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
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
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
the 5. chapter Romanes the 8. chapter 13. And S. Pet. in his first epistle the 2. chapter O miserable blinde ignorāt mā why doest thou neglect the good worke of god to inuēt a good worke of thy owne making thinking there through to please god saying thou doest it of a good zeale and intention which is asmuch to say as that thy minde and intentione are good in the selfe And because thou thinketh the same good God after thy iudgement should approue the same as good Thou art deceaued because thou vnderstandest not the Scriptures or will not vnderstande the same It is written that the whole thoght of man and all the cogitations of his hart is ready giuen and bent vpon euill at all time And also the witte vnderstanding and conceat of man and the thought of his harte are prone ready and inclined to euill from his youth head and yoūg age And Dauid sayeth The Lord knoweth the cogitations of mans hart that they are vaine Nowe my hartes where will yee finde your good zeale and good intention either is it euill of thee self or els God is false the whiche can not bee yee may call it good but God who hath better knowledge thereof then ye haue by his word testifieth all that is in you to bee but euill as he hath declareth by the mouth of Moyses cōmanding that we do not that thing which wee thinke good but that thing which hee hath commanded vs to do that should we do and neither adde to his word nor take therefrō but walk in the way the which the lord hath cōmanded This showeth thee that thou should not followe thy good zeale and intention thinking therethrough to please god or fulfill his will the which thou can not fulfill but by his worde For all man of them selues are but Lyers and full of vainitie Great is the differēce betwixt the will of god and the will of man The thought of god and the thoughtes of man The wayes of god and the wayes of man as saith the Prophete in the persō of god my thoghts cogitatiōs ar not yours nor your ways mine but as the heauēs ar exalted aboue the earth euen so ar my wayes cogitations frō yours This is no other thing but to teach vs to follow the will and commande of God and not ours who hath declared in his scripturs plainly what we should doe leaue vndone that we neede to seeke no further So doing we shal procure the blessing of God if wee take his erudition and teaching as Dauid sayeth Blessed is the man whom thou O Lord instructeth and of thy Law teacheth him And if we will followe our own teaching doing workes of our owne intention the which wee think good we shal procure the plagues and punishmēts threatned by the Proph Ieremie the 19 chap. because we doe the thing which he hath not commanded nor spoken to vs nor yet hath ascended in his hart Trust well the people thoght they did a great excellent worke to God and sacrifice to please him when they spared not their owne children to kill offer sacrifice vnto god of their innocēt bloud This was their good zeale and good intention But they had no command of god for them and verily yee haue lesse for you to make such sacrifice as yee doe dayly to deceaue the poore people and to purchase to your selues great riches goods possessions Therefore I exhort you by the mercy of God to cast away that good zeale intētion follow the word of god as he hath cōmāded you in the scripurs for they beare witnes of him show to mā what is his wil seeke no further nor confound not the works of God with thy vain thoghts Through the vaine cōceate of mā vsed in these words good zeale intētiō haue al the abuses now ruling in the church of god risen That the sayings of the Proph. spokē to the people of Israell are cōplete this day in the Church of Christ and may be said to vs as they were said to the Iewes Euē as the theef is ashamed whē he is taken euen so is the house of Israel ashamed they their kinges their princes preists Prophets saying vnto the tree or stocke thou art my father and to the stone thou hast be gotten me They haue turned their backe to mee sayeth the Lord God and not their face And in the time of their trouble and affliction they shall say Rise and deliuer vs then shall the Lord say vnto them where are thy gods which thou hast made thee let them arise and deliuer the in the time of thy trouble Thy gods were verily in nomber according to the nomber of thy cities o Iuda what wilt thou contend with me in Iudgement yee haue all left me sayeth the Lord. Now I pray you conferre these words of god here plainly spoken with the doings of these dayes now ruling in the church and then yee shall perceaue the abuse of gods word We praye cōmonly the Pater noster that is our father to the Image of this or that saint made of tree or stone And specially to this or that altar wee kneele which is by our selues or our predicessours foūded vpon such a Saintes name whose picture is well graued in a stocke or stone And with costly colours painted and the blessed Sacrament of the body and bloud of Christ after their maner offered dayly to this or that Saint and called his messe for doing of the which