But beleeued in one god and that the same god had promised a Saueour to redeame the world So god looking vpon the faithfull hūble 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 thē 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 cōmād 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 frō 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 mixtiō with Christ in the iustificatiō of a christian for if there had bene any more excellēt work or greater in estimation among the Iewes which were the chosen people of god thē circūcisiō no doubt but the Ap. would haue excluded the same so the principall work cōmanded by god and giuē by him as the seale of his promis couenāt made to Abrahā being excluded forth of of this article how can any other worke of lesse or equall estimation haue parte thereinto Therfore the Apost cōcluding shortly cōprehēding the whole estate of a Christian mā saith neither is circumcision nor vncircūcision 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 mā 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 cōmanded 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 iustificatiō 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 superstitiō repūgning 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 iustificatiō 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 cōclusion saying now we see through a glas darkly but thē 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 perfectiō when the other two haue takē effect and are vanished away for in the heauē there is neither faith nor hope but Charitie is in her most excellēt 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 amōgst the Corinth which became not to be amōgst christiās therefore he exhorted them aboue all thinges to Charitie which is the band of peace the most excellēt vertue to be had euer kept among the Christians for by that
first was to stoppe the wholesome winde of Christs Euangell to blow vpō the parts where we conuerse and dwell and secondlie so to oppresse our selues by corporall affliction and worldly calamities that no place should wee finde to godly studie But by the great mercy and infinite goodnesse of God our father shall these his counsels be frustrate vaine For in despite of him and all his wicked members shall yet that same word O lord this I speake confiding in thy holy promisse openly be proclaimed in that same countrey And how that our mercifull father amōgst these tempestuous stormes by all mēs exspectation he hath prouided some rest for vs as this present worke shall testifie which was sent to mee in ROANE lying in Irons and sore troubled by corporall infirmitie in a galley named Nostre Dame by an honourable man and faithfull Christian Brother M. Henry Balnaues of Halhill for the present holden as prisoner thought vniustly in the old pallaice of ROANE Which worke after I had once again read to the great confort and consolation of my spirite by counsell aduise of the foresaid noble and faithfull man Authour of the same worke I thought expediēt it should be digested in chapters And to the better memory of the reader the cōtents of euery Chap. preponed briefly vnto them with certaine annotatiōs to the more instruction of the simple in the margent And also that an Epitome of the same work shuld be shortly collected wee haue likewise digested the same in chapters which follow the worke in place of a table which thing I haue done as imbecillitie of ingine and incommoditie of place would permit Not so much to illustrate the worke which in the self is godly and perfite as together with the foresaid noble man and faithfull brother to giue my confessiō of the article of iustification therein conteined and I beseech you beloued brethrē earnestly to consider if we deny any thing presently or yet conceale or hide which any time before we professed in that article And now we haue not the castle of S. Andrew to bee our defēce as some of our enemies fasly accused vs saying If we wāted our walls we would not speak so boldly But we pray the eternal god that the same affectiō which now thē remained in vs remaine with thē eternally The Lorde shall iudge if all which we spak was not of pure hart hauing no respect either to loue or hatred of any person but onely to the word of God and veritie of his scriptures as we must answere in the great day of the Lorde where no man shall haue place to dissemble But blessed be that lord whose infinite goodnes and wisdome hath tane from vs the occasion of that slaunder and hath showē vnto vs that the serpent hath power only to stang the heele that is to molest and trouble the fleshe but not to moue the spirite from constāt adhearing to Iesus Christ nor publick professing of his true word O blessed bee thou eternall father which by thy only mercy hast preserued vs to this day and prouided that the cōfession of our faith which euer wee desired all men to haue knowē should by this treatise come plainely to light Continue O Lord and graunt vnto vs that as now with pen and ink so shortly wee may confesse with voice and toung the same before thy congregration vpon whome looke O Lord God with the eyes of thy mercy and suffer no more darknes to preuaile I pray you pardō me beloued brethrē that on this maner I digresse vehemēcy of spirite the lord knoweth I lye not compelleth me thereto The head of Sathan shall be troaden down when he beleeueth surely to triumphe Therefore most deare brethren so call I all professing Christes Euangell continue in that purpose which yee haue begunne godly though the battell appeare strong your Captaine is vnexpugnable To him is giuen all power in heauen and earth Abide stand and call for his support and so the ennemies which now affraye you shortly shalbe confounded and neuer againe shall appeare to molest you Consider brethren it is no speculatiue Theolog which desireth to giue you courage but euē your brother in afflictiō which partly hath experiēce what sathans wrath may doe against the chosen of God Reioyse yet I say spiritually bee glad the time of the battell is short but the reward is eternall Victorie is sure without yee list to fly which God forbid frō Christ. But that ye may plainly know wherby are Sathan and the world ouercome and which are the weapons against whome they may not stand yee shall reade diligētly this work following which I am sure no man hauing the spirite of God shal thinke tedious nor long because it conteineth nothing except the very scriptures of God and meditations of his law Wherein is the whole study of the godly mā both day and night knowing that therein are found onely wisedome prudence libertie and life And therefore in reading talking or meditatiō thereof he is neuer satiate But as for the vngodly because their works are wicked they may not abide the light And therfore they abhorre all godly writings thinking them tedious though they conteine not the lēgth of the lords prayer But according to the threatning of ESAY the proph saying because they cōtemne the law of the lord God hee shall cōtemne them Their harts shall be indured in the daye of anguish and trouble they shall dispaire curse the lord god into their harts They shalbe nōbred to the sword in the slaughter shall they fall Thē shal they know that their works were vaine and that they placed their refuge in lies Their vestimēts of spiders webbes which ar their vaine workes shall not abide the force of the lords winde but they shall stand naked the workes of iniquitie in their handes to their extreame confusion And this shall apprehend and ouertake them because they call light darknes and darknes light that which was sweete they called bitter and by the contrarie that which was bitter they called sweet seeking saluation where none was to be found But yee most Christian brethren humbly I beseeche and in the bloud of Iesus Christ I exhort that ye reade diligently this present treatise Not onely with earnest prayer that yee may vnderstād the same aright but also with humble and due thankesgiuing vnto our most mercifull father who of his infinite power so hath strengthned the hartes of his prisoners that in despite of Sathan they desist not yet to worke but in the most vehemency of tribulation seeke the vtilitie and saluation of others It is not my purpose to commend or aduance this worke with wordes as commonly writers of prophane or humane sciēce do seeing the verity by the selfe is onely to be commended But one thing bouldly I dare affirme that no man which commeth with a godly hart hereto shall passe from the same without satisfaction
