THE CONFESSION of Faith, containing how the troubled man should seek refuge at his God, Thereto led by faith: with the declaration of the article of justification at length. The order of good works, which are the fruits of faith: And how the faithful, and justified man, should walk and live, in the perfit, and true Christian religion, according to his vocation. Compiled by M. Henry Balnaves of Halhill, & one of the Lords of session, and Counsel of SCOTLAND, being as prisoner within the old palace of Roan: In the year of our Lord. 1548. Direct to his faithful brethren, being in like trouble or more. And to all true professors, and savourers of the sincere word of God. Act. 1. Hab. 2. Rom. 10. He shall come, and shall not tarry, in whom who believe, shall not be confounded. ¶ Imprinted at Edinburgh, by Thomas Vautrollier. 1584. TO THE RIGHT Honourable, and Virtuous Lady, ALISON sandiland's, Lady of Hormistoun: Thomas Vautrollier, her humble Servitor; wisheth grace, and peace, in Christ jesus. WHile I consider, (Noble Lady) how that after the miserable saccage of JERUSALEM, utter wreck and overthrow of the city and temple thereof, lamentable leading till, and being in captivity of the jews, and to the eyes of man, the unrecoverable desolation of that whole common weal, having now as it were, lying so many years deadly buried: yet at the last, besides their deliverance, which was most wondered, how I say that wherein their greatest beauty, and highest felicity ever did stand: yea, the only glory wherein any people could excel, that is, the law of God given by MOSES, was found out amongst the old & desperate ruins, undestroyed, unviolated, and safely preserved, as is to be seen by the holy history 2. Chro. 34. 2. King. 22. I can not but acknowledge the wonderful providence & exceeding great mercy of our god, in preserving from time to time, his blessed law and word, wherein only consisteth the glory & felicity of his church upon the face of this earth, from depravation, corruption, and destruction, in whatsoever extreme dangers: howsoever the blind papists cannot see this without a visible & glistering succession of a Church, to do the same. The like persuasion, whereof now in the whole body of the scripture, now in some parts or portions of the same: the histories of times and memories of men do record: so that God's careful providence: & merciful preservation hath always been bend hereaway. And if it be lesome to compare small, base, and little things, unto such as are great, high, and mighty: surely there was a certain pretty, learned, and godly treatise, M. Henry Balnaves. compiled by a divine lawyer, and honourable sessioner of the king's majesty, his session and public Counsel, which through the injuries of time, negligence of keepers, great and careful distractions of the author, was so lost, and to the opinion of all perished, that being earnestly coveted, greatly desired, and carefully sought for, and searched out by some good, godly, and learned, as having some intelligence of the author's travels in that part: yet it could never be had, as desperate at any time to have been able to be recovered: until to man's appearance of mere chance, but most assuredly by the merciful providence of our God, a certain godly, and zealous gentleman, Richard Bannantine. privy to the desires of some that so earnestly coveted it, being in the town of Hormistoun in Lothiane, findeth the same in the hands of a child, as it were serving to the child to play him with, and so received and recovered the the same. And as this treatise was a pretty, & gentle strand of the abundant fountain of the scriptures: why might it not in this point savour of the own source, spring, & beginning? why might not the birth in such a case follow the nature and condition of the womb? & why might not the daughter this far even resemble the mother, or be of the same fortune, & as it were subject, to the same fatality with her. Wherefore, this treatise coming to my hands, as a singular token of the finders loving kindness, and liberal will, and affection towards me, considering the worthiness, utility, compendious learning, and singular godliness thereof: I could not, either be so inique to the honourable fame of the godly author: either so ingrate to the loving propiner, and offerer unto me, either envious to the common wealth of christianity, or sacrilegious towards God, in suppressing his glory in this point, as not to commit the same by my travel, to a longer and more lastie memory: that so in this rarity of trusty and faithful handmaids, and great store of treasonable dealing of vile hirelings: This lawful & loving daughter might after a manner and some what ancillat or famulat (so to speak it after the latins) to the own mother, that is, to the scriptures, whereof she floweth and proceedeth. And surely not a few, nor small reasons moved me to utter the same (worshipful Lady) under the shadow of your name, and as it were dedicat it, at least my pains and travels in setting it out, unto your honour. For, it being found and recovered in your ground and holding, and after a manner being the birth thereof: who can so justly as ye now and yours challenge the right of the same, after Gods calling to his mercies, the Author: It is also a work bred & brought forth in that affliction, and banishment for Christ's sake, in the which ye did breed and bring forth your dearest children. It is the work of a faithful brother and most trusty Counsellor participant of all the afflictions, & continuing constant to the end, and in the end. It is such, that when as it was (I wots not how) negligently let be, amongst the hands of babes to play them with, it was through god's providence recovered by that godly gentleman, your Ladyship's secretary. Richard Bannantine. john knox. It was by that notable servant of God, whom the lard, your Husband of godly memory, and ye did ever so dutifully reverence, and he so fatherly & christianely love you, so earnestly cared for, & so diligently sought out, & inquired of, that it might be preserved from perishing as almost nothing more. And as the book of the law found in the temple by God's providence, was presented to JOSIAS, to renew again the covenant betwixt God, and his people, & to bring them again under his right obedience, and found them in his true knowledge and worshipping, which all now a long time had been put in oblivion: who wots, but the like is resembled and shadowed to you, and given you to understand and learn in finding this pendicle of God's law, and word in your dwelling, that ye and yours maybe put in mind of your duty towards God, constantly to abide by his truth, and to see that he be truly served in your dominion, that ye and yours thus first seeking the kingdom of god, & righteousness thereof, than all other things may be cast unto you: in case ye or they fail in so doing, it may be a testimony against you or them, that God hath offered himself even to be found by you, & in your ground, and yet ye have not rightly regarded him. Surely, these with other reasons, besides my duty towards your honour, moved me to set out this small work chief under your name. The utility whereof (I doubt not) shall be found so profitable, the delight so pleasant, the dignity so excellent, that whosoever readeth it, shall find them greatly commodat, by the goodness of god the fountain thereof, joyfully delighted by the author or writer, & honourably decored through your mean, whereby they enjoy the use of it. Now as to that, that rests, god ever preserve your Ladyship, & yours in his true fear, grant you good days, and long life, to the furtherance and advancement of his glory, the helping to the building up of the work of his Church, and your eternal comfort. JOHN KNOX, THE bond Servant of JESUS CHRIST, unto his best beloved brethren, of the congregation of the Castle, of S. Andrew's. And to all professors of Christ's true evangel, desireth grace, mercy, & peace, from God the Father, with perpetual consolation of the holy spirit. BLessed be God, the father of our lord jesus Christ, whose infinite goodness and incomprehensible wisdom, in every age, so frustrats the purpose, & maketh of none effect, the slight of Satan, that the same things, which appear to be extreme destruction, to the just, and damnage to the small flock of jesus Christ, by all men's expectation (yea, and sathan himself) by the mercy of our good God, are turned to the laud, praise, & glory of his own name, utility & singular profit of his congregation, and to the pleasure comfort, and advancement of them that suffer. How the name of the only living God, hath been magnified in all ages, by them which were sore troubled, by persecution of tyrants, exiled from their own country, long were to rehearse. Yet one or two principal will we touch, for probation of our words foresaid. Gen. 37. Satan moved the hatred of the rest of his brethren, against young JOSEPH: To whom God promised honours, and authority, above his brethren and parents. To the impediment whereof Satan procured, he should be sold, as a boundman or slave, carried in a strange country: where many years injustly, he suffered imprisonment. And sathan wrought this, to the intent, that he which reproved the wickedness of his brethren, should perish altogether. For nothing is to sathan more noisome, as these men in whom Godliness, & in whom purity of life, and hatred of iniquity, appeareth, that they should flourish in dominion, or authority. But all his Counsels were frustrate, when by the singular mercy, and providence of God, JOSEPH was exalted in most height honours: made principal Governor of EGYPT, by PHARAOH, the potent king thereof: who gave in charge, Gen. 41. that all princes of his kingdom, Psal. 104. should obey his will, & that his senators should learn wisdom at the mouth of JOSEPH. Who no doubt, with all study set forth the true knowledge, worshipping, and religion of the only living God, which in that country was unknown before. And after certain years, he received his father, & brethren in this same Country, whom he with all godliness, and wisdom, in the years of hunger, sustained & nourished. And so was sathan frustrate & all his deceit turned to nought. Gene. 15. joshua. 11. When (after this) god of his great mercy, according to his own promise, sometime made to ABRAHAM, had placed the people of Israel, in the land of CANAAN: Satan to corrupt the true religion, 3. Reg. 12. 3. Reg. 13. & 16. which they had received from god by his faith full servant MOSES, invented abominations of Idolatry, Esa. 1 jer. 3. 4. Reg. 17. & ultimo. under the pretext of the true worshipping of God: And albeit, frequently they were reproved, by true Prophets; Yet ever superstition prevailed, while God of his righteous judgement, was compelled to punish, first ISRAEL, and thereafter JUDA, giving them in the power of their enemies, which translated them from their own Countries: SALMANASER, ISRAEL, unto ASSYRIA: & NEBUCADNETZAR, JUDA unto Babylon. Then Satan believed the true knowledge, and worshipping of God, to have decayed for ever. But he was far deceived, when first NEBUCADNETZAR, king of BABYLON, & the mightiest prince in the earth, & after him DARIUS, the potent king of MEDIA, receiveth the true knowledge of the Lord God, by DANIEL the prophet, one of the same number, which were transported from their own country. And not only received the kings (then having the whole Empire in earth) the true religion of god, but also commanded the same to be observed by their subjects. For after this manner, it was written: Then DARIUS wrote unto all people, nations & tongues in the universal earth, saying: Peace be multiplied with you. A decreite is ordained by me, that in my universal Empire & kingdom, all men shall fear, dread, and honour the God of DANIEL: for he is the living & eternal God for ever. He is a deliverer, & Saviour, working signs, & wonderful things in heaven & earth, which hath delivered Daniel from the den of lions. Secondly after Darius, the most prosperous, valiant, & mighty CYRUS, the first Monarch of the Persians, & Medians, not only of the true living God (by the same prophet) obtained knowledge, but also for singular affection which he bore to the true religion, restored unto liberty the people of Israel, permitting unto them to build a new temple of SOLOMON, and to repair the walls of jerusalem, which by the Babylonians sometime were brought to ruin. And albeit that by the perpetual hatred of sathan, working by his members, some years they were impedite, yet at the last (to the great consolation of all the people) was the work finished, where many years after, Gods true religion was observed. Satan never believed his purpose rather to take effect, than when after the death of jesus Christ, he moved the princes of the priests (who then were esteemed the true church of god) to persecute the Apostles, and other professors of Christ's euangel. For who believed not great damage to follow the congregation. When after the death of STEVEN (who was stoned to death) the professors were dispersed, Act. 7. banished, and exiled from jerusalem. But what entries thereby took the church of god, the 11. chap. of the Acts of the Apostles, showeth in these words: And they which were scattered abroad, because of the affliction that arose about STEVEN, went through till they came unto PHENICE, and CYPRUS, and ANTIOCHIA, preaching plainly the evangel of jesus Christ. Of these, and other testimonies of the scripture, we may consider (dearly beloved brethren) that the infinite goodness of our Father, turned the same things, whereby sathan and his members intend to destroy, and oppress, the true religion of God, to the advancement, and forthsetting thereof. And that no less in these latter, wicked, and dangerous days, than he did in any age before us. Which thing, shall openly declare, this godly work subsequent. The counsel of sathan in the perfection of us: first was to stop the wholesome wind of Christ's evangel, Apo. 7. to blow upon the parts where we converse and dwell: and secondly, so to oppress ourselves by corporal affliction, and worldly calamities, that no place should we find to godly study. But by the great mercy, and infinite goodness of God our father, shall these his counsels be frustrate, & vain. For in despite of him, and all his wicked members, shall yet that same word (O lord, this I speak, confiding in thy holy promiss) openly be proclaimed in that same country. Scotland. And how that our merciful father amongst these tempestuous storms, by all men's expectation, he hath provided some rest for us, as this present work shall testify: which was sent to me in ROAN, lying in Irons, and sore troubled by corporal infirmity, in a galley, named Nostre Dame: by an honourable man and faithful Christian Brother, M. Henry Balnaves of Halhill: for the present, holden as prisoner (thought unjustly) in the old palace of ROAN. Which work after I had once again read, to the great comfort and consolation of my spirit: by counsel & advise of the foresaid noble and faithful man, Author of the same work: I thought expedient, it should be digested in chapters. And to the better memory of the reader, the contents of every Chap. preponed briefly unto them: with certain annotations, to the more instruction of the simple, in the margin: And also that an Epitome of the same work, should be shortly collected: we have likewise digested the same in chapters, which follow the work in place of a table: which thing I have done, as imbecility of engine, and incommodity of place would permit: Not so much to illustrate the work, (which in the self is godly and perfit) as together with the foresaid noble man, and faithful brother, to give my confession of the article of justification therein contained: and I beseech you, beloved brethren, earnestly to consider if we deny any thing presently, or yet conceal or hide, which any time before we professed in that article. And now we have not the castle of S. Andrew to be our defence, as some of our enemies falsely accused us, saying: If we wanted our walls, we would not speak so boldly. But we pray the eternal god, that the same affection, which now & then remained in us, remain with them eternally. The Lord shall judge, if all which we spoke, was not of pure heart: having no respect, either to love or hatred of any person, but only to the word of God, and verity of his scriptures, as we must answer in the great day of the Lord: where no man shall have place to dissemble. But blessed be that lord whose infinite goodness and wisdom, hath ta'en from us the occasion of that slander, and hath shown unto us that the serpent hath power only to stang the heel: that is to molest and trouble the flesh, but not to move the spirit from constant adhering to jesus Christ, nor public professing of his true word. O blessed be thou eternal father, which by thy only mercy, hast preserved us to this day, and provided that the confession of our faith, which ever we desired all men to have known, should by this treatise come plainly to light. Continue (O Lord) and grant unto us, that as now with pen and ink: so shortly we may confess, with voice and tongue the same, before thy congregration, upon whom look, O Lord God, with the eyes of thy mercy, and suffer no more darkness to prevail. I pray you, pardon me, beloved brethren, that on this manner I digress; vehemency of spirit (the lord knoweth, I lie not (compelleth me thereto. The head of Satan shall be trodden down, when he believeth surely to triumph. Therefore, most dear brethren (so call I all professing Christ's evangel) continue in that purpose, which ye have begun godly, though the battle appear strong, your Captain is unexpugnable. To him is given all power in heaven, and earth. Abide, stand, and call for his support: and so the enemies, which now affray you, shortly shallbe confounded, and never again shall appear to molest you. Consider, brethren, it is no speculative Theolog, which desireth to give you courage, but even your brother in affliction, which partly hath experience, what satans wrath may do against the chosen of God. Rejoice (yet I say) spiritually, & be glad: the time of the battle is short, but the reward is eternal. Victory is sure, without ye list to fly (which God forbidden) from Christ. But that ye may plainly know whereby are Satan and the world overcome, and which are the weapons against whom they may not stand: ye shall read diligently, this work following: which, I am sure, no man having the spirit of God, shall think tedious, nor long, because it containeth nothing, except the very scriptures of God, and meditations of his law. Psal. 2. Wherein is the whole study of the godly man, both day and night: knowing that therein are found, only, wisdom, prudence, liberty, and life. And therefore in reading, talking, or meditation thereof he is never satiate. But as for the ungodly, because their works are wicked, Io. 3. they may not abide the light. And therefore they abhor all godly writings thinking them tedious, though they contain not the length of the lords prayer. But according to the threatening of ESAY, the proph. saying: because they contemn the law of the lord God, he shall contemn them. Their hearts shall be endured, in the day of anguish and trouble, they shall despair, & curse the lord god into their hearts. They shallbe numbered to the sword, & in the slaughter shall they fall. Then shall they know that their works were vain, and that they placed their refuge in lies. Their vestments of spider's webs (which are their vain works) shall not abide the force of the lords wind: but they shall stand naked, & the works of iniquity in their hands: to their extreme confusion. Esa. 59 And this shall apprehend and overtake them, because they call light, darkness: and darkness light: that which was sweet, they called bitter: and by the contrary, that which was bitter, they called sweet: seeking salvation where none was to be found. But ye, most Christian brethren, humbly I beseech, and in the blood of jesus Christ I exhort, that ye read diligently this present treatise: Not only with earnest prayer, that ye may understand the same aright: but also with humble and due thanksgiving unto our most merciful father, who of his infinite power so hath strengthened the hearts of his prisoners, that in despite of Satan, they desist not yet to work, but in the most vehemency of tribulation, seek the utility and salvation of others. It is not my purpose to commend, or advance this work with words (as commonly writers of profane, or human science do) seeing, the verity by the self, is only to be commended. But one thing boldly I dare affirm, that no man, which cometh with a godly heart hereto, shall pass from the same, without satisfaction. The firm & weak, shall find strength, and comfort. The rude, and simple, true knowledge, and erudition. The learned, and godly, humble rejoicing, by the omnipotent spirit of jesus Christ, to whom be glory before his congregation. Amen. This work following, containeth three principal parts. The first part, how man being in trouble, should seek refuge at God alone. And that naturally all men is subject to trouble, and how profitable the same is, to the godly. Last, of the cruel persecution of Satan, and his members, against the chosen of God. The second part containeth, how man is released of his trouble, by faith and hope in the promises of god, & therefore declareth the article of justification, proving that faith only justifieth before God, without all deserving or merit of our works: either preceding or following faith: with a solution to certain contrary arguments, made by the adversaries of faith, & this article: With the true understanding of such scriptures, as they allege for them. The third and last part containeth the fruits of faith, which are good works, which every man should work, according to their own vocation, in every estate. All this plainly may be perceived in the life of our first parent ADAM, which by transgression of God's commandment fell in great trouble and affliction. From which he should never have been released, without the goodness of God, had first called him. And secondly, made unto him the promiss of his salvation: The which ADAM believing, before ever he wrought good works, was reputed just. After during all his life, he continued in good works, striving contrary Satan, the world, and his own flesh. ¶ THE AUTHOR, UNTO THE FAITHFUL Readers. THE love, favour, mercy, grace, and peace, of God the Father, God the Son, with the illumination of God the holy Ghost, be with you all my well-beloved brethren, which thirst after the knowledge of the word of God. And most fervently desire the same, to the augmentation & increasing of the church of Christ, daily to flourish in godly wisdom, and understanding, through faith unfeigned, ever working by love. Amen. THE I. CHAPTER. 1 What should be the study of man: And what man should do in time of tribulation. AS desirous as the wild heart is (in the most burning heat and vehement drought) to seek the could fontaine or river of water, to refresh his thirst: So desirous should we be (O lord God) to seek unto thee, our Creator, & Maker in all our troubles and afflictions, and say with the Proph. David: psal. 41. & 42. Wherefore art thou sad or sorrowful, O thou my soul or spirit, & why troubles thou me: believe and hope surely in God, Psal. 76. that is: Confide in his mercy, Psal. 21. & 104. & call to remembrance the time by past, how merciful, helply, & propiciant he hath been to the fathers, and delivered them of their troubles: Even so shall he do to thee if thou believest unfeignedly in him, & seek him in his word, not enquiring his name * That is, the manner how he will deliver. , what they call him, nor what similitude, form or shape, he is of: for that is forbidden thee in his law: he is that he is, the God of Abraham, Isaac, and jacob, and the God of the Fathers, to whom he made the promise of our redemption. He would show his name no other way to Moys. Exo. 3. chap. but commanded him to pass to the people of Israel: and say unto them he which is * That is, he, which of himself hath power, and being by whom all had their beginning life and moving. , hath send me to you, that is my name from the beginning, & that is my memorial from one generation to another. THE II. CHAP. 1 How man comes to the knowledge of god. 2 Where should man seek God, and how he should receive him. 3 And by whom we should offer our petitions. BY faith are we taught to know god the father, maker and creator of all, Heaven, Earth, and all creatures, whom we should believe to be almighty, of infinite power, mercy, justice, and goodness, & that he created in the beginning all thing of nought, as the scripture teacheth us, Psal. 32. Gen. 1. Chap. And that by the word (which is the son of god) he made all thing which is made: who is equal to the father in divine nature and substance without beginning in the bosom of the father, which was with god in the beginning, and was also god. And at the prefined and preordinate time by god the father, was send into the world, and made man, taking our manly nature and clothing him with the same, Io. 1. and dwelled among us. And after long time conversing amongst us, teaching and preaching: the realm of heaven being exercised in all troubles and calamities, in the which this our mortal body is subject (except sin only) finally for our sakes suffered the most vile death, Ro. 4. for our redemption. And rose from the same the 3. day for our justification. And after 40. days ascended to the heavens, Luc. ultio▪ Act. 1. and sites at the right hand of the father our advocate, as testifies the holy scriptures of him. Act. 2. And thereafter send the holy spirit to instruct his Disciples of all verity, Io. 14.15. & 16. as he had promised of before, who proceeding from the Father and the Son, Gene. 6. Psal. 103. the third person of the Trinity descended upon the Disciples in a visible sign of fiery tongues, by whom all Creatures is vivificat, and hath life, is governed, ruled, sustained, and comforted, without the which all creatures would turn to nought. Of this manner know thy God, three Persons distinct in one substance of godhead: Confound not the persons, nor divide not the godhead. But believe fearmly & indoubtedly as thou art teached in the Symbol of the Apostles, and of the holy man Athanasius, confessed in the holy church of Christ. Ascend no higher in the speculation of the Trinity, than thou art teached in the scriptures of God. If thou wilt have knowledge of the father, seek him at the Sun. * That is, give credit to the doctrine which jesus the son of God hath teached. If thou wilt know the Son, seek him at the Father. For none knoweth the Sun, but the father, & none may come to the knowledge of the father, but by the Son. And also Christ being desired of Philip, one of his Apostles, to show them the Father (answered:) this long time I am with you, and ye have not known me. (Philip) he who hath seen me, Io. 14. hath seen the Father * That is though my father were present no other works, should he work than I have wrought in your presence: nor yet other doctrine should he teach to you nor I have done. believest thou not that I am in the father, and the father in me. Therefore, whath ever thou desirest which good is, seek the same at the son: for, the Father hath given all thing in his power: * Math. 11 for that cause christ commanded us all to come unto him, & seeing he hath all things given to him, and also commandeth us all to come to him: great fools we are which seek any other way of the which we are incertain, either in Heaven or in Earth: as concerning our salvation, we are sure he loveth us, & will hear us, according to his promise. Greater love than this can no man show, but that he put his life for his friends: Yea verily, we being his Enemies, he willingly gave himself to the death, to get us life, and to reconcile us to the Father. Therefore if we will have our thirst and drought quenched & refreshed, seek unto Christ, who is the fontain oflively water, of the which who soever drinketh, Io. 4. shall never thirst, but it shallbe to him a fontaine of running water to everlasting life. THE III. CHAP. 1 The fruit of tribulation unto the faithful. 2 God is a peculiar father unto the faithful: what care he takes of them, and wherefore. 3 Tribulation the sign of God's love. 4 The judgement of the wicked, concerning tribulation, what they do, and why they despair therein. THis vehement drought and thirst had David the holy Proph. when he said: Psal. 62. O god thou art my God * That is, thou alone are sufficient to save though all men be enemies. , of most might and power: therefore I seek thee early in the morning, with most ardent desire mysoule thirsteth after thee, and my flesh desires thee: great & fervent was this desire of the holy man as ye may read the .62. ps. which teacheth us how profitable, wholesome & commodious the troubles, afflictions, and incommodities of the world, Ro. 8. are to the faithful and godly men. In so much that the flesh, which ever of the own nature is adversary, & enemy to the spirit, drawing & enticing the same from the true worshipping of god, with frequent troubles & calamities, is so broken and debilitat, that it takes peace with the spirit, and altogether most fervently seeks god (saying) better is thy goodness, mercy, & benignity, the which thou showest to thy faithful flock, Psal. 62. them this corporal life: therefore my lips shall never cease to praise thee: O happy is that trouble and affliction, which teacheth us this way to know our good god, & moves this thirst in our soul, that we may learn to cry unto our god as the fathers did. O thou my god (as David & s. Paul say in divers places) I give thanks (saith Paul) to my god for you my brethren. Rom. 1. Howbeit, Malach. 3. he be god to all creatures by creation: yet to the faithful he is one special and peculiar god, Exod. 3. whose troubles and afflictions he seethe, and shall deliver them thereof. Exod. 3. Even as he did his people of Israel, forth of the hands of Pharaoh, without all our deservings or merits. Therefore, let us not look upon our merits, worthiness or unworthiness, but only to his mercy and goodness, putting all our trust, hope, and belief into him, & into no other thing either in heaven or earth, and say with the Prophet David: O Lord my strength, I shall love thee: Psal. 17.30 & 70. The Lord is my sureness, my refuge, and my deliverance: and after, be unto me a God, Defender, and a house of refuge, that thou mayst save me: for thou art my strength, & for thy name's sake, thou shalt lead me and nourish me, that is, I put no confidence in my own strength, wit, nor manly power, but only into thy mercy & goodness, 1. Pet, 5. by the which I am defended & preserved from all evils, & lead and keeped in all goodness: Psal. 61. & 143. for thou takest care upon me, and art my only refuge, and strength unwinneable, in all my troubles and adversities. Therefore my well-beloved brethren let us rejoice greatly of this our little trouble and afflictions: jaco. 1. and consider them to be good & not evil: the signs and tokens of the goodwill of God toward us, & not of Ire nor wrath * Note well. jer. 31. Prou. 3. Heb. 12. Apo. 3. Psal. 118 Esa. 26. & 28. and receive them forth of his hands, neither of chance, accident, nor fortune: but of his permission and certain purpose to our weal, as the trial, and exercysion of our faith. And that he punisheth us not, that we be lost thereby, Ezech. 18. but to draw and provoke us to repentance, according to that saying. I will not the death of a sinner, etc. * Quhat Gop requires of us in time of tribulation. . In the which he requireth of us obedience, faith, and calling upon his name, as the Prophet David teacheth us, saying: Call upon me in the day of thy trouble, & I shall deliver thee, Psal. 49. and thou shalt honour me, that is: believe me ever present with them which unfeignedly call upon me, and I shall not abstract my favour, help, and supply from them: but shall so deliver them that they may therefore give me great thanks and praise: For I desire no other thing of man. This manner of trouble brings Patience, Roma. 5. and Patience, proof, and proof, hope: which frustrates not, but greatly comforts the faithful. The world hath another judgement of this trouble, and the wicked man, when the same happeneth to him, he grudges & murmurs contrary God (saying) Why hath God punished me, what have I done to be punished of this manner? Then gathers he in his heart, had I done this thing or that thing, sought this remedy or that remedy these things had not happened to me. And so thinks, that they are come to him, either by chance or fortune, or neglecting of manly wisdom: thus he fled from god, and turneth to the help of man, which is vain. Psal. 59.61 108. In the which finding no remedy, finally in his wickedness despairs, for he can do no other thing, because all things wherein he put his trust & belief hath left him, and so rests no consolation. THE FOUR CHAP. 1 What do the faithful in time of tribulation. 