudged by the reason of man but with an humble hart submit you to god and his holy spirit who is Schoolemaister of his scriptures and will teache you all veritie necessarie for your saluation according to the promisse of Iesus Christ. For the vnderstanding of the scriptures is not of manly wisedome or knoweledge but the Godly men moued by the holy spirite haue spoken and forth showen the perfite knowledge of the scripture as Saint Peter saith in his second Epist. the 1. chap. Therefore think the scriptures not difficil but to the fleshly man which shal get no vnderstanding thereof They deceaue you which say the scriptures ar difficil no man caÌ„ vnderstaÌ„d them but great clearkes Verily whome they call their clearkes knowe not what the scriptures meane feare nor dread not to reade the scriptures as yee are taught here before And seeke nothing in them but your own saluation and that which is necessarie for you to knowe And so the holy spirit your teacher shall not suffer you to erre nor go beside the right waye but lead you in all veritie And so will we passe forward to the question before rehearsed Wherefore god gaue the law as we are taught by his scriptures THE XIIII CHAP. 1 An introduction to answere the first question of the wicked 2 To what creatures god gaue law and why he gaue the law to man 3 Of Adams gifts before his fall hath no man experience 4 The law giuen to Moyses and why man may not fulfill the law THere can nothing be perfitly vnderstand without the grouÌ„d and fouÌ„dation be sought knoweÌ„ So for the true knowledge of this question ye must begin at god and know him as he hath coÌ„manded in his scriptures and seeke him no other wayes and by him yee shall get knowledge of your selfe God being without beginning as he is without ending in the beginning made all creatures perfite right and good and last of all men to his owne

image and similitude male female hee made them whom he indued and cled with most excellent gifts of nature and godly vertues with originall iustice full integritie the law of nature imprented in his hart with power to do the same of his own freewil And put him in the paradise of pleasure that he should labour kepe the same with coÌ„mandement to eate of the fruites of al the trees of paradise and forbad him to eate of the fruites of the trie of knowledge of good and euill standing in the middes of the Paradise Adioyning the paine if he transgressed this commandement saying whatsoeuer day thou eatest of the same thou shalt dye the death Not only gaue god a lawe to man but also to beast Sunne Moone Elementes and all his Creatures in their kindes the which they should not transgresse nor ouerpasse That in his creatures hee might be glorified and haue obedieÌ„ce of them to that effect hee made them and gaue them the lawe This exposition yee shall finde in the 148. psal Where the prophet exhorts all creatures animate and inanimate to preach and forth show the glorie of god because he said the word they were made and gaue commandement they were created So the law was giuen to man to the effect he should knowe his Maker glorifie him and obeye him for obedience is the fulfilling of the law To obeye god is to loue God with all thy hart with all thy mind power streÌ„gth and thy neighbour as thy selfe This lawe was prented pure and cleane in the hart of Adam who had free will and power of himself to do the same For God made man in the beginning and left him in the power of his owne counsell hee gaue to him his preceptes and commandements saying if thou wilt keepe the commandementes they will keepe thee c. Hee put before him fire and water that hee might put his hand to which of them he liked He layd before him life and death good and euill saying what euer shall please him shalbe giuen to him c. The perfection of Adam and knowledge of the law the rightuousnesse and integritie of him in his creation with the excellent gifts and godly vertues he was indued with are vnspeakeable as saith Ecclesiasticus the 17. Chapter God created man of the earth and made him after his owne Image and similitude turned and conuerted him againe in the same And cled him with vertues according to himself c. Read the whole Chap. which will instruct you of these noble vertues and qualities of Adam What might hee want being perticipant in vertues to the godly nature nothing at all and so all the workes of god were made perfite the which he neuer altered nor changed No more did he his lawe but after the fall of maÌ„ by his prophetes and holy Preachers hee set forth and vttered his lawe in the same forme pure estate as it was created That man thereby might the more perfitly knowe his weakenes and imperfection Therefore the Apost saith by the law is the knowledge of sinne The lawe is not sinne but sinne is not knowen but by the law That is the cause why the law workes anger and hatred The law of Moyses of the two Tables was but a vttering and declaration of the law of nature And that proues the sayinges of Christ For when he had made a long sermon teaching his disciples and the people the perfection of the lawe of Moys as ye may read the 5.6 7. Chap. of S. Math. concludes on this maner All things whatsoeuer ye wil men do to you doo ye the same to them For this is the law and prophetes Here ye see the law