of my enemies direct my way in thy sight That is O Lorde my god for thy greate goodnes singuler kindnes and naturall loue thou wast euer wont to show vnto sinners and mankind bee to me a gouernour guider and conuoyer in all perilles and daungers suffer neuer my minde to decline from the right waye for any maner of strength or feare of my enimies And also in thy iustice O Lorde deliuer me that is for thy goodnesse and mercy And after iudge thou me O Lorde and discusse my cause that is take my defēce vpon thee for I am not able of my self to resist Therfore in thy iustice deliuer me and be vnto me a strength inuincible So shall ye finde in diuers and sundrye Psal. other places of scripture as Daniell 9. Chap. Iustice and righteousnes vnto thee O lord but vnto vs confusiō and shame of face In the which Chap. ye may read what iustice or holynesse that holy Prophete ascriueth vnto him or to the most holy of the people Amongest whome assuredly there was many good punished with the wicked but none which might ascribe righteousnes to themself Sometime yee shall finde in Scripture this worde iustice ascribed vnto man as Dau. saith heare me who called on thee O Lorde of my iustice c. That is god the Author Giuer and keeper of my innocēcie hath looked vpō me And iudge me lord after my iustice and according to my innocency which is in me Here he forthshoweth not his vertues or his righeousnes whiche are in him with these words because he saith in another place Enter not in iudgement with thy seruant O lorde for in thy sight no liuing thing shalbe found iust And the holy ghoste is neuer cōtrarie to himself But here he called the iustice of God his by imputation And also hee was innocent of the thinge which was layde to his charge by King Saule who euer accused him of treason and vsurping of the crowne of Israell in the 16. Psal. hee saith Heare my iustice O Lorde and giue attendance to my desire and prayers Here hee calleth his iustice his petition And in innumerable places of scripture yee shall finde this word iustice sometime ascribed to god sometime to man because of the receauing of the same from god but euer the scripture makes the selfe plaine by the sentence that goeth before or els followeth or in some other place Therefore take good heede vpon the reading of the scriptures that ye deceaue not your selfes ascribing any deede or power of yours to the Article of iustificatiō for it may suffer none but only Christs merits because the merites of man are impure and imperfite may not abyde the iustice of God nor stand in his sight It followeth in the definition of this iustice By the faith of Iesu Christ in all and vpon all which beleeueth in him Here ye may see our faith that we beleue in Iesu Christ called his faith as it is in deede And the faith also of god and by the same reasō as the iustice is called before because it is the gift of God as S. P. saith Ephe. the 2. Chap. and is the instrument by the which we obteine the mercy of god remission of our sinnes the gift of the holy spirite and euerlasting life all for Christes sake without our deseruings by the which wee are ioyned in Christ and Christ in vs as the pretious stone is ioyned in the gold ring So let all our delite and pleasure bee to imbrace Christ in our hart by faith in his bloude For faith is the thing which Christ desireth of a sinner Beleeue sonne thy sinnes are forgiuē thee And also all which beleeue in mee saith Christ shall not dye eternally And to the woman in the 7. Chapter of S. Luc. thy faith hath made thee safe It followeth in the definition there is no distinction nor exception all hath sinned and hath neede of the glorie of god that is all wanteth that iustice which god approued or iudged to be glorie And so all mē are sinners and reiected from god and can not be made iust by the lawe because the same accused sinne and is like a mirrour in thy hād to cōsider the forme of thy face which can do no other thing but show thee thy deformitie God hath concluded all vnder sin that he may haue mercy vpon all The scripture hath concluded all vnder sin that the promis may be giuen through the faith of Iesus christ to all which beleeue It followeth in the definition but they are made iust freely by the grace of god through the redemption which is in Iesu Christ. Here ye see the Apost purposeth to exclude all your merites in deseruing of this iustice To the effect he may as in all his Epist. and labours he intended set foorth the glorie of god and the benefite of christ the which cā no wise be highlier setforth then in the making of a wicked man iust and freely that is for nothing and without deseruing For that cause Christ is made to vs from god wisdome iustice holynes and redemption that he which reioyseth may reioyse in the lord And that meaneth the Apo. Pau. and the prophet Ieremie which will haue all out vertues giuen vnto God as wisedome strength riches which are in our power to vse and exercise as the gifts of God much more iustice which is not in our power For we are made make not our selues the which we do if we deserue it either for workes preceeding or following the iustification to haue any part of the substance thereof And so would ye drawe the glorie of God to you in one part the which God will not suffer as the Prophete Esay saith My glorie will I giue to no other either must yee make your selues iust or els bee made iust by god if yee make your selues iust ye are not allowed of god So the glorie redoundeth to your selfe of your owne worke This the holy spirite will neuer approue nor consent vnto as ye read the second Epist. to the Corinth the 10. chap. Coloss. 3. Phillip 3. Galath 6. That wee are made iust freely by the mercy of god declareth S.P. for cōfirmation of this his assertiō by grace saith he ye are made safe through faith and that not of your selfes It is the gift of god not of workes that none haue matter to glorie or reioyse This same he affirmeth in his Epistle to Titus the third Chap. and Rom. the 11. Chap. where hee saith if it bee of grace then it is not of workes Otherwise grace were no grace Here ye may see this iustice is of mercy freely without all oure merites or deseruinges Yee are made iust by the redemption which is in Christ Iesu and not in your selues For Christ hath redeemed vs from the curse of the lawe and is made for vs accursed That is hee suffered