there is not a syllabe in gods word for you but the contrarie expresly commanded both that yee should haue no grauen Images nor worshippe them nor yet inuent any maner of worshpping of god But as god hath cōmanded by his word And for your defēce ye haue onely these wordes good zeale intention the which is expresly cōtrarie the first commandement of god for euen as we are forbidden and inhibite to haue strange gods So are wee inhibite to haue strange worshippings of god Blessed be god the matter is so patent and plainely set forth in these dayes concerning the said vaine workes inuented by man to the confusion thereof by the godly men which laboure day and night in his Scriptures to the edification of Christs chosen litle flocke that it is not needful to abide long vpō the discussing of these matters but onely to remit you to the Scriptures and the saide godly declarations made therevpon against the superstitious worshipping of Saintes going in pilgrimage purgeing in purgatorie hallowing of water or other elemēts foundatioun of masses to publike or priuate idolatrie offering or sacrifices making not commāded in the word of god choise of meats forbidding of mariage in the church of god and abominable abuses of the whole Christian religion by the shauen oincted or smeared preists bishops monkes and friers hauing onely there vocation of man and
and iustice as we may clearly perceaue in our first parent For after he had transgressed the law and commandemēt of god he fled from him whom god followed moued of loue toward his handie work and called him again in the which he did shew his goodnes and whē he accused Adam of his sin he was not penitēt nor trusted not in the mercy of god or asked forgeuenesse But excused hys transgressiō and fault Neuerthelesse god of his infinite mercy made the promes of saluatiō or euer he would prononce the sentence contrarie the man or woman saying to the serpēt I shall put enymity betweene thee and the woman and betweene thy seed and the womans seede The seed of the womā shal tread downe thy head and thou shal sting the same on the heele Adam was cōforted with these words and through faith in thys promis was of wicked made iust that is receaued again in fauour and through faith in the bloud of Christ to be shed was accepped as iust And thereafter god manifested his Ire and wrath contrarie sinne which of his righteous iudgemēt he can not suffer vnpunished and pronūced the sentēce first against the woman and then against the man and eiected them forth of paradise cloathing them with skinne coates saying behold Adam is made as it were one of vs knowing good and euil that is asmuch to say O miserable mā now thou mayest perceaue thy state and the fruites thou hast gotten for the transgression of my cōmandemēt what is thy knowledge that thou hast learned nothing but to fly from thy Maker to passe frō life to death from great pleasure to all miserie And so Adam is spoyled of all the noble gifts he was indued with in his creation as here after time place at more length shalbe showen read with order the 3. Chapter of Genes and thou shalt vnderstand this matter clearly Nowe yee may see what was our first parents part in the obteining of this promisse of God Very lie no more then he had of his creatiō but rather lesse for beyng but dust and clay hee made no euill cause but being made man he disobeyed his Maker trangressed his law vsurping glorie to hym selfe and knowledge which became him not to seeke For the which he deserued nothing but eternall dampnation Abraham in his fathers house an Idolater as he was and the rest of his house made no good cause to god nor merite to obteyne the promisse that he should bee the father of all faithfull but only beleeued in the promis of god as hereafter shalbe discussed but euen as thei were accepted as iust through faith without all their merites or deseruinges so shall wee bee which are the Sonnes of Abraham and heires of the promisse No other way shold we seeke but the order taught vs in the scriptures of God that is if wee wilbe sure of our saluation and haue passage to the father passe vnto Christ who sayeth I am the waye the trueth and the life no man commeth to the father but by me If yee had knowledge of me ye should also haue knowledge of the Father Therefore if we will walke right in the way go with christ and walk in him if wee will not bee deceaued passe vnto him for he is the veritie who cā nether deceaue nor be deceaued if we wil not die the eternal death he is the life These gifts may we haue of no other but of him by him only through faith in the mercy of God by the operation of the holie spirit THE V. CHAP. 1 The consolation of Adam expelled from Paradise 2 The consolation of Adam whiche hee tooke of his two sons turned in dolor 3 What Adam did when hee receaued Seth for Abell whome Cain slew 4 The confort of Adam in all afflictions and example left to vs therinto GReat was the trouble and afflictiō both of body and spirite which was in Adam standing trimbling before god whome hee had so highlye offended perceauing him self deceaued of the false promis made by the Serpent which was that he shuld not die how beit hee eat of the