and all the preaching of the Prophetes ioyned in a knot to the Lawe of nature which teacheth vs what we should doo and what we should leaue vndone This lawe was perfitly prented in the hart of Adam who wanted no perfection to fulfill obserue and keepe the same to the vttermost perfection thereof For transgression of the coÌ„mandemeÌ„t of god our forefather Adam was exiled banished forth of paradise and spoiled of the integritie perfection and all the excellent qualities dignities and godlie vertues with the which he was indued by his creation made rebell and disobedieÌ„t to God in his owne default And therefore hee might not fulfill the law to the perfection as the same required For the lawe remaining in the owne perfection Iust holye and good requireth and asketh the same of maÌ„ to be in deed fulfilled But all men proceeding from Adam by naturall propagation haue the same imperfection that hee had The which corruption of nature resisteth the will and goodnes of the law which is the cause that wee fulfill not the same nor may not of our power streÌ„gth through the infirmitie and weakenes of our flesh which is enemie to the spirit as the Apostle saith O miserable man accuse not God but thy selfe because thou fulfillest not the lawe For howbeit thou in thy default fell from thy goodnes and perfection of nature by the which of thy own friewill and power thou might haue fulfilled the law into euilnes and imperfection and hath corrupted thy nature Neuertheles God remained iust good true and vnchangeable and his lawe also which requireth of thee her duty not according to the fragilitie of thy nature but to the puritie of her nature according to the good will of God Therefore impute no fault to god nor yet to his lawe that thou fulfillest not the same but to thy selfe and thy corrupted nature which obeyed the will of the Deuill and resisted the good-will of god THE XV. CHAP. 1 What remained in man after his fall and what may man do thereby 2 The opinion of the Philosophers touching the wickednes of man 3 The office of the lawe and what shall man accused thereby doe 4 The conclusion of Paule and euasion of Sophistes therefrom with argumeÌ„ts conuincing them as Lyers NOtwithstanding after the fall of man remained with our first parents some rest and footsteppes of this lawe knowledge and vertues in the which hee was created And of him descended in vs by the which of our free will and power we may do the outward deedes of the law as is before written This knowledge deceaued and beguiled the Philosophers for they looke but to the reason and iudgement of man and could not perceaue the inward corruptioÌ„ of nature but euer supponed man to bee cleane and pure of nature And might of his own free wil and naturall reason fulfill all perfection And when they perceaued the wickednes of man from his birth they iudged that to be by reason of the planete vnder whome he was borne or through euill nourishing vpbringing or other accidents and could neuer consider the corrupted nature of man which is the cause of all our wickednes And therefore they erred and were deceaued in their

opinions iudgements but the perfite christian maÌ„ should looke first in his corruption of nature consider what the law requireth of him in the which he finding his imperfection and sinnes accused for that is the office of the law to vtter sinne to maÌ„ and giueth him no remedy then of necessitie is he coÌ„pelled either to dspaire or seeke Christ by whome hee shall get the iustice that is of value before God which can not begotten by any law or works because by the deedes of the lawe no fleshe shalbe iustified before God Yee shall not meruell of the oft rehearsinge of these wordes that of the deedes of the law no fleshe shalbe made iust that is declared reputed fouÌ„d or pronounced iust before god for they are rehearsed before the forthsetting of the article of iustification that it may seeme the more cleare and to that effect the same wordes were spoken by the Apostle Rom. the third Chapter Of this maner we know what euer the lawe speaketh to them it speaketh whiche are in the lawe that all mouthes may bee stopped and all the worlde made subiect vnto god because by the deedes of the law no fleshe shalbee made iust before him And therefore I haue repeated them so oft because they lead all men to the perfite knowledge of their iustificatioÌ„ which is in Christ. This proposition of the holy spirite is so perfite that it excludeth if ye will vnderstande the same right all the vaine foolish arguments of sophistrie made by the iustifiers of them selfes which peruerte the wordes of S. Paule as they doo the other scriptures of god to their peruersed sence and mind saying that the Apostle excludeth by these wordes the workes of the law Ceremoniall and not the deeds of the law of nature morall law of Moyses The which shameles sayings are expresly euacuat by the wordes of the Apost Insomuch that no man of righteous iudgement can denye but shall feele the same as it were in their hands by this probatioÌ„ the law speaketh to all that is accuseth all men that are vnder the law All men are vnder the law of nature or the law of Moys Therefore the Apost speaketh of the law of nature Moy. and of all men which he comprehendeth vnder Iewe gentill as he proueth by