rewarde is not impute according to grace or mercy but according to debt But to him which worketh not that is confideth not in his own merites but beleeueth in him which iustifieth the wicked his faith is compted to him for righteousnesse according to the purpose of the mercy of God And that without workes For the probation and sure vnderstanding of this assertion yee shall reade the whole 4. Chap. Rom. the 15. of Gene. the 2.3 and 4. Galath and 2. to the Ephe. which wordes shalbe showen in this subsequent Chapter THE XVIII CHAP. 1 The cause wherefore God loueth vs. 2 Whereby commeth the heritage 3 The constance of Abraham in faith and his obedience 4 Iesus Christ payeth for vs that which the law requireth 5 Who spoileth Christ of his office BY grace yee are made safe by faith and not of your selues It is the gift of God not of workes that no man reioyse we are his handywork created in Christ Iesu vnto good workes the which god hath prepared that we should walke in them Verily these wordes are worthy to be written in letters of golde and euer imprented in the hart of man because they cōteine the whole somme of the Euāgell of Christ. And also exclude all the vaine sophisticall argumentes made contrarie this article of iustification because in this Epistle there is no question of the law as in the Epist to the Rom. and Galath But it is written to the gentiles being confirmed in the faith And also perseuering thereunto whome the Apostle certifieth of their iustificatiō in the first thre Chap. And then setteth forth to the end of the Epist. the workes of righteousnes in the which true Christians should liue according to their vocation vpon the which wordes I will make some short declaration according to the scriptures By grace ye are made safe That is by the grace mercy of God and aboundant loue he hath to mankinde because hee hath made vs hee would not wee should perishe For hee loueth his owne worke Hee saith I will not the death of a Sinner but that hee conuert and liue hee made vs that hee should loue vs for no mā hateth or inuyeth his own worke This grace we get by faith in Iesus christ the which is not our worke but the gift of God For wee are not of our selues able or sufficient as of our selues to thinke a good thought but all our abilitie is of god as the Apostle saith the seconde Epistle to the Corinth the thirde Chapter and Galath the third Chapter if the heritage bee of the lawe then it is not of the promisse but by the promisse god gaue it to Abraham Ismaell and Esaw which were the eldest Sonnes who succeeded not to the heritage but Isaac and Iacob whiche were heires of the promisse succeeded Wee are not made safe through workes that none should glorie because god will not haue vs reioysing in our selues in any parte of his giftes as the Apostle saith What hast thou that thou hast not receaued And if thou hast receaued it why reioysest thou more then thou haddest not receaued it Ye see works excluded forth of this Article that man hath no matter to glorie but to referre all the glorie vnto god as is before rehearsed And that man hath nothing to glorie into but in the crosse of Iesu Christ by whome wee should crucifie the worlde to vs. That is wee should esteeme all that is in the worlde wicked as the Apostle sayth to the Galathians the sixt Chapter Yee shall not meruell that our saluatioun is ascribed and attribute to the mercy of God through faith excluding all workes because the reasoun is here showen by the Apostle in these wordes For we are the handyworke of God created in Iesus Christ vnto good workes That is forsomuch as we liue haue life and vnderstanding and beleeue it is of God and not of our selues because hee is our maker Creator why should the earthen or clay pot extoll the self against the potter of whom it hath all which it hath or the branche against the tree of which it hath all the substāce to bring forth the fruite as Christ giueth the parable in the Euangell of Saint Iohn the 15. chapter the which yee shall reade that yee may vnderstande the wordes of Christ and similitude in the whiche the Father is declared to bee the Husbandman or the Labourer and Christ the wine tree vs christians to be the branches or the Bearers for the branche hath two offices the one is if it remaine with the tree fresh and greene it bringeth forth good fruite of the substance of the tree and not of thee self The other is if it wither bring forth no fruite it must be cut of brint Therfore if thou wilbe a christian and remaine in Christ by faith euer ioyned to him thou shalt bring forth good fruite of his substance and not of thyne of the which the glory perteineth to him and not to thee And if thou will be the withered branche that is wicked bring furth no fruite thou art prepared for the fire there to serue with the Deuill and his Angels And this is sure if thou wilt either glorie in thy works or yet that thou art thy own Sauiour or any part thereof as concerning this article of iustification But to remaine in Christ by faith and suffer him to worke in thee which thou doest whē thou workest the workes commanded in the Scriptures of God and attributs them to Christ to be his workes working in thee Then shall he make thy imperfection perfite that nether the deuil nor the law dare accuse them because they are the workes of Christ and for his sake receaued of the father by faith So their is heir no thing to the to glory of but to say with the Ap. He that wil glorie let him glorie in the lord c. This glory of works is excluded by the law of faith of the which law the Apost maketh mention saying The law of the spirite of life in Christ Iesu hath delyuered me frō the law of sinne death That is the mercy of god the gift of the holy spirit remission of sinnes euerlasting life purchased to vs through faith in Christ by the which we liue in ryghteousnes free frō sinne death so it is caled the law of faith which excludeth all glory of works because we receaue and giue no thing but glory and honour vnto god which is the sacrifice of praise and thankesgiuing In this we should liue in righteousnes worke the workes of god not become thrall again to sin death frō the which we ar freed freely without our merits or deseruings through faith in the bloud of Christ our Sauiour and aduocate Therefore let vs cōclud with the Apost establish for an infallible cōclusion mā to be made iust by faith without
all to himself saying Come vnto me all yee which labour and are laden with sinne and I shall refresh you And Peter saith there is no saluation but in Iesu Christ Nor no other name giuen vnder heauen by the which mā may obteine saluation Therfore sithēs no other may saue but he we should put all our trust hope in him and in his mercy only and neither in the law nor works for to all them which thinke they may bee safe by workes or made iust Christes death is in vaine or if there had beene giuen a lawe whiche might haue giuen life then righteousnes surely had beene of the law but it is manifest that by the law no mā is made iust before god because the iust shall liue by faith What wordes may bee more plaine then those are to exclude workes foorth of this article Now sithens the scripture teacheth vs so plainely that Christ is our Iustice our Sauiour and Redeamer satisfaction for our sinnes the ende and consommation of the lawe and hath freed vs from the lawe sinne and death and from the kingdome of Sathan our aduersarie and bought vs to the kingdome of righteousnesse without our merites or deseruinges Why will wee vsurpe his office to our selues and spoile Christ of his glorie or be come thrall againe to that thing from the which Christ hath freed vs. The which we do if we wilbe participāt with Christ in the making of our selues iust or mixt any workes with the article of iustication THE XIX CHAP. 1 As the good tree beareth good fruite so the good man worketh good workes 2 But as the fruit maketh not the tree good So workes make not the man iust 3 For as the tree is before the fruite So the mā