aple but should bee like vnto God knowe good and euill being therefore eiected forth of that pleasant gardin of all delite and pleasure in to the miserable earth to eat his bred with the sweat of his face Trust well he was sore penitēt now would haue suffered great torment vpon his body to haue satisfied for his offences but that could not be nor might not stand with the iustice of god What was his confort then nothing but this promisse which he apprehended by faith and beleeued him to be in the fauour of god for that promiseth seedes sake This conforted his spirite or els of despair he had perished in this sorrow trouble for he found no remeady in himself For his bodily cōsolatiō god sent him twoo sonnes by naturall propagation to his owne Image and similitude This was no litle consolation and confort to Adam but this bodilie confort turned shortly into great displeasure when the one Brother slewe the other of malice by the which Adam was destitute of all succession Thus dolorously lead he his life a long time desiring euer at God succession in place of Abell Of whome god had pitie and compassion and sende him a Sonne named Seth of whome descended the promissed seed that god might be found true in his sayings for rather would he haue raysed Abel frō death to life then his promis shuld not haue bene fulfilled By this was the dolor and trouble of Adam conuerted into ioy and gladnes For the which hee gaue thankes and praise vnto God saying god hath sēt me another seed for Abell whom Cain hath slain here he saith not that he hath gottē a sonne in place of Abell Howbeit by naturall generation he begat him Eue bare him of her bosom but saith god hath sent me another seede for Abell ascriuing the same to the gift of god and not to the work of man This is a notable exāple to al the faithful to receaue all thinges forth of the handes of God giuing him euer thankes therfore as the holy Fathers did not contemning the work nor helpe of man whome God maketh the instrument to do that thing which is his godly will to performe Let vs herefor take example of our forefather that like as he was subiect to trobles and afflictions all the daies of his life in this miserable world Euin so are we let vs take therefore all thing in patience thinking vs to haue deserued the same iustly how iust that euer we be or appeer to the world trust well there is nor was neuer mā which descended of Adam by naturall propagation iuster nor he was after his fall for there is no mention in the scripture of any offense done by Adā cōtrarie the lawe of his god after his expulsion forth of paradise And as for
the disciples the which neither wee nor our Fathers might beare but by the mercy of Iesus Christ we beleeue to be made safe as they were And S. August in the 157. Epist. saith Therefore if the fathers being vnable to beare the yoke of the old lawe beleeued them to be made safe by the mercy of our lord Iesu Christ It is manifest that the same mercy or grace made the old fathers to liue iust by faith Now ye may see clearely that the old fathers were all made safe through the mercy of God without all the deedes of the law Then how will you make your selfe safe with workes which neuer did so good workes as the fathers So there can bee no better conclusion to exclude your workes in the article of iustificatiō then S. P. maketh saying that a man is made iust by faith without the deedes of the law Therefore faith onely iustifieth before god Ye shall vnderstand that it is all one thing to say faith onely iustifieth And to saye faith without workes iustifieth As by example if one saye the goodman is in the house alone or he is in the house without anybody with him This is all one maner of speaking The scripture saith mā is made iust by faith without the workes of the law Therefore we may well say that faith onely iustifieth For confirmation hereof yee shall reade the 2. Chapter to the Hebre. before rehearsed in the which yee shall finde the histories briefly repeated by the Apost testifiing the fathers to bee made safe by faith referring nothing to workes except onely that the workes beare a outwarde testimonie of the faith Abell by faith or in faith offered to god a more acceptable sacrifice then Cain did by the which hee obteined witnesse that hee was iust god bearing witnesse of the offerings and by the same hitherto speaketh being dead God looketh first to the hart of man before hee looke to his workes as testifieth the voyce of God saying I iudge not after the sight of man For hee seeth the thing whiche appeareth outwardly But I beholde the hart That is the man is first made iust by faith And accepted in the fauour of God as Abell was And then his workes are acceptable and please God because they are wrought in faith That it is the mind of the Apost S. P. to exclude all workes either going before or following faith to bee of the substance of the Article of iustification proued clearely the arguments and matters of his Epist. Specially to the Rom. Galath Hebre. In the which he laboureth so diligently that all the Sophistes and workers that are Iustifiers of themselfes may not get a corner to hyde them into from his conclusions without they