his argumeÌ„tes in the first and second Chap. to the Roma And concludeth in the third Cha. all men are sinners If all men bee sinners none is iust If none bee iust none fulfill the lawe If none fulfill the lawe the lawe can pronounce none iust Therefore concludeth he that of the deedes of the law no flesh shalbe founde iust before God The same is proued by Dauid in the 13. Psalme Here ye see by the words of the Apostle he intendes to proue and declare all men Sinners That is to stoppe all mens mouths and to dryue them to Christ by the accusation of the law No law may make or declare all men sinners and subdue the whole world to God but the law of nature and Moyses Therefore vnder that word law the Apost compreheÌ„ded the law morall and not the law Ceremonial only Becaus it followeth in the text The knowledge of sinne is by the lawe And also I knewe not sinne sayth S.P. but by the lawe Nor I had not knowen that lust or coÌ„cupiscence had bene sinne were not the law said Thou shal not lust Therefore ye caÌ„not eschew but confesse that the Apostle speaketh of the law morall yea and of all lawes and all men because hee excepts none Therefore let vs conclude with the Apost and the holy spirite that the iustice of god is without the law made patent and forthshoweÌ„ by the lawe and prophetes And then shall we come to our Iustice which is Christ as S. P. saith the 1. Epist. the first chap. to the Corinth If yee will saye of your vaine conceate as ye which are aduersaries to faith euer obiects vanities that the Apostle in his conclusion comprehendeth not all men proceeding from Adam by naturall propagation but that some iust men are excepted Ye shall not finde that exception in scripture of any man except Christ. Who beeing both God and man is expresly excepted because hee neuer contracted sinne Fraude nor deceat was neuer found in his mouth by this exceptioÌ„ all other are excluded because there is no other who can be found iust but he For that cause he only fulfilled the law and satisfied the same By whome all which beleeue are accepted as iust without the deedes of the lawe through faith in the bloude of Iesu Christ. Let vs passe forward therefore in the scriptures for to finde the Iustice of a christian man which can not be founde in the lawe nor deedes thereof THE XVI CHAP. 1 The diuersitie of names of that iustice which is acceptable before God 2 Iustice is plainly reueled in the euangell 3 What is to liue in faith or by faith THe iustice whereof we haue made mentioÌ„ in the beginning and that is so cruelly and tyranously persecuted by our aduersarie Sathan is called the iustice of God the iustice of faith and the Iustice of a Christian man The whiche is all one thinge glued and ioyned together that by the same wee are in Christ and hee in vs by the mercy of god purchased by christ through faith in his bloude without all our deseruings either proceeding or following the same And it is so farre different from the other iustice of the law as darkenesse from light and heauen from earth becaus it wilbe alone and not participant with any other thing that Christ may haue his due honour Who obtained this iustice froÌ„ the father and is the price thereof And first it is called the iustice of god because it proceedeth only of the mercy of God Secondly the iustice of faith because faith is the instrument whereby in Christ we obteine the mercy of God freely giuen to vs for Christes sake And thirdly it is called ours because by faith in Christ without all our deseruinges wee receaue the same and are made reputed and compted iust and accepted in to the fauour of god And all three ar one Iustice deuided by sundrie names as is before saide which is this article of iustification As by example almes deede is but one name And yet after the common maner of speaking it is appropriat truely to three that is to the Giuer to God and to the Receauer In almes the poore and indigent haue no part but only to receaue and giue thankes The giuer freely giueth of his liberalitie substance and for gods sake So it is properly called the almes of the giuer and iustly attribute vnto god becaus for his sake it is giueÌ„ And also to the receauer becaus he is made rich therewith In the like maner this iustice of God proceedeth of his aboundant mercy and grace fauour and goodnes which hee beareth toward man kind that is poore

But beleeued in one god and that the same god had promised a Saueour to redeame the world So god looking vpon the faithfull huÌ„ble and simple hart of Cornelius and the feruent desire of his prayers which desire doubtles was conforme to the sayinges of the Proph. Esay O if thou wouldest break a sunder the heauens that thou might come doune would not haue him deceaued to looke for him which was already come Therefore he caused him send for Peter to instruct him in the present faith And to certifie him that Christ was come whome he looked for so ardentlie Yee may read the text theÌ„ shall yee perceaue the sermon Peter made vnto him which was only of the opening of the Scripturs testifieing the comming of Christ in the fleshe and fulfilling of all the promises and Prophets sayings spoken of him before and that he was risen from deathe and had giuen Peter and the rest of his Disciples Apostles coÌ„maÌ„d to preache repentance