2 What we have of our own nature, and what of jesus Christ. 3 What Adam did after his transgression. 4 The goodness of god shown unto Adam. 5 What Adam wrought in his justification. 6 To Abraham being an Idolater, was made the promise that he should be the Father of many Nations, and the conclusion thereupon. But the godly say, O my good God, thanks and praise be to thee, who hast visited thy froward child & unprofitable servant, & hast not suffered me to run on in my wickedness, but hast called me to repentance. I know my offences: justly have I deserved this punishment, yea, & ten thousand times more for my sins, the which sore repenteth me. Our wicked nature teacheth us to fly from thee, to diffide or doubt of thy mercy and goodness. And to excuse in our selves, our sin and vice, and object the same in another as our forefather Adam did, having no respect to person or love of any creature more than he had: for contrary, his own fellow, which was of his own flesh, he objected the crime to excuse himself: Yea, and also against God thinking that the good work of god, making the woman and giving her to him in fellowship, was the cause of his sin and fall as the scriptures say. Goe 3. Chap. But faith in the blood of thy only begotten son christ jesus, leadeth us to thy mercy stool, and hope comforteth us, that we are not overcome in this battle: knowing perfectly that the flesh is subject to these bodily afflictions: that the dregs of sin may be mortified in us, the which we have of our forefather Adam. This corruption of nature teacheth us what we have of our first Parents, and what we are of ourselves: which being considered, shall lead us to the knowledge of god: in whom we shall find goodness, mercy, and justice, as we may clearly perceive in our first parent: For, after he had transgressed the law and commandment of god, he fled from him, whom god followed, moved of love toward his handy work, and called him again, in the which he did show his goodness: and when he accused Adam of his sin, he was not penitent nor trusted not in the mercy of god, or asked forgiveness: But excused his transgression and fault. Nevertheless god of his infinite mercy, made the promise of salvation, or ever he would prononce the sentence contrary the man or woman, (saying) to the serpent: I shall put enymity between thee and the woman, and between thy seed and the woman's seed. The seed of the woman shall tread down thy head, and thou shall sting the same on the heel. Adam, was comforted with these words, and through faith in this promise, was of wicked made just, that is received again in favour, and through faith in the blood of Christ to be shed, was accepped as just. And thereafter god manifested his Ire and wrath contrary sin, which of his righteous judgement he can not suffer unpunished: Nahu. 1. Nu. 14. and pronunced the sentence first against the woman, Gene. 3. and then against the man: and ejected them forth of paradise, clothing them with skin coats * Skin coats were the sign and remembrance of their mortality. (saying) behold, Adam is made as it were one of us, knowing good and evil, that is as much to say: O miserable man, now thou mayest perceive thy state, and the fruits thou hast gotten for the transgression of my commandment: what is thy knowledge that thou hast learned nothing but to fly from thy Maker, to pass from life to death, from great pleasure to all misery? And so Adam is spoiled of all the noble gifts: he was endued with, in his creation, as here after time & place at more length shallbe shown: read with order the 3. Chapter of Genes. and thou shalt understand this matter clearly. Now, ye may see what was our first parent's part, in the obtaining of this promiss of God. Very lie, no more than he had of his creation, but rather less, for being but dust and clay: he made no evil cause, but being made man, he disobeyed his Maker, trangressed his law, usurping glory to himself, and knowledge, which became him not to seek. For the which he deserved nothing but eternal damnation. Abraham, in his father's house, an Idolater as he was, and the rest of his house, made no good cause to god nor merit to obtain the promiss, that he should be the father of all faithful: but only believed in the promise of god, as hereafter shallbe discussed: but even as they were accepted as just through faith, without all their merits or deservings: so shall we be which are the Sons of Abraham, Gene. 11. & 12. josu. 24. and heirs of the promiss. No other way should we seek, but the order taught us in the scriptures of God, that is, if we willbe sure of our salvation and have passage to the father, pass unto Christ, Io. 14. who sayeth: I am the way, the truth, and the life, no man cometh to the father, but by me. If ye had knowledge of me, ye should also have knowledge of the Father: Therefore, if we will walk right in the way, go with christ, and walk in him, if we will not be deceived, pass unto him: for he is the verity who can neither deceive, nor be deceived: & if we will not die the eternal death, he is the life. These gifts may we have, of no other but of him, & by him only through faith, in the mercy of God, by the operation of the holy spirit. THE V CHAP. 1 The consolation of Adam expelled from Paradise. 2 The consolation of Adam, which he took of his two sons, turned in dolour. 3 What Adam did when he received Seth for Abel, whom Cain slew. 4 The comfort of Adam in all afflictions, and example left to us thereinto. GReat was the trouble and affliction both of body and spirit, which was in Adam, standing trembling before god, whom he had so highly offended, perceiving himself deceived of the false promise, made by the Serpent, which was that he should not die: how beit he eat of the apple, but should be like unto God, know good and evil, being therefore ejected forth of that pleasant gardin of all delight and pleasure, in to the miserable earth, to eat his bred with the sweat of his face. Trust well, he was sore penitent now: & would have suffered great torment upon his body, to have satisfied for his offences: but that could not be, nor might not stand, with the justice of god. What was his comfort then? nothing but this promiss, which he apprehended by faith: and believed him to be in the favour of god, for that promiseth seeds sake. This comforted his spirit, or else of despair he had perished in this sorrow & trouble: for he found no remedy in himself. For his bodily consolation, god sent him two sons by natural propagation to his own Image and similitude. This was no little consolation and comfort to Adam: but this bodily comfort Gene. 3. * All pleasure of earthly things turns and ends in sorrow. turned shortly into great displeasure when the one Brother slew the other of malice, by the which Adam was destitute of all succession. Thus dolorously lead he his life a long time, desiring ever at God succession in place of Abel. Of whom god had pity and compassion, and send him a Son, named Seth, of whom descended the promised seed, that god might be found true in his sayings, for rather would he have raised Abel from death to life, than his promise should not have been fulfilled. By this was the dolour and trouble of Adam converted into joy and gladness. For the which he gave thanks and praise unto God, saying, god hath sent me another seed: for Abel, Gene. 4. whom Cain hath slain, here he saith not that he hath gotten a son in place of Abel: Howbeit by natural generation he begat him, & Eve bore him of her bosom, but saith: god hath sent me another seed for Abel, ascriving the same to the gift of god, and not to the work of man Mark well. . This is a notable example to all the faithful, to receive all things forth of the hands of God, giving him ever thanks therefore as the holy Fathers did: not contemning the work nor help of man, whom God maketh the instrument, to do that thing which is his godly will to perform. Let us herefore take example of our forefather, that like as he was subject to troubles and afflictions, all the days of his life in this miserable world: Euin so are we, & let us take therefore all thing in patience, thinking us to have deserved the same justly, how just that ever we be or appear to the world: trust well there is, nor was never man which descended of Adam by natural propagation juster, nor he was after his fall: for there is no mention in the scripture of any offence done by Adam, contrary the law of his god, after his expulsion forth of paradise. And as for his first rebellion and corrupting of his nature, we are all guilty of that as he was: and then also guilty of our sins, proceeding of that rebellion: wherefore we may well be worse than he, but no better. Think well, he confessed him justly punished, & thought, he deserved more punishment, than ever was put upon him. Taking ever consolation of the sweet promises of god, in the which he believed: and in all his troubles comforted him, with hope to be delivered of them as all faithful do. And to be restored to the glory he was eject from, for his own foolishness, without all merits or deservings of himself, which ware nothing in him, and muchles in us. There hath been no difference between the expulsion of ADAM forth of paradise, and Lucifer out of the heaven: if the promiss had not been made to ADAM. Through faith in the which promise he ever hoped victory against the devil * This victory fall we obtain in the general resurrection for then both body and soul shallbe glorified. who had deceived him, & that by power and strength of the promised seed, & not through any power or might of himself. Euin so should we do, confiding in the promises of god, and the merits of the promised seed Christ jesus, to be delivered of the tyranny of the Devil, the calamities and trubles of this miserable world. THE VI CHAP. 1 Wherefore we should rejoice in tribulation. 2 Under what pretext the wicked pursues the just. 3 Whereby riseth the dishonouring of God. 4 The diversity of opinions, touching the article of justification, and who are just before God. 5 What is the substance of justification: and why the article thereof should be holden in memory. TO the faithful these bodily afflictions and troubles are marvelous necessary: 1. Pet. v. for by them, the faith is tried and made more precious than gold, which is purified by the fire: for by many troubles it is needful to us to enter in the realm of heaven, by firm and constant persevering in faith, Act. 14. as saith S. P. And also it behoved Christ to suffer, & so to enter into his glory that is not for himself, Luc. 24. but for us. Therefore the godly men in their troubles and afflictions take great consolation and comfort: And anchors them upon God alone by faith, to whom they can come no other way, & think them no better nor greater than their master christ: but should take both comfort & consolation of his word, saying, seeing the world hath persecuted me, they shall persecute you also. This persecution is a communion with the passions of Christ, Io. 15. in the which we have great matter to rejoice, so we suffer not as homicides, thieves, or evil doers: but for Christ's sake and his word, as S. Pet. saith in his first Epist. the 4. Chapter. But in this matter take no care what the world judge of thee, but to thy own conscience and the scriptures of god: for the judgement of the world pronuncis contrary to the word of god, calling them which professes the same: Heretics, seditious men, and perturbers of common weals. Therefore they think they punish justly in birning, slaying, banishing, and confisking of lands and goods. And howbeit, the faithful suffer all patiently, and undeserved: yet they say they suffer justly as traitors, heretics, homicides, perturbers of common weals, and evil doers. Let these sayings not move the faithful brother, but comfort thee with thy Master Christ, Io. 7. Math. 27. who was called by the adversaries of verity: a seducer of the people, Mar. 2. Luc, 5. a drunkard, a devourer, or glutton, an open sinner, conversant amongst them: & an authorizare of their sins. His Apostles were called heretics and their doctrine heresy. The Prophets were called perturbers of common weals and traitors to their country, prophesing contrary the common weal, and liberty of the realm, as ye may read of Elias, and jeremy in divers places of his prophesy. 3. Reg. 18. Which Scriptures I pray you read, jero. 20.21.25.26 & 27. and ye shall perceive no difference between the blasphemations of the Prophets of Christ himself, and his Apostles: and the faithful in these days, for all was and is done by the wicked, under colour of holiness. Herefore, Psal. 90. let us seek refuge at our god, and stick fast to his word, who can neither deceive, nor be deceived: for the world is full of deceit, & judgeth ever the wrong part: of the which unjust judgement cometh all the diversity of opinions: and sits ruling this day in the church of Christ, to the dishonouring of the name of god, diminishing of his glory, and no little perturbation of common weals: the cause hereof is the neglecting of faith, & taking from the same her due office, which is to justify only by herself, without the deeds or works of the law * Whereby man is made just. , that is, man of wicked, is made just by the mercy of God, through faith in the blood of jesus Christ, without the deeds or works of the law. This I dare affirm, because the scriptures of god testified the same to be true, as hereafter shallbe declared at length. Here riseth the contention, for some brags and boasts them to have faith, & have no works: & others rejoicing them to have faith, attribute, and give the justification to works: others have works, and look nothing to faith, as hypocrites: & others again there are, the which have neither faith nor works, as the plain wicked & ungodly. My well-beloved brethren let us auctorise neither of these persons: For all they impung this article of justification. Against the first speaks S. james, in his Epist. Against, the next Saint Paul speaks in his Epist. to the Roma. Galath. and divers other places. And against the other two kinds of men, the hole scriptures speaks. By these considerations moved, I thought necessary for my own erudition, & your comfort, my well-beloved brethren, to declare & forth show my belief, concerning the article of justification, as the scriptures teach me, having no respect to man's opinion, Rousa. 1. that thereby we may have consolation through our mutual faith. 1. Pet. 3. And be more ready to give count and reakoning to all which ask of us any question of our faith. Always in this and all other things, submitting myself to the scriptures of god, and authority of the faithful church of christ, which is governed, ruled, keeped, and defended from all spot of heresy by the holy spirit who moves this ardent thirst in our soul to seek Christ, Io. 4. the fontaine of living water: love & charity in our hearts to Christ, our brother's salvation as our own. The fondation and grondstone hereto is faith, and the shield or buckler to defend us with, against the fiery darts of Satan, at the which he ever shoots, 1. Io. 5. Eph. 6. because it is our victory against him, and gets dominion of the world: but if he find us destitute, or disarmed of our shield, he shall wound us so, that he may safely or lightly take us captive to his realm: therefore this our faith should never be idle, but ever working by love, that is, to be ever clad with our shield, being vigilant & walkfull, because our said adversary Satan, is ever going about us, as it were a roaring lion, seeking for the pray, to devour or swolow: Against whom we should resist stoutly into faith, 1. Pet. 5. taking in our hand the sword of the spirit, which is the word of god, with the rest of the armour pertaining to a christian knight, specified by S. P. Ephe. the 6. Chapter. The substance of the article of justification, is to cleave and stick fast by our God, knowing him our Maker and Creator, and to believe firmly, and undoubtedly that we are not righteous, nor just of ourselves, nor yet by our works, which are less nor we: but by the help of another, the only begotten Son of God Christ jesus, who hath delivered, and redeemed us from Death, the Devil, and fin. And hath given to us eternal life, as hereafter at length shallbe declared. Above all thing the said article is to be holden in memory, recent among the faithful. And at every time & hour driven, and inculcat in their ears, as it were a trumpet, without the which faith (which is the foundation of the christian religion, and Church of Christ) is made so dark and misty that no place shallbe found where upon to build the the perfit works of faith. THE VII. CHAP. 1 What obtained Adam and Eve, seeking wisdom contrary God's commandment: and what they, which seeks justification other ways than teacheth the scriptures. 2 Whereby is the wicked man, made just. 3 Where may Satan enter, and where not. 4 What wrought the law into Adam, and the office thereof unto us. THe ground stone and sure firm rock, whereupon all godly works and virtues, The persecution tion of Satan. are builded: our said adversary Satan vexed in the paradise, when in the beginning he persuaded & enticed, our forefather Adam and Eve, to leave their faith into God their Maker and Creator: and consent to his false persuasion, which was that through their own wisdom, strength, and power, they might be made equal and like unto god, who gave them life, & promised the same ever to endure, with all pleasures & commodities in paradise. The Devil perceiving the woman void and without faith, * That is Satan after he perceived the woman doubt of the faith and verity of God's word, durst affirm the contrary: saying though ye eat of the tree ye shall not die: whereto the woman giving credit transgressed God's command and so to doubt of God's promise is rute of all wickidnesse. love and fear of God: said, howbeit ye eat of the fruits of this try: ye shall not die the death: ye know not wherefore God hath forbidden you to eat of the same: but I shall show you the cause. God knoweth that in what soever day, ye shall eat of the fruit of this try, your eyes shall be opened, and ye shall be like Gods knowing good & evil. This same persuasion hath all the wicked: which persuades man to trust to his own works, merits, power, and strength, thereby to be made just, and to get great reward of god, for doing of works not commanded by God: but invented by man's vain conceit, thinking that God shallbe pleased therewith. But surely even as our forefather was deceived, so shall we be, if we consent thereto. Herefore give trust to no thing in this case, Gen. 3 or matter, but to God and his word: keeping ever faith pure, and clean, without all mixtion of works, in the making of a wicked man just. And then our adversary shall get no place to enter, to deceive us. Ye shall understand that Adam knew good, and evil, before the eating of the apple, for that teached him the law of nature: and the other great wisdom he was clothed with, as ye may read in Eccles. the 17. Chap. (saying) god created them with the spirit of knowledge, and with wisdom, and understanding, he fulfilled the hearts of them: and show unto them good and evil. His judgements & justice also he show to them. What then, was the knowledge Adam got of the eating of the apple? (only) that he had offended his good god, transgressed his law, the which show to him his offences, and sin. By this knowledge he understood, that he was fallen from the good state, in which he was created, & should have remained (if he had obeyed the law of his god) into the miserable estate of sin: for he had never known what the transgression of the law had been, if he had not sinned. The law before taught him, what he should do, & leave undone, Rom. 3. The office of the law. what was good, & what was evil, and after he sinned, the law uttered the same to him, & brought him in knowledge thereof, for it can do no other thing to the sinner, but trouble his mind, and bring upon him great fear and dread. This proves the sayings of god to ADAM enquiring, Gene. 3. who hath shown unto thee that thou was naked: but that thou hast eaten of the tree, of the which I commauded thou shouldest not eat. This hatred and enmity is old, which Satan hath moved contrary mankind, & had the beginning at the first creation of man: of malice conceived to bring man in the same rebellion he was in. This persecution of sathan shall endure to the latter judgement: therefore, let us be walk full and diligent, ever armed with our shield faith, the word of god ever printed in our hearts, taking no care of worldly troubles, 1. Pata. 29 hoping hastily to be delivered therefrom, considering we have no permanent City here, but as Pilgrims, travailing to and fro, beholding and looking for that heavinly city, 1. Pet. 2. Heb. 13. and place prepared to us from the beginning of the world. THE VIII. CHAP. 1 Wherefore Cain slew Abel, how long god suffered the article of justification to be pursued by the seed of Cain. 2 What pain he took at last, and how Satan reserved his seed. 3 Whereof sprang the Idolatry, which abounded between the days of Noah, and Abraham, and under what pretext it was defended. SHortly hereafter, the said adversary (a man killer and liar) persuaded & enticed the one brother to slay the other, 1. Io. 3. of malice without any cause: but that the one brother (Abel) being just & godly, offered into faith a more pleasant and acceptable sacrifice unto God, than the other: * Cain gloried he was the first begotten & thought therefore▪ he wes acceptable. But Abel knew himself a sinnar seeking for God's favour by that promesed seed alone Cain, who was wicked, and an hypocrite, whose sacrifice pleased not god because the person was not acceptable to him: Therefore god looked to Abel, and to his works: unto Cain and his works he looked not. There followed against the said article, the perpetual persecution of Satan intolerable by the sons of Cain, while God wes compelled (provoked of his righteous judgement) to drown the whole world, Gene. 4. & once to purge the same from sin: reserving & defending (through his mercy only) the perauthor of faith and righteousness Noe. Gene. 9 Nevertheless Satan keeped his seed, in the third son of No Cham, as testifies the history. After this the whole world rising in a madness & fury, impugning this article of justification, finding & inventing innumerable Idols, and religions: with the which they pretended to please God, with their own works and inventions, every one making to himself a particular, or peculiar god or gods. The which is no other thing: but to think that without the help of Christ of their own power, works, & Inventions they may redeem them selves, from sin, & all evils: and please god with their free will, and natural reason. From Noah, unto Abraham our said adversary Satan, so covered this article that no outward testimony is found thereof in Scripture. And trust well, the fathers all this time had many pleasant works, invented of their own conceit, good intention & natural reason. Having some footsteps of the examples of the holy fathers. The wicked flourish in earth. By which they believed to please God: but it was not so indeed because they followed the examples of the fathers in the outward works and Ceremonies but not in faith. Gene. 4. Gene. 3. & so all became Idolaters. And the same Ceremonies, & most shining works appear to be most excellent in the offspring and posterity of Cham. Because his nephew Nimrode began first to be mighty in the earth: and usurped to him the kingdom of Babylon. It is not to presume that the preaching of Noah, & the word of God taught to him, and his sons by the mouth of god, & his manner of sacrifice was passed from their memory, but man is lightly drawn from faith & the word to his own conceit, & vain intention, to the exercising of the outward deed: Mark diligently. in the which man will never be seen to do evil, so there appear any manner of outward holiness in his works: the which he defends to be holy, and good, because the holy fathers did so: & have no respect to faith which maketh the work acceptable and pleasant in the sight of God, without the which all is but Idolatry, how holy that ever the work appear, and so enters Satan and rules mightily, as he did amongst the fathers, to the time of Abraham. THE IX. CHAP. 1 God renewed to Abraham the promise made to Adam of the blessed seed, whereto Abraham believing is pronounced just. 2 Though the just be ever persecuted at last they prevail. 3 Wherefore are we brethren to jesus Christ. 4 The wrong judgement of the fleshly man touching the chosen of God. GOD of his infinite mercy and goodness moved of love which he bears to mankind (seeing our adversary ruling so mightily) would steir up this article of justification in Abraham, that his church should not perish. Commanding him in these words: 〈◊〉 12 Pass forth of thy father's house, and from thy friends, and forth of thy own country: and cum into the land which I shall show the: That is as much to say as thy father: his household, and the whole country in the which now thou mackis dwelling: Thy whole nation, and kindred, are all Idolaters therefore of my mercy and grace, without thy merits or deservings: I will call the to the faith, and raise up in the, the groundstone of my church, and make the the father of all faithful. This exposition ye shall find in the book of josua. the 24. chap. for the scripture is the best interpreter of itself. And so stired up this article in the person of Abraham, in these words, saying, I shall make the in a great nation, and I shall bless the, Gene 21. and shall magnify thy name: and thou shallbe blessed: I shall bliss them that bliss the: and curse them that curse the: and in the shall all nations of the earth be blessed. This is the renewing of the promise, maid to Adam in the paradise That the seed of the woman should tread down the serpent's head. Heir shall ye find the beginning of the faith of Abraham, who passed forward as God commanded him: to whom he gave credence, & surely believed in his promiss. And left all wordly affections, committing him wholly into the hands of God: depending only upon his word: believing the same true: hoping to obtain all things which were promesed him by the word of god: of the which he had deserved no thing, for the scriptures testifies him to be no other but an Idolater, as his father was. Efter this God drove, and inculcat this article of justification in the ears of Abraham saying: Dreid not Abraham, I am thy defender, and reward above measure. etc. Thou shalt have him to be thy heir that shall pass forth of thy bosom: Thy seed shallbe as the stars of the heaven. Io. 4. Abraham believed God and it was reputed to him for righteousness. Gen. 15. etc. Here ye see the proceeding of this article, from faith, to faith, ever continuing in more perfection day by day. Then begun sathan our adversary, newly to impung this article, 〈◊〉. 5. Eph. 6. ever to annul the promise of god & as he persuaded Cain to pursue Abel, even so persuaded he Ishmael to pursue Isaac: Esau jacob: & the rest of the brethren young joseph: whom they sold as testifies the history. Thus still continued the old hatred & enmity between the seed of the serpent, and the seed of the woman. The seed of the serpent, and the seed of the woman. That is, the wicked pursue ever the chosen and godly, which are the woman's seed, that treadeth down the serpent's head. For even as Christ, the blessed seed hath obtained victory of our adversary: So shall we by faith in him, of whose flesh & bones we are: & he of ours: that is, we are members of his body, & brethren to him by two reasons, the one is, that he is man, & of our flesh, the natural begotten son of the glorious virgin Marie. And so of Adam is ●●id our brother. The other reason is that by him, & through him by faith in the mercy of god, Io. 7. Math. 27. we are the sons adoptive of God, and so his brethren & fellow heirs of the heritage with him. Mar. 2. Luc, 5. The fleshly man and worldly judgement is deceived in the knowledge of this seed as our mother Eve was: For she said after she had conceived and borne Cain. I have gotten or possessed a man by God, that is according to the promise made by god: I have gotten the seed that shall tread down the serpent's head. Here she looked not into faith but took the fleshly reason of the first begotten son. 3. Reg. 18. But when she saw he slew his brother, jero. 20.21.25.26 & 27. than she understood him to be the seed of the Serpent. Therefore when she bore Seth, she held her peace, because she knew herself deceived before in the opinion of Cain: And then cleaved to faith as Adam did, Psal. 90. saying: God hath given to me an other seed, for▪ Abel whom Cain hath slain. Abraham believed of his fleshly judgement, that Ishmael wes the promesed seed as appeareth by the answer he made to god, when he said to him. Sarai shall bare unto thee a son, whom I am to bliss etc. Abraham smiled in his heart, and said: would to god Ishmael might live before thee. As he would say sufficient have I received of thy mercy in that thou hast given to me a son of whom I am content. But hereafter admonished by the mouth of god to obey Sarai and expel Agar & her son, for he should have no part of heritage with Isaac, he understood spiritually & obeyed the voice of his wife. The seed of the serpent contended with the seed promesed in the bosum of that noble and godly woman Rebecca: Gen. 17 Gen. 21 Gen. 25. being both of one conception. This contention moved the mother to say better I had remained still barren: then to have this displeasure. To whom god gave consolation, saying, there is in thy bosom conceived two sundry nations & two people shallbe divided of thy belly. That is, thou knows not which of them is the seed of the promise, the youngest have I chosen, to whom the eldest shall serve. This is conform to the sayings of S. Paul. Rom. the 9 Chap. But trust well, she understood spiritually by faith, that jacob was the promised seed: when she procured and laboured so diligently, that he should get the blessing of his father & defrauded the eldest Esaw. This was not known to Isaac, for he would not only that Esawe should succeed to the heritage: but to have gotten the blessing also, which jacob obtained by persuasion of his mother. Gene. 27. Nevertheless, Esaw remained with the heritage in his father's house: and ceased not still to pursue jacob, who at last was compelled to fly for fear of his life. And so ever the seed of the serpent, pursues the choosing conform to this beginning. Let Abel die and Cain live. But finally the seed of jacob succeeded to the land of promission. And enjoyed the heritage: Howbeit, they were long troubled and afflicted in Egypt. THE X. CHAP. 1 The wrong opinion of the jews, of the promised seed. 2 Wherein the ungodly place justification. 3 Satan moves his members against the true professors of faith. 4 jeremy the Prophet of God, resisted the whole Ecclesiastical power of the jews. 5 The head of the serpent trodden down by the death of jesus Christ. 