is iust before the work be good 4 The cause why wee should worke good workes 5 The Captaines in the kingdome of christ his subiectes and reward and of his aduersarie Sathan THis faith which only iustifieth and giueth life is not idle nor remaineth alone Neuertheles it alone iustifieth And then it workes by charitie For vnfained faith may no more abyde Idle from working in loue then the good tree may from bringing foorth her fruite in due time and yet the fruite is not the cause of the tree nor maketh the tree good but the tree is the cause of the fruite and the good tree bringeth foorth good fruite by the which it is knowen goode Euen so it is of the faithfull man the workes make him not faithfull nor iust nor yet are the cause thereof But the faithfull and iust man bringeth forth and maketh good works to the honor glorie of God profit of his neighbour which beare witnesse of his inward faith and testifie him to be iust before man Therefore yee must be iust and good or euer yee worke good workes for Christ sayeth may yee gather grapes of thornes or figges of thrisles no no it is contrary theire nature Euen so it is with man till hee be made iust by faith as it is before writtin Hee may neuer doe a good worke but what euer hee doeth is sinne for al which is not of faith is sinne and christ sayeth to the Pharisies how can yee speake good while yee ar yet euill Therefore or euer we speak good or do good we must be made good that by the mercy of god through faith in christ without al our deseruings Then shal we worke al good works in the kingdome of Christ as his faithfull subiects There is two kingdomes two kinde of subiects which are direct contrary to other because there princes ar as cōtrary as ar light darkenes That is to say the kingdome of Christ and the kingdom of the Deuil To the kingdom of the Deuil mā is of his owne nature a perfite subiect the sonne of ire wrath To the kingdome of Christ man is made subiect through his second birth or regeneration which is by Baptisme in the bloud of Christ. To this kingdome man is bought neither with gold nor siluer but with the precious bloud of the sonne of God Christ Iesus and so is made seruaunt to righteousnes to serue vnto life Therefore who is made iust by faith through the mercy of god and merites of Christ Iesus must in faith which is not idle but euer working in loue serue Christ and embrace him in his hart Then shall he remaine in Christ Christ in him by the which ioyning through faith sinne shall haue no dominion nor shall not rule as a prince howbeit the dregges remaine in vs. They shall not be imputed to vs if we perseuere in faith as our forefather Abr. did euer working by loue and charitie And this is the cause why we shuld work good workes because wee are bought to the kingdome of Christ in the which rule as valiant Captaines faith hope charity working euer righteousnes vnto life The kingdome of the Deuill hath thre valiant Captaines which gouerne the same that is incredulitie dispaire and enuye euer working sinne and vnrighteousnes vnto death because the reward of sinne is death In this kingdome sinne ruleth as a prince hauing dominiō therefore if ye will serue sinne and obeye the same ye are seruants to that thing which ye obeye whither it be of sin vnto death or righteousnes vnto life But Christ hath redeamed vs and bought vs from this Realme that euen as Christ hath risen from death to the glorie of the Father right so we should liue in a new life and let not sin haue more dominion ouer vs. There is no mā so foolish who wil thinke he being deliuered of a vile prisō by the grace and mercy of a great Prince and brought to serue in his hall so made tēder to the prince that he is made participant of his sonnes heritage will say I will passe againe to prison because he is not a part of his owne deliuerance Verily it is euē so of their sayings which say I wil do no good becaus christ hath deliuered me And being deliuered I will sin and follow all libertie of flesh Wherfore should I do any good workes sithens Christ hath redeamed me without my deseruings My hartes ye which obiect these sayinges reade the scriptures and yee shall finde another lesson taught you And attend vpon your Schoolemaister which is the holy spirite who shall teach you the right waye that yee passe neither to the right hād nor to the wrōg but the right kingly way That is to confesse and euer haue prented in your hartes that by faith onely of the mercy and grace of god yee are made safe And then followe the example of our Lorde Iesus Christ giuing your whole studie and cure to loue charitie and all maner of righteous liuing to the glorie of god profit of your neighbour Not that there through ye ar made safe but that ye may be found
thankefull vnto god whome we knowe to be fauorable gentle kinde and mercyfull to the godly and to the wicked wrathfull and angrie This is the solutiō to the argumēt made in the beginning which proueth wherefore should we doo good if we be free from the law and freely iustified by the mercy of God through faith without our deseruinges Therefore choose you now if ye wilbe seruants to sinne or seruantes to righteousnesse Subiectes of the kingdome of Christ or of the kingdome of the deuill for wee are made free and iust by grace through faith that we shuld liue in righteousnes to Christ who hath dyed for all that they which liue liue not now to thē selues but to him which hath suffered death for them and hath risen againe from the same Keeping this order yee shall neuer cease to doo good works as occasion requireth THE XX. CHAP. 1 An answere to all scriptures which our aduersaries alledge for them against the iustification of faith 2 Wherfore works are commended in scriptures 3 An argument prouing that no workes iustifie NOw because there is some Scripturs which our aduersaries wold cause to bee seene either contrarie to the scriptures before rehearsed for probation of this article of iustification or els with them they would mixt this article so that faith not only iustifieth without works Therefore I will rehears some of the most principal of them And cause you vnderstand by the same scriptures they are neither contrarie to his article nor yet haue any entresse with faith in the making of a wicked man iust but followe faith as the due fruites thereof In the which the Christian man should liue as said is before In the Epistle of S. Iames the second Chap. It is said Bretheren what profite is it if a man say hee hath faith but hath no works may his faith saue him And again ye see saith hee that a man is iustified of workes and not of faith only Here the aduersaries of faith make a a great feast but they vnderstande this saying of the holy Apostle as they doo the other scriptures euer working with the Deuill to make the holy spirite contrarie to himselfe which is impossible But will yee vnderstand take heede and read the text ye shal see clearely that the Apostle speaketh of the historicall or idle faith that is dead without workes to the confusion of the wicked christians which haue no faith but in the mouth and not of the faith which maketh a man iust before God and obteineth remission of sinnes By the same examples and wordes that he rehearseth for he saith the deuill troweth beleeueth and dreadeth but the deuill can neuer beleeue that christ hath redeamed him and purchaste to him the mercy of god remissiō of sinnes and eternall life whiche is the faith to whome S. Paul ascriueth iustification only And also he reproued the euill Christian which sayeth hee hath faith and neglecteth the deedes of charitie in cloathing of the naked and feeding of the hungrie