and remission of sinnes to all which would beleeue in his name c. To the which words and preaching of S. Peter Cornelius his whole housholde gaue firme faith and receaued by a visible signe the holy spirit The which is no other thing but this article of iustification For hee beleeued the word of god and by faith in Christ through the mercy of God receaued the holy spirit without all working of any deede of the lawe of Moyses but onely being vnder the Law of nature and so was baptised c. Therefore yee can not proue by this authority of scripture that either the works preceeding or following the gift of the holie spirite was the cause of his iustification or yet any parte thereof But first being iust through the faith which the fathers had who had also the holy spirit truely worshipped god and feared him of loue so he was iust And in that righteousnes wrought the fruites of faith in prayers and almes deeds And secondly being taught by Peter beleeued that Christ was comme the sure Sauiour of the world and had fulfilled all which was spoken of him by the prophetes By this faith was hee by the mercy of God made iust and receaued the holy spirite visiblie without all works or deseruings And then in the kingdome of Christ and righteousnesse wrought the fruites of faith vnto life as all perfite Christians should doo They alledge another text Galath the 5. Chap. Faith which worketh by loue c. by these wordes they would inferre of their corrupted maner that faith onely iustifieth not before god but faith which worketh by loue By this maner of vnderstanding they not only make the Apost false but also cast all downe destroye the same thing which hee hath builded for in the fourth Chap. of the same Epist. preceeding with great laboures and inuincible arguments hee setteth forth the article of iustification prouing faith only to iustifie without all deedes or workes of the law And then in the 5. chap. he beginneth to set foorth the fruites of faith saying ye are abolished froÌ„ christ which would be made iust by the lawe Ye haue left grace for we by thee spirite of faith beholde or looke for the hope of righteousnes for into Christ Iesus neither is circumcision nor vncircumcision any thing worth but faith which worketh by loue In these words shortly in briefe termes the Apost excludeth all workes and lawes sacrifices worshippings both of Iew and gentill to haue any mixtioÌ„ with Christ in the iustificatioÌ„ of a christian for if there had bene any more excelleÌ„t work or greater in estimation among the Iewes which were the chosen people of god theÌ„ circuÌ„cisioÌ„ no doubt but the Ap. would haue excluded the same so the principall work coÌ„manded by god and giueÌ„ by him as the seale of his promis couenaÌ„t made to AbrahaÌ„ being excluded forth of of this article how can any other worke of lesse or equall estimation haue parte thereinto Therfore the Apost coÌ„cluding shortly coÌ„preheÌ„ding the whole estate of a Christian maÌ„ saith neither is circumcision nor vncircuÌ„cision any thing worth in christ but faith which worketh by loue he saith not loue which worketh by faith but faith whiche worketh by loue that is faith inwardly maketh a maÌ„ iust before God who hath no neede of our workes for the whole worlde and all that is therein is his and loue outwardly testifieth of thy inwarde faith towarde thy neighbour who hath need of thy works for whose vtilitie and profite thou art coÌ„manded to do good workes To whome thy faith auaileth nothing And so this text impungeth not the article of iustification but fortifieth the same Ye read loue greatly extolled by S.P. the 1. to the Corinth the 13. chap. as it is worthy but ye find neuer iustificatioÌ„ before god attribute to loue for that is not the office therof But loue followeth faith in the third degree whose office the Ap. setteth forth in the said ch Specially how that loue suffereth all thinges beleeueth all thinges hopeth all thinges and endureth all thinges Yea verily some thinges which faith may not suffer nor wil on no wayes suffer as a light superstitioÌ„ repuÌ„gning to the word of god loue will or may suffer the same to be in it for the weakenes of the infirme brother But faith may in no maner suffer the same because it may be preiudiciall to the article of iustificatioÌ„ and induce the mixtion of works Also Faith Hope and Charitie being reakoned the Apost exalteth Charity to be the most excellent of the thre but giueth her none of their offices But if ye wil vnderstand the text well ye shall know the Apostles mind by the coÌ„clusion saying now we see through a glas darkly but theÌ„ we shall see face to face Now I know in part but then shall I knowe euen as I am knowen and nowe abydeth Faith Hope and Charitie but the chiefest of these is Charitie as he would say Now we ar imperfite but then we shalbe perfite Faith and Hope shall both perish and vanishe awaye but Charitie shall remaine in her perfection for then she is in her perfectioÌ„ when the other two haue takeÌ„ effect and are vanished away for in the heaueÌ„ there is neither faith nor hope but Charitie is in her most excelleÌ„t degree there which neuer hath an ende The cause wherefore the Apo. extolleth Charitie yee shall consider in the first to the Corinth the 12. ch the which I pray you reade For in that whole Epist. there is no question of the Article of iustification nor of the office of faith but an instruction how the Christian man should liue reprouing hatred enuy dissentions and opinions amoÌ„gst the Corinth which became not to be amoÌ„gst christiaÌ„s therefore he exhorted them aboue all thinges to Charitie which is the band of peace the most excelleÌ„t vertue to be had euer kept among the Christians for by that