6 The article of justification preached after the death of Christ. YE shall understand that the jews had a fleshly opinion of this promised seed: for they understood that the Messiah which was promised to them, should rule temporaly as David did: and establish his realm in great quietness, & rest, withal pleasure, & voluptuousness, as ye may understand by the desire of the mother of the Sons of Zebedee. Math. 20. Her Sons being with Christ and his Apostles, were of the same opinion, as testified the answer of Christ, Mar. 10. saying to them: ye know not what ye ask: But the spiritual knowledge which the Fathers had, was far different therefrom. Who understood in the spirit that the realm of Christ was spiritual, and not temporal, to the which they were led by faith. By this ye shall understand, not only that the fleshly judgement is deceived in knowledge of this seed: but also of the persecution of Satan: Ever persuading the wicked and ungodly, which are his seed to persecute the woman's seed of the promiss: That is, the chosen who according to the promiss of God, obtain victory by faith in the blood of Christ. For Satan intending to destroy this article of justification, may not suffer the preaching thereof (that is) That by grace through faith, and not of our own righteousness, and works: We are made safe, please God, are received into favour with him, and accepted as righteous, and just, not of our merits or deservings, but through the merits of Christ jesus our Saviour. By the contrary, the wicked trusts in their own strength, and merits. And will have their good works, invented by themself, without the commandment of god, a part of their salvation. And who will not authorize the same, they persecute of deadly hatred, and must needs die as Abel did. So let Abel die and Cain live, that is our law, sayeth the ungodly. In the Church of the jews, our said adversary ceased not to impung this article, and persuade the wicked to persecute the godly, and kill the prophets, for preaching the same, for defence of the which jeremy the Prophet resisted the hole Ecclesiastical power & authority of the Church of the jews: that is, the multitude of the wicked, being a few number of the chosen, that assisted to him as ye may read jeremy the 26 Chap. Not the les afterward he was stoned to death for the same cause, which is the reward of man that is which man giveth for the true preaching of this article. So let Abel die, and Cain live. Finally, the persecution of sathan our adversary persuaded the death of christ, his Apostles, and martyrs, and their true successors, all for this article. But ever Christ got victory and triumphed by his word only. In so much as he got victory of the devil, hell, and death, of the law, sin, the world, and the flesh, through his death and resurrection, So by faith in his blood all the Prophets, Apostles, martyrs, & confessors, with their blood have watered the Church, and have left a sure testimony to us: for confirmation of this article, that in the blood of christ and not in their own blood, works, or deeds, they are made safe, and have gotten, the realm of heaven, conquest and purchased to them by Christ, and not by themselves, nor their merits. The which confession is the cause that the godly are ever persecuted by the wicked. So let Abel die, and Cain live, that is our law. THE XI. CHAP. 1 How sathan hath deceived the world after Christ, and wherewith he hath clad him. 2 An evident argument showing them, which this day are called bishops, to be the church malignant. 3 An exhortation to them which enter in the church by the Pope's authority: aend of his power to make bishops. 4 Wherein the wicked jews gloried, and wherein the Pope & his kingdom. NOw our adversary perceiving by the death of Christ that the promise made in Paradise, was fulfilled: and his head trodden down, that is his power & strength by the shedding of the blood of Christ: this article of justification laid so abroad, & the church of christ is so strongly edged with the same, that all his imaginations with the which he deceived mankind, had no place to pervert the perfit faith. Then invented he a new manner of habit, which he found in the same church amongst the slothful ministers: whom (by process of time seeing them idle & not occupied in the reading, teaching, and preaching of the scriptures) he provoked to invent works of their own conceit. And also to abuse the holy sacraments, and good works of God with vain superstitions: the which they call good works. And by this means he hath so drawn them from faith, that they know not what the same is, nor what Christ is: but as it were a Thief hanged upon a gallows or gibbit innocently, or like another manner of profane history of Hector, or of the great Alexander. And therefore hath provoked them to pursue this Article more cruelly than ever it was pursued from the beginning of the word. Themselves by word confessing the same with their mouth, reading, singing, and of their manner, daily teaching, and preaching the same. And yet nevertheless daily burning, killing, & banishing the true faithful preachers of the said article, & confessors thereof. And so ever shall Abel die and Cain live, that is our law, say they. Our said adversary that he should not be perceived, hath transformed himself in to an Angel of light Note well. That is in form of holiness. He hath entered in the church in wonderful subtlety: for he hath clad him with the most honest and shining works, invented this day by men's wit or reason. (Yea with the same works commanded also by God) and by them maintaineth, & defended himself wholly: yea verily, he had clad him with the blessed sacrament of the body and blood of christ, for he can well disguise him in works with pride, Where may Satan enter and rule. vain glory, hypocrisy, diffidence, despair, Idle faith, as to believe the history only, presumption of the own merits, etc. But in perfit faith, which is the groundstone of this article of justification, he can never enter. Therefore under colour of holiness he hath caused and daily causeth the prelate's of the Church (as they call them,) who should of their vocation, have (to the shedding of their blood) defended this Article, pursue the same most cruelly, with all torments invented by man's wit under the false pretence of good works: having no respect to faith. And so shall Abel die, and Cain live. Ye shall understand that the oft repeating of the death of Abel and the life of Cain is no vain story nor purpose, but the true similitude of the Church of christ, which first watered with the blood of Abel, remaineth example to this hour and shall to the second coming of Christ to the latter judgement. In the which two persons is set forth to us, the perfit knowledge of the Church, which consists in the godly and ungodly * Which shallbe separate when the Lord shall send forth his angels in his harvest. . And ever the perfit and just Church is pursued with the wicked, & never pursueth, by which the disciples and servants of Christ are known as testify the holy scriptures. I exhort you which are adversaries to this article of justification: Note well. consider with yourself, if ever ye read the history in canonical scriptures, or profane histories, that ever the true and perfit church from the beginning of the world to this hour persecuted any: but ever was persecuted and the godly glad thereof. Herefore, the form & order of this tyrannical persecution used this day by them having the ecclesiastical power in their hands against the faithful professors of this article: I judge to be of the devil, and may say truly to them as Christ said to the Scribes, & pharisees, all the blood which is shed from the blood of Zacha. whom they slew, between the altar & the temple, Luc. 11. shall come upon these cruel tyrants which impunge this Article, and slay the faithful professors thereof. Against these sayings, the adversaries of faith and verity cry. The voices of the wicked. The canon Law, the authority of the Church, the long consuetude, the examples of the Fathers, the Bishop of Rome's authority, the general Counsels, Heresy, Heresy: So there is no remedy, but let Abel die, and Cain live, that is our law. My hearts, ye which have entered in the Church of Christ, by the bishop of Rome's law and authority, with his fair bulls, your shaven crowns, smaring you with oil or chreame, and clothing you with all Ceremonies, commanded in your law. If ye think you therethrough the successors of the Apostles, and Fathers, of the church: ye are greatly deceived: for that is but a politic succession or ceremonial. The succession of the Church is far otherwise, the which requireth you to have knowledge in the scriptures of God, 1. Tim. 3. to preach, and teach the same, with the other qualities & conditions contained in the scriptures, Tit. ●. as hereafter shallbe shown in the special vocations: of the which if ye be expert and your vocation lawful, according to the word of god, doubtless ye are the successors of the apostles: & have the same authority, they had committed to them by Christ. And if ye want the said conditions, and qualities: Ye are but reaving wolves, Note well. clede with sheep skins: what authority that ever the bishop of Rome give you. For it is no more in his power to make a Bishop of him which can not preach, nor hath the knowledge to rule the flock committed to his care, according to the word of god: than it is in his power to make an ass to speak or be man: or yet cause a blind man to see. Therefore, I pray you learn the scriptures that ye may walk in your vocation right: for of your succession ye have no more matter to glory, than the jews had, to glory against Christ: calling them the sons of Abraham, Io. ●. whom he called the Sons of the devil. They gloried in the carnal succession: and ye glory in the politic or Ceremonial succession. And all is one thing, God send you knowledge, and understanding of his word that ye may cease from your tyranny, and the true faithful may live in rest and quietness. THE XII. CHAP. 1 The division of justice in general with the definition of every part thereof. 2 The cause that no man is just by the law. 3 Scriptures and examples proving all me. (except jesus Christ) to be sinners. LEt us pass forward in the discussing of this Article of justification: for knowledge of the which necessary it is to show what justice is of man, The entries to the article of justification. what of the law, either of God or man: which being shortly discussed, we shall the more easily come to the knowledge of our christian justificatio: which is a thing far above all law, either of god or man: for it is the justice by the which a wicked man is made just, through faith in the blood of jesus Christ, without the works of the law, Rom 3. Galath. 2. because of the deeds of the law no flesh shallbe made just before god, The cause that no man is just by the law. as the apostle saith. This is as much to say as because no man fulfilleth the law, nor doth the deeds and works of the same, in the pure and clean estate, as the law required them to be done according to the purity of the same. Therefore the law can pronunce none just before god. justice in general. This word justice or righteousness generally by the philosophers is taken commonly for the obedience and outward honesty, according to all virtues of moral manners, the which a man may do and perform of his own power and strength. This is called an universal or general justice after the philosophical definition: the same S. Pau. called the righttuousnesse of the law, or works, because the Transgressors of this justice are punished as wicked and unrighteous. For whom the Law is made and ordinate, as Saint Paul sayeth, 1. Timoth. the first Chap. for the just needeth no law. These moral manners and discipline, is the most excellent raiment or habit, wherewith man may be clad. Nevertheless, they can not make a man just before God, nor is not the justice which we speak of here in this treatise. The Politic or Civil justice is the obedience which every Subject and Inferior estate of man, giveth to their prince, and Superior, in all the world. The which proceedeth of the law of nature, and is a good work, without the which obedience (to the punishment of the wicked, and defence of the just) no common weal might be conserved and kept in rule and order, but all would run to confusion. Therefore are Princes and higher powers commanded of God to be obeyed, Rom. 13. as his good work: for they are the ministers of God unto good. Nevertheless, ye shall never find man so just in fulfilling this justice: but the law of nature shall accuse him that he hath not done his whole duty, which the same requireth: Neither the Prince to the Subject, nor the Subject to the Prince, nor equal to equal, that is, Neighbour to Neighbour: The knowledge of this law of nature is borne with man, printed in his heart, with the finger of God. And therefore let every man consider his own estate: and he shall perceive, that if god will accuse him, with this law, he shall not be found just, because of the deeds of the law, no flesh shallbe found just before God. What is to be just before man. Notwithstanding, he which doth the deeds of this law and is obedient thereto in doing, and leaving undone, according to the external works is so reakoned just before man, and liveth in the same: and therefore hath the name of justice. The Ceremonial justice, is the obedience and fulfilling of the Statutes, ordinances, and traditions of man, made by the bishop of Rome, and other bishops, Counsels, Schoolmasters, and Householders, for good rule, and order, and manners, to be kept in the church, schools, and families. This is a good work and necessary to be had with these conditions The things which should be eschewed in keeping Ceremonies. (that is) that they be made, not repugnant to the law of god: & that through keeping of them: no man think him, the holier before god: nor yet therefore to obtain remission of sins, or to be found righttuous before god. Nor yet that the same may bind or oblish any man to the observing of them, under the pain of deadly sin. Nevertheless how well that ever ye observe or keep them, that is, this law Ceremonial: ye shall not be found just there through before God, because of the deeds of the law, no flesh shallbe found just before him. The justice of the law moral or Moy. law, which is the law of God, exceedeth & is far above the other two justices. It is the perfit obedience required of man, according to all the works and deeds of the same. Not only in external and outward deed, but also with the inward affections and motions of the heart, Deut. 10. Math. 22. Mar. 12. conform to the commandment of the same (saying) Thou shalt love thy lord god with all thy heart, with all thy mind, with all thy power, and strength. And thy neighbour as thyself. This is no other thing but the law of nature, printed in the heart of man, in the beginning: now made patent by the mouth of god to man, to utter his sin▪ and make his corrupted nature more patent to himself. And so is the law of nature, and the law of Moses, joined together in a knot, which is a doctrine, teaching all men a perfit rule, to know what he should do: and what he should leave undone, both to god and his neighbour. The justice of the law, is to fulfil the law: That is, to do the perfit works, of the law as they are required from the bottom of the heart. Math. 56. & 7. And as they are declared & expounded by Christ: and who soever transgresseth the same, shall never be pronounced just of the law. But there was never man, that fulfilled this law to the uttermost perfection thereof (except only jesus Christ) Therefore, in the law can we not find our justice, because of the deeds of the law, no flesh shallbe made just before God. For the probation hereof, we will show the authorities of the Scripture from the beginning: how the most holy fathers were transgressors of the law. And therefore could never be made righteous by the same: and if they which were most holy, could not be found just by the deeds of the law: much less may the wicked be pronounced just by the same. Therefore, we must take this conclusion with the Apostle S. Paul. All have sinned, & have need, or are destitute, of the glory of God * That is by original sin all man is become blind and is fallen from that Image of God (which was integrity of nature, justice, and righteousness) in which man was first created and now is clad with the contrary. Rom. 3. Gen. 3. : And are made just freely by grace through faith, in the blood of jesus christ. Adam, first in the paradise, transgressed the law: and therefore the same accused him, and condemned him, and all his posterity, as rebels and transgressors of the same, to the death. Nevertheless, the law remaineth still holy, just, and good, requiring the same holiness, justice, and goodness of us, as testified S. P. Roma. 7, And because we do not the same, the law ever accused us, and pronounced us rebels, and transgressors, as our forefather Adam was. Who might never be pronounced just by the law, because of the deeds of the law, no flesh shall be made just before god: & seeing all men gotten by natural propagation hath descended of Adam: he is corrupted and rebel to the law as Adam was. For he might get no better sons, nor his nature was. This corruption is so infixed in the nature of man, that he is never clean purged thereof, so long as this mortal body of sin, & the spirit remaineth together: and this is the cause why we fulfil not the law, in the pure and clean form as the same requireth the deeds thereof to be done. For this cause S.P. sayeth: Now I work not this evil, Rom. 7. but the sin which dwelleth in me: for I know there dwelleth in me (that is in my flesh) no good: for the good which I would, that do I not, but the evil which I would not, that do I, as Paul would say, so rebellious is my wicked nature, to the affections of my spirit, that the very things which I know good, and would do, for weakness may I not complete. I would love, fear, honour, and thank God, with all my heart, and all my strength, and adheere to his promise: in every hour and all tribulation, but by the wicked flesh, I am impedite to do the same. For howbeit, I have fear, and love, begun into me, yet are natural security, and concupiscence impediments, that they be not pure and perfit as the law requireth, and albeit I have faith begun in me: Let every man judge if in time of tribulation he find not this battle within himself. which teacheth that God is true in all his promises. Yet natural dubitation, and imbecility, causeth me frequently to doubt, if God shall deliver. And so murmurs sometime the flesh, and loves not God withal the heart. Here my hearts, ye may learn, at the Apost. to know this corruption of nature. For he gives the example in himself, and in no other: teaching every one of us, to judge ourself, and not our neighbour. This corruption of nature, Original sin. is called original sin, which is the wanting of original justice, that should have been in man, according to his first creation. This corruption of nature followed the fall of Adam, in all men, that the nature of man may not truly obey the law of god, nor fulfil the same for the inherent faults, and concupiscence in the heart of man: engendered of this corrupted nature, & so can not be pronounced just by the law, because of the deeds of the law, no flesh shallbe made just before god. From Adam to Noah, from Noah, to Abraham, and from Abraham to Moses, enduring the which space and time, we can find none of the holy fathers, (which lived under the law of nature) pronounced just by the deeds of the law: but all were sinners, and Transgressors of the law as Adam was, as testifieth the whole history of Gen. Therefore, the justice of a christian man shall we not find in the law, because of the deeds of the law, no flesh shallbe found just before god. Moses, who was mediator between god and his people of Israel, in giving of the law of the two tables, (which is but a declaration of the law of nature right understand) fulfilled not the law, as ye may read in the book of Num. the 20. chap. The breaking of the first commandment. where Moys. and Aaron are both reprehended of god for their diffidence, and incredulity, the which is the breaking of the first commandment of god. And a great and weighty sin: howbeit the reason of man cannot consider it: yea veriely greater and weightier before God, than either slaughter or adultery. In the sight of man the crime appears but small * The sin of Moys. and punishment thereof. for God gave commandment to speak to the stone, or rock in presence of the people: And charged the same to give water, but they spoke to the people with a doubt (saying) may not god give you water out of this rock: & then struck upon the stone twice, which gave water abundantly: but god would not pretermit the punishment of their unfaithfulness (saying) they should never enter in the land, promised to the people of Israel. And Moys. also testified no man to be innocent before god, Exod. 34. but by favour and imputation of grace through faith. Exod. 33. And howbeit Moys. repent sore the said offence, & prayed fervently that he might enter into the land of promise: he was not hard: for god would not alter his sentence, as ye may collect of the saying of Moses, Deut. 3. Chap. where god saith to him: speak no more to me of that matter, thou shalt not pass over the water of jordane. Here ye may see that man can find no justice in the law, which is of value before God. job, who was commended by the mouth of god, the most just in earth, could find no justice in the law: for howbeit he was innocent in the sight of man: he might not enter in judgement with god, because the justice of man, is nothing before god, as ye may read in his book, Io. 6. & 15 & alleges the stars of Heaven, not to be pure in the sight of god: much less, are men to, stand in judgement with his law, to be pronounced just. Therefore, the holy man job concluded his book, with confession and repentance, granting him to be a foolish sinner. job. ultio. And so by faith in the promised seed was received in the favour of God, & accepted as righteous, the which is the justice, that is of value before god. David, the figure of Christ, of whom god speaketh (saying) I have found a man according to my hearts desire, 1. Reg. 13. & 16. saith: enter not in judgement with thy Servant (O Lord) for in thy sight no man living shallbe made just, Psal. 124. or righteous: that is as much to say, after the mind of the prophet. If ye willbe justified by the law, ye must enter in judgement with God: who is he that liveth so godly, and holy in the earth, which may or can defend his cause, being called to the justice seat of God, to give account and reakoninge of all things which he aught to God, and by his law justly he may require: there is not one as the Prophet saith: Therefore (O lord) if thou shalt call us to judgement: and ask question of our life and manners, according to the rigour of thy law: there shallbe to us no hope of salvation. S. August. expounding the said verse, saith: There is no man living upon earth, Augustine concluded all man to have sinned. excepted in this cause, no not the Apost. and concluded with these words, let the Apostles say and pray: O father of heaven forgive us our debts, as we forgive our debtors, and if any would say unto them: why say ye so, what is your debt: They would answer (saying) because no living creature shallbe found just in thy sight. And in another place expounding the said words: Enter not in judgement with thy Servant (O Lord) that is, stand not in judgement with me, ask from me all things which thou hast commanded, and given me charge to do, and leave undone: for thou shalt find me guilty, if thou enter in judgement with me. Therefore saith he, I have need of thy mercy, rather than to enter with thee in judgement. And S. Bernard, in the sermon which he maketh & writs in the day of all Saints, Mark the words of S. Bernard. speaketh after this manner: but what may all our justice be before god: shall it not be reputed or esteemed, like unto the menstruous cloth of a woman, according to the saying of the prophet: and if it be sharply accused, all our justice shallbe found unrighteousness: what than shallbe our sins, when our justice may not answer for the self. Therefore, let us cry with the prophet: enter not in judgement with thy servant (O lord) and with all humility run to the mercy of God: which only may save our souls. Here ye may clearly understand, by the holy fathers, saying that they understood the scriptures, and article of justification, as we do, finding no righteousness in the law: but only through faith in the mercy of god. The said Prophet saith, if thou (O lord) shall keep our iniquities, and lay up our sins in store, O Lord, who shall sustain or abide. Psal. 139. S. Aug. expounding these words, saith: the prophet said not: I shall not sustain: But who may sustain or abide thy judgement, if thou wilt accuse. He saw the whole life of man, Note. circumvolved with sins, all consciences to be accused with their own thoughts. And no clean, pure, & chaste heart, to be found presuming in his own righteousness. Therefore if a clean or chaste heart cannot be found presuming in his own justice: let all men with the heart in faith unfeignedly presume in the mercy of god, & say unto him: If thou (O Lord) shall keep or lay up in store our iniquities: O Lord, who shall or may abide it: where then is the hope of our salvation, with thee (O Lord) for the help and satisfaction or sacrifice for our sins is with thee, as it followeth in the next verse, Sacrifice for our sins. Esay. 5 3. Heb. 9 Galath. 3. & 4. Ephe. 1. Tit. 2. Apo. 5. of the same Psal. What is this sacrifice, but the innocent blood of christ shed, which hath deleted, and put away our sins, the only price given, to redeem all Prisoners and captives forth of the Enemy's hands. Herefore help & satisfaction is with thee (O lord) for if it were not with thee, but that thou wouldst be a just judge, and not merciefull: and wouldst observe and keep all our iniquities, and seek them of us, who might abide it. Who should stand in thy judgement, and say, I am innocent. Therefore, our only hope is, that help, mercy, and favour is with thee. O ye which are adversaries to faith, prent these words in your hearts, which ye read with your mouths, but take no care of them, and then ye shall not impung this Article of justification: but say with us the words of the prophet: enter not into judgement with thy servant, O Lord: for in thy sight no living creature shallbe found just. THE XIII. CHAP. 1 The justice of a Christian. 2 The questions of the wicked against the manifest will of God, taught in the scriptures. 3 Tokens declaring the serpent's seed. NOw sithence our forefathers, which lived most just, could not be made just in the deeds of the law, or in no law could find this justice, by the which a wicked man is made just: of necessity we are compelled to seek the justice of a christian man, without all law or works of the law: And of another than ourself, which is just, and innocent, that no law may or can accuse: & through his justice we must be maid just: for of ourselves, we are not just. Nor no man as the prophet saith, the 13. Psalm. And the Apost. Ro. 3. cha. All men have left god, and altogether are become unprofitable: none of them is found good, except one, which is the man Christ jesus, the only begotten son of god: by whom and by his merits through faith in his blood, we are all received into the favour, grace, and mercy, of God the father, accepted as righteous and just, without all our merits or deservings, to the everlasting life. This is the justice of a christian which at length shall be declared (with gods grace) hereafter. Here the adversaries will move three questions, to see if they may impung the truth. The first is: wherefore gave god the law to man, The objections of the wicked. or what availed the giving of the same: if man of his own power, and strength, may not fulfil the law. The second question is, if man may not be made just through the deeds and works of the law: wherefore should man do any good works. The third is, how were the fathers made just, & by what means. To the first question concerning the giving of the law: the cause wherefore it was given: and why we fulfil not the same: I will answer unto it presently. And the other two questions shallbe discussed with the Article of justification. That is, with the discussing of the justice, pertaining to a Christian man. And in the forthsetting of good works: which followed faith, as the true fruits thereof. But first ye shall note and keep well in memory, The nature of the wicked. that the wicked ever objects questions and causes, unto god: on this manner when any thing occurs, which transcendeth their fleshly wit, and reason: then say they, wherefore did god this or that thing: the which sayings declareth them to be the serpent's seed, of whom they learned that lesson. For it was his first proposition, made unto our mother Eve, in Paradise, saying. Wherefore hath god commanded you that ye should not eat of all the trees in the paradise▪ thus he persuaded the woman to give him answer, of the cause not pertaining her to know: & so brought her to confusion: Even so doth the ungodly, & sons of the devil enquiring at God the causes of his secret judgements, as wherefore hath god chosen one: and rejected another, with other such unprofitable questions, of the predestination, and forescience of God. But in all such matters which are above, our capacity and reason: let us say with the Apost. O highness, o deepness, o profoundness, of the riches, Rom. 2. of the knowledge, and of the wisdom of God. How in comprehensible are the judgements of him: and unsearchable are the ways of him: for who hath known the mind of the lord, or who hath been his Counsellor, or who hath first given to him that he should give again to them: for of him, and by him, and in him, are all things. To whom be honour, praise, and glory for ever. Herefore my well beloved brethren, inquire ye nothing of the works of god: Note well. and of his secret judgements: but as his word teacheth you, and seek no cause of his works, more than of his divinity. But be content to know those things, which are in your capacity, and under judgement of the reason of man. For as job saith in his book, job. 9 if God hastily inquire us, who shall answer unto him, or who may say unto him: wherefore dost thou so: He is god, whose Ire no man may resist. Read the whole 10. chap. for confirmation of this matter. And I exhort you by the mercy of god, to read the Scriptures not as they were a profane history of Hector, Alexander, or other gentle histories. Nor yet as the manly science of Plato, Aristotle, the bishop of Rome's law, or others, which are but the science of men, and may be judged by the reason of man: but with an humble heart, submit you to god and his holy spirit, who is Schoolmaster of his scriptures: and will teach you all verity necessary for your salvation, according to the promiss of jesus Christ. Io. 14.16. For the understanding of the scriptures is not of manly wisdom, or knowledge, but the Godly men moved by the holy spirit, have spoken and forth shown the perfit knowledge of the scripture, Whom to the scriptures are difficil as Saint Peter saith in his second Epist. the 1. chap. Therefore think the scriptures not difficil: but to the fleshly man, which shall get no understanding thereof. They deceive you which say, the scriptures are difficil, no man can understand them: but great clerk. Verily, whom they call their clerk, know not what the scriptures mean: fear, nor dread not to read the scriptures, as ye are taught here before. And seek nothing in them but your own salvation: and that which is necessary for you to know. And so the holy spirit your teacher shall not suffer you to err, nor go beside the right way: but lead you in all verity. And so will we pass forward to the question before rehearsed. Wherefore god gave the law as we are taught by his scriptures. THE XIIII. CHAP. 1 An introduction to answer the first question of the wicked. 2 To what creatures god gave law, and why he gave the law to man. 3 Of Adam's gifts before his fall, hath no man experience. 4 The law given to Moses, and why man may not fulfil the law. THere can nothing be perfectly understand without the ground, and foundation be sought & known. So for the true knowledge of this question, ye must begin at god, and know him, as he hath commanded in his scriptures: and seek him no other ways, and by him ye shall get knowledge of yourself. God being without beginning, as he is without ending: in the beginning made all creatures perfit, right, and good: and last of all men, to his own image and similitude, male, & female, he made them: whom he endued and clad, with most excellent gifts of nature, and godly virtues, with original justice, full integrity, the law of nature imprinted in his heart, with power to do the same of his own free-will. And put him in the paradise of pleasure, that he should labour, & keep the same, with commandment to eat of the fruits of all the trees of paradise: and forbade him to eat of the fruits of the try of knowledge of good and evil, standing in the mids of the Paradise: Adjoining the pain if he transgressed this commandment, Gene. 1. &. 