whiche deedes are the fruits of faith of the which S. P. speaketh Therefore there is no contrarietie in the Scriptures before rehearsed but concurrence And also the offering of Isaac as mention is made before was done aboue thirtie yeares after the iustification of Abraham to the forthshowing of his obediēce as the text proueth Gene. the 15. Chap. 22. Chap. In the which offring the scripture was fulfilled as saith S. Iames Abraham beleeued God and it was compted to him for righteousnes Here ye may see clearely S. Iames speaketh nothing of the iustification before god but of the iustificatiō before thy neighbour becaus of the examples authorities of the scriptures alledged by him which ar of works done in faith by the faithful long after their iustification For faith onely iustifieth before God as S. P. saieth without works And workes iustifie before man outwardly and declare a man iust before his neighbour in exercising the deedes of charitie which are approued before God and acceptable to him in them whiche are reconciliate by faith in the mercy of God and beareth witnesse that a man is iust Therefore yee who would alledge this authoritie of S. Iames to impung the articlcle of iustification which we confesse vnderstand not the Scripturs nor haue no foundatiō for you but ignorance babling of words They alledge an other text the 10. of the Actes of Cornelius whose prayers almes deedes past vp in the sight memory of god By the which words they would inferre his works made him iust or at the least prouoked God to call him to the faith which is all one thing For if we by our deedes may prouoke god to loue vs or to haue mercy vpon vs through our merits by the same reason we may make our selues iust And so we need no other sauiour but let Christs death be in vaine But my welbeloued bretheren yee shall vnderstād that God first loued vs prouoked vs to loue him wee being sinners vnworthie of loue yea enemies also as the Scriptures of god teach you Io. 1. ep and 4. Chapter and in his euangell the 3. Chap. and Rom. the 5. Chap. And therefore god first preueened vs with loue all goodnes and we not him And so shal ye vnderstād this text following of Corn. The text saith there was a man named Cornelius a captaine c. a deuout man one that feared god withall his houshold which gaue great almes to the people prayed god continually c. To whome the angell sent from god said thy almes and prayers are past vp in the sight of God c. Here yee see this mā was faithfull and iust by the first two proprieties by the which hee is commended which can not stand without faith That is deuout and fearing god Deuout is to say a true worshipper of god No mā truely cā worship God or please him but in faith becaus it is impossible to please god with out faith Cornelius worshipped God truelie and so pleased him therefore he was faithfull he feared and dread god by loue for that is the feare whereof the text speaketh Therefore Cornelius was faithfull because that loue can not be without faith The works which Cornelius wroght wer the fruites of faith and pleased god because god approued the same which hee had neuer allowed except they had bene done in faith For all which is not of faith is sinne Therefore yee must confesse that Cornelius was faithfull and iust before god or els ye must deny the scriptures which good forbid And then will yee say to what effect was Peter sent for to instruct him in the faith and teach him what he should doo if he was faithfull what faith was it he had To that I shall answer Cornelius had the same faith that Adam Noe and the fathers had for he beleeued the promised seede which was Christ knew not that he was come
men shall know you saith Christ to bee my Disciples Therefore howbeit Charitie be the most excellēt vertue and that the whole life of a perfite christiā is faith Charitie or faith working by Charitie Neuertheles Charity iustifieth not before god nor yet hath any mixtiō 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 cōmands which ar they sayeth the young mā Iesus āswered thou shalt not kill thou shalt not cōmit 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 perfectiō 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 mās 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 mā 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 mentiō made of works that part they collect not to the effect as it is spoken by the holy spirite but to the intēt they may impung thereby the holy spirit as cōtrarie to him selfe This proceedeth of the deuill to empoyson the article of iustificatiō 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 mentiō 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 frō the iust faithfull Abell their works in speciall till he come to Gedeō Barac Sampson Iepthe Dauid Samuel the prophetes in general declaring thē all to haue done many great and excellēt 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 solutiō to all the obiectiōs 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 cōdigno 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
nor quietnes in their conscience with God because they reiect the mercy grace and peace of god the which ar the substāce of the estate of a christiā wherein the iust liueth by faith ar so necessary that they should euer be blowen in at the eares of the faithful by the ministers of the word Therefore where euer the Apost S. P. writed or preached howbeit there was no question of the law nor workes thereof hee neuer pretermitted in the beginning of his Ep. as the other Apost in like maner vsed to certifie the Christian congregation of the substance of this article saluting thē with grace and peace which is asmuch to say as the mercy of god by the which ye are made iust and accepted as righteous in the fauour of god the Father through faith in Iesus Christ our only Lord and Sauiour Rest quietnesse in your cōscience I desire to be with you and remaine with you continually that thereby ye may worke the fruites of faith by charitie or loue in righteousnes to the glorie of god and profite of your neighbour through Iesus Christ by whome we haue this mercy and grace and entres to the father and the same grace the which grace is giuē to vs by god in Iesus Christ that no fleshe should reioyce in his sight who hath giuen him selfe for our sinnes that he might deliuer vs out of this presēt wicked worlde according to the will of god the father according to the riches of his mercy the which hee hath aboundantly shed forth vpon vs by whose mercy we are made safe He hath called vs by his holy vocation not according to oure workes but according to his purpose and mercy the which hee hath giuen to vs by Iesus Christ. And S. Peter saith blessed bee god the father of our lord Iesus christ who according to his great mercy hath begotten vs of newe into a liuely hope by the rysing of our Lorde Iesus Christ from the death Therefore if wee bee borne and gotten of new by mercy It is not of workes nor of our deseruinges but freely giuen vs by the grace and mercy of God through faith in Iesu Christ. Nor we haue no righteousnesse of the law nor workes as is before clearely proued by the scriptures at length And the same S. P. testifieth in his owne body to bee true who wrought many excellét works of the law Neuertheles he reputeth all but filthines that he may winne Christ and be found in him not hauing his owne iustice or righteousnes which is of the law but that iustice which is of the faith of Iesu christ And seing the holy Ap. the chosen vessell of god might not obteine righteousnes in the law nor works but in the mercy of God through faith in the pretious