deny Christ and his office At the least in effect as they doo after their maner But the wisedome of god and his holy spirite deceaueth them for when they wrest and throwe the scriptures to their minde in one place they are compelled in another place of the same Scripture to confesse them selfes Lyers In the Epistle to the Rom. from the beginning to the 12. chap. and in the Epistle to the Galath to the 5. Chap. with all laboure and diligence he setteth forth the iustice of god to bee through faith in Iesu Christ without all workes of the lawe And when he hath established the same Article of iustification Then setteth he forth the workes of righteousnes in the which a christian mā shal liue becaus the iust shal liue in faith This order ye may see in the saide Epistles and in the Epist. to the Hebre. hee declareth the office of Christ his priesthood and sacrifice and giueth faith her place the 11. Chap. All his laboure was to exclude the mixtion which now these fained workers would haue ioyned in with faith and the benefite of Christ which is no other thing but the worke of the deuil our aduersary to make the death of christ in vaine as the Apost sayth Therefore if iustice be of the law or by the law christs death is in vaine But thinke not that I intende through these assertions to exclude good works No god forbid for good workes are the gift of god and his good creatures And ought and should be done of a christian as shalbe showen hereafter at length in their place But in this article of iustification yee must either exclude all workes or els exclude Christ from you and make your selfes iust the which is impossible to do because we are wicked and can do no good at all which can be of value before God or pacifie his wrath except Christ first make our peace For that is his office for the which he came in the world and suffered death So if yee will not exclude Christ exclude your workes For in this case there is no concurrence more then there is betweene darknes light For what participation hath righteousnesse with iniquitie or what fellowship hath light with darknesse The definition of this Iustice is made plaine by S. P. Ro. the 3. Chap. which I exhort you to reade consider worde by worde conceaue and prent them well in your harts then shall ye be able to contend and fight valiātly against sathā and his sophistes of whom yee shall haue victorie by faith which is our victorie that ouercōmeth the world The iustice of god is by the faith of Iesu Christ In all and vpon all which beleeue in him there is no distinctiō or exception All haue sinned and haue need or are destitute of the glorie of god But they are made iust by his mercy freely without the workes by the redemption which is in Christ Iesu whome god hath proponed or layd before a sacrifice or satisfactiō by faith in his bloud to the forthshowing of his iustice for remissiō of the sinnes by past the which god hath suffered to the forthshowing of his righteousnes at this time that hee may be iust and iustifie him which is of the faith of Iesu Christ. Where thē is thy glorie or vanting it is excluded by what law of works No but by the law of faith Therfore we beleeue surely a man to be made iust by faith without the deedes of the law Now I pray you tell me what plainer words may be spokē or termes inuēted to exclude all our works merites or power to be participant with god in this article of iustification They are as plaine and cleare as the sonne in midday Neuerthelesse because the wordes are so pretious and necessarie aboue all things to be imprented and continually keeped in the hart of man I will make some declaration of euery part and particle of this definition And proue by authoritie of scripture this iustice of god by the which a man is made iust to be without all works or power of mā only by faith in the mercy of god Of this Iustice Dau. speaketh saying lead me in thy iustice O lord because
the deds of the law as proue the Scriptures before rehearsed and by the example of Abra. who had no mix tiō of works in his iustification The which we must affirme to be trew because the Scriptures affirme the same and testifie him to be iustified by imputation through faith because hee beleeued god and gaue sure trust to his promis howbeit the same appeared not possible as indeed it was to the iudgment of man Neuertheles hee doubted not in his faith but beleeued hope against hope therefore it was cōpted to him for righteousnes not onely to him but of the same maner to vs which beleeue and are sonnes to Abrahā by faith And trust wel Abraham did many noble and heroicall works of the law of nature but none of these works were participāt of his iustificatiō before god but only beare witnes to his faith and obedience to god in his righteousnes as shalbe showē hereafter The most excellent work amongst the Iewes was circumcisiō which was giuen to Abra. cōmāded to be vsed in all his posteritie for the signe tokē of the bād and couenant betwene God and him The which was long after the iustification of Abraham as ye may read Gen. the 17. chap. And the Apost sayeth Abrahā receaued the signe of Circūcision the seale of the Iustice of faith c. Therfore this work made