2. saying, whatsoever day thou eatest of the same, thou shalt die the death. Not only gave god a law to man, but also to beast, Sun, Moon, Elements, and all his Creatures in their kinds, the which they should not transgress nor overpass. That in his creatures he might be glorified, and have obedience of them: to that effect he made them, and gave them the law. This exposition ye shall find in the 148. psal. Where the prophet exhorts all creatures animate, and inanimate, to preach and forth show, the glory of god, because he said the word, & they were made and gave commandment, & they were created. So the law was given to man, to the effect he should know his Maker, glorify him, and obey him: for obedience is the fulfilling of the law * The cause why God gave the law to man. . To obey god, is to love God, with all thy heart, What it is to obey God. with all thy mind, power, & strength, and thy neighbour as thyself. This law was printed pure, and clean in the heart of Adam, who had free will, and power, of himself to do the same. For God made man in the beginning, and left him in the power of his own counsel, he gave to him his precepts, and commandments (saying) if thou wilt keep the commandements, they will keep thee, etc. He put before him fire and water, that he might put his hand, Eccle. 15. to which of them he liked. He laid before him life and death, good and evil (saying) what ever shall please him, shallbe given to him, etc. The perfection of Adam, and knowledge of the law, the righteousness, and integrity of him, in his creation, with the excellent gifts and godly virtues he was endued with, are unspeakable as saith Ecclesiasticus, the 17. Chapter God created man of the earth, and made him after his own Image, and similitude, turned and converted him again in the same. And clad him with virtues according to himself, etc. Read the whole Chap. which will instruct you of these noble virtues, and qualities of Adam. What might he want, being perticipant in virtues to the godly nature: nothing at all: and so all the works of god were made perfit: All creatures of god were perfit in their first creation. the which he never altered nor changed: No more did he his law, but after the fall of man, by his prophets and holy Preachers he set forth and uttered his law in the same form & pure estate, as it was created: That man thereby might the more perfectly know his weakness and imperfection. Therefore the Apost. saith: Ro. 3. & 7. by the law is the knowledge of sin. The law is not sin, Rom. 4. but sin is not known, but by the law. That is the cause why the law works anger and hatred. The law of Moses of the two Tables was but a uttering and declaration of the law of nature. And that proves the sayings of Christ: For when he had made a long sermon, teaching his disciples, and the people, the perfection of the law of Moys. as ye may read the 5.6. & 7. Chap. of S. Math. concludes on this manner. All things whatsoever ye will men do to you, do ye the same to them: For this is the law and prophets. Here ye see the law and all the preaching of the Prophets joined in a knot to the Law of nature, which teacheth us what we should do, and what we should leave undone. This law was perfectly printed in the heart of Adam, who wanted no perfection to fulfil, observe, and keep the same, to the uttermost perfection thereof. For transgression of the commandment of god, our forefather Adam was exiled, & banished forth of paradise: and spoiled of the integrity, perfection, and all the excellent qualities, dignities, and godly virtues, with the which he was endued by his creation, made rebel, and disobedient to God in his own default * Why man may not fulfil the law. . And therefore he might not fulfil the law to the perfection as the same required. For the law remaining in the own perfection, Just, holy, and good, requireth▪ and asketh the same of man, to be in deed fulfilled. But all men proceeding from Adam, by natural propagation, have the same imperfection, that he had. The which corruption of nature resisteth the will and goodness of the law, which is the cause that we fulfil not the same, nor may not of our power & strength, through the infirmity and weakness of our flesh: which is enemy to the spirit, Rom. 7. & 8. as the Apostle saith. O miserable man accuse not God, but thyself, because thou fulfilest not the law: For howbeit (thou) in thy default fell from thy goodness, and perfection of nature (by the which of thy own friewill and power, thou might have fulfilled the law) into evilness and imperfection: and hath corrupted thy nature: Nevertheless, God remained just, good, true, and unchangeable, and his law also, which requireth of thee her duty, not according to the fragility of thy nature, but to the purity of her nature, according to the good will of God. Therefore impute no fault to god, nor yet to his law, that thou fulfilest not the same, but to thyself, and thy corrupted nature, which obeyed the will of the Devil, and resisted the goodwill of god. THE XV. CHAP. 1 What remained in man after his fall, and what may man do thereby. 2 The opinion of the Philosophers, touching the wickedness of man. 3 The office of the law, and what shall man accused thereby, do. 4 The conclusion of Paul, and evasion of sophists therefrom: with argument's convincing them as Liars. NOtwithstanding after the fall of man remained with our first parents some rest, and footsteps, of this law, knowledge, and virtues, in the which he was created: And of him descended in us * Men may work outward works of the law. by the which of our free will and power, we may do the outward deeds of the law, as is before written. This knowledge deceived and beguiled the Philosophers: for they look but to the reason and judgement of man: and could not perceive the inward corruption of nature: but ever supponed man to be clean, The opinion of Philosophers. and pure of nature: And might of his own free will and natural reason, fulfil all perfection. And when they perceived the wickedness of man from his birth: they judged that to be, by reason of the planet under whom he was borne, or through evil nourishing, upbringing, or other accidents: and could never consider the corrupted nature of man, which is the cause of all our wickedness. And therefore they erred, and were deceived in their opinions & judgements: but the perfit christian man should look first in his corruption of nature, & consider what the law requireth of him: in the which he finding his imperfection and sins accused: for that is the office of the law, to utter sin to man, and giveth him no remedy, then of necessity is he compelled either to dspaire, or seek Christ: by whom he shall get the justice, that is of value before God: which can not begotten by any law, or works, because by the deeds of the law, no flesh shallbe justified before God. Ye shall not marvel of the oft rehearsing of these words, that of the deeds of the law, no flesh shallbe made just: that is declared, reputed, found, or pronounced just before god: for they are rehearsed before the forthsetting of the article of justification, that it may seem the more clear, and to that effect the same words were spoken by the Apostle Rom. the third Chapter. Of this manner, we know what ever the law speaketh: to them it speaketh, which are in the law, that all mouths may be stopped, and all the world made subject unto god, because by the deeds of the law, no flesh shallbe made just before him. And therefore I have repeated them so oft, because they lead all men to the perfit knowledge of their justification which is in Christ. This proposition of the holy spirit is so perfit, that it excludeth (if ye will understand the same right) all the vain foolish arguments of sophistry, made by the justifiers of themselves, which pervert the words of S. Paul (as they do the other scriptures of god) to their perversed sense and mind (saying) that the Apostle excludeth by these words the works of the law Ceremonial: and not the deeds of the law of nature, & moral law of Moses. The which shameless sayings, are expressly evacuate by the words of the Apost. Insomuch that no man of righteous judgement can deny: but shall feel the same as it were in their hands: by this probation, the law speaketh to all, that is accuseth all men, that are under the law. 1 Argument against Sophistes. All men are under the law of nature, or the law of Moys. Therefore the Apost. speaketh of the law of nature & Moy. and of all men which he comprehendeth under jew & gentle, as he proveth by his arguments in the first and second Chap. to the Roma. And concludeth in the third Cham all men are sinners. If all men be sinners: none is just. If none be just, none fulfil the law. If none fulfil the law, the law can pronounce none just. Therefore concludeth he that of the deeds of the law, no flesh shallbe found just before God. The same is proved by David in the 13. Psalm. Here ye see by the words of the Apostle, he intends to prove and declare, 2 Argument. all men Sinners. That is, to stop all men's mouths: and to drive them to Christ, by the accusation of the law. No law may make or declare all men sinners: and subdue the whole world to God: but the law of nature and Moses. Therefore, under that word (law) the Apost. comprehended the law moral, and not the law Ceremonial only. Because it followeth in the text. The knowledge of sin, is by the law. And also I knew not sin (saith S.P.) but by the law: Rom. 3. Nor I had not known that lust or concupiscence had been sin, were not the law said: Thou shall not lust: Therefore ye cannot eschew: but confess that the Apostle speaketh of the law moral: yea, and of all laws, and all men, because he excepts none. Therefore let us conclude with the Apost. and the holy spirit, Rom. 3. that the justice of god is without the law made patent and forthshowen by the law and prophets. And then shall we come to our justice, which is Christ, as S. P. saith the 1. Epist. the first chap. to the Corinth. If ye will say of your vain conceit (as ye which are adversaries to faith ever objects vanities) that the Apostle in his conclusion comprehendeth not all men, proceeding from Adam by natural propagation: but that some just men are excepted. Ye shall not find that exception in scripture, of any man (except) Christ. Who being both God and man, is expressly excepted, Esa. 53. 1. Pet. 2. 1. Io. 3. because he never contracted sin: Fraud, nor deceat was never found in his mouth, by this exception all other are excluded, because there is no other (who can be found just) but he. For that cause, he only fulfilled the law, and satisfied the same. By whom all which believe, are accepted as just, without the deeds of the law, through faith in the blood of jesus Christ. Let us pass forward therefore, in the scriptures, for to find the justice of a christian man, which can not be found in the law, nor deeds thereof. THE XVI. CHAP. 1 The diversity of names of that justice which is acceptable before God. 2 justice is plainly revealed in the evangel. 3 What is to live in faith, or by faith. THe justice whereof we have made mention in the beginning: and that is so cruelly and tyranously persecuted by our adversary Satan, The justice of a christian men hath divers names. is called the justice of God: the justice of faith: and the justice of a Christian man: The which is all one thing, glued and joined together, that by the same, we are in Christ: and he in us: by the mercy of god, purchased by christ through faith in his blood, without all our deservings, either proceeding or following the same. And it is so far different from the other justice of the law, as darkness from light: and heaven from earth: because it willbe alone, and not participant with any other thing, that Christ may have his due honour. Who obtained this justice from the father, and is the price thereof, And first it is called the justice of god, because it proceedeth only of the mercy of God, Secondly, the justice of faith, because faith is the instrument whereby in Christ we obtain the mercy of God, freely given to us for Christ's sake. And thirdly, it is called ours, because by faith in Christ without all our deservings, we receive the same: and are made, reputed, and counted just, and accepted in to the favour of god. And all three are one justice, divided by sundry names, as is before said, which is this article of justification. As by example: alms deed is but one name. And yet after the common manner of speaking it is appropriate truly to three: that is to the Giver, to God, and to the Receiver. In alms, the poor, and indigent, have no part but only to receive, and give thanks. The giver freely giveth of his liberality & substance, and for god's sake. So it is properly called the alms of the giver, and justly attribute unto god, because for his sake it is given. And also to the receiver because he is made rich therewith. In the like manner this justice of God proceedeth of his abundant mercy and grace, favour, and goodness, which he beareth toward man kind, that is poor (yea) above all poverty, laden with sin, having need of the grace and mercy of God: destitute of all comfort and consolation. And therefore is called his justice, by reason of the giving. And it is called the justice of faith, or the justice of Christ: because faith is the instrument, and Christ the Purchaser of the same. And it is called ours by reason of participation of all Christ's merits: which we have through faith in his blood without our merits or deservings. Therefore even as the sick-man receiveth his health: An apt similitude. The poor his alms: and the dry earth the rain, without all their merits or deservings: So receivest thou of God this justice, which is of value before him, by such instruments as god provideth mediately thereto: he being the immediate cause. The physician giveth thee his counsel in thy sickness, exerciseth his labours upon thee, by the creatures of god according to his vocation: thou dost nothing but suffer to work in thee, till thou be healed. And then at commandment of the good Physician thou keepest good diet, not to get thy health: but that thou fall not again in sickness. The poor man receiving his alms, hath no part thereunto, only but to receive. The man that giveth, being the instrument whom God hath made the steward of that his gift. The Earth received the rain, and hath no part thereinto, but to receive. The Labourer or Ploughman, being the instrument to open the pores of the earth that the rain may descend into it, and then it bringeth forth fruit in due time: Even so it is with man. It is called the justice of God and not of man or of free will: but of God, not that justice by the which God is just: but the justice with the which man is cledd, and by the mercy of God, of wicked made just, as Saint Augustine saith, in his book of the spirit, and the Letter the 20. Chap. in obtaining of the which we neither work nor give anything to god: but receiveth, and suffers god to work in us. Therefore, it is far above all justice of the law, which man doth, and worketh, the which are also the works of god, both, because they are of the law: and man may do them of his own free will, & power, as to the external work. And also they are the gift of god. But always they may have no place in this Article of justification before god, except ye will exclude the merits of Christ (which GOD forbidden.) This justice was covered in the old testament under Ceremonies, and sacrifices, but is made known and patent unto us now, by the evangel of jesus christ from faith to faith: Rom. 1. That is not from one faith to another faith: but from that faith by the which we receive the evangel of god, through hearing of his word, and with gladness accept the same: in continual perseverance growing daily in perfecter knowledge of god through faith in Christ, till we give up the spirit, into the hands of the Father of heaven. Never doubting for whatsoever tentation or trouble, in adversity: but receiving all things from God, and of his hands, as our forefather Abraham did, and judge all for the best. Then followeth the formal conclusion. The just shall live in faith: that is ever continue in sure trust, hoping to obtain the thing, he looketh for, which is remission of sins, the gift of the holy spirit, and everlasting life, all purchased by Christ without our merits or deservings. This is the faith of the which the Prophet Habac. speaketh, the just shall live by his faith. The just man and faithful hath never respect to any thing, but only to faith in christ: And what ever he work or do, referreth all to Christ: & so remaineth he in Christ, and Christ in him conform to the saying of S. P. I live now (no not I) but Christ liveth in me: Galath. 2. for so much as I live in the flesh, I live in the faith of the son of God, who hath loved me, and given himself for me. What is to live in faith. Here ye may see to live in the faith, is to believe in Christ: joined unto him continually by faith: then live we in Christ, and Christ in us, from faith to faith, having no respect to works or merits: but only to the merits of Christ. And so the just liveth by his faith. THE XVII. CHAP. 1 The definition of faith. 2 What faith the Fathers had before Christ's incarnation: and whereby they were safe. 3 Good works are a testimony to faith. 4 Wherefore works please God. 4 The method of S. P. in writing and teaching, and the necessity of good works. 6 Wherefore justice is ascribed unto man. 7 Who spoileth god of his glory. THe Apostle defineth and declareth, what faith is (saying) faith is the substance of things hoped or looked for: The Argument or matter of things not seen, Heb. 2. without the which it is impossible to please god. That is, faith is the true and perfit thought of the heart: The definition of faith. truly thinking and believing god, the which a man doth when he believeth his word, and putteth his sure trust in the mercy of god: which is to believe that his sins are forgiven him for Christ's sake only: The wrath of the Father pacified, & he received in favour, & accepted as just: & firmly and undoubtedly believeth the father of heaven, to be ever merciefull, gentle, helpful, and favourable unto him, for Christ's sake, without all deservings of his deeds or merits, either preceding faith, or following the same. This is the justice of god, which is made patent and revealed by the son of god Christ jesus in his evangel, as said is before. In this faith only in Christ were all the Fathers to the coming of Christ in the flesh made just without the deeds of the law. jer. 23. & 33. Esa. 4. & 45. Ezech. 34. The faith of the fathers before the incarnation of Christ. And therefore all the promises of the coming of Christ, are to be referred to that promise made in Gen. the 3. Chap. that the seed of the woman shall tread down the serpent's head, etc. And so the faith of the Fathers in the old testament, and our faith in the new testament, was and is one thing: howbeit, they had other external rites, objects, ceremonies, and signs, than we have. And they believed in the coming of Christ, to fulfil all promises and prophecies spoken of him. And we believe he is come already, and hath fulfilled all which was spoken of him, in the law and Prophets. And hath ascended to the heaviness, & sitteth, at the right hand of the father, our advocate. And as the Fathers believed the first coming of Christ, ever desiring and looking for the same by faith: Even so now we believe, and look for his second coming. And most fervently desire the same, to be delivered of this mortal body of sin, that we may rule eternally with him in glory. Act. 15. That the Fathers were safe by faith without the deeds of the law. Mark the words of S. Peter. S. Pet. testifieth (saying) wherefore now tempt ye god, to put a yoke upon the necks of the disciples the which neither we, nor our Fathers might bear: but by the mercy of jesus Christ, we believe to be made safe, as they were. And S. August. in the 157. Epist. saith: Therefore if the fathers (being unable to bear the yoke of the old law) believed them to be made safe, by the mercy of our lord jesus Christ: It is manifest that the same mercy, or grace, made the old fathers to live just by faith. Now ye may see clearly that the old fathers were all made safe, through the mercy of God, without all the deeds of the law. Then how will you make yourself safe with works: which never did so good works, as the fathers. So there can be no better conclusion to exclude your works, in the article of justification: then S. P. maketh (saying) that a man is made just by faith, Rom. ●. without the deeds of the law. Therefore faith only justifieth before god. Ye shall understand that it is all one thing to say: faith only justifieth. And to say faith without works justifieth. As by example, if one say, the goodman is in the house alone, or he is in the house without anybody with him. This is all one manner of speaking: The scripture saith, man is made just by faith, without the works of the law: Therefore we may well say, that faith only justifieth. For confirmation hereof, ye shall read the 2. Chapter, to the Hebre. before rehearsed, in the which ye shall find the histories briefly repeated by the Apost. testifiing the fathers to be made safe by faith, referring nothing to works, except only, that the works bear a outward testimony of the faith. Abel, by faith or in faith offered to god a more acceptable sacrifice, than Cain did, by the which he obtained witness that he was just: god bearing witness of the offerings: Heb. 2. and by the same hitherto speaketh, being dead. God looketh first to the heart of man: before he look to his works, Gen. 3. as testifieth the voice of God (saying) I judge not after the sight of man: For he seethe the thing which appeareth outwardly: 1. Reg. 19 But I behold the heart * The man is first just before the works be good. : That is, the man is first made just by faith: And accepted in the favour of God (as Abel was) And then his works are acceptable and please God, because they are wrought in faith. That it is the mind of the Apost. S. P. to exclude all works (either going before or following faith) to be of the substance of the Article of justification: proved clearly the arguments and matters of his Epist. Specially to the Rom. Galath. Hebre. In the which he laboureth so diligently, that all the sophists and workers, that are justifiers of themselves, may not get a corner to hide them into, from his conclusions, without they deny Christ and his office. At the least in effect (as they do after their manner.) But the wisdom of god and his holy spirit deceiveth them: for when they wrist and throw the scriptures, to their mind in one place, they are compelled in another place of the same Scripture to confess themselves Liars. In the Epistle▪ to the Rom. from the beginning to the 12. chap. and in the Epistle to the Galath. to the 5. Chap. The purpose of Paul, in his Epist. to Rom. & Galath. with all labour and diligence, he setteth forth the justice of god to be through faith in jesus Christ, without all works of the law. And when he hath established the same Article of justification: Then setteth he forth the works of righteousness, in the which a christian man shall live because the just shall live in faith. This order ye may see in the said Epistles: and in the Epist. to the Hebre. he declareth the office of Christ, his priesthood and sacrifice, and giveth faith her place the 11. Chap. All his labour was to exclude the mixtion which now these feigned workers would have joined in with faith and the benefit of Christ, which is no other thing but the work of the devil our adversary, to make the death of christ in vain, Galath. 2. as the Apost. saith: Therefore if justice be of the law, or by the law, Christ's death is in vain. But think not that I intend through these assertions to exclude good works: No, god forbidden, for good works are the gift of god, and his good creatures. And ought and should be done of a christian, as shallbe shown hereafter at length in their place. But in this article of justification, ye must either exclude all works, or else exclude Christ from you, and make yourselves just: 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 pacify his wrath, except Christ first make our peace. For that is his office The office of jesus Christ is: to pacify the wrath of God, which our works may not do. Cor. 6. for the which he came in the world and suffered death: So if ye will not exclude Christ, exclude your works. For in this case there is no concurrence, more than there is between darkness & light: For what participation hath righteousness with iniquity, or what fellowship hath light with darkness. The definition of this justice is made plain by S. P. Ro. the 3. Chap. which I exhort you to read: consider word by word, conceive, and prent them well in your hearts, then shall ye be able to contend and fight valiantly against sathan, 1. Io. 5. and his sophists: of whom ye shall have victory by faith, which is our victory that overcometh the world. The justice of god is, by the faith of jesus Christ, In all, and upon all, which believe in him, there is no distinction or exception. All have sinned, and have need (or are destitute) of the glory of god: But they are made just, by his mercy, freely without the works, by the redemption which is in Christ jesus: whom god hath proponed or laid before a sacrifice or satisfaction by faith in his blood: to the forthshowing of his justice, for remission of the sins by past: the which god hath suffered to the forthshowing of his righteousness at this time, that he may be just, and justify him, which is of the faith of jesus Christ. Where then is thy glory or vaunting? it is excluded by what law of works? No, but by the law of faith: Therefore we believe surely a man to be made just, by faith without the deeds of the law. Now, I pray you tell me what plainer words may be spoken, or terms invented to exclude all our works, merits, or power, to be participant with god in this article of justification. They are as plain and clear as the son in midday. Nevertheless because the words are so precious, and necessary above all things to be imprinted, and continually keeped, in the heart of man: I will make some declaration of every part, and particle of this definition. And prove by authority of scripture, this justice of god (by the which a man is made just) to be without all works or power of man, only by faith in the mercy of god. Of this justice, Dau. speaketh (saying) lead me in thy justice, Psal. 5. O lord, because of my enemies: direct my way in thy sight. That is, O Lord my god, for thy great goodness, singular kindness, and natural love, thou wast ever wont to show unto sinners and mankind: be to me a governor, guider, and convoyer, in all perils, and dangers: suffer never my mind to decline from the right way, for any manner of strength or fear of my enemies. And also in thy justice (O Lord) deliver me: Psal. 30. that is, for thy goodness and mercy: And after, judge thou me (O Lord) and discuss my cause: that is, take my defence upon thee: Psal. 43. for I am not able of myself to resist. Therefore in thy justice deliver me: and be unto me a strength invincible. Psal. 70. So shall ye find in divers and sundry Psal. & other places of scripture, as Daniel 9 Chap. justice and righteousness unto thee (O lord) but unto us confusion, and shame of face. In the which Chap. ye may read what justice or holiness, that holy Prophet ascriveth unto him, or to the most holy of the people: Amongst whom, assuredly there was many good punished with the wicked: but none which might ascribe righteousness to themselves. Sometime, ye shall find in Scripture this word justice, ascribed unto man, as Dau. saith: Psal. 4. hear me, who called on thee (O Lord) of my justice, etc. That is, god the Author, Giver, and keeper, of my innocency, hath looked upon me. And judge me, lord, after my justice, and according to my innocency, which is in me. Here he forthshoweth not his virtues or his righeousnes, Psal. 7. which are in him with these words, because he saith in another place: Enter not in judgement with thy servant (O lord) for in thy sight no living thing shallbe found just. Psal. 142. The holy ghost is never contrary to himself. And the holy ghost is never contrary to himself. But here he called the justice of God his, by imputation. And also he was innocent of the thing which was laid to his charge, by King Saul, who ever accused him of treason: and usurping of the crown of Israel, in the 16. Psal. he saith: Hear my justice, O Lord, and give attendance to my desire and prayers. Here he calleth his justice, his petition. And in innumerable places of scripture, ye shall find this word justice sometime ascribed to god: & sometime to man, Why justice is ascribed to man. because of the receiving of the same from god: but ever the scripture makes the self plain, by the sentence that goeth before, or else followeth, or in some other place. Therefore, take good heed upon the reading of the scriptures, that ye deceive not yourselves, ascribing any deed or power of yours to the Article of justification: for it may suffer none, but only Christ's merits, because the merits of man, are impure and imperfect, & may not abide the justice of God: nor stand in his sight. It followeth in the definition of this justice: By the faith of jesus Christ in all, and upon all which believeth in him. Here ye may see our faith, that we believe in jesus Christ, called his faith, as it is in deed. And the faith also of god, and by the same reason, as the justice 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 obtain the mercy of god, remission of our sins The faith of jesus Christ & what we receive thereby. , the gift of the holy spirit, and everlasting life: all for Christ's sake, without our deservings by the which we are joined in Christ, and Christ in us, as the precious stone is joined in the gold ring. So let all our delight and pleasure be to embrace Christ in our heart by faith in his blood. For, faith is the thing which Christ desireth of a sinner. Believe son thy sins are forgiven thee. Math. 9 Io. 11. Rom. 10. And also, all which believe in me (saith Christ) shall not die 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 need of the glory of god: that is, 3. Reg. 8. 2. Par. 6. 1. Io. 1. Eccle. 7. all wanteth that justice which god approved or judged to be glory. And so, all men are sinners, and rejected from god, and can not be made just by the law, because the same accused sin, * The law is a mirror. and is like a mirror in thy hand to consider the form of thy face: which can do no other thing but show thee thy deformity. God hath concluded all under sin that he may have mercy upon all. The scripture hath concluded all under sin, Rom. 2. Galath. 3. that the promise may be given through the faith of jesus christ to all which believe. It followeth in the definition, but they are made just, freely, by the grace of god, through the redemption which is in jesus Christ. Here ye see the Apost. purposeth to exclude all your merits in deserving of this justice. To the effect he may (as in all his Epist. and labours he intended) set forth the glory of god: and the benefit of christ, the which can no wise be highlier setforth, then in the making of a wicked man, just, and freely: that is, for nothing: and without deserving: For that cause Christ is made to us, from god, wisdom, justice, holiness, and redemption: that he which rejoiceth, may rejoice in the lord. And that meaneth the Apo. Pau. and the prophet jeremy, 1. Cor. 1. jere. 9 which will have all out virtues given unto God, as wisdom, strength, & riches, which are in our power, to use and exercise, as the gifts of God: much more justice, which is not in our power. Note. For we are made, & make not ourselves: the which we do, if we deserve it, either for works preceding or following the justification, to have any part of the substance thereof. And so would ye draw the glory of God to you in one part, the which God will not suffer, as the Prophet Esay saith: Esa. 42. & 48. My glory will I give to no other, either must ye make yourselves just, or else be made just by god: if ye make yourselves just, ye are not allowed of god. So the glory redoundeth to yourself of your own work. This, the holy spirit will never approve nor consent unto, as ye read the second Epist. to the Corinth. the 10. chap. Coloss. 3. Philip 3. Galath. 6. That we are made just, freely, by the mercy of god, declareth S.P. for confirmation of this his assertion: by grace (saith he) ye are made safe, through faith: and that not of yourselves: It is the gift of god, not of works, Ephe. ●. that none have matter to glory or rejoice. This same he affirmeth in his Epistle, to Titus the third Chap. and Rom. the 11. Chap. where he saith, if it be of grace, than it is not of works: Otherwise, grace were no grace. * That is remission of sins were not freely given. Here ye may see, this justice is of mercy freely without all our merits or deservings. Ye are made just by the redemption which is in Christ jesus: and not in yourselves. For Christ hath redeemed us from the curse of the law: and is made for us accursed. That is, he suffered the pain which the curse of the law enjoined to us by sin: in whom we have redemption by his blood, remission of our sins, Galath. 