bloud of Iesu Christ Alace what blindnes is in vs wicked and miserable sinners which will euer glory cry good works which we neuer do and will haue them mixt with this article of iustificatiō In so much that Christ after our iudgement is not sufficient to saue vs and make vs iust howbeit it be the cause wherfore he was made man for vs only Therefore let vs cōclude with the Ap. and the holy scripturs that by faith only in christ we ar made iust without the law workes thereof And after mā be made iust by faith and possesseth Christ in his hart knowing perfitely him to be his iustice and his life thē shall he not be idle but euē as the good tree shal bring forth good fruite because a man truely beleeuing hath the holy spirite and where he is hee suffereth not man to bee idle but doth moue and prouoke him to all godly exercises of good workes as the loue of god patience in troubles and afflictions calling vpō the name of god thankesgiuing to the forthshowing of charity and loue vnto all This is the order of a Christians life and the substance of good workes as hereafter followeth and as we haue also touched some thing in the beginning concerning the trouble and patience thereof THE XXII CHAP. 1 What workes should Christians doe 2 The life of man is a perpetuall battell 3 What is the law of the members and what the law of the spirite 4 What sacrifice we should offer to god what is required that our sacrifice be acceptable 5 Who followeth Christ who goeth before him who is equall with him BEcause good workes are the fruites of faith and necessarie must follow the same and proceede of the iustified man as the good fruits of the good tree without the whiche no Christian man may gette witnessing of his faith Therefore after the forthsetting of the article of iustification should euer mention be made of good workes and all faithfull taught to doe the same The which methode S. P. vseth in all his ep but specially in the Epist. to the Romans and Galath For being iustified by faith we are at peace with God by our Lord Iesus Christ. But then hastely riseth the battel and strife with the world and persecution because all which wil liue godly in Christ Iesus shal suffer persecution Then shalt thou begin to reioyce of thy trouble knowing surely that thou art the sonne of God because he chasteneth all sonnes whom he loueth This affliction whether it be in spirit or body bringeth pacience to thee which is the proufe of thy faith Then conceaue thou hope whose office is to confort thee that thou bee not ouercomme in thy affliction so then faith and hope being ioyned together the loue fauour and grace of god are by his holy spirite shed abroade in our hartes by the which we as valiant knightes passe to a new battell against the deuill the world and the fleshe of whome wee obteine victorie by faith and suffer not sinne to rule ouer vs. This methode to good workes teacheth the Apost Rom. the .5 and 6. Chapter exhorting vs that as wee of before gaue oure members to bee weapons of vnrighteousnes vnto sinne to the death that now wee being iustified by faith giue to god our members weapons and armour of righteousnesse vnto life For the rewarde of sinne is death but the grace of god is eternall life by our lord Iesu christ Then let vs surely beleeue hee who hath begunne the good worke in vs which is god shall performe the same to the daye of our Lord Iesus Christ. And so to begin good works is not to suffer sinne to rule in this mortall body that we obeye not the lustes concupiscence of the same The whole life of man is but a battell vpon the earth And who soeuer will pas fordward in the seruice of god hee must prepare him for tentation and trouble This battell S. P. had and as a knight of great experience taught vs the same how he fand a law in his mēbers repungning
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 strēgth 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 cōforming 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 cōceaue 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 mā and submit vs wholely to Christ and as hee hath risen frō 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 thākesgeuing 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 exāple that we shuld follow his footstepps neither go before Christ nor yet aside with him but let vs follow him the which we doe
by man Therefore we let the specialities of them passe and referre the same to thy iudgement good reader Thankes be to god these abuses and groundes are not vnknowen we will passe forward to the knowledge of the workes commanded vs to doe and work by the scriptures of god as the fruites of faith THE XXIIII CHAP. 1 What workes Pastors should teache vnto their flocke 2 Wherefore the yoke of Christ is sweete and his burden light to Christians 3 Vocation mediate and immediate 4 Vocation in generall by the which all true Christians are equall made Kinges and Preists in Christ bloude IF any will aske or inquyre what workes should the faithfull doe I can finde no perfiter answear to make thereto then the Euangell teacheth vs. As S. Luke sayeth the 3. chapter Iohn the baptist preaching repentance in remission of sinnes the people inquired at him what they should doe to whom he answeared saying He that hath two coates giue to him that hath not one And he that hath meate let him doe in like maner This is no other thing but to exercise the deedes of mercy and charitie toward thy neighbour as the Prophet Esay sayeth breake thy breade to the hungry needie and the poore who ar cast out bring into thy house when thou seest the naked clothe him contemne or despise not thy owne flesh This is the forth-showing of thy faith which S. Iames desireth of thee in his epistle Thou art taught the same with the other works of charity to thy neighbour Ezech. the 15. The Publicanes and open sinners inquired in like maner what they should doe to whom he answeared saying yee shall doe no further then that which is commaunded you to doe as he would say decline and cease to doe euill and learne to doe good as yee ar teached by the Propete Esay the 1. Chapter And Dauid teacheth you the perfecton of religione saying Come to me my sonnes and heare mee and I shall teach you the feare of of the Lord. Who is he who liueth and loueth to see good dayes let him refraine his toung from euill and his lippes that they speake no fraude decline from euill doe good seeke peace and followe the same Therefore passe your waye and sinne no more for I will not send you to the lawe to get remeady of your sinnes But looke in the law and behold what is ordeined you to do The which will declare you to be sinners transgressours And then ye shall seeke Christ for remeady whose forerunner I am It is he in whome ye shall finde remeady Therefore I say vnto you beholde the lambe of god which taketh awaye the sinnes of the world And being inquired of the souldiers what they should doe He answered saying yee shall strike nor hurt no man nor yet do wrong or iniurie to any personne but bee content of your wages which is asmuch to say as oppresse none take no persons geare violently yee are publicke officers depute by princes magistrats for keeping of good rule and order amongst the people for rest and quietnes of the commō weale for the which cause ye haue your wages Your office is honest and the good worke of god Therefore looke on your own vocation and do that iustly which is commanded you and exceede not your bounds Here is a good order taught you which are ministers of the worde to learne the auditour in generall or speciall to doe good works That is to show them the works cōmanded by god the