men shall know you saith Christ to bee my Disciples Therefore howbeit Charitie be the most excelleÌ„t vertue and that the whole life of a perfite christiaÌ„ is faith Charitie or faith working by Charitie Neuertheles Charity iustifieth not before god nor yet hath any mixtioÌ„ with faith in the making of the wicked iust but followeth faith as the due fruites thereof conforme to the order of scriptures before rehearsed and as also hereafter shalbe showen To impung this article they alledge this text If thou wilt enter into life keepe the commands By the which they would inferre that the keeping of the commands is in our owne power of free wil and that we fulfilling the same according to our power and strenght may thereby obteine the kingdom of heauen by our works The which is as agreable to the saying of Christ as blacke white is as yee shall clearely vnderstande by the Scriptures Christ being asked and inquired by the young man what he should doe or worke that he might haue eternall life answeared on this maner saying If thou will enter into life keepe the coÌ„mands which ar they sayeth the young maÌ„ Iesus aÌ„swered thou shalt not kill thou shalt not coÌ„mit adultery thou shalt not steale thou shalt speak no fals witnes thou shalt honour thy father and thy mother and thou shalt loue thy neighbour as thy selfe Here yee see Christ teacheth the young man the workes of the second table which concerne our neighbour onely and speaketh no thing of the first table which perteineth properly to God and consisteth into faith Therefore by these wordes of Christ it may not be inferred that he sendeth any to the law to obtein perfectioÌ„ therin that is to say iustification or saluation but onely to let them know what the Law requireth of them and what they wer oblished to doe that they seing no remeady thereinto might seeke Christ who came in the world to call all vnto him and not to sende them to the Law for that was the office of Moyses What auailed Christs comming in the fleshe If hee would haue sent man to the Lawe to get saluation but Christ declareth plainely hereafter in the same texte that there was no perfection to be had in the deedes of the Lawe of mannes doing as appeareth by the answere made to the young man and precept giuen to him When the young man said he had obserued all the said deedes of the Law from his youth c. Howbeit hee made a lye Christ accused him not because it was not his office but said vnto him if thou wilt be perfite go thy waye and sell all that thou hast giue it to the poore and come and follow me But when the young man harde that saying he went away sorrowfull and left Christ because he had great possessions These wordes of Christ are no other thinge but the declaration of the fained man to let his hart be knowen which beleeued that through fulfilling of the outward deeds of the law he might be found iust before god And also to teache vs the duetie which we are bound to do to our neighbour For howbeit Christ hath freed vs from the thraldome and malediction of the law he will that we worke the workes of charitie to the vtility of our neighbour and nothing draweth vs so much therefrom as auarice and couetousnes Therefore Christ opened the young maÌ„s couetous hart which hee would haue hidden as all hypocrites do and taught him if he would bee perfite to followe him in whome is all perfection And so this text maketh nothing for them which impunge this article of iustification but rather against them becaus the matter of which christ speaketh doth concerne the neighbour only and works to be wrought to his weale vtility which of necessitie followe the article of iustification as the fruits of faith done by the iustified maÌ„ who may or can finde no better workes to doo nor they which are commanded in the law of God The aduersaries of faith reading the scriptures where euer they finde mentioÌ„ made of works that part they collect not to the effect as it is spoken by the holy spirite but to the inteÌ„t they may impung thereby the holy spirit as coÌ„trarie to him selfe This proceedeth of the deuill to empoyson the article of iustificatioÌ„ that is to mixt the same with workes that hee may enter and obteine his place by the which hee may abolishe faith or at the least the perfite office thereof and diminishe the glorie of God But for eshewing of this yee who will knowe the perfite estate of a Christian man where euer yee finde mention made of faith in the scripture without any adiection thereto ye shall vnderstand it of perfite faith vnfained which without al workes either preceeding or following the same iustifieth And vpon this faith S.P. groundeth all his arguments to proue that faith onely iustifieth before God without the law or works which he euer excludeth as is proued by the scripturs before rehersed And where euer ye find mention made of works in the scripturs