3. according to the riches of his mercy and grace. Ehe 1. What words may be more plain, to prove this justice only by faith in Christ, excluding our merits. Ye have the same assertion in the Epistle to Titus, the second Chapter, Galath. the fourth, and Apocalypsis, the fifth chapter: Where it is written. Thou art worthy (O Lord) to take the book, and open the seals of it: for thou art slain & hast redeemed us to god in thy blood, he saith not in our works, but in thy blood. The wrath of God against sin. Here ye may see and consider our sins were no light things. Considering there was no other thing which might pacify the wrath of the Father: but the blood, and death, of his only begotten son Christ jesus, to be made man for that cause, And now for vain invented Imaginations, of ignorant sophists, (which will not only be their own redeemers: but also redeem others) this precious blood is repute in vain, or a light thing. It followeth whom God hath laid before a sacrifice or satisfaction through faith in his blood, to the forthshowing of his justice, for remission of the sins bypassed, the which god hath suffered (or in the suffering of god) to the forthshowing of his justice, at this time, that he may be just: and justify him which is of the faith of jesus Christ. Here the apostle aboundeth in words: to exclude all sophistry and vain conceit of works, which men intend, and would intend to make satisfaction for sin. For he setteth forth Christ here, the full sacrifice, and satisfaction, for sin. And therefore, he called him the mediator of the new testament, by intercession of his death. Heb. 9 And also Christ offered a sacrifice for sins: Heb. 10. and for ever sitteth at the right hand of God, beholding till his enemies be made his foot stool. And S. john saith, if any shall sin, we have an advocate before the father (jesus Christ) who is just, 1. Io. ●. and he is satisfaction, for our sins: not only for ours, but for the whole worlds: & that through faith in his blood. For there is nothing may bring us thereto but faith only, And no satisfaction may be, but Christ's death, who hath once died therefore, Rom. 6. and shall not die again, death shall have no more dominion of him. In the which he hath declared him just, in fulfilling the promise made of him in the law and prophets. That is that he was to make us just, which could not make ourselves just. And where he saith, for remission of sins bypassed, the which God hath suffered, etc. Understand not that of the sins bypassed before the coming of Christ only: but also of all sins committed to the worlds end. For these words are spoken forth of the mouth of god, with whom all things is present, as ye may consider by the words of Christ, speaking to the jews on this manner: Before Abraham was, I am. Io. 8. Howbeit, Abraham was dead a thousand years before his incarnation. So to the penitent, all sins are bypassed: Therefore the remission of sins by past in Christ's blood, endured to the end of the world. Heb. 6. This is necessary to know for two causes principally. The one is, for confounding of the heresy of the novatians, The heresy of the novatians. which pervert the sayings of the Apost. whereupon they would infer that man once being justified: and thereafter falling in sin, may have no place of repentance, which were the perverting of all the scriptures of God: Io 1. and his promiss in the blood of Christ, 1. Io. 2. who is the lamb of god, that taketh away the sins of the world. And our advocate, sacrifice, and satisfaction. Howbeit, the Apost. speaketh plainly that it is impossible to be renewed to repentance through renewing of baptism: for that were to crucify christ again, not in his flesh: but in thy flesh which would be new baptised. The other cause is to exclude their opinion which think that Christ satisfied, but for original sin only: The false opinion of Sophistes. & that baptism giveth or hath purchased grace to man, after the baptism that he may satisfy for his own sins by recompensation, as god were a merchant to chop & change with man: That if Christ was the first merchant, they shallbe the next. And this is as great a heresy as the other, by the which they would make the death of Christ but a vain trifle: and change faith into works of man's making: The which is the work of the devil, that ever intended to impung this Article of justification, by the mixtion of works. This opinion S.I. confoundeth in his 1. Epistle the first and 2. chap. where he declareth: first, if a man say he hath no sin, he deceiveth himself. And then if man sin (as doubtless all men doth) he saith we have an Advocate Christ jesus, who is just: and is a satisfaction for our sins. Moreover, Note all men, how just that ever they be, need daily to pray: forgive us our debts, as we do our debtors: the which prayer were not necessary, nor Christ had never taught the same: If we might have satisfied for our own sins, at any time. So Christ is ever our satisfaction, and we daily sinners. Therefore we ought ever to pray, forgive us our debts, as we forgive our debtors. It followeth in the definition where is thy glory? by what law is it excluded? of works: No, but by the law of faith: and concludeth man to be made just by faith without the deeds of the law: What is glory. ye shall understand that glory in this place is taken for the sure trust and belief which men put in their own works and merits, the which the apost. will have cleanly excluded forth of this article: & given wholly to christ, who deserveth the same, because he is obteiner thereof, to us through faith in his blood. The which faith will have no thing participant with it in this case, more than the sight of the eye, will have or suffer the finger in it, to help the sight. No, it can not suffer a mote, but ever waters, being hurt till the mote be taken forth. Even so faith, foorthshoweth all thing to the glory of God, and merits of Christ, without all works or merits of man. If Abraham had been made just of works, Rom. 4. them had he wherein to rejoice, but not before god. And also he had not obtained that name to be called the father of the faithful, Gene. 15. but the father of workers. Therefore the scripture saith, Abra. believed god, Rom. 4. and it was reakoned to him for righteousness. Galath. 3. In the which scriptures ye shall not only find this justice which is of value before god: Heb. 2. attribute and given whole to faith, in the mercy of God: but also the works expressly excluded: For either we must be made just by faith only, or by works only: because they may not be mixed without Christ's death be in vain: for to him that worketh saith (Paul) The reward 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 merits: but believeth in him which justifieth the wicked: his faith is counted to him for righteousness, according to the purpose of the mercy of God: And that without works. For the probation and sure understanding of this assertion, ye shall read the whole 4. Chap. Rom. the 15. of Gene. the 2.3. and 4. Galath. and 2. to the Ephe. which words shallbe shown in this subsequent Chapter. THE XVIII. CHAP. 1 The cause wherefore God loveth us. 2 Whereby cometh the heritage. 3 The constance of Abraham in faith, and his obedience. 4 jesus Christ payeth for us that, which the law requireth. 5 Who spoileth Christ of his office. BY grace ye are made safe (by faith) and not of yourselves. It is the gift of God: not of works, that no man rejoice, we are his handiwork, created in Christ jesus unto good works, the which god hath prepared that we should walk in them. Verily, these words are worthy to be written in letters of gold: and ever imprinted in the heart of man, because they contain the whole sum of the evangel of Christ. And also exclude all the vain sophistical arguments made contrary this article of justification, 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 persevering thereunto, whom the Apostle certifieth of their justification in the first three Chap. And then setteth forth to the end of the Epist. the works of righteousness, in the which true Christians should live, according to their vocation, upon the which words 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 abundant love he hath to mankind, because he hath made us, Wherefore God loveth us. he would not, we should perish. For he loveth his own work. Ezech. 18. & 33. He saith, I will not the death of a Sinner, but that he convert and live: he made us that he should love us: for no man hateth or invyeth his own work. This grace we get by faith in jesus christ, Ephe. 2. the which is not our work, but the gift of God. For we are not of ourselves able or sufficient (as of ourselves) to think a good thought: but all our ability is of god, as the Apostle saith the second Epistle to the Corinth, the third Chapter, and Galath. the third Chapter: if the heritage be of the law, than it is not of the promiss: but by the promiss god gave it to Abraham, Ishmael, and Esaw, which were the eldest Sons, who succeeded not to the heritage: but Isaac, and jacob, which were heirs of the promiss, succeeded. We are not made safe through works, that none should glory, because god will not have us rejoicing in ourselves in any part of his gifts, as the Apostle saith: What hast thou that thou hast not received? 1. Cor. 4. And if thou hast received it: why rejoicest thou, more than thou hadst not received it? Ye see works excluded forth of this Article, that man hath no matter to glory, but to refer all the glory unto god, To be crucified with Christ. as is before rehearsed. And that man hath nothing to glory into, but in the cross of jesus Christ, by whom we should crucify the world to us. That is, we should esteem all, that is in the world wicked, as the Apostle saith, to the Galathians, the sixth Chapter. Ye shall not marvel, that our salvation is ascribed, and attribute to the mercy of God, through faith, excluding all works, because the reasoun is here shown by the Apostle, in these words: For we are the handiwork of God created in jesus Christ, unto good works: That is, forsomuch as we live, have life, and understanding, and believe, Act. 17. Psal. 99 it is of God: and not of ourselves, Esa. 45. jere. 18. Rom. 9 because he is our maker, & Creator: why should the earthen or clay pot, extol the self against the potter: of whom it hath all which it hath, or the branch against the tree: of which it hath all the substance, to bring forth the fruit, as Christ giveth the parable in the evangel of Saint john, the 15. chapter, the which ye shall read that ye may understand the words of Christ: and similitude in the which the Father is declared, to be the Husbandman, or the Labourer: and Christ the wine tree, & us christians to be the branches: or the Bearers * The office of the branch. for the branch hath two offices (the one is) if it remain with the tree fresh and green, it bringeth forth good fruit of the substance of the tree, and not of thee self. The other is, if it wither & bring forth no fruit, it must be cut of & brint. Therefore if thou willbe a christian, and remain in Christ, by faith ever joined to him: thou shalt bring forth good fruit of his substance, and not of thine: of the which the glory pertaineth to him, and not to thee. And if thou will be the withered branch, that is, wicked & bring forth no fruit, thou art prepared for the fire, there to serve with the Devil, Who remaineth in Christ. and his Angels. And this is sure if thou wilt either glory in thy works, or yet that thou art thy own Saviour, or any part thereof: as concerning this article of justification. But to remain in Christ by faith, and suffer him to work in thee which thou dost, when thou workest the works commanded in the Scriptures of God: and attributes them to Christ, to be his works working in thee. Wherefore the Law nor sathan may not condemn the works of the faithful. Then shall he make thy imperfection, perfit, that neither the devil, nor the law, dare accuse them, because they are the works of Christ, and for his sake received of the father by faith. 1 Cor. 1. 2. Cor. 10. jere. 9 So their is heir no thing to the to glory of, but to say with the Ap. He that will glory, let him glory in the lord etc. This glory of works is excluded by the law of faith: of the which law the Apost. maketh mention (saying) The law of the spirit of life in Christ jesus, Rom. 8. hath delivered me from the law of sin & death. That is, the mercy of god, the gift of the holy spirit, remission of sins, & everlasting life purchased to us through faith in Christ▪ by the which we live in righteousness, free from sin, & death: & so it is called the law of faith which excludeth all glory of works: because we receive and give no thing but glory and honour unto god which is the sacrifice of praise and thanksgiving. In this we should live in righteousness & work the works of god, & not become thrall again to sin, & death: from the which we are freed freely without our merits, Rom. 6. or deservings through faith in the blood of Christ our Saviour and advocate. Therefore let us conclude with the Apost. & establish for an infallible conclusion man to be made just by faith, The conclusion of Paul. without the deeds of the law: as prove the Scriptures before rehearsed, and by the example of Abra. who had no mixtion of works in his justification. The which we must affirm to be true, because the Scriptures affirm the same, and testify him to be justified by imputation through faith: because he believed god: and gave sure trust to his promise: howbeit the same appeared not possible (as indeed it was to the judgement of man.) Nevertheless he doubted not in his faith: but believed hope against hope That is he believed the promise of god albeit the same appeared impossible to nature or manly power. : & therefore it was counted to him for righteousness: not only to him, but of the same manner to us, which believe and are sons to Abraham by faith. And trust well Abraham did many noble and heroical works of the law of nature: but none of these works were participant of his justification before god: Gene. 15. Rom. 4. but only bear witness to his faith, and obedience to god in his righteousness, as shallbe shown hereafter. The most excellent work amongst the jews was circumcision: which was given to Abra. & commanded to be used in all his posterity: Circumcision after justification. for the sign & token of the band and covenant between God, and him. The which was long after the justification of Abraham: as ye may read Gen. the 17. chap. And the Apost. sayeth, Abraham received the sign of Circuncision: Rom. 4. the seal of the justice of faith. etc. Therefore this work made him not just, nor yet had any part of his justification. Nevertheless God reahearsed to him at that time, the promiss saying, Abraham walk before me, and be perfit: and I shall put my covenant between me and thee: & shall multiply thy seed exceedingly, & thou shallbe the father of many nations. Gen. 21. And after this God tempted Abraham: That is, searched or espied out his faith, commanding him to take his son Isaac whom he loved, and offer him in a sacrifice. etc. Consider this command & ye shall perceive it a great tentation, of the faith of Abraham, and confer the same with the Scriptures going before: where God gave command to him that he should put away his son Ishmael: For the seed of the promise should be fulfilled in Isaac. The obedience & constancy of Abraham Nevertheless the faith of Abraham was so firm and constant that he rather hoped, Gen. 21. and surely believed that god was to raise Isaac from death to life, then that his word should be false, or of none effect. And therefore god said unto him, and confirmed the same with an oath, Gen. 22. saying, Because thou hast done this thing: and hast not spared thy only begotten son: I shall bliss thee, and multiply thy seed as the stars of the heaven, and sand of the sea shore: because thou hast obeyed my woice and charge. Heir ye see and find the promiss repeated again, which was made to him long before. But it is not said here, That because Abraham did this work it was counted to him for righteousness: but that he was commended by the mouth of god, for his obedience and perseverance in faith, for the faithful should live by faith daily persevering, & increasing day by day more & more perfit, which is from faith to faith: giving ever thanks & praise unto god: and obeying his command. No man living wickedly, is called just. Ye shall take this conclusion that no man can be called just, which liveth wickedly, but he which is godly, and liveth well, is called just. Nevertheless, his good life or works have no participation of this Article. Because they are excluded by the Apostle, in the words before rehearsed for a conclusion: that man is made just before God by faith, without the deeds of the law, upon the which words S. Augustine, saith: These words are not to be understand so, that a man receiving the faith, if he live afterward wickedly, shallbe called just: but he is made just without all his works, that he may live in righteousness and work well. Christ is the end of the law (unto righteousness) to all that believe: that is, christ is the consummation and fulfilling of the law, and that justice which the law requireth, and all they which believe in him, are just by imputation through faith. And for his sake are repute and accepted as just. This is the justice of faith, of the which the Apostle speaketh, Rom. the 10. Chapter: Therefore, if ye willbe just, seek Christ, and not the law, nor your invented works, which are less than the law. Let him be the mark whereat ye shoot: and let him never pass forth of your heart: whereto seek ye that thing, which already hath taken an end. Is it not written in the evangel of S. Luc. the 16. Chap. The law and the Prophets are unto the time of John, from the which time the kingdom of God is preached and foorthshowen, etc. And S. Io. in the 1. chap. of his evangel, saith: The law is given by Moys. but grace and verity are given by jesus Christ. These two words are expounded by S.P. Grace Grace. that is the mercy of god, whereby we are made safe through faith in Christ, Ephe. 2. and not of works. Verity Verity. is the fulfilling of the promises of god, for the which Christ was made servant to circumcision, for the verity of god, to confirm the promises of the fathers: here ye see, christ will have no mixtion with the law, nor works thereof: In this article of justification, because the law is as contrary to the office of Christ, as darkness to light, and is as far different as heaven and earth * The office of the law. : for the office of the law is to accuse the wicked, fear them, and condemn them, as transgressors of the same. The office of Christ is to preach mercy, remission of sins, freely in his blood through faith, give consolation, and to save sinners: for he came not in to this world to call them which are just, or think themselves just, Luc. 5. but to call sinners to repentance. The office of Christ, john the baptist declareth, saying, behold the lamb of God, behold him, which taketh away the sins of the world. Io 1. It is not I, sayeth John, nor the Law, repentance, or works of repentance, which I preach that taketh away your sins: but it is Christ that innocent lamb of god to whom I send you. And also Christ sayeth, God send not his son into the world: that he should accuse, Io. 3. Io. 5. condemn, or judge the world: but that the world should be made safe by him. And after It is not I (sayeth Christ to the jews) that judgeth you, it is Moses which accuseth you And so the Scriptures testify that the law accuseth, and Christ saveth. He sendeth none to the law, * The Law rightly considered compelleth us to seek christ but rather the law driveth & compelleth man to seek Christ, If ye will understand it aright. The woman accused of adultery, he sent her not to the law: Io. 8. but said to her, pass thy way, and sin no more. Io. 5. And to the man which had been diseased thirty eight years, etc. behold, thou art made whole, now sin no more, that some worse thing happen thee not. Christ called all to himself, saying, Come unto me all ye which labour, Math. 1●. and are laden with sin, and I shall refresh you. And Peter saith, there is no salvation but in jesus Christ: Act. 4. Nor no other name given under heaven, by the which man may obtain salvation. Therefore sithence no other may save 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 think they may be safe by works, or made just, Christ's death is in vain: or if there had been given a law, which might have given life, than righteousness surely had been of the law: but it is manifest that by the law no man is made just before god, Galath. 3. because the just shall live by faith. What words may be more plain than those are, to exclude works forth of this article. * The fruits which we have of Christ. Now sithence the scripture teacheth us so plainly, that Christ is our justice, our Saviour, and redeemer, satisfaction for our sins, the end and consommation of the law, and hath freed us from the law, sin, and death, and from the kingdom of Satan our adversary: and bought us to the kingdom of righteousness, without our merits or deservings. Why will we usurp his office to ourselves, and spoil Christ of his glory, or be come thrall again to that thing from the which Christ hath freed us. * Who spoileth Christ of his glory. The which we do, if we willbe participant with Christ in the making of ourselves just, or mixed any works with the article of iustication. THE XIX. CHAP. 1 As the good tree beareth good fruit, so the good man worketh good works. 2 But as the fruit maketh not the tree good: So works make not the man just. 3 For, as the tree is before the fruit: So the man is just, before the work be good. 4 The cause why we should work good works. 5 The Captains in the kingdom of christ: his subjects, and reward, and of his adversary Satan. THis faith which only justifieth and giveth life, is not idle, nor remaineth alone. Nevertheless, it alone justifieth. And then it works by charity. For unfeigned faith may no more abide Idle, from working in love: then the good tree may from bringing forth her fruit in due time: and yet the fruit is not the cause of the tree, nor maketh the tree good: but the tree is the cause of the fruit: and the good tree bringeth forth good fruit, by the which it is known good. Even so it is of the faithful man, the works make him not faithful nor just: nor yet are the cause thereof. But the faithful and just man, bringeth forth and maketh good works: to the honour & glory of God: & profit of his neighbour. which bear witness of his inward faith and testify him to be just before man. Therefore ye must be just and good, or ever ye work good works, Mat. 7. for Christ sayeth: may ye gather grapes of thorns, or figs of thrisles: no no, it is contrary their nature. Even so it is with man: till he be made just by faith: as it is before writtin: He may never do a good work, but what ever he doth is sin, for all which is not of faith is sin: and christ sayeth to the pharisees: how can ye speak good while ye are yet evil. Therefore or ever we speak good, or do good: we must be made good & that by the mercy of god through faith in christ: Rom. 14. Mat. 12. without all our deservings. Then shall we work all good works in the kingdom of Christ as his faithful subjects. There is two kingdoms, & two kind of subjects: diverse kingdoms which are direct contrary to other because there princes are as contrary as are light & darkness: What we have of our own nature. That is to say, the kingdom of Christ, and the kingdom of the Devil. To the kingdom of the Devil, man is of his own nature a perfit subject & the son of ire & wrath. Eph. 2. 1. Pet. 1. To the kingdom of Christ man is made subject, through his second birth, or regeneration, which is by Baptism in the blood of Christ. To this kingdom man is bought neither with gold nor silver: but with the precious blood of the son of God Christ jesus: and so is made servant to righteousness to serve unto life. Therefore who is made just by faith, through the mercy of god: and merits of Christ jesus: must (in faith, which is not idle, but ever working in love) serve Christ, and embrace him in his heart. Then shall he remain in Christ, & Christ in him: by the which joining through faith, sin shall have no dominion: nor shall not rule as a prince: howbeit the dregs remain in us. They shall not be imputed to us: if we persevere in faith, as our forefather Abr. did, ever working by love, and charity. And this is the cause why we should work good works, The Captains of the kingdom of Christ. because we are bought to the kingdom of Christ, in the which rule (as valiant Captains) faith, hope, & charity, working ever righteousness unto life. The kingdom of the Devil, hath three valiant Captains, which govern the same (that is) incredulity, despair, and envy, ever working sin, and unrighteousness unto death, The Captains of the kingdom of Satan. because the reward of sin is death. In this kingdom, sin ruleth as a prince, having dominion: therefore, if ye will serve sin, and obey the same, Rom. 6. ye are servants to that thing which ye obey: whither it be of sin unto death, or righteousness unto life. But Christ hath redeemed us, and bought us from this Realm: that even as Christ hath risen from death to the glory of the Father: right so we should live in a new life: and let not sin have more dominion over us. There is no man so foolish, who will think he being delivered of a vile prison (by the grace and mercy of a great Prince) and brought to serve in his hall: & so made tender to the prince, that he is made participant of his sons heritage, will say: I will pass again to prison, because he is not a part of his own deliverance. Verily, it is even so of their sayings, which say: I will do no good, because christ hath delivered me. And being delivered, I will sin, and follow all liberty of flesh. Wherefore should I do any good works, sithence Christ hath redeemed me without my deservings. My hearts, ye which object these sayings, read the scriptures, and ye shall find another lesson taught you. And attend upon your Schoolmaster, which is the holy spirit, who shall teach you the right way, that ye pass neither to the right hand, nor to the wrong: but the right kingly way: That is, * The right kingly way. to confess, and ever have printed in your hearts: that by faith only of the mercy and grace of god, ye are made safe. And then follow the example of our Lord jesus Christ, giving your whole study, and cure to love, charity, and all manner of righteous living to the glory of god, & profit of your neighbour: Not that there through ye are made safe, but that ye may be found thankful unto god: whom we know to be favourable, gentle, kind, and merciful to the godly, The answer to the question why we should work good works. and to the wicked, wrathful and angry. This is the solution to the argument made in the beginning, which proveth, wherefore should we do good, if we be free from the law: and freely justified by the mercy of God, through faith without our deservings. Therefore, choose you now, if ye willbe servants to sin, or servants to righteousness: Subjects of the kingdom of Christ, or of the kingdom of the devil: for we are made free, and just, by grace through faith that we should live in righteousness to Christ, who hath died for all: that they which live, live not now to themselves: 2. Cor. 5. but to him which hath suffered death for them: and hath risen again from the same. Keeping this order, ye shall never cease to do good works, as occasion requireth. THE XX. CHAP. 1 An answer to all scriptures, which our adversaries allege for them, against the justification of faith. 2 Wherefore works are commended in scriptures. 