right fruits of repentance and faith to the which ye should send them and not to vaine workes inuented by man which is no other thing but to heape sinne vpon sinne And Christ being asked by the Iewes What shall we doe say they that we might work the workes of god answered saying This is the worke of God that yee beleeue in him whome hee hath sent Here hee sent them not to the law howbeit the law be the worke of god but to faith which is not the work of mā but the work of god which hee worketh in man Therefore Christ saith to vs Beleeue and yee shalbee safe And so let vs say with S. Peter Lord to whome shall we passe thou hast the words of life wee will seeke no other but beleeue in thee Yee shal consider that Christ after hee had refreshed the people with their corporall foode Then he taught them the perfection of a Christian man And fed them with the spirituall foode And they which receaue the same did follow him the rest left him which had no faith but tooke his doctrine carnally of externall and outwarde workes as did the young man to whome Christ made the answere as is before rehearsed Math. the 19. Chap. By the which scriptures we are taught to follow christ becaus there is no perfection but in the following of him Therefore as wee haue receaued our Lorde Iesus Christ let vs walke in him being rooted and builded in him and cōfirmed in the faith as we haue learned aboūding in the same with giuing thanks as the Apost saith Coloss. the 2. Chap. for hee is the fountaine of all goodnes and the head of our felicitie and let vs haue respect to no other thing nor laye no other foundation For as the Apost saith No man may lay another foundation nor that which is already layde the which is Iesus Christ. Let vs build vpon this foundatiō gold siluer and pretious stones which are the workes of God commanded in the holy scripture to bee wrought into faith euery one according to his vocatiō in the which we should walke worthely as wee are called with all humilitie and meeknesse and patience supporting one another in loue and charitie carefull to keepe the vnitie of the spirite in the band of peace as we are taught by the Apost Ephes. the 4. Chapter And Christ saith Take my yoke on you and learne of me that I am meeke and lowly in harte and yee shall finde rest vnto your soules For my yoke is easie and my burden light The which wordes Christ would neuer haue spoken if hee had laden vs with the law For that burdē is so weightie that neither we nor our fathers might beare it as S. Pet. saith in the Actes of the Apost the 15. Chapter But verily the yoke of Christe is easie and his burden is light to the faithfull chosen for they lay all vpon Christs back and follow him through faith confiding nothing in their owne workes nor merites but euer working all good according to their vocation giuing all glorie and honor vnto God not exceeding the boundes of their vocation which is the best rule that the faithfull can haue to doe good workes to the knowledge thereof we will make some short declaration and then make an ende Yee shall vnderstande that there is two kindes of godly vocatiōs The one is immediate by
riches inquire not the cause for that perteineth not to thy vocation Hee is thy head whom thou shouldst obey Trangresse not his Lawes Be not a reuenger of thy owne cause For that is asmuch as to vsurpe his office So thou walkest not aright in thy vocation Looke not to his faultes or vices but to thy owne disobey him not howbeit he bee euill and doe the wrong which becōmeth him not of his office grudge not thereat but pray for him and commit thy cause to god Be not a perturber of the common weale but liue with thy neighbour at rest and quietnesse euery one supporting others as members of one body forgiuing gladly and freely one an other If there be any complaint amongest you euen as the Lorde hath forgiuen you Be sweete meeke bening humble and patient one with another as it becommeth the saintes and welbeloued of god hauing compassion one of another Aboue all these haue loue and charitie which is the bond of perfection For charitie coupleth togegether many members in one body This are yee taught by the Apostle Coloss. the 3. chap. and in other places before rehearsed Here yee finde aboundance of works commanded you to doe by God neede to seeke no others There is none which can work these good workes but the faithfull From doing of the which the faithfull and iustified man can not cease but euer worketh as he findeth occasion according to his vocation hee looketh euer to his owne faults and sinns not to his neighbours But if he perceaue any fault or vice in his neighbour hee lamenteth the same and considered greater vices to be in him selfe And therefore hath compassion of his neighbour and neither blasphemeth bak biteth or dishonoreth him but counselleth and conforteth him as his owne body of brotherly loue and affection Yee children obey your parents with great humilitie loue feare and honour them for that is the command of God the first which hath promis as concerning thy neighbour that it may be well to the that thou liue long vpon earth This obediēce honour consisteth not in wordes onely nor in salutations but also in ministring all thinges necessarie vnto them Remembring as they ministred vnto you in your tender feeble and poore youthheade Euen so do yee to them in their feeble impotent poore age * Neglecting this good work vndone yee can doe no good worke that can please God There is no colour of godlines may excuse you frō this good worke Howbeit your wicked and vngodly pastors haue taught you to found a soule masse with your substance and suffer father and mother to begge their breade This is a deuilish doctrine to conuert the good worke of god into Idolatry The Scribes and Pharisies their forefathers taught the same as testifie the wordes of Christ. Yee seruauntes obey your carnall Lords and maisters with feare and trimbling with simplenesse of hart as it were vnto Christ not in eyes seruice as it wer to please men but as seruants of Christ doing the will of God not onely to them which are good and well instructed in maners but also to the wicked and euill What euer yee doe worke the same with your harte as it were to the lord and not to man knowing surely ye shall receaue from the lord the reward of the heritage Therefore serue the Lord Iesus Christ. Be not flatterers nor lyers backbiters nor detracters serue not your maisters onely in their presence but also in their absence without deceat or dissimulatiō Take thought of the thinges giuen you in charge and obey their will euen as to God who looketh vpon your inward mindes Pretend not to be equall with your Lord or maister because yee are both of one Christian religion but serue him the better haue loue and charitie with your equall fellowe seruantes as all members of one body exercising you in all good workes according to your vocation in the Christian religion Now yee see that we which professe the true faith of Iesus Christ and ascribeth the iustification of man before god onely to faith without all workes merits or deseruinges on our parte that we are not the destroyeres of good workes but the mainteiners defenders and foorthsetters of the same as the fruites of faith as I haue before at lenght showed Therefore I exhort you which blaspheme vs saying we would destroy all good workes because we affirme with the scriptures of god faith onely to iustifie before god to remord your conscience and reade the Scriptures with an humble hart and spirit which shall teach you the right way by the grace of the holy spirit who will lead you in all veritie And then I doubt not