him not iust nor yet had any parte of his iustification Neuertheles God reahearsed to him at that time the promisse saying Abraham walke before me and be perfite and I shall put my couenant between me and thee shall multiplie thy seede exceedinglie thou shalbe the father of many nations And after this God tempted Abraham That is searched or espyed out his faith commaunding him to take his sonne Isaac whome he loued and offer him in a sacrifice c. Consider this cōmaund ye shall perceaue it a great tētation of the faith of Abraham and conferre the same with the Scriptures going before where God gaue commaund to him that he should put away his sonne Ismael For the seed of the promis should be fulfilled in Isaac Neuertheles the faith of Abraham was so firme and constant that he rather hoped and surely beleued that god was to raise Isaac from death to life then that his word should be fals or of none effecte And therefore god said vnto him and confirmed the same with an othe saying Because thou hast done this thing and hast not spared thy onely begotten sonne I shall blis thee and multiply thy seede as the starres of the heauen and sand of the sea shore because thou hast obeyed my woice and charge Heir yee see and find the promisse repeated again which was made to him long before But it is not saide here That because Abraham did this worke it was cōpted to him for righteousnes but that hee was cōmended by the mouth of god for his obedience and perseuerance in faith for the faithful shuld liue by faith daylie perseuering increasing day by day more more perfite which is from faith to faith giuing euer thanks praise vnto god and obeying his command Yee shall take this conclusion that no man can be called iust which liueth wickedly but hee which is godly and liueth well is called iust Neuertheles his good life or workes haue no participation of this Article Because they are excluded by the Apostle in the wordes before rehearsed for a conclusion that man is made iust before God by faith without the deedes of the lawe vpon the whiche wordes S. Augustine saith These wordes are not to bee vnderstande so that a man receauing the faith if he liue afterwarde wickedly shalbe called iust but hee is made iust without all his workes that he may liue in righteousnes and work well Christ is the end of the law vnto righteousnes to all that beleeue that is christ is the cōsummation and fulfilling of the lawe and that iustice whiche the lawe requireth and all they which beleeue in him are iust by imputation through faith And for his sake are repute and accepted as iust This is the Iustice of faith of the which the Apostle speaketh Rom. the 10. Chapter Therefore if yee wilbee iust seeke Christ and not the law nor your inuented workes whiche are lesse then the lawe Let him bee the mark whereat ye shoote and let him neuer passe foorth of your harte whereto seeke yee that thing which already hath taken an end Is it not writtē in the euangell of S. Luc. the 16. Chap. The law and the Prophetes are vnto the time of Iohne frō the which time the kingdome of God is preached and foorthshowen c. And S. Io. in the 1. chap. of his Euangell saith The law is giuen by Moys but grace and veritie ar giuē by Iesus Christ. These two words are expounded by S.P. Grace that is the mercy of god whereby we ar made safe through faith in Christ and not of works Verity is the fulfilling of the promisses of god for the which Christ was made seruant to circumcision for the veritie of god to confirme the promisses of the fathers here ye see christ will haue no mixtiō with the law nor works therof In this article of iustificatiō because the law is as contrarie to the office of Christ as darknes to light and is as farre differēt as heauen and earth for the office of the law is to accuse the wicked feare them and cōdemne them as trāsgressours of the same The office of Christ is to preache mercy remission of sinnes freely in his bloude through faith giue consolation and to saue sinners for hee came not in to this world to call them which ar iust or think them selues iust but to call sinners to repentance The office of Christ Iohn the baptist declareth saying behold the lambe of God behold him which taketh away the sinnes of the world It is not I sayeth Ihon nor the Law repentance or workes of repentance which I preache that taketh away your sinnes but it is Christ that innocent lambe of god to whome I send you And also Christ sayeth God send not his sonne into the world that he shold accuse condemne or iudge the world but that the world should be made safe by him And after It is not I sayeth Christ to the Iewes that iudgeth you it is Moyses which accuseth you And so the Scriptures testifie that the law accuseth and Christ saueth He sendeth none to the law but rather the law driueth compelleth man to seeke Christ If yee will vnderstande it aright The woman accused of adulterie he sent her not to the law but said to her passe thy waye and sinne no more And to the mā which had bene diseased thirtie eight yeres c. behold thou art made whole now sinne no more that some worse thinge happen thee not Christ called
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