3 An argument proving, that no works justify. NOw because there is some Scriptures, which our adversaries would cause to be seen, either contrary to the scriptures before rehearsed, for probation of this article of justification, or else with them, they would mixed this article: so that faith not only justifieth without works. Therefore, I will rehears some of the most principal of them: And cause you understand by the same scriptures, they are neither contrary to his article: nor yet have any entress with faith, in the making of a wicked man, just: but follow faith as the due fruits thereof: In the which the Christian man should live as said is before. In the Epistle of S. james, the second Chap. It is said brethren, what profit is it, if a man say he hath faith, but hath no works, may his faith save him. And again (ye see saith he) that a man is justified of works, and not of faith only. Here the adversaries of faith make a a great feast, but they understand this saying of the holy Apostle, as they do the other scriptures: ever working with the Devil to make the holy spirit contrary to himself, which is impossible. * Note the mind of S. james, in his Epist. But will ye understand, take heed, and read the text, ye shall see clearly that the Apostle speaketh of the historical or idle faith: that is dead without works, to the confusion of the wicked christians, which have no faith, but in the mouth, and not of the faith which maketh, a man just before God: and obtaineth remission of sins: By the same examples and words that he rehearseth: for he saith * Mark diligently. the devil troweth, believeth, and dreadeth: but the devil can never believe that christ hath redeemed him: and purchased to him the mercy of god, remission of sins, and eternal life: which is the faith to whom S. Paul ascriveth justification only. And also he reproved the evil Christian (which sayeth) he hath faith and neglecteth the deeds of charity, in clothing of the naked, and feeding of the hungry: which deeds are the fruits of faith, of the which S. P. speaketh: Therefore, there is no contrariety in the Scriptures before rehearsed, but concurrence. And also the offering of Isaac, as mention is made before, was done above thirty years after the justification of Abraham, to the forthshowing of his obedience as the text proveth. Gene. the 15. Chap. & 22. Chap. In the which offering the scripture was fulfilled (as saith S. james) Abraham believed God and it was counted to him for righteousness. Here ye may see clearly, S. james speaketh nothing of the justification before god: but of the justification before thy neighbour, because of the examples & authorities of the scriptures alleged by him, which are of works done in faith by the faithful, long after their justification. For faith only justifieth before God as S. P. saith without works: Works justify before men only. And works justify before man outwardly, and declare a man just before his neighbour, in exercising the deeds of charity, which are approved before God, and acceptable to him, in them which are reconciliate by faith in the mercy of God, and beareth witness that a man is just. Heb. 11. Therefore ye who would allege this authority of S. james to impung the articlcle of justification: which we confess: understand not the Scriptures: nor have no foundation for you, but ignorance & babbling of words. They allege an other text, the 10. of the Acts: of Cornelius whose prayers & alms deeds, passed up in the sight & memory of god. By the which words they would infer, his works made him just or at the least provoked God to call him to the faith, which is all one thing. For if we by our deeds, may provoke god to love us, or to have mercy upon us, through our merits: by the same reason we may make ourselves just. And so we need no other saviour: but let Christ's death be in vain. But my well-beloved brethren, ye shall understand that God first loved us, & provoked us to love him (we being sinners unworthy of love: yea enemies also) as the Scriptures of god teach you, Io. 1. ep. and 4. Chapter, and in his evangel the 3. Chap. and Rom. the 5. Chap. And therefore god first prevened us with love, & all goodness, and we not him. And so shall ye understand this text following of Corn. The text saith, there was a man named Cornelius, a captain, etc. a devout man, & one that feared god, withal his household which gave great alms to the people, & prayed god continually, etc. To whom the angel sent from god (said) thy alms and prayers are passed up in the sight of God, etc. Here ye see this man was faithful, and just, by the first two proprieties, by the which he is commended: which can not stand without faith: That is, devout and fearing god: Devout, is to say, a true worshipper of god. No man truly can worship God, or please him, but in faith because it is impossible to please god, Cornelius had faith and thereby wrought good works. Heb. 11. with out faith. Cornelius worshipped God truly: and so pleased him: therefore he was faithful, he feared and dread god, by love, for that is the fear whereof the text speaketh. Therefore Cornelius was faithful because that love can not be without faith. The works which Cornelius wrought were the fruits of faith, and pleased god: because god approved the same, which he had never allowed, except they had been done in faith: For all which is not of faith is sin. Therefore ye must confess that Cornelius was faithful, and just before god: or else ye must deny the scriptures (which good forbidden). And then will ye say: to what effect was Peter sent for, to instruct him in the faith, and teach him what he should do: if he was faithful, what faith was it he had? To that I shall answer. Cornelius had the same faith that Adam, Noah, and the fathers had, for he believed the promised seed, which was Christ: & knew not that he was come: What faith Cornelius had & wherefore was Peter sent unto him. But believed in one god, and that the same god had promised a savour to redeem the world. So god looking upon the faithful, humble and simple heart of Cornelius: and the fervent desire of his prayers (which desire doubtless was conform to the sayings of the Proph. Esay: Esa. 65. O if thou wouldst break a sunder the heavens that thou might come down) would not have him deceived, to look for him, which was already come Therefore he caused him send for Peter to instruct him in the present faith. And to certify him that Christ was come whom he looked for so ardently. Ye may read the text: them shall ye perceive the sermon Peter made unto him, which was only of the opening of the Scriptures testifieing the coming of Christ in the flesh: and fulfilling of all the promises, and Prophet's sayings, spoken of him before: and that he was risen from death: and had given Peter, Math. vlt. Mar. 16. Luc. 24. and the rest of his Disciples & Apostles, command to preach repentance and remission of sins to all which would believe in his name. etc. To the which words and preaching of S. Peter, Cornelius, & his whole household gave firm faith, and received by a visible sign the holy spirit. The which is no other thing, but this article of justification. For he believed the word of god: and by faith in Christ, through the mercy of God received the holy spirit, without all working of any deed of the law of Moses: but only being under the Law of nature: and so was baptised etc. Therefore ye can not prove by this authority of scripture, that either the works preceding, or following the gift of the holy spirit, was the cause of his justification, or yet any part thereof. But first being just through the faith which the fathers had (who had also the holy spirit) truly worshipped god: and feared him of love, & so he was just. And in that righteousness wrought the fruits of faith, in prayers and alms deeds. And secondly, being taught by Peter, believed that Christ was come the sure Saviour of the world: and had fulfilled all which was spoken of him by the prophets. By this faith was he by the mercy of God, made just: and received the holy spirit visibly, without all works or deservings. And then in the kingdom of Christ and righteousness, wrought the fruits of faith unto life, as all perfit Christians should do. They allege another text. Galath. the 5. Chap. Faith, which worketh by love, etc. by these words they would infer of their corrupted manner: that faith only justifieth not before god: but faith which worketh by love. By this manner of understanding, sophists would make the holy spirit speaking in S.P. contrary to himself. they not only make the Apost. false, but also cast all down & destroy the same thing, which he hath builded: for in the fourth Chap. of the same Epist. preceding, with great labours and invincible arguments, he setteth forth the article of justification, proving faith only to justify without all deeds or works of the law. And then in the 5. chap. he beginneth to set forth the fruits of faith (saying) ye are abolished from christ, which would be made just by the law. Ye have left grace: for we by thee spirit of faith, behold or look for the hope of righteousness: for into Christ jesus, neither is circumcision, nor uncircumcision, any thing worth, but faith which worketh by love. In these words shortly, & in brief terms, the Apost. excludeth all works, and laws, sacrifices, & worshippings, both of jew and gentle, to have any mixtion with Christ, in the justification of a christian: for if there had been any more excellent work, or greater in estimation among the jews (which were the chosen people of god) then circumcision, no doubt but the Ap. would have excluded the same: & so the principal work commanded by god, and given by him, as the seal of his promise & covenant, made to Abraham, being excluded forth of of this article: how can any other work of less or equal estimation, have part thereinto. Therefore, the Apost. concluding shortly, & comprehending the whole estate of a Christian man, saith, neither is circumcision, nor uncircumcision any thing worth in christ, but faith which worketh by love: he saith not, love which worketh by faith, but faith which worketh by love: that is, faith inwardly maketh a man just before God, Psal. 49. who hath no need of our works: for the whole world, and all that is therein is his: and love outwardly testifieth of thy inward faith toward thy neighbour, who hath need of thy works: for whose utility and profit, thou art commanded to do good works. Note. To whom thy faith availeth nothing. And so this text impungeth not the article of justification, but fortifieth the same. Ye read, love greatly extolled by S.P. the 1. to the Corinth. the 13. chap. (as it is worthy) but ye find never justification before god attribute to love: for that is not the office thereof. But love followeth faith in the third degree, The nature of love. whose office the Ap. setteth forth in the said ch. Specially how that love suffereth all things, believeth all things, hopeth all things, and endureth all things. Yea verily some things which faith may not suffer, nor will on no ways suffer, as a light superstition repungning to the word of god: love will, or may suffer the same to be in it, for the weakness of the infirm brother. But faith may in no manner suffer the same, because it may be prejudicial to the article of justification: and induce the mixtion of works. Also Faith, Hope, and Charity, being reakoned, the Apost. exalteth Charity, to be the most excellent of the three: but giveth her none of their offices. But if ye will understand the text well, ye shall know the Apostles mind by the conclusion (saying) now we see through a glass darkly: but then we shall see face to face. Now I know in part, but then shall I know, even as I am known, and now abideth Faith, Hope, and Charity, but the chiefest of these, is Charity * Why Charity is called the chiefest. as he would say: Now we are imperfect, but then we shallbe perfit: Faith and Hope, shall both perish, and vanish away, but Charity, shall remain in her perfection: for than she is in her perfection when the other two have taken effect, and are vanished away: for in the heaven there is neither faith, nor hope, but Charity is in her most excellent degree there, which never hath an end. The cause wherefore the Apo. extolleth Charity, ye shall consider in the first to the Corinth. the 12. ch. the which (I pray you) read. For in that whole Epist. there is no question of the Article of justification, nor of the office of faith, Collos. 3. but an instruction how the Christian man should live: reproving hatred, envy, dissensions, and opinions, amongst the Corinth. which became not to be amongst christians: therefore, he exhorted them above all things, to Charity, which is the band of peace, & the most excellent virtue to be had, & ever kept among the Christians: for by that, men shall know you (saith Christ) to be my Disciples. Therefore howbeit, Charity be the most excellent virtue: Io. 15. and that the whole life of a perfit christian, is faith & Charity, or faith working by Charity: Nevertheless Charity justifieth not before god, nor yet hath any mixtion with faith, in the making of the wicked just: but followeth faith, as the due fruits thereof: conform to the order of scriptures before rehearsed: and as also hereafter shallbe shown. To impung this article: they allege this text, If thou wilt enter into life, keep the commands. By the which they would infer, that the keeping of the commands, is in our own power of free will: and that we fulfilling the same according to our power and strength, may thereby obtain the kingdom of heaven by our works. The which is as agreeable to the saying of Christ as black & white is: as ye shall clearly understand by the Scriptures. Christ being asked, and inquired by the young man, what he should do or work, Math. 19 Luc. 18. that he might have eternal life, answered on this manner saying, If thou will enter into life keep the commands: which are they, sayeth the young man? jesus answered, thou shalt not kill: thou shalt not commit adultery: thou shalt not steal: thou shalt speak no false witness: thou shalt honour thy father and thy mother: and thou shalt love thy neighbour as thyself. Here ye see, Christ teacheth the young man, the works of the second table, which concern our neighbour only: and speaketh no thing of the first table: which pertaineth properly to God, and consisteth into faith. Therefore by these words of Christ it may not be inferred, that he sendeth any to the law, to obtain perfection therein: that is to say, justification, or salvation: but only to let them know, what the Law requireth of them, and what they were oblished to do: that they seeing no remedy thereinto, might seek Christ: who came in the world, to call all unto him, and not to send them to the Law, for that was the office of Moses. What availed Christ's coming in the flesh: If he would have sent man to the Law to get salvation: but Christ declareth plainly hereafter in the same text, that there was no perfection to be had in the deeds of the Law, of man's doing, as appeareth by the answer made to the young man, and precept given to him. When the young man said, he had observed all the said deeds of the Law, from his youth etc. Howbeit, he made a lie, Christ accused him not, because it was not his office: but said unto him▪ if thou wilt be perfit, go thy way, and sell all that thou hast, & give it to the poor: and come and follow me. But when the young man hard that saying, he went away sorrowful, and left Christ, because he had great possessions. * The words of Christ uttered the hypocrisy of the young man. These words of Christ are no other thing, but the declaration of the feigned man, to let his heart be known, which believed that through fulfilling of the outward deeds of the law, he might be found just before god. And also to teach us the duty, which we are bound to do to our neighbour. For howbeit, Christ hath freed us from the thraldom, and malediction of the law, he will that we work the works of charity, to the utility of our neighbour: and nothing draweth us so much therefrom as avarice and covetousness. Therefore Christ opened the young man's covetous heart (which he would have hidden, as all hypocrites do) and taught him, if he would be perfit, to follow him, in whom is all perfection. And so this text maketh nothing for them which impunge this article of justification, but rather against them, because the matter of which christ speaketh, doth concern the neighbour only, and works to be wrought to his weal & utility, which of necessity follow the article of justification, as the fruits of faith done by the justified man, who may or can find no better works to do, nor they which are commanded in the law of God. The adversaries of faith reading the scriptures, How the wicked do read the scriptures. where ever they find mention made of works, that part they collect not to the effect, as it is spoken by the holy spirit: but to the intent they may impung thereby the holy spirit, as contrary to himself. This proceedeth of the devil to empoison the article of justification (that is) to mixed the same with works, that he may enter and obtain his place, by the which he may abolish faith, or at the least the perfit office thereof, and diminish the glory of God. But for eshewing of this, ye who will know the perfit estate of a Christian man, where ever ye find mention made of faith in the scripture, without any adjection thereto: ye shall understand it of perfit faith unfeigned, which without all works, either preceding or following the same, justifieth. And upon this faith S.P. groundeth all his arguments, to prove that faith only justifieth before God, without the law or works, which he ever excludeth, as is proved by the scriptures before rehearsed. And where ever ye find mention made of works in the scriptures: without any adjection, ye shall understand them of perfit works wrought into faith: of these works S.P. maketh mention in all his ep. after he hath set forth the article of justification: therefore the works are but the witnessing of faith: and the obedience which is required of the just and faithful man, to the glory of god, & profit of his neighbour, by the which the just obtaineth witnessing of his faith, as is proved clearly by S.P. to the Heb. the 11. ch. where he reakoned from the just & faithful Abel, & their works in special, till he come to Gedeon, Barac, Samson, jepthe, David, Samuel, & the prophets in general, declaring them all to have done many great, and excellent works into faith: and yet ascribeth nothing to works, but to faith only, showwing the works to be the testimony & witnessing of their faith outwardly: and no part of their justification, concluding in this manner: the which by faith have subdued and overcome Realms, have wrought righteousness, obtained and gotten the promiss, have stopped the mouths of Lions, quenched the violence of fire, and escaped the edge of the sword, etc. Here is a clear solution to all the objections of works, made by the adversaries of faith: for seeing, the ap. saith, it is impossible to please God without faith: where then are the works which precede faith, and move god to give grace & favour (which ye call de Congruo) And then ye work of your own strength, and power (as ye say) the works which deserve remission of sins and everlasting life, yea, not only sufficient to yourself, but also superabundant to save others (which ye call De condigno, & opera supererogationis.) The scriptures are plain against your false superstitions, and sophistical arguments, concluding that neither works preceding nor following faith, have entries in making of a wicked man just: nor yet may save you. It is written, all which is not of faith, is sin. How then can ye do any work preceding faith, that it may please God, or provoke him to love you: considering all that ye do out of faith, Rom. 14. Mark diligently. is sin. Will ye say, that he delighteth in sin: No no, it is a thing most abominable in his sight: therefore all that ever ye do, how excellent the work be in your sight, it is sin before God: and ye heap sin upon sin, which is abomination in his sight as sayeth the Prophet Esay. The works which follow faith, make you not just: because or ever ye work good works, ye must be made first just, and thereafter (in faith) ye work the works of justice. Nevertheless the said works may not save you: nor merit the kingdom of heaven to you, much less may they merit to others: But ye are made safe, by the mercy of God: Tit. 3 and not of works: as S. P. sayeth: Not of works of righteousness, which we have done, shall we be saved: but according to his mercy, God hath saved us Here ye see not only works excluded in general, The works of justice is excluded in the cause of justification. forth of this article: but also the works of justice, which can not be done, but by the justified man, where are then your works: which deserve the kingdom of heaven of their worthiness: not only to yourselves, but superabundant to others? They are excluded by the Scriptures of God. Therefore I exhort you to exclude them also, & cleave to faith. THE XXI. CHAP. 1 The opinion of the wicked, seeking their own glory. 2 The works commanded by God, & done without faith, are abomination before him. 3 Whereby cometh the new birth. 4 Paul refuseth his works, seeking no justification thereby. 5 The conclusion of all the Scriptures. 6 What is given to man which hath true faith, I Marvel greatly of your blindness which are adversaries to this article, & would ever mixed it with works (specially of your own making, that ye may be a part of your own salvation. But I ought not marvel thereat, because ye seek your own glory, & not the glory of god: for ever ye cry the law, the law good works, good works, The wicked advance them of works which they never do. the which ye never do: nor yet it is in your power, of yourself, to complete: according to the perfection, that ye may set them before the judgement seat of god. And this same thing did your forefathers, the scribes & pharisees against Christ. Rom. 10. And now ye against his faithful little flock, of the same blindness and ignorance. For, to establish your own justice, ye neglect the justice of god: and will not be subject thereto as the Apost. sayeth. And Christ sayeth: Ye are they which justify yourselves before men: but god knoweth your hearts: because that which is of great estimation in men's eyes, is abominable before god. ●ue. 16. Esa. 55, 56 57 & 58. Zach. 1. Even so it is of your works not commanded by god: how honest, or shining that ever they be in the sight of of man: God never was nor willbe pleased with works of man's invention. for verily God willbe pleased with no works of man's innentioun: but with the works commanded by himself: And the same should be done in faith: according to his will, and not ours for the which we are commanded, and should daily pray, Thy will, o heavenly father, be fulfilled & not ours. What better works can man do: than the works commanded by god, as prayers, alms deeds, fastings, and keeping of holy days, and others, as ye may read Esay. the first Chap. Works which of themself are good, done without faith, are abomination before god. Math. 7. The which god by the mouth of the prophet calleth abomination. And Christ called prophesying, preaching, casting forth of Devils, miracles, wonders, and signs, and many other great and excellent virtues, done in his name: The works of iniquity, and the doers of them: the workers of iniquity (saying) pass away from me all ye which are workers of iniquity: for not all which say unto me (Lord, lord) shall enter in the kingdom of heaven, But they which do the will of my Father, which is in Heaven. These works are contemned by god, for no other cause, but that they are wrought by the wicked without faith: or mixed with the article of justification, thinking therethrough to be made just, or to be a part of their own justification. And therefore cannot please God, but greatly displease him, because the good work is converted into sin, through the iniquity of man. Nevertheless, they appear in the sight of man to be most excellent good, and should have a great reward after the judgement of man: but ye see here what reward god giveth them. And seeing the works commanded by God to be done: Note well are so displeasant in his sight, wrought by the wicked without faith. What shallbe of your works, which are not commanded by God: nor have no authority in his Scriptures, but invented by yourselves, of your good zeal, and intention, to make yourselves just by them: having no respect to faith: but to the working of them of the self deed: yea verily express contrary the scripture, and plain Idolatry. Nevertheless he that doth them, ye make just: and he that doth them not, ye condemn: Is this any other thing, but to make the death of Christ in vain: and to be justifiers of yourselves: for seeing the justice which is of value before God, is not of the deeds of the law: how can it be of your deeds. Therefore Christ will say unto you, Pass from me all ye workers of iniquity: I know you not. Notwithstanding in other places of the scripture, ye shall find the same works, greatly commended by God, where they are done by the just man, as the fruits of faith: & reward promised to the workers of them. So they confess them unprofitable Servants, when they have done all that they can: For, Christ said to his Disciples: Luc. 17. when ye have done all which is commanded you to do, then say: we are unprofitable servants: We have done that, which we were bound to do. And if they, which fulfil all the commandments of god, are counted, or repute by him, unprofitable servants: what have we to glory in, which fulfil not one of his commandments. Now I pray you, lay this text to your assertion (if thou wilt enter into life, keep the commandments) and ye shall think shame of your sayings: insomuch as ye would impung the article of justification there with: and mixed works with faith, to the making of a wicked man, just. Now I trust, it be sufficiently proven by authority of the scripture, as is before rehearsed at length, to the satisfaction of a Christian, and godly man, that works are excluded forth of this article of justification: & have no participation therewith, but follow faith as the due fruits thereof, that all glory may redound to god: howbeit, the wicked hypocrites and justifiers of themselves, will never be satisfied, by any authority of the scripture: for they cannot nor will not be content with god, nor his word: Esay. 48. but ever impung the same, to establish their own authority, and glory. * Hypocrites are never at rest in their conscience. And therefore are never at rest, nor quietness, in their conscience, with God, because they reject the mercy, grace, and peace of god, the which are the substance of the estate of a christian, wherein the just liveth by faith: & are so necessary, that they should ever be blown in at the ears of the faithful, by the ministers of the word. Therefore, where ever the Apost. S. P. writed or preached (howbeit, there was no question of the law, nor works thereof) he never pretermitted in the beginning of his Ep. (as the other Apost. in like manner used) to certify the Christian congregation of the substance of this article, A repetition of the article of justification and substance thereof. saluting them with grace, and peace, which is as much to say, as, the mercy of god, by the which ye are made just, and accepted as righteous in the favour of god the Father, through faith in jesus Christ, The salutation of the Apost. our only Lord and Saviour. Rest, & quietness, in your conscience, I desire to be with you, and remain with you continually, that thereby ye may work the fruits of faith, by charity, or love, in righteousness, to the glory of god, and profit of your neighbour, through jesus Christ, Rom. 1. by whom we have this mercy and grace: and entries to the father, Rom. 5. and the same grace: the which grace is given to us by god in jesus Christ, 1. Cor. 1. that no flesh should rejoice in his sight, who hath given himself for our sins, that he might deliver us out of this present wicked world, according to the will of god the father: & according to the riches of his mercy, the which he hath abundantly shed forth upon us, Galath. 1. by whose mercy we are made safe. He hath called us by his holy vocation, Ephe. 1. & 2. not according to our works, but according to his purpose and mercy, 2. Timoth. 1. the which he hath given to us by jesus Christ. And S. Peter saith, blessed be god the father of our lord jesus christ: who according to his great mercy, hath begotten us of new into a lively hope, by the rising of our Lord jesus Christ from the death. Therefore, if we be borne and gotten of new by mercy: 1. Pet. 1. It is not of works, nor of our deservings: but freely given us by the grace, and mercy of God, through faith in jesus Christ. Nor we have no righteousness of the law, nor works, as is before clearly proved by the scriptures at length. Philip. 3. And the same S. P. testifieth in his own body to be true, * Paul wrought many excellent good works, but reputeth them nothing. who wrought many excellét works of the law. Nevertheless, he reputeth all, but filthiness, that he may win Christ: and be found in him, not having his own justice, or righteousness, which is of the law: but that justice which is of the faith of jesus christ. And seeing the holy Ap. the chosen vessel of god might not obtain righteousness in the law, nor works: but in the mercy of God, through faith in the precious blood of jesus Christ: Alace, what blindness is in us wicked and miserable sinners, which will ever glory, & cry good works (which we never do) and will have them mixed with this article of justification. In so much that Christ (after our judgement) is not sufficient to save us, and make us just: howbeit, it be the cause, wherefore he was made man for us only. Therefore let us conclude with the Ap. and the holy scriptures: that by faith only in christ we are made just, without the law & works thereof. And after man be made just by faith, and possesseth Christ in his heart: knowing perfitly him to be his justice, and his life: The entress to good works. them shall he not be idle, but even as the good tree shall bring forth good fruit: because a man truly believing, hath the holy spirit: and where he is, he suffereth not man to be idle, but doth move and provoke him, to all godly exercises, of good works, as the love of god, patience in troubles and afflictions, calling upon the name of god, & thanksgiving, & to the forthshowing of charity and love, unto all. This is the order of a Christians life, and the substance of good works, as hereafter followeth: and as we have also touched some thing in the beginning, concerning the trouble and patience thereof. THE XXII. CHAP. 1 What works should Christians do. 2 The life of man, is a perpetual battle. 3 What is the law of the members, and what the law of the spirit. 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 equal with him. BEcause good works are the fruits of faith, and necessary must follow the same, and proceed of the justified man as the good fruits of the good tree: without the which no Christian man may get witnessing of his faith. Therefore after the forthsetting of the article of justification: should ever mention be made of good works, and all faithful taught to do the same. The method of S.P. in wreting. Ro. 5. 2. Tim 3. Prou. 3. Heb. 12. Apo. 3. The which method S. P. useth in all his ep. but specially in the Epist. to the Romans and Galath. For being justified by faith, we are at peace with God, by our Lord jesus Christ. But then hastily riseth the battle and strife with the world, and persecution, because all which will live godly in Christ jesus, shall suffer persecution: Then shalt thou begin to rejoice of thy trouble: knowing surely that thou art the son of God, because he chasteneth all sons whom he loveth. This affliction whether it be in spirit or body, bringeth patience to thee, which is the proof of thy faith. Then conceive thou hope, whose office is to comfort thee, that thou be not overcome in thy affliction, & so then faith and hope, being joined together, the love, Rom. 5. favour, and grace of god, are by his holy spirit shed abroad in our hearts: by the which we (as valiant knights) pass to a new battle, against the devil, 1. Io. 5. the world, and the flesh, of whom we obtain victory by faith: and suffer not sin to rule over us. This method to good works teacheth the Apost. Rom. the .5. and 6. Chapter, exhorting us, that as we of before, gave our members, to be weapons of unrighteousness unto sin, to the death: that now we being justified by faith, give to god our members, weapons, and armour of righteousness unto life. The reward of sin is death. Ro. 6. For the reward of sin is death, but the grace of god is eternal life, by our lord jesus christ. Then let us surely believe, he who hath begun the good work in us, which is god, Philip. 1. The beninning of good works. shall perform the same to the day of our Lord jesus Christ. And so to begin good works, is, not to suffer sin to rule in this mortal body, that we obey not the lusts & concupiscence of the same. The whole life of man, job. 7. is but a battle upon the earth: And who soever will pass fordward, Whosoever serveth the lord, must prepare himself for trouble. Rom. 7. in the service of god, he must prepare him for tentation and trouble. This battle S. P. had, and as a knight of great experience taught us the same: how he found a law in his members, repungning to the law of his mind: which is no other thing, but the tyranny of the Devil, drawing and provoking man to follow the lusts and concupiscence of the flesh: * The repungning of the flesh. Not only in external works, but also in the inward affections of the mind, as to doubt or diffide of the goodness and mercy of god: or to be slothful, void, and empty of the love, and fear of god. The law of the mind is, the law of god provoking, and calling man to do all justice, and righteousness, which the faithful man consenteth to in his mind, to be good and just. And yet findeth no power in himself to perform the same: for the which the holy Apost. with an exclamation (saith) O unhappy man that I am, who shall deliver me of this mortal body, which is no other thing but a mass of sin. These words he saith not, as of a doubt in his faith, but of a fervent desire to be dissolved and separated from this vile life to be with Christ, because he giveth thanks unto god by jesus Christ, by whom he is delivered of the said battle. Read the 7. Chapter, of the Epistle to the Rom. where ye shall clearly perceive this matter at length. Therefore, the saints and holy men vehemently lament these motiones and affections of the flesh, which they feel in their inward wit, reason, & manly wisdom, repungning against the spirit, and will not be subject thereto, nor may not of their own power or strength, but by the spirit of god, Ro. 8. which beareth witness with our spirit, that we are the sons of god. There are none which perceive this battle or valiant fighting, but the just men, which confide not in their own works, merits, or deservings, but only in the mercy of god, through faith in jesus christ, by whom they obtain victory, & thank god. But because this mortal body of sin is ever repungning unto the spirit, Rom. ●. and our greatest enemy daily borne about with us. The Apostle exhorteth us most fervently by the mercy of God, to give & offer the same a quick, lively, holy, and pleasant sacrifice unto God. And that our service, and worshipping of God be reasonable: not conforming ourselves to this world: but to be renewed, and reform into a new wit, knowledge, and understanding. Rom. 12. That we may have proof, how the will of god is, how good how acceptable, and how perfect, The which is, that we mortify our bodies, & members, which are upon earth: not only to abstain from external, outward and gross sins: as from fornication, incest, uncleanness, avarice, indignation, wicked lusts, & concupiscence, ire, filthy communications, & like unto these, Colloss. 3. reakoned by S. P. but also to conceive in our hearts the true and perfit fear of god, which moveth and causeth us to abhor sin: and detest our wicked corrupt nature, which ever resisteth the will of God: and enticeth us to follow our own will, wit, reason, and honest appearance of good zeal, and intention, the which we should not obey, but the will of God, which is to believe in him, Io. 6. The will of God. and in jesus Christ, whom he hath sent: and also, it is the work of god, for the which we should ever pray to god, thy will be fulfilled and not ours. This doing, the kingdom of heaven, is within us, as Christ saith, Luc. the 17. Chapter. And the old man mortified in our bodies, Ro. 6. and crucified with Christ: the body of sin abolished, and destroyed, that we serve no more to sin: the which is no other thing, but to cast off all our affections of the fleshly man: and submit us wholly to Christ: and as he hath risen from death, To be crucified with Christ. that we likewise rise with him from sin, and live a new life, in the kingdom of righteousness: no more being under the law, nor sin, but under grace. That is, Christ and his word, the which will never teach us to sin, but to all virtue, in faith. The order hereof S. P. teacheth Romans. the 12. chap. and so forth to the end of the epistle. And S. Peter in his first epist. the 2. chap. teacheth the same. This quick, and lively sacrifice, which God desireth of us, and is so pleasant and acceptable in his sight, is a contrite, and broken heart, The sacrifice pleasant to God. a troubled spirit humiliate and subject unto God. These the Prophet calleth, Psal. 50. the affections of the mind, or thoughts of the heart, which are broken, afflicted, and cast down by the knowledge of sin, & place their whole hope and confidence only in the mercy of god. The same affections of the heart, he calleth the sacrifice most acceptable unto god: And commanded the same to be offered unto him: as it is written: Give unto the Lord, the sacrifice of righteousness, Psal. 4. and put your whole hope into him. And in the 49. psal. he calleth the same the sacrifice of praise, & thanksgiving. For we should ever praise god that is, preach and foorthshowe in all things, his infinite goodness. And what ever we think, speak, or do, direct the same to his glory. This is a worthy sacrifice to be done by a Christian: on this manner we are taught by S. P. to the Heb. & diverse other places of the scripture. To the fulfilling of this sacrifice is required that we spoil ourselves of the old man, The old man. that is our first conversation in sin: which we have of natural propagation of old Adam. And is cledde & beareth the same so long as we live, after the example of Adam. Collos. 