without any adiection ye shall vnderstand them of perfite workes wrought into faith of these workes S.P. maketh mentioÌ„ in all his ep after he hath set forth the article of iustification therefore the workes are but the witnessing of faith and the obedience which is required of the iust and faithfull man to the glorie of god profite of his neighbor by the which the iust obteineth witnessing of his faith as is proued clearly by S.P. to the Heb. the 11. ch where hee reakoned froÌ„ the iust faithfull Abell their works in speciall till he come to GedeoÌ„ Barac Sampson Iepthe Dauid Samuel the prophetes in general declaring theÌ„ all to haue done many great and excelleÌ„t workes into faith and yet ascribeth nothing to works but to faith onely showwing the workes to be the testimonie witnessing of their faith outwardly and no part of their iustification concluding in this maner the which by faith haue subdued and ouercome Realmes haue wrought righteousnesse obteyned and gotten the promisse haue stopped the mouthes of Lyons quenched the violence of fire and escaped the edge of the sworde c. Here is a cleare solutioÌ„ to all the obiectioÌ„s of workes made by the aduersaries of faith for seing the ap saith it is impossible to please God without faith where then are the works which preceede faith and moue god to giue grace fauour which ye call de Congruo And then ye worke of your owne strength and power as yee say the workes which deserue remission of sinnes and euerlasting life yea not only sufficient to your selfe but also superaboundant to saue others which yee call De coÌ„digno opera supererogationis The scriptures are plaine against your false superstitions and sophisticall argumentes concluding that neither workes preceeding nor following faith haue entres in making of a wicked man iust nor yet

god as the prophetes were called in the old testameÌ„t yea and as Dauid to be a King and Moys a gouernour to the people And as the Apostles in the new testament The other is mediate by maÌ„ immediate by god as Iosue in the old testament was called by Moys to bee Gouernour to the people at the commandement of god And as Timoth. and Titus were called by S.P. to bee bishops and as all they which nowe are called to be bishops which are lawfully made according to the word of god and authoritie of the magistrates Therefore to the knowledge of euery mans vocation I remit him to the word of god and his own conscience which are his inward most sure iudges There is a generall vocation by the which we ar called by Christ his word to a christian religion through the which wee are made one body and one spirite Euen as we are called in one hope of our vocatioÌ„ for that charitie is required of vs by the word of God which maketh and bringeth vs together in one body thrugh mutuall coniunction of faith working by charity therfore Charity is called the baÌ„d of Peace There is but one fellowship of all the faithfull one body That is one church whose only head is Christ. In this church is nor should bee no diuision for there is in this vocatioÌ„ christiaÌ„ religion but one body one faith one baptisme which is the seale of our religion marked by god with the bloud of his only begotten sonne Christ Iesus our lord in whose bloud we are baptised one god and one father of all which is vpon all and by all and in vs all And therefore the Apostle testifieth vs all to be but one body that is one church in Christ. For in to one spirit and by one spirite the whole vniuersall congregation of the faithful is gouerned ruled strengthned and kept There is but one marke or ende to the which all the faithfull coÌ„tend or shoote at that is eternall life Wee are all the Sonnes of one Father and participant of one heritage as we are called in one hope of our vocation And seing we haue but one lord which is Iesus Christ. It is conuenient that his seruantes bee of one minde and not deuided through discord and enuie There is but one profession of faith in all this Christian religion vocation for howbeit wee see in these our dayes many sundry professions and opinions of faith There is but one true faith which is that faith which the Apost of our Lorde Iesus Christ together with the patriarches and prophets haue professed and giuen to all nations through their teaching and preaching as testifie the holy scriptures Vpon the which foundation the whole church of Christ is builded Therefore by one baptisme we ar al made clean purified and by the which we ar ingrafted in Christ and made the people of God purified from our sinnes and altogether buried with Christ. There is amongest vs all but one power or strenght of baptisme and in one name of the father sonne and the holy spirite we are baptised And so ar we made one body into Christ being many members coÌ„pacted and ioyned together into him For the more perfite vnderstanding of this body yee shal reade the whole 12. chap. of the 1. epistle to the Corinth The 4. and 5. to the Ephes. In the which yee shall finde this mater declared by the Apostle at lenght In this generall vocatione their is no distinction of personnes for all men are equall before god of one estate by one generall promis al are called to the faith vnder one Lord and King Iesus Christ who hath shedd his bloud for all which beleeue in him Therefore