but yee shall aggrie with vs and contemne and despise the vaine superstitious workes not commaunded in the Scripture but inuented of mans vaine cōceate as we doe And altogether as it becommeth the faithfull members of Iesus Christ worke the workes of God which are commanded vs in his holy scriptures Euery one according to his vocation proceeding of loue furth of a cleane pure hart of a good conscience and of faith vnfained which worketh by charitie to the profite of thy neighbour and glorie of god To whom be all praise honour and glory for euer and euer Amen TO THE READER IF it please thee good reader of these plesant floures amongst the which thou hast walked at large again to take a taste or smelling Thou shalt read these short abbreuiations subsequent Exhorting thee that where any obscuritie appeareth that thou make recourse vnto the preceeding places where euery thing is manifestly expressed Thou shalt doe well if earnestlie thou shalt pray that Lord onely to whom the haruest perteineth that it would please him send true workemen thereto To the manifestation of his owne glorie before his congregation by Iesus Christ whose omnipotent spirite satiate the harts of them which thirst ryghteousnesse Amen THE SOMMARIE OF the first Chap. OVr whole study should be to adhear vnto god rūning to him in the time of tribulation as doeth the wild hart in the birning heate to the could riuer with sure hope of deliuerance by him allone Not inquiring his name That is the maner how hee shall deliuer vs. The sommarie of the second Chapter BY faith haue we knowledge of god whom we should seeke in his scriptures and receaue him as he is offered to vs thereinto that is a defēder protector refuge and father inquiring no further speculation of him For Philip desiring to see the Father Answeared Christ Who hath seene mee hath seene the Father Meaning that the loue goodnes and mercy which God the Father beareth vnto mankinde hee had expressed in doctrine and workes And also should show a most singular token of loue giuing his owne life for his Ennemies And therefore would all men come to him to whome the Father hath giuen all power The sommarie of the third Chapter TRibulations are profitable to the faithfull for
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
Workes iustifie before men onely Heb. 11. Cornelius had faith and thereby wroght good workes Heb. 11. What faith Cornelius had wherefor was Peter sent vnto him Esa. 65. Math. vlt. Mar. 16. Luc. 24. Sophistes would make the holy spirit speaking in S.P. contrarie to him selfe Psal. 49. Note The nature of loue * Why Charitie is called the chiefest Collos. 3. Io. 15. Math. 19. Luc. 18. * The wordes of Christ vttered the hipocrisie of the young man How the wicked doo read the scripturs Rom. 14. Marke diligently Tit. 3 The workes of Iustice is excluded in the cause of iustification The wicked aduance theÌ„ of works which they neuer doe Rom. 10. â—ue 16. Esa. 55 56 57. 58. Zach. 1. God neuer was nor wilbe pleased with works of mans inuention Workes which of them self are good done without faith are abomination before god Math. 7. Note well Luc. 17. Esay 48. * Hypocrites are neuer at rest in their conscience A repetition of the article of iustification and substance thereof The salutation of the Apost Rom. 1. Rom. 5. 1. Cor. 1. Galath 1. Ephe. 1. 2. 2. Timoth. 1. 1. Pet. 1. Philip. 3. * Paule wrought many excellent good workes but reputeth them nothing The entresse to good workes The method of S.P. in wreting Ro. 5. 2. Tim 3. Prou. 3. Heb. 12. Apo. 3. Rom. 5. 1. Io. 5. The reward of sinne is death Ro. 6. Philip. 1. The beninning of good workes Iob. 7. Whosoeuer serueth the lord must prepare him self for trouble Rom. 7. * The repungning of the flesh Ro. 8. Rom. â— Rom. 12. Colloss 3. Io. 6. The will of God Ro. 6. To bee crucified with Christ. The sacrifice pleasant to God Psal. 50. Psal. 4. The old man Collos. 3. * That is loue and extoll his magnificence in all kinde of godlie life Ephe. 4. Esa. 1 Mat. 16 Marc. 8. Luc. 14. 1. Pet. 2. Who followeth Christ. 1. Cor. 1. The cros of the faithfull Heb 1. â— Rom. 8. Psal. 30. 70. God will not suffer vs to bee tempted aboue that we may susteine 1. Cor. 10. Esay 53. 1. Pet. 2. * Who goeth before Christ. * Who goeth astray froÌ„ Christ. Luc. 16. Math. 7. The punishment of pride Luc. â—8 To follow Christ. Math. 27. All men depeÌ„ding vpon his own reason is deceaued The coÌ„futation of good zeale good inteÌ„tion Gen. 6. Gen. 8. Psal. 43. Deutr. 12. Ier. 11. * The coÌ„mandement of god contrarie our good zeale Psal. 115. Esa. 55. Mich. 6. All which man shold doe is conteined in the scriptures Psal. 93. Who doth workes not commaÌ„ded by God in his scriptures incurris his malediction Ier. 15. â—9 4. Reg. 21 2. Cro. 33. The fruits of good zeale Ier. 2. The wordes of Ieremie ar true this day 〈◊〉 â—2 11. Exod. 20. Leuit. 26. Deu. 5. Psal. 80.96 113. * Strange worshipping of God is not conteined in the scriptures Good workes Esa. 58. Ier. 7. 26 Ezech. 18. Psal 33. 1. Pet. 3. Tac. 1. Io. 1. Luc. 3. The vocation and office of men of warre Io. 6. Faith is the worke of God Io. 6. There is no perfection but in Christ. 1. Cor. 3. * Christ is the head and foundation of our felicitie vpon whom we should build good workes Coloss. 3. Math. 11 * Wherefore Christs yoke is easie and his burdeÌ„ light Of generall and speciall vocations Immediate vocation Mediate vocation Vocation generall * Charitie is the baÌ„d of peace 1. Cor. 12. Ephe. 4. 5. * Why the faithfull are called one body 1. Cor 3 Ephe. 2. Act. 9.14 20. Rom. 5. 1. Cor. 12. Math. 38. Mar. 16. Iob. 33. Act. 10. Ia. 2. Gal 2. Galath 3 1. Pet. â—â— Al faithful are kinges and priests Note well Ephe. 5. * Euery member should serue in his owne vocation Rom. 12. Ro. 13. * Loue is euer debt Men shuld seeke no knowledge but it which is profitable The diuision of the estaits of men The office of kinges and magistrates The king should loue his subiects Pro. 1. Psal. 110. * No man may know god but by his word The king should haue knowledge of gods law Deu. 17. Iosu. 1. Psal. 1. 3. Reg. 3. Iaco. 1. Psal. 19. Sap. 1. 1. Pet. 5. Luc. 1. The king should set forth the true and destroy the false religion of god in his kingdome Deut. 17. Psal. 2. Deut. 4. * To seeke wisedome other wayes but in gods scripturs is foolishnes 1. Cor. 1. Zach. 7. 7. Esay 1. Psal. 81. Exod. 28. Leuit. 19. Deut. 16. Exod. 18. Io. 10. * Iudges should be honoured because they are participant in power with god Deut. 1 Psal. 11. Esay 40. 1. Pet. 1. Iac. 1. Whereof shall iudges be accused whereof not * A iudge of corrupted life caÌ„ neuer minister iustice equallie * Subiects follow the vices of their superiour magistrates * God coÌ„monly punished the wicked by them which are more wicked Ier. 7. Marke diligently 1. Reg. 15 1. Reg. 15. 2. Tim. 4. 2. Tim. 2. 1. Tim 6. The bloud of the flocke perished for fault of spiritual food shalbe required at the bishope Ezech. 3. The coÌ„plaint of Chrisostom * Without a bishope preache truelie he can do no good worke before god * The legacie Paull vnto bishops That is sorrow eterne daÌ„nation abideth you 1. Cor. 3. 1. Timoth 6 Tit. 2. 2. Timoth. 2 Malach. 2. Sap. 11. 1. Reg. 2 3. Reg. 2. 1. Reg. 2. * The punishment of Dauid perteineth to bishops aswell as to princes Ephe. 5 Collos. 3. 1. Pet. 3. 1. Cor. 7. Coloss. 3. 1. Pet. 3. 1. Tim. 1. Tim. 5. Psal. 77. Deut. 6. Coloss. 3.4 Ephe. 6. * Right Prayer * The vnfaithles worke no good workes Ro. 14. * The life of the fathers should be cleane because it is a mirrour to the sonnes 1. Tim. 3. Marke diligently Deut. 8. Math. 4. The faithfull lameÌ„t the faults of others