3. Ever rebels to god, and his law: And cloth us with new Adam: that is Christ, with whom we are cledde, when we reform our life to the similitude of him: which restoreth again to us, the Image and similitude of god, to the which we were created. This is the right and true holiness, integrity and justice, to the which, in Christ, we are renewed: by the holy Spirit, that we should live, in all justice, and holiness of life. In that we were created by god in the beginning, that we should walk before him * That is love and extol his magnificence in all kind of godly life. Therefore the Apost. commandeth us to be renewed with the spirit of the mind, and clothe us with the new man. The mind is the fountain, & beginning of all things: So it must be renewed, if any good works should follow: Ephe. 4. Esa. 1 And that teacheth the Prophet Esay in these words: Put away the evil of your thoughts from my eyes. etc. And so to do good works according to the pleasure of god, & order of the scripture, is to begin to mortify this sinful body, as is before rehearsed. Then are we the good tree, whose fruit is sweet, and pleasant in the sight of god, and acceptable to him. Mat. 16 Marc. 8. Luc. 14. 1. Pet. 2. Therefore let us deny ourselves take our own cross upon our backs, and follow Christ: as he hath commanded us in his evangel: for the which he suffered death for us: leaving to us an example that we should follow his footsteps, & neither go before Christ, nor yet aside with him, but let us follow him: Who followeth Christ. the which we do, when we cast from us, all our wisdom, righteousness, holiness, and redemption, and receive them from Christ, who is made to us by god, our wisdom, justice, holiness, and redemption: And confess us to have nothing of ourselves, 1. Cor. 1. but evil: and all our goodness to be from god, as S. james saith in his Ep. the 1. Ch. This our cross is no other thing, The cross of the faithful. but the troubles and afflictions, both spiritual & corporal, that we have in this present life: the which are the probations, & exercises of our faith, whereby the same is tried & searched by our heavenly father, to our weal. Heb 1. ●. And testify us to be the sons of god, and not bastards. And therefore we should gladly accept the same with thanks giving from the bottom of our heart, thinking them to come to us for the best, Rom. 8. and that we are the beloved of god, So accepting them. And then in the greatest troubles and afflictions raise up our hearts with faith, Psal. 30. & 70. & hope, believing surely our good god, to be so faithful and true that he will not suffer us to be overcome, or confounded, & tempted above that we be able, God will not suffer us to be tempted above that we may sustain, 1. Cor. 10. but will even give the issue with the tentation, that we may be able to bear it, because our weak and fragile nature is known to him. He will have compassion upon us, for Christ's sake, by whom we are reconciliate to his favour. So let us not go astray, but follow Christ's footsteps: That is, to suffer all things patiently, and think that we have deserved more for our sins. Also, remembering that Christ our saviour hath suffered ten thousand times more for us. Esay. 53. On this manner we follow Christ's footsteps, who hath borne our sins in his body upon the cross: 1. Pet. 2. that being dead from sin, we should live in righteousness. My hearts, ye which are adversaries to the article of justification: learn to read the scriptures with effect, to the perfit understanding thereof: and then ye shall obtain knowledge to begin to do good works in faith, pleasant and acceptable to god. Since we have made mention of three kind of persons: that is of them which go before Christ, of them which go astray from Christ, and of them which follow Christ's footsteps. It is necessary, to let them be known by themselves, that the true and faithful may be known by their deeds: * Who goeth before Christ. They which confide in their own works, merits, and deservings, thinking therethrough to obtain the kingdom of heaven: and satisfy for their own sins: Not only for themselves, but also of the superabundance of their merits, for others: of the which they make merchandise. These are they, which go before Christ, and are called Antichristes or contrary to Christ, because they usurp his office, and willbe justifiers of themselves and others. * Who goeth astray from Christ. They which think faith not sufficient to justify without works, but will have their own good deeds joined, to help Christ, in their justification. These are they which go astray from Christ, & willbe equal with him, in their own justification, for none of these hath Christ suffered death. Therefore, he shall abstract from these two kinds, his wisdom, righteousness, holiness, and redemption, and shall suffer them to contend with the law in the latter judgement, whose works being accused, and the purity and cleans required, according to the perfection of the law: all their noble works and deeds of good zeal, and intention shallbe found abomination in the sight of God: how excellent or shining that ever they be before men, Luc. 16. to whom it shallbe said: Pass your way from me, ye workers of iniquity. Lucifer, was thrown down out of the heaven, Math. 7. The punishment of pride. because he would have made him equal with god: Adam, forth of paradise, because he pretended to know more, than was given him in commandment to know, etc. The Pharisie, of whom Christ maketh mention, Luc. ●8. pretended no other thing, but a great reward for his good works: The same thing pretend all they which impung this article of justification: for will ye compare their sayings, and doings, it is the same self thing: but of another arrayement. Nevertheless, they are as like, as a egg is like another. And so, they are not of Christ's little flock which he hath chosen, and follow him. The third kind of persons, are they, which put all their trust, hope, and confidence in Christ: take his cross upon their backs, and daily follow Christ in his footsteps, To follow Christ. neither declining to the right hand, nor to the left, that is grounded in faith, ever working by charity, abstaining from evil, and doing good works, in the which they put no confidence, but think when they have done all, which is commanded them to do, nevertheless they think themselves, but unprofitable servants: they lay their sins upon Christ's back: and follow him by faith, ascribing all their wisdom, justice, holiness, and redemption to Christ: and nothing to themselves, nor their merits, because they are sinners: and through the dregs of sin, left in them, of the old corrupted man, their works are not perfit, according to the perfection which the law requireth. Therefore, they may not stand in judgement with them, of their own power, and strength, but believe the same works, through faith in Christ, to be accepted as obedience to the law: and through Christ's merits made perfit. These are they, to whom it shallbe said: Math. 27. Come unto me ye blessed of my Father, and possess the Kingdom of Heaven, prepared unto you, from the beginning of the World. Against the which the Law hath no place to accuse, nor condemn their works of any imperfection, because they are Christ's works, made by him perfit, through faith in his blood. THE XXIII. CHAP. 1 What the reason of man persuadeth to be done, in the matter of religion. 2 Arguments against good zeal and good intention. 3 The papistical church this day, is worse than the external church of the jews, in the days of the Prophets & Christ. 4 What fruit bringeth the good zeal of man. THe blind reason, wit, and understanding of man (which is but the desires and appetites of the fleshly man) is the cause why we misknowe the good and perfit order, to do good works, taught us in the scriptures: All men depending upon his own reason, is deceived. neglecting the word of god, & following our own will, which teacheth us good zeal, and good intention. This our reason affirmeth good, and thinketh that God shall approve the same, according to our desire, which is but flesh (I mean of the whole man, and all that is in him) But the spirit and word of god teacheth us to walk in the spirit, & not to perform the desires and lusts of the flesh. For the flesh ever contendeth against the spirit: and the spirit against the flesh. Therefore we are commanded to fight valiantly against the desires of the flesh: and to abstain from the lusts and appetites thereof: and to follow the will of God, which is to walk in the spirit, and cloth us with Christ jesus. This order the Apostle teacheth Galath. the 5. chapter, Romans the 8. chapter & 13. And S. Pet. in his first epistle the 2. chapter. O miserable, blind, & ignorant man why dost thou neglect the good work of god, to invent a good work of thy own making: thinking there through to please god: saying, thou dost it of a good zeal and intention, which is as much to say as, that thy mind, and intention are good in the self. And because thou thinketh the same good, God after thy judgement, should approve the same as good. Thou art deceived, because thou understandest not the Scriptures, or will not understand the same. It is written that the whole thought of man, and all the cogitations of his heart, The confutation of good zeal, & good intention. is ready given and bend upon evil, at all time. And also the wit, understanding, and conceit of man, and the thought of his heart, are prone, Gen. 6. Gen. 8. Psal. 43. ready, and inclined to evil from his youth head, and young age. And David sayeth, The Lord knoweth the cogitations of man's heart, that they are vain. Now my hearts, where will ye find your good zeal, and good intention: either is it evil of thee self, or else God is false, the which can not be: ye may call it good, but God who hath better knowledge thereof, than ye have, by his word testifieth all that is in you to be but evil, as he hath declareth by the mouth of Moses, Deutr. 12. commanding that we do not that thing, jer. 11. which we think good, but that thing which he hath commanded us to do: that should we do * The commandment of god, contrary our good zeal. : and neither add to his word, nor take therefrom, but walk in the way, the which the lord hath commanded. This showeth thee, that thou should not follow thy good zeal, and intention, thinking therethrough to please god: Psal. 115. or fulfil his will, the which thou can not fulfil, but by his word. For all man of themselves, are but Liars, and full of vainitie. Great is the difference betwixt the will of god, and the will of man. The thought of god, and the thoughts of man. The ways of god, and the ways of man: as saith the Prophet in the person of god: Esa. 55. my thoughts, & cogitations are not yours: nor your ways mine: but as the heavens are exalted above the earth: even so are my ways & cogitations from yours. This is no other thing, but to teach us to follow the will and command of God, and not ours Mich. 6. All which man should do is contained in the scriptures who hath declared in his scriptures plainly, what we should do, & leave undone that we need to seek no further. So doing we shall procure the blessing of God, if we take his erudition and teaching: as David sayeth: Blessed is the man, whom thou (O Lord) instructeth, Psal. 93. and of thy Law teacheth him. And if we will follow our own teaching, Who doth works not commanded by God in his scriptures incurris his malediction. jer. 15. & ●9. doing works of our own intention (the which we think good) we shall procure the plagues and punishments threatened by the Proph jeremy the 19 chap. because we do the thing, which he hath not commanded: nor spoken to us: nor yet hath ascended in his heart. Trust well the people thought they did a great excellent work to God and sacrifice to please him, when they spared not their own children, to kill & offer sacrifice unto god, 4. Reg. 21 2. Cro. 33. The fruits of good zeal. of their innocent blood. This was their good zeal, and good intention. But they had no command of god for them: and verily ye have less for you, to make such sacrifice, as ye do daily: to deceive the poor people, and to purchase to yourselves great riches, goods & possessions. Therefore I exhort you by the mercy of God, to cast away that good zeal, & intention: & follow the word of god, as he hath commanded you in the scripurs, for they bear witness of him: & show to man what is his will: seek no further, nor confound not the works of God with thy vain thoughts. Through the vain conceit of man used in these words (good zeal & intention) have all the abuses, now ruling in the church of god, risen. That the sayings of the Proph. spoken to the people of Israel, jer. 2. The words of jeremy are true this day. are complete this day in the Church of Christ: and may be said to us, as they were said to the jews. Even as the thief is ashamed when he is taken: even so is the house of Israel ashamed: they, & their kings, their princes, priests & Prophets: saying unto the tree or stock, thou art my father: and to the stone, thou hast be gotten me. They have turned their back to me (sayeth the Lord God) and not their face. And in the time of their trouble, and affliction, they shall say: Rise, and deliver us, then shall the Lord say unto them, where are thy gods which thou hast made thee? let them arise and deliver the, in the time of thy trouble. Thy gods were verily in number according to the number of thy cities, o juda, what? wilt thou contend with me in judgement? 〈◊〉 ●2. & 11. ye have all left me, sayeth the Lord. Now I pray you, confer these words of god, here plainly spoken, with the doings of these days, now ruling in the church: and then ye shall perceive the abuse of god's word. We pray commonly 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, we kneel, which is by ourselves, or our predecessors founded, upon such a Saints name, whose picture is well graved in a stock or stone: And with costly colours painted: and the blessed Sacrament of the body and blood of Christ (after their manner) offered daily to this or that Saint: and called his mess, for doing of the which, Exod. 20. levit. 26. Deu. 5. there is not a syllable in gods word, for you: but the contrary expressly commanded: both that ye should have no graven Images, Psal. 80.96. & 113. nor worship them: nor yet invent any manner of worshpping of god: But as god hath commanded by his word. And for your defence, ye have only these words (good zeal & intention) the which is expressly contrary the first commandment of god: for even as we are forbidden and inhibit to have strange gods: So are we inhibit to have strange worshippings of god. * Strange worshipping of God, is not contained in the scriptures. Blessed be god, the matter is so patent and plainly set forth in these days, concerning the said vain works, invented by man, to the confusion thereof by the godly men: which labour day and night in his Scriptures to the edification of Christ's chosen little flock, that it is not needful, to abide long upon the discussing of these matters: but only to remit you to the Scriptures, and the said godly declarations made thereupon: against the superstitious worshipping of Saints: going in pilgrimage, purgeing in purgatory, hallowing of water, or other elements foundatioun of masses, to public or private idolatry, offering or sacrifices making, not commanded in the word of god, choice of meats, forbidding of marriage in the church of god, and abominable abuses of the whole Christian religion, by the shaven, oincted, or smeared priests bishops, monks, and friars, having only there vocation of man, and by man. Therefore we let the specialties of them pass, and refer the same to thy judgement (good reader.) Thanks be to god these abuses, and grounds are not unknown: & we will pass forward to the knowledge of the works commanded us to do, and work by the scriptures of god, as the fruits of faith. THE XXIIII. CHAP. 1 What works Pastors should teach unto their flock. 2 Wherefore the yoke of Christ is sweet, and his burden light to Christians. 3 Vocation mediate and immediate. 4 Vocation in general, by the which all true Christians are equal, made Kings and Priests, in Christ blood. IF any will ask or inquire, what works should the faithful do: I can find no perfecter answer to make thereto then the evangel teacheth us. Good works. As S. Luke sayeth the 3. chapter. john the baptist preaching repentance in remission of sins: the people inquired at him, what they should do: to whom he answered saying He that hath two coats, give to him that hath not one. And he that hath meat, let him do in like manner. This is no other thing, but to exercise the deeds of mercy, Esa. 58. and charity toward thy neighbour, as the Prophet Esay sayeth, break thy bread to the hungry, needy, and the poor who are cast out, bring into thy house: when thou seest the naked cloth him, contemn or despise not thy own flesh. This is the forthshowing of thy faith, which S. james desireth of thee in his epistle. Thou art taught the same, with the other works of charity to thy neighbour. Ezech. the 15. The Publicans and open sinners inquired in like manner, what they should do: to whom he answered (saying) ye shall do no further, then that which is commanded you to do: as he would say, decline and cease to do evil, and learn to do good, as ye are teached by the Propete Esay. the 1. Chapter. And David teacheth you the perfecton of religione (saying) Come to me my sons, and hear me, and I shall teach you the fear of of the Lord. jer. 7. & 26 Ezech. 18. Psal 33. 1. Pet. 3. Tac. 1. Who is he who liveth and loveth to see good days: let him refrain his tongue from evil, and his lips that they speak no fraud: decline from evil, & do good: seek peace, and follow the same. Therefore, pass your way and sin no more: for I will not send you to the law to get remedy of your sins. But look in the law, and behold what is ordained you to do. The which will declare you to be sinners, & transgressors. And then ye shall seek Christ, for remedy, whose forerunner I am. It is he, in whom ye shall find remedy. Io. 1. Therefore, I say unto you: behold the lamb of god, which taketh away the sins of the world. And being inquired of the soldiers, what they should do: Luc. 3. He answered (saying) ye shall strike, The vocation and office of men of war. nor hurt no man: nor yet do wrong or injury to any person: but be content of your wages, which is as much to say, as oppress none: take no persons gear violently: ye are public officers, depute by princes, & magistrates, for keeping of good rule and order amongst the people, for rest, and quietness, of the common weal: for the which cause ye have your wages. Your office is honest and the good work of god: Therefore, look on your own vocation: and do that justly which is commanded you, and exceed not your bounds. Here is a good order taught you which are ministers of the word, to learn the auditor in general, or special, to do good works: That is, to show them the works commanded by god: the right fruits of repentance, and faith, to the which ye should send them, and not to vain works invented by man, which is no other thing, but to heap sin upon sin. And Christ being asked by the jews: What shall we do (say they) that we might work the works of god: Io. 6. answered (saying) This is the work of God, Faith is the work of God. that ye believe in him, whom he hath sent. Here, he sent them not to the law (howbeit, the law be the work of god) but to faith, which is not the work of man, but the work of god, which he worketh in man. Therefore Christ saith to us: Believe, and ye shallbe safe. Io. 6. And so let us say with S. Peter: Lord, to whom shall we pass, thou hast the words of life: we will seek no other, but believe in thee. Ye shall consider that Christ, after he had refreshed the people with their corporal food. Then he taught them the perfection of a Christian man. And fed them with the spiritual food. And they which receive the same, did follow him: the rest left him, which had no faith, but took his doctrine carnally, & of external and outward works, as did the young man, to whom Christ made the answer, as is before rehearsed. Math. the 19 Chap. There is no perfection, but in Christ. By the which scriptures we are taught to follow christ, because there is no perfection, but in the following of him. Therefore, as we have received our Lord jesus Christ, let us walk in him, being rooted and builded in him: and confirmed in the faith as we have learned, abounding in the same with giving thanks, as the Apost. saith, Coloss. the 2. Chap. for he is the fountain of all goodness, and the head of our felicity, and let us have respect to no other thing, nor lay no other foundation. 1. Cor. 3. For as the Apost. saith: No man * Christ is the head and foundation of our felicity upon whom we should build good works. may lay another foundation, nor that which is already laid, the which is jesus Christ. Let us build upon this foundation, gold, silver, and precious stones, which are the works of God, commanded in the holy scripture, to be wrought into faith: every one according to his vocation, in the which we should walk worthily, Coloss. 3. as we are called with all humility, and meekness, and patience, supporting one another in love, and charity, careful to keep the unity of the spirit, 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 learn of me that I am meek, and lowly in heart: Math. 11 and ye shall find rest unto your souls: For my yoke is easy, and my burden light. The which words, Christ would never have spoken, if he had laden us with the law. For, that burden is so weighty that neither we nor our fathers might bear it, as S. Pet. saith, in the Acts of the Apost. the 15. Chapter. But verily, the yoke of Christ is easy * Wherefore Christ's yoke is easy, and his burden light. and his burden is light to the faithful, & chosen, for they lay all upon Christ's back, and follow him through faith: confiding nothing in their own works, nor merits: but ever working all good, according to their vocation, giving all glory, and honour unto God: not exceeding the bounds of their vocation, which is the best rule, that the faithful can have, to do good works: to the knowledge thereof, we will make some short declaration, and then make an end. Of general and special vocations. Ye shall understand, that there is two kinds of godly vocations. The one is, immediate by god, as the prophets were called in the old testament: Immediate vocation. yea, and as David to be a King, and Moys. a governor, to the people. And as the Apostles in the new testament. Mediate vocation. The other is mediate by man (& immediate by god) as joshua in the old testament, was called by Moys. to be Governor to the people, at the commandment of god. And as Timoth. and Titus, were called by S.P. to be bishops: and as all they, which now are called to be bishops, which are lawfully made, according to the word of god, and authority of the magistrates. Therefore, to the knowledge of every man's vocation, I remit him to the word of god, and his own conscience, which are his inward & most sure judges. There is a general vocation, by the which we are called by Christ, & his word to a christian religion, Vocation general. through the which we are made one body, and one spirit: Even as we are called in one hope of our vocation: for that charity is required of us by the word of God, which maketh and bringeth us together in one body, through mutual conjunction of faith, working by charity: therefore Charity, is called the band of Peace. * Charity, is the band of peace. There is but one fellowship of all the faithful, & one body: That is, one church, whose only head is Christ. In this church is, nor should be, no division: for there is in this vocation & christian religion but one body, one faith, one baptism, which is the seal of our religion, marked by god, with the blood of his only begotten son Christ jesus our lord: in whose blood we are baptized: one god, and one father of all, which is upon all, and by all, and in us all. 1. Cor. 12. Ephe. 4. & 5. And therefore the Apostle testifieth us all to be but one body: that is one church in Christ. * Why the faithful are called one body. For in to one spirit, and by one spirit, the whole universal congregation of the faithful, is governed, ruled, strengthened, and kept. There is but one mark or end, to the which all the faithful contend or shoot at, that is eternal life. We are all the Sons of one Father, and participant of one heritage, as we are called in one hope of our vocation. And seeing, we have but one lord, which is jesus Christ. It is convenient that his servants be of one mind, and not divided through discord, and envy. There is but one profession of faith, in all this Christian religion, & vocation: for howbeit, we see in these our days many sundry professions, and opinions of faith: There is but one true faith, which is that faith, which the Apost. of our Lord jesus Christ, 1. Cor 3, Ephe. 2. Act. 9.14. & 20. Rom. 5. 1. Cor. 12. together with the patriarchs, and prophets, have professed, and given to all nations through their teaching and preaching, as testify the holy scriptures. Upon the which foundation, the whole church of Christ is builded. Therefore by one baptism, we are all made clean & purified, and by the which, we are engrafted in Christ: and made the people of God, purified from our sins, and altogether buried with Christ. There is amongst us all, but one power or strength, of baptism: and in one name of the father, Math. 38. son, and the holy spirit, we are baptized. And so are we made one body into Christ, being many members, compacted and joined together into him. For the more perfit understanding of this body ye shall read the whole 12. chap. of the 1. epistle to the Corinth. The 4. and 5. to the Ephes. In the which ye shall find this matter declared by the Apostle at length. In this general vocatione their is no distinction of persons, for all men are equal before god, of one estate, by one general promise all are called to the faith, Mar. 16. job. 33. under one Lord and King jesus Christ, who hath shed his blood, for all which believe in him. Therefore all Scriptures which make mention, that there is no exception of persons before god, are referred to this general vocation in the Christian religion, as Romans the 2. chapter: where the Apostle intending (under jew and gentle comprehending all men) to prove them sinners, sayeth, before God there is no acception of persons: And Peter sayeth, In verity I have found that God is not an accepter of persons: but in all nations and people, he is accepted unto him, Act. 10. which feareth him and worketh righteousness. ja. 2. And S. james sayeth, My brethren have not the faith of our glorious Lord jesus Christ in respect of persons. And S.P. saith, to the confounding, of the falls apost. which seduced the Gal. through great authority: and also to show himself equal in power with james, Gal 2. Peter, and john, That God is not a respecter of the person of man: but in this vocation of Christian religion by baptism through faith in the blood of Christ, Galath. 3 all men are equal: both jew & gentle, servant, free man, & woman, all are one in Christ jesus: the sons of Abraham by faith: & according to the promise heirs: that is to say: all which believe are the sons of god therefore are they free & heirs of eternal life. To this general vocation pertaineth the sayings of S. Pet. in these words: 1. Pet. ●●. Ye are a chosen generation, a royal priesthood, a holy nation, & a people set at liberty, that ye should forthshowe the virtues of him that hath called you forth of darkness, into a marvelous light, etc. The same is said by Moses, Ex. the 19 Chapter. Here ye see in this vocation there is no acception of persons We are all the holy people of God, which believe unfeignedly, yea kings oincted in Baptism by the holy Spirit: & priests making sacrifice to god daily, of this our sinful body, All faithful are kings and priests mortified from sin: & offer a holy and acceptable sacrifice after the manner above writtin: conform to the teaching of the Apost. Rom. the 12. cha. But be aware ye call not yourselves kings in office, Note well. and dignity: nor priests in administration of the word, & holy sacraments, for that pertaineth to a special vocation, or office by the self. Therefore I exhort you which read the scriptures take heed that ye confound not the works of god, for if ye do, ye shall not escape error: These special vocations shall follow in their own places. If we will look daily to this christian vocation, we shall have perfit knowledge what works we should do, & what works we should leave undone. The neglecting hereof, is the cause of all the enormities, & abuses now ruling in the church of christ through the whole world. For considering we are all members of one body: & all members have not one office, but every one serveth other in their own place: as when the ears hear any thing, the eyes casteth the sight what it should be: them the feet & hands prepare them to pursue, or defend, to stand or flee. And all these members & whole body, Ephe. 5. obey the head: & await upon the direction of the same: * Every member should serve in his own vocation. Even so we being all members of one body (which is the Church) whose head, is Christ: should in our estate and office, according to the gift of god, and grace given to us: differing one from another, serve in our special vocation, every one another, in our own estate: Not invying the gift of god in our neighbour: but as the Apostle saith: Rom. 12. Let us love brotherly fellowship, in going before another, in honour, & reverence. In doing hereof, there would be no strife in the body: but if a member were troubled, hurt, or had any disease, all the other members would have compassion of it. And if one member were glad or joyful, all the other members would rejoice with the same, as the Apost. saith, the 1. to the, Corinth. the 12. Chap. If we knew this perfectly, none would usurp another's office or dignity (to the which he were not called) but would be content of his own vocation, & give to every man his duty: tribute, to whom tribute is due: custom, to whom custom pertaineth: fear, to whom fear belongeth: and honour, to whom it pertaineth. The which are all compleite by this saying: love thy neighbour as thyself: for the love of thy neighbour, worketh no evil. Therefore, the Apostle saith: Own nothing to any man, but that ye love together. Ro. 13. These words being observed, ye fulfil the whole law. * Love is ever debt There fore this love one to another, is ever debt and should ever be paid. For will the Prince & Superior do his duty to the subject: and the subject his duty to the Superior, there would be no disobedience. The minister of the word to the auditor, and flock committed to his care: The auditor to the minister of the word, there would be no division in the Church. The father and mother to the children, and the children to the parents, there would be no dishonouring. The lord to the servant, and the servant to the lord, there would be no contempt, nor trouble in the common weal. And so would we all look upon Christ, our head, and be ruled with his word, and seek no other way beside it, nor mixed the civil or politic estate, with the word of god but every one to serve in the own room and place: then should there be no question of politic works: nor no other works of any law, to be mixed with faith: which justifieth only before god, as it is before written: but every faithful person should by the word of god know their own vocation, & diligently exercise them therintill. And seek no further knowledge, nor wisdom, but that, that is needful to them to know. And that with meekness and soberness, ever working the works of god, which are the fruits of faith to the honour of god, Men should seek no knowledge but it which is profitable. and profit of our neighbour. THE XXV. CHAP. 1 All estate of man is contained, within one of these four special vocations. 