all Scriptures which make mention that there is no exception of persons before god are referred to this general vocatioÌ„ in the Christian religion as Romans the 2. chapter where the Apostle inteÌ„ding vnder Iewe and gentill comprehending all men to proue them sinners sayeth before God there is no acception of persons And Peter sayeth In veritie I haue found that God is not an accepter of persones but in all nations and people hee is accepted vnto him which feareth him and worketh righteousnesse And S. Iames sayeth My brethren haue not the faith of our glorious Lord Iesus Christ in respect of persons And S.P. saith to the coÌ„fouÌ„ding of the fals apost which seduced the Gal. through great authoritie and also to show him selfe equal in power with Iames Peter and Iohn That God is not a respecter of the person of man but in this vocation of ChristiaÌ„ religion by baptism through faith in the bloude of Christ all meÌ„ ar equall both Iewe geÌ„till seruaÌ„d free man woman all are one in Christ Iesus the sonnes of Abraham by faith according to the promis heirs that is to say all which beleeue ar the sonns of god therfore ar they fre heirs of eternal life To this generall vocatioÌ„ perteineth the sayings of S. Pet. in these words Yee are a chosen generation a royall priesthoode a holy natioÌ„ a people set at liberty that ye should forthshowe the vertues of him that hath called you forth of darknesse into a meruelous light c. The same is said by Moyses Ex. the 19. Chapter Here yee see in this vocation there is no acception of persons We ar all the holy people of God which beleeue vnfainedly yea kinges oincted in Baptisme by the holie Spirit priests making sacrifice to god dayly of this our sinful body mortified from sinne offer a holie and acceptable sacrifice after the maner aboue writtin conforme to the teaching of the Apost Rom. the 12. cha But be ware ye call not your selues kings in office and dignitie nor priests in administration of the word holy sacramentes for that perteineth to a speciall vocation or office by the selfe Therefore I exhort you which reade the scriptures take heede that yee confound not the works of god for if yee doe yee shal not escape error These speciall vocations shall follow in their owne places If we will looke dayly to this christian vocatioÌ„ we shal haue perfite knowledge what works we shuld doe what works we should leaue vndone The neglecting hereof is the cause of al the enormities abuses now ruling in the church of christ through the whole world For considering wee ar all members of one body all meÌ„bers haue not one office but euery one serueth other in their owne place as when the eares heare any thing the eyis casteth the sight what it shuld be theÌ„ the feete hands prepare them to pursue or defeÌ„d to staÌ„d or flee And al these meÌ„bers whole body obey the head awaite vpon the direction of the same Euen so we being all meÌ„bers of one body which is the Church whose heade is Christe

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 theÌ„ we ar able to pay And therfore damnation abydeth vs without we appreheÌ„d 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 iustificatioÌ„ 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 maÌ„ 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 coÌ„trarie 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 commaÌ„d 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 coÌ„clude 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 inueÌ„ted by maÌ„ but which are coÌ„manded by god amoÌ„gst 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 vpoÌ„ earth The law of the meÌ„bers 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 redemptioÌ„ 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 intentioÌ„ 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

and much more abomination proceedeth froÌ„ that zeale which wee call good But how good that euer it appeare in our sight the adhearers thereto shall receaue the malediction of God The sommary of the 24. chapter NO better works can be then Iohn the baptist taught to the people which are the workes of mercy and to desist from fraude iniurie and oppression And these workes and not the vaine inuentions of man pastours should teach their flocks instructing theÌ„ first in perfite faith For Iesus christ being asked by the Iewes what they shuld do that they might worke the workes of god that is that they might please god answered This is the worke of God that yee beleeue in him whome he hath sent By the which words our maister vnderstandeth that without faith whiche is the worke of god and not of man no worke pleaseth god The yoke of Christ is easie and his burden is light to the faithfull because they lay all their sinns vpoÌ„ Christs backe and follow him euery man in his owne vocatioÌ„ There is two maner of vocatioÌ„s one immediate by god as the prophetes and Apostles were called to be preachers without authoritie of maÌ„ Another is mediate as when one maÌ„ called another As Paull called Timoth. Tit. to be bishops There is a generall vocatioÌ„ by which all the chosen are called to a Christian religion Hauing one lorde one faith one baptisme In this vocation there is no difference of persons but all are equally loued by god becaus we ar all the sonns of one father al boght with one price all seruaunts to one lord all guided with one spirite all tending to one end and shall all be participant of one heritage that is the life eternall by Iesus Christ by whom we are all made priests and kings but let no maÌ„ herefore vsurpe the authoritie of a king in dignitie nor the office of a priest in administratioÌ„ of gods word sacraments for that perteinteh to a speciall vocation The sommary of the 25. Chap. All estate of man is conteined within one of these four special vocations either is he prince or subiect pastor or one of the flocke father or sonne lord or seruaunt In the prince is conteined all magistrats hauing Iurisdiction in a coÌ„mounweall Whose duety is first to know god and his lawe which hath placed them in that authoritie Secondly to guide feed and defend their subiects knowing them selues to be no better of their nature then is the poorest in their realme Thirdly to defend the iust and punish the wicked but respect of persons Hauing their harts and eyes cleane and pure from all auarice They are called the sonnes of God and should be obeyed in all things not repungning to the coÌ„mand of god because they ar ordeined placed by god to punish vice mainteine vertue and therefore their owne life should be pure and cleane first because otherwise they can not punish sinne and secondly because the wickednesse of princes prouoketh their subiects to the Imitation thereof And therefore the life of princes shuld be pure cleane as a mirrour to their subiects and should admitte into their kingdomes no worshipping of god except that which is commanded in the scripturs for god being commoned by Idolatry and strange worshipping hath destroyed many kingdomes as all prophecyings witnesse The sommarie of the twenty sixt Chapter THE principall office of a Bishop is to preache the true Euangell of Iesus Christ knowing that if the flocke perishe the bloud shalbe required at his hands And that hee neglecting the preaching of the Euangell is no bishop nor can doe no worke pleasant before god And therefore no bishop should mixt him selfe with temporall or seculer busines for that is contrarie his vocatioÌ„ but continually should preache reade exhort his flocke to seeke their spirituall foode in the Scriptures And so the tyrantes in these dayes forbidding men to reade the Scriptures declare them selues wolues and no pastors whom god shall shortly punish because they haue contemned his command attending altogether vpon their own vaine supertitions as he did Hely and his two sonnes vnder law and the whole priesthood after Iesus Christ. The sommary of the twentie ewint chap. THE office of the Father vnder whom is comprehended all housholders is to rule and guide his children family and seruaunts in all godlinesse and honestie instructing them in the Law and word of God For honest housholders who liued in chaste matrimonie ruled guided their housholdes well nurished their children in the feare and reuerence of God were chosen to be Bishoppes in the Primitiue church And therefore they are blasphemous to the holy spirit which inhibit the Laickes so style they the chosen of God learning reading teaching of the holy Scriptures wherin is conteined the foode of the soule wherof Antichristes willing to depriue them would also kill the soule For the soule without gods worde hath nor may haue no life The office of the husband is to loue and defend his wife giuing to her onely his body The office of the wife is likewise to loue and obey her husband vsurping no dominion ouer him And the office of them both is to instruct their children in gods Law euer giuing to them example of good life and holdding them at godly occupations labouring also them selues faithfully for sustentation of their families The sommarie of the 28 Chap. THE office and duetie of the Lord is to pay vnto his seruaunts the rewarde promised And the office of the seruaunt is faithfully to worke and labour to the profite and vtilitie of his lord but fraude or simulation as hee would serue Iesus Christ. The office of the subiect is to obey his prince and rulers placed by him giuing vnto them honour custome and tribute not requiring the cause why they receaue the same for that perteineth not to the vocation of a subiect The office of the sonne is to loue feare and honour his parents Which honour standeth not in words only but in ministring of all thinges necessary vnto them which if the sonne doe not to the father and mother hee can doe no good worke before god And therefore deuilish doctors are they which teach men to found soule masses of their substance suffering father and mother to labour in indigence and pouertie FINIS The workes before written are they in the which euery christian should be exercised to the glory of god and vtilitie of his neighbour M. Henry Balnaues Richard Bannantine Richard BannaÌ„tine Iohn knox Gen. 37. Gen. 41. Psal. 104. Gene. 15. Iosue 11. 3. Reg. 12. 3. Reg. 13. 16. Esa. 1 Ier. 3. 4. Reg. 17. vltimo Act. 7. Apo. 7. Scotland Psal. 2. Io. 3. Esa. 59. psal 41. 42. Psal. 76. Psal. 21. 104. * That is the maner how he will deliuer * That is he which of him self hath power and being by whome all had their beginning life and mouing Psal. 32. Io. 1. Ro. 4.

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