2 The offices of princes, magistrates & judges 3 Wherefore judges are called the sons of God, wherefore, and in what case they should be obeyed. To the more perfit knowledge and understanding of our special vocations: The division of the estaits of men. in the which we shoved walk, according to the word of god: and gift of the holy spirit, we will divide all the estate of man, in four offices dignities, or special vocations: (that is to say) In the office of a prince: under whom we comprehend all kind of man, having general administration in the common weal, or jurisdiction of others. In the office of the administration of the word of god, under whom we comprehend all power ecclesiastical. In the fathet & mother: under whom, we will comprehend all householders, having special families. And in the subject or servant, under whom we will comprehend all estate of men, subject to other. If thou be called to the office, estate, or dignity of a king, prince, or any supreme power, having jurisdiction of people in the civil ordinance: Consider thy estate, The office of kings and magistrates. and know thee perfitly to be the creature of god, equal to the poorest of thy kingdom, or dominion, his brother by creation and natural succession of Adam: and of nature a rebel to god: the son of wrath, and Ire as he was, as the Apost. saith, Ephes. the 2. Chap. And the innocent blood of Christ, shed for thy redemption, as for him: and thou called by faith, and borne of new by baptism in his blood, the son of god by adoption, and made fellow heir with Christ of the kingdom of heaven without respect of persons (the son of favour and grace.) Therefore the poorest & most vile within thy jurisdiction, The king should love his subjects. is thy brother, whom thou shouldst not despise, nor contemn, but love him as thyself. This is thy debt, and duty, because it is the commandment of god, whom thou should love and fear: Pro. 1. Psal. 110. for that is the beginning of wisdom (as Solomon saith) The right way to rule in thy office, is to know God: * No man may know god, but by his word. of whom thou can have no knowledge, but by his word and law, which teacheth thee, what thou shouldest do, and leave undone, according to thy vocation. And as to thy princely estate and dignity, and office, thou art Father to all thy kingdom. Their head in place of god, to rule, govern, and keep them, upon whom thou shouldest take no less care, than the carnal father taketh upon the best beloved son, gotten of his body. For they are given by god to thee, in government: The king should have knowledge of god's law. Therefore thou shouldest begin to know the will of thy god, & take the book of his law, in thy hand: read upon it, which teacheth thee, the will of god. It should never pass forth of thy heart, nor departed from thy mouth, day and night having thy meditation thereinto, that thou mayest keep all which is written therein, Deu. 17. josu. 1. then shalt thou direct thy way, and have knowledge & understanding of the same. This being done, thou shalt get the blessing, Psal. 1. of the which speaketh Dau. (saying) Blessed is the man, which delighteth in the law of the Lord, and hath his meditation thereinto, day and night. Then ask at God wisdom, and understanding (which is the knowledge of his godly will) and a heart that may receive teaching, that thou mayst judge thy people, & decern betwixt good & evil, as thou art taught by the example of Solomon: 3. Reg. 3. For if thou lack wisdom, ask the same at god, who giveth abundantly. And doubt not, for he that doubteth in his faith, shall obtain nothing from god. jaco. 1. Confided not in thy own wisdom: For god maketh wisemen, blind: which are wise in their own conceit: his witnessing is faithful, which giveth wisdom to young babes: That is, Psal. 19 to simple hearts, bearing themselves lowly and humbly before god: not presuming in their own wits. Sap. 1. 1. Pet. 5. For there is no place to wisdom in the proud breast, as saith Solomon: For god resisteth the proud, but to the meek and humble, he giveth grace. The mighty and proud, he casteth down of their seat, and exalteth the humble and lowly in heart, Luc. 1. as testifieth the Song of the glorious virgin Marie. Therefore humbly, and lowly submit thyself in the hands of thy God, and take thought of him, being governed by his word. Begin at him, and set forth the true and perfit worshipping of god, in thy Kingdom. The king should set forth the true, and destroy the false religion of god in his kingdom. Restore the true, pure, and sincere Christian religion, abolish, destroy, and put down all false worshippings, and superstitions contrary to the word of god: and not commanded therein, according to the example of the noble Kings of juda, Ezechias and josias, as thou mayest read the fourth book of the kings, the 18. and 23. Chapter. This is thy vocation, in the which thou shouldest walk: and orderly proceed in guiding of thy people as thou art taught by the word of god: Deut. 17. and decline not therefrom, neither to the right hand, nor to the left, but the kingly way, teached thee in the holy scriptures. To you, which are princes, judges, and superior powers, upon earth, pertain wisdom, knowledge, understanding, & learning, that ye may justly & truly exercise the office, and charge committed to your care by God. Therefore, David exhorteth you (saying) understand, Psal. 2. & know (o ye kings) and be learned, O ye, which judge the earth: And serve the lord in fear and reverence, and rejoice in him with trembling. Deut. 4. This is your wisdom and understanding, taught you in the law of god. For the godly man needeth not to seek wisdom, but in the scriptures of God, where he shall find, how he shall behave him, both to god & man, in prosperity, & adversity, in peace, and war: * To seek wisdom other ways, but in gods scriptures, is foolishness. 1. Cor. 1. Therefore, to seek wisdom any other way, it is nothing but foolishness before god. Sithence ye are the ministers of God unto good: created and ordained by him, as the Apost. saith. Rom. the 13. Chap. It becometh you of your office to guide, and rule your subjects, in all goodness, and sweetness, not seeking from them their lands, or goods: but seek righteous judgement: Zach. 7. & 7. help the oppressed: judge righteously the people and widows cause. Esay. 1. Psal. 81. justify the needful, humble, & poor, as teacheth you the scriptures of god. Defend them from the injuries and oppressions of the wicked: And being unjustly pursued, in judgement absolve them. Exod. 28. Take from them your duty and no more: have no respect of persons, nor take no bribes or rewards, levit. 19 Deut. 16. the which blind the eyes of the wise: and pervert the words of the just. These two things (that is to say) respect of persons & rewards, pervert all righteous judgements. The first comprehendeth in it the fear & reverence of great, mighty & rich men, love of friends, favour of kin, or affinity, contempt of the poor, humble, & sober persons, mercy of the wicked, & guilty, peril of thy own life, tinsel, or loss of fame, and loss of goods, or worldly honours. The second (that is rewards) comprehendeth in it, lucre, profit, hope, and all that infinite and insatiable gulf of avarice. Exod. 18. Therefore, jethro counseled Moses, to provide (for administration of justice, and good order in the Civil policy) wise men which feared god, & were true, hated & detested avarice, the which is the root, and beginning of all evil. And so learn, yea above all things, to detest avarice, vain glory, and particular affection of persons, if ye will walk right in the Christian religion, according to your vocation. Your estate and office is great, & not to be contemned: but of all men to be praised, Io. 10. and commended, of your subjects feared, reverenced, and also loved * judges should be honoured because they are participant in power with god. because ye are as it were gods: and so called in the scripture, by reason of participation of the power of god committed unto you, whose judgements ye exercise: and called the sons of God, as David saith, Deut. 1 Psal. 11. I have said, ye are gods, and sons of the most highest: that is, for the excellent dignity of your office, I have called you my sons. Nevertheless know yourselves to be but men: and for to suffer death, as other men doth: and in like manner as princes of earthly kingdoms, or tyrants, which have the ruling of common weals, as ye have. Therefore, be just, & righteous, exercising yourself in all godliness, according to your vocation: being sure, ye shall shortly die, and give account and reakoning of your administration. For ye are but flesh, and all flesh is but grass, and all the glory of the same, Esay. 40. 1. Pet. 1. jac. 1. as it were the flower of the field: the grass is withered, and the flower falleth, but the word of god remaineth for ever: Therefore, know Christ to be your king, ruler, guider, & governor, who shall rule you with an Iron rod, and break you asunder, as it were a clay pot, or vessel of fragile earth. If ye will not understand the will and commandment of god, his Ire & wrath shall rule above your head, at all times. These sharp threatenings, are shown you in the scriptures, Isaiah the first, jeremy the fifth Chap: David in the 2. and 81. Psal. And Zacharie the 7. chap. where ye are taught the chief points of your office, and works which ye are bound to do: Whereof shall judges be accused, & whereof not. for neglecting of the which undone, ye shallbe accused before god. But never for neglecting of pilgrimages, offering to Images, praying to Saints, founding of masses, and abbeys of monks and friars, making of Images, bells, Copes, and other such vain superstitions, because the same are not commanded you to do, but rather the contrary. This dare I affirm, because gods word affirmeth the same. Ye should be pure, and clean of life, without crime, because ye are depute by god, and ordained to the punishment of crimes. * A judge of corrupted life, can never minister justice equally. How can ye judge justly, being corrupted. A thief shall never punish theft. An oppressor, manslayer, adulterer, a false Liar, a dishonourer of father and mother, a disobeyer of his superior, a covetous or avaricious man, a blasphemer of the name of God, shall never punish these crimes in others: Therefore, the scriptures of God teach you to abstain from all such vices and crimes. For in you which are great men, & have the care of others, * Subjects follow the vices of their superior magistrates. your crimes and sins are not so much to be lamented in you, as the evil example your subjects take thereof. And therethrough follow you in the same and other crimes, heaping sin upon sin: ever till god of his righteous judgement take vengeance (yea) and cause another as wicked as ye are, punish you, as ye may read of the punishment of the people of Israel, by the open enemies of god * God commonly punished the wicked by them which are more wicked. and manifest Idolaters, because they neglected the law of God as testify the whole histories of the kings, & judges of Israel, and juda. And the greatest punishment, is sent by god, for doing of the most excellent work after the judgement of man, because it was not commanded by god jer. 7. for no thing from the beginning of the world hath ever been so displeasant in the sight of god, Mark diligently. as to invent any manner of worshipping of him, 1. Reg. 15 which he hath not commanded. For this cause king saul was ejected, and all his posterity lost, and fell from the kingdom. In the which example, ye shall consider that the works wrought by King saul, were right excellent in the sight of man, and also done by him of a good intent, and for a good cause he offered sacrifice, for fear that the people should not pass from him, he being then prepared for battle against the enemies of god. He did show the deed of mercy, in saving of the life of an aged and impotent King: 1. Reg. 15. And for the love he had to the worshipping of god, assented to the people, and kept the fattest bestial, most precious clothing, and jewels of gold & silver, to offer the same to god in a sacrifice. Was this not a goodzeale, and intention? but ye may read the great punishment which god laid upon him, which shall remain for an example in all ages to come. THE XXVI. CHAP. 1 The office of a bishop. 2 Bishops should not mixed them with worldly matters. 3 If the flock perish, their blood shallbe required of the bishop. 4 Bishops should exhort their flock, to frequent the reading of the scripture. 5 Bishops can do no good works, without they preach the word of God. 6 The punishment of bishops, which leave that undone which God commandeth, and attend upon their own superstitions. IF thou be called, to the office of a bishop, or minister of the word of god, preach the pure and sincere word, to the flock committed to thy charge: Counsel, and comfort the weak and feeble: Minister the sacraments in their due form, according to the word of god. Exceed not the bounds of thy vocation, but walk thereinto, conform to the ordinance of the holy spirit, taught thee in the two Epistles of Saint Paul, written to the first bishop, that he made, called Timotheus: And to another, called Titus. There, thou shalt find the works, which thou art bound to do: and what is thy office, specially, in the first to Tim. the 3. Chapter: and to Titus the 1. Chap. There is nothing left unexpressed, that is necessary to thee to work, in the scriptures of god. Thou art commanded to be a mirror, or example to thy flock, in teaching of the word, in good life, and honest conversation: in love and charity in faith, and chastity: ever exercising thyself in reading, exhorting, and teaching the which if thou do, 2. Tim. 4. thou shall save thyself and others. Thou should not meddle thee, with secular affares, 2. Tim. 2. or business, for that is not thy vocation: follow the example of the Apostles in all righteousness and godly living: 1. Tim 6. in faith, love, patience, meekness & sweetness, as thou art taught. If ye will remember daily, upon the office ye are called to which are bishops: ye shall find you to have a great charge and work to do: and not a great dignity or Lordship. But alace, now ye take thought of the lordship, dignity, rent, and profit: and look never to the work ye should do: the cause thereof, is the neglecting of your vocation. The which if ye will understand perfitly, ye would not omit the charge, and commandment given to you by god, and invent vain superstitious works not commanded. The principal work ye should do, is to preach & teach: which ye never do, because ye can not, and to excuse you, ye have as (ye say) others to whom ye commit the cause and charge. Ye are blind & know no thing: They to whom ye commit the charge, know as little or less. So perish the poor people, in ignorance, for ye are blind, and leaders of the blind: and therefore both fall in the mire. The blood of the flock perished for fault of spiritual food, shallbe required at the bishope. Nevertheless the blood of them shallbe required at your hands, as the Prophet jeremy sayeth the 23 chapter And Ezech. the 34, chapter, the which I pray you read: for there ye shall see clearly your deeds laid before you, with sore threatenings. Ye should not only yourselves, continually read, and teach the scriptures, but also ye should command the flock in your charge to seek their spiritual food in the same. This was the order in the church of Christ in the beginning. Ezech. 3. & The minister of the word, to teach, and preach, and the auditors to read. That thereby they might take the teaching the better, as the Thessalonians did at the preaching of the Apost. as ye may read and consider in the Acts of the Apost. the 17. chapter. And Christ teacheth us to search the scriptures, for they bear witness of him. And S. P. sayeth: All things which are written: they are written to our learning, that through patience, and consolation of Scriptures, we may have hope (that is) of eternal life. The which is the mark whereat shoot all the faithful: for in the Scriptures of God, all things are contained necessary for our salvation. Alace, think ye not shame (which are bound & oblished, under the pain of eternal damnation, to teach your flock this manner of doctrine) to inhibit and forbidden them to look upon the scripture, either to hear, or read them. This is far different from the order of the apost. yea, and of the holy fathers of the church long time after: as appeareth clearly by the teaching of Chrisost. writing upon the 1. chap. of S. Math. the 2. & 5. hom. where he with a great lamentation, The complaint of Chrisostom reproveth the secular men, & householders, which alleged the reading & teaching of scriptures pertained not to them. Exhorting them to give attendance to the scriptures, that they might instruct there families, and household, how they should live, according to the order of the scripture, & as becometh christians: but by the contrary, ye would that none of your flock, or auditors should know them, lest your misdeeds were espied. The feeding of your flock the attendance and care ye should take thereupon is so necessary, * Without a bishope preach truly he can do no good work before god. that without the doing thereof, ye can do no good works at all according to your vocation, which can please god, because in neglecting of this ye neglect faith: out of the which all good works should spring. So should all your good works, follow faith. And this principal point of your vocation is the cause that S. P. departing from Ephe. to jeru. called before him the ministers of the word in the congregation: certifieing them he would not return again in bodily presence: and therefore he left to them this legacy, saying: Attend, and take heed unto yourselves, and to the whole flock, in the which the holy spirit hath put you, bishops to guide, and rule the Church of god: the which he hath redeemed with his blood. For I know after my departing, there shall enter in amongst you, ravening wolves, which shall not spare the flock. And of yourselves, there shall rise men, speaking wickedness, that they may lead disciples to follow them. * The legacy Paul unto bishops. Therefore be diligent and vigilant, keeping in memory, that by the space of three years, I ceased not day and night, with tears, and weeping, warning and admonishing every one of you, etc. If the Apostle had known any better work or more excellent, to have been left in memory or legacy to the ministers of the word, he would (no doubt) have expressed the same: And even so, S. P. in his 1. Ep. the 5. Chap. exhorteth you to feed the flock of Christ, committed to your charge: Even as Christ said to him thrice: feed my sheep. So sayeth he to you, feed the flock committed to you, every one within his bounds, according to your vocation This food is the word of god, and woe be to you, That is sorrow & eterne damnation abideth you. which do not the same, because it is your vocation. For the Apost. saith, Woe be to me if I preach not the evangel etc. for the neglecting of this good work undone, 1. Cor. 3. ye shallbe accused before god: but not for the neglecting of the other vain superstitious works, invented by man: but rather ye willbe accused for the doing of them. And it willbe said unto you, Wherefore have ye left the command of god undone, for your statutes and traditions. Ye should teach every estate of man, how they should behave them in their conversation. The poor to the rich & the rich to the poor: the servant to the master, and the master to his seruaund. And give yourselves forth, for an example, in deed, to be followed, as ye are teached by the Apost. and play not the tyrant, 1. Timoth 6 Tit. 2. or the lord, upon the inferior ministers and estates of the Church: But from the bottom of your heart, be as it were a form, or rule to the flock, as S. Pet. teached you in the first Epistle, the 5. Chap. Labour continually in your vocation, as the good knights of Christ, being ready (if need require) to suffer death, 2. Timoth. 2 for the flock: resisting the unfaithful, and eshewing profane and worldly trifles, as ye are taught by the Apost. If ye will attend upon these works, which are good, taught and commanded you to do, as the fruits of faith: ye should find yourselves so well occupied in the scripture, that there shallbe no place found, to your vain superstitions above written, which are not commanded by God nor his word. For in the using of them, ye do that, which is not commanded you, and leave that undone, which is commanded. Malach. 2. For this cause god suffereth you to be contemned and cast off, because ye have left him, he hath left you: and will punish you after the same manner, Sap. 11. as ye have sinned. For the contempt of god, 1. Reg. 2 3. Reg. 2. & neglecting of his word, Hely the chief Priest was deposed, and all his posterity of the priesthood. His sons killed in battle, the ark of god put in the hands of his enemies: 1. Reg. 2. And the people also heavily tormented, as testifieth the history. The holy King David, for the slaughter of Urias, and adultery of Bath-sheba: the son of his own body, defiled his daughter. The one son slew the other, and also defiled his wives, and concubines in public presence of the people, and usurped the crown of his realm, as ye may read the second book of the kings, the 13.15.16. and 18. Chapter. * The punishment of David pertaineth to bishops aswell as to princes. This example of David pertaineth aswell to you, as to princes, and to all estates of the world, that they may learn not to sin. And if they fall in sin, that they despair not, but turn to repentance, and come unto god, whose will is that all be safe, and come to the knowledge of the verity. THE XXVII. CHAP. 1 The office of the fathers to the sons: Householders to their families, and of Husbands, to their wives. 2 What kind of men were chosen to be bishops, in the primative Church. IF thou be an householder, rule, and guide thy family, and household, bring up thy children in all godliness, and honesty, exercising thyself in thy occupation faithfully, and truly, without deceit or fraud to thy neighbour, either in word or deed: love thy wife, even as Christ hath loved the Church. For thou art debt bound to love thy wife, Ephe. 5 Collos. 3. even as thy own body. There is no man which hated or detested his own body, but nourisheth & feedeth the same, as Christ the Church, for we are members of his body, of his flesh, and his bones: for that cause, man shall leave father and mother, and cleave unto his wife, & they shallbe two in one flesh. 1. Pet. 3. And in like manner▪ thou woman, be subject to thy husband, as if it were to the lord: for the man is thy head, even as Christ is the head of the congregation. And as the church is subject to christ, even so be thou subject to thy husband, in all lawful things. This is your vocation in the which ye should walk, according to the commandment given to you, by the Ap. Ephes. the 5. Chap. and Colos. the third. In these words: Let every man love his wife, as himself: And let the woman fear and dread the husband, this is the commandment of god. If ye (men and women) would take care upon your vocation, how honourable the estate of the same is, and what ye ought every one unto another, there were none of you, who would commit adultery, or defile your own bodies, nor defraud one another, of their duty and right. For thou man, hast not power of thy own body, but the woman: Nor thou woman hast not power of thy own body, but the man. Therefore, there is neither of you, that should give your bodies to other men or women, 1. Cor. 7. nor abstract one from another, that mutual love which ye are commanded to have together. This doing, ye exercise the good work of god. Be not outrageous nor thraward upon the woman, but teach her with meekness, Coloss. 3. 1. Pet. 3. 1. Tim. and sweetness, forbearing her somewhat, as the weakest vessel. And thou woman, pretend no dominion upon thy Husband, but obey him as thy lord, taking example of the obedience, of that noble woman Sarai. If ye would keep this order, and rule in your own vocation, there would be no strife betwixt you, but all godliness and love. No man would contemn or disdain his wife: nor no woman her husband: but every one love other, as their own body, & take care one for another, in all things. Thou man should daily & hourly exercise the, according to thy vocation. And labour diligently, for sustentation of thy wife, children, & family. That thou mayst minister unto them their necessaries: for if a man take no thought of his own, and specially of his household and family, he hath denied the faith, 1. Tim. 5. and is worse than an infidel. Suffer not thy children, nor servants to be idle: but see ever that they be occupied in some good & vertueous occupation. For that is the right way to keep them from vice and sin, because idleness is the beginning of all evil. Psal. 77. Deut. 6. Teach them the law of god: use all things with discretion, and provoke not your children to anger, but bring them up in good teaching, discipline, and correction, & in the erudition of the Lord. Coloss. 3.4. Ephe. 6. Give unto your servants that thing which is just and right. What ye promiss, pay them: knowing well, that ye have a Lord in heaven. And thou woman, exercise thee in nourishing, and up bringing of thy children in ruling all things within thy house, as thou hast commandment of thy husband, take care upon his direction, as thy head, and transgress not his commandment: for that is the will of God. I mean not of evil, but of all goodness: because I speak of the fruits of faith, and works of righteousness: ye are all bound to do the works, which God hath commanded you to do, in his holy scripture, of mercy, love, and charity: by reason of your vocation in the christian religion: And these other works in your special vocation. In doing of the which, think that ye do the good work of god: and please him, if ye work them in faith (albeit, Hypocrites commend not the same) Being occupied on this manner daily, there shall be no place to vice, for your mind is occupied upon other business. It is but Idleness to you, to pass in pilgrimage, to this or that Saint, to sit the half of the day in the Church, babbling upon a pare of beads, speaking to stocks or stones, the thing which neither thou, nor they know. And neglecteth the good work of God, the which thou art bound to do. * Right Prayer. If thou wilt pray right, learn the lords prayer, in the tongue, thou understandeth. Thy Creed, that is the articles of thy believe: the ten Commandments of god. And daily at thy rising, and downlying at night, have some space, to thy contemplation thereinto: and teach thy household the same manner. And occupy the rest, as is before said, according to thy vocation: not exceeding the bounds there of, nor seeking no other works, but them which are commanded in the holy scriptures. And are necessary to be done, as is written to Titus the 3. Chap. Let the faithful which are of our number, be ever ready, and learn to do good works to all necessary uses, that they be not unfruitful. For the faithful can never be idle, because unfeigned faith, worketh ever by Charity. * The unfaithles work no good works. Ro. 14. But they which know not their own vocation, can never be faithful. Therefore they can never work good works, but all is evil, whatsoever thing, they do or work, without faith because all which is not of faith, is sin. Therefore, if thou wilt work well, be faithful, and look ever to thy vocation. And thou shalt find thy conscience, teaching thee (both) to do good, and eschew evil, at all times. Ye should be pure and clean in your conversation, for good example giving to your Children and family. For as they see you do, so shall they learn: And are ever rather inclined to do evil, than good, by reason of this corrupted nature of man: * The life of the fathers should be clean because it is a mirror to the sons. Therefore teach them to love and fear God, to know his law, being ever yourselves an example to them: And as it were a mirror to look into, in all godly life and conversation. For if they behold you living together (in great love and charity, chastity, and temperance, being merciful to the poor, supporting the indigent, after the quantity of your riches, at love, & charity, with your neighbour, ever speaking good of all creatures, detracting none) they shall follow the same doings, by the which ye shallbe called the the faithful fellowship of jesus Christ: & true subjects of his realm. Your vocation is good & holy, and it becometh you to know the scriptures: For in the primative church, * the bishops were choose commonly forth of your number. A godly & honest householder, who lived in chaste matrimony, ruled, and guided, his household well: brought up his children in subjection, & reverence, in all manner of godly teachings. He having this outward witnessing, is commanded by the Apost. to be chosen to the office of a bishop. 1. Tim. 3. When this order was kept in the church of Christ, the word of god flourished. Therefore, woe be to you, which say that laics, or secular men, and householders, should not know the scriptures, read them, or teach their household the same: ye impung the holy spirit: and dishonour the old Fathers of the Church, which taught the contrary, as by example of Chrisostome, Mark diligently. before rehearsed: it is even alike to you to say: temporal or secular men, should not hear the word of god: Deut. 8. Math. 4. read & teach their families the same, as to say: they have not a soul, for the word of god, is the food of the soul: & if ye will abstract the food, without the which the soul must perish: ye shall make man as a brutish beast. And if ye will admit them to hear the word, ye should admit them to read the same, and talk thereupon: for what availeth the hearing, if a man should not conceive, and keep in memory that thing, which he heareth: and live thereafter. For Christ sayeth, Blessed are they which hear the word of god, and keep the same. * The oft reading of the word, and communication thereof, keepeth the same ever recent in memory, and digesteth in thy heart, by continual meditation, some comfort and consolation: and abstracteth thee from vice, and sin, leadeth and convoyeth thee to all godly living. Therefore David calleth that man blessed, which delighteth in the law of God, and hath his meditation therein day and night. woe, woe, be unto you therefore, which would abstract this blessing from any man or woman, the which God pronounceth with his mouth. These doings of yours bear witness of you: that ye are not the ministers of the word of God, or true successors of the Apostles, but false teachers, fubuerters of the word, and very Antichrists. Wherefore, I exhort you which are the faithful, whatsoever estate or vocation ye be called to, that ye both gladly hear the word of God. read it, teach your children, family, & subjects the same, & confor me your life thereto▪ ever working the deeds of charity, and mercy, in all godliness, according to your vocation, and give no credit to them, which teacheth you the contrary, for they are false teachers, and members of the Devil, which withdraw you from that thing, which is your salvation. THE XXVIII CHAP. 1 The duty of the master unto the servant, and contrary. 2 Of the subject, to the prince. 3 Of the son, to the father. 4 The honour, which the sons ought to the parents. 5 The devilish doctrine of pestilent papistical priests, in the contrary thereof. If thou be a subject, servant, son or daughter, be obedient to thy superior: first unto thy prince, as the supreme power: and to every one having power from him, for they are the ministers of God, whom thou shouldest obey, & not resist: ordained by god to the revenge of evil doers, and loving of the good doers which is the will of god, as ye are taught Romans the 13. chapter. And the first of Peter the 2. chapter. Your duty is to honour all men, love brotherly fellowship fear god, & honour the king: be obedient to him, not only for fear and dreadour of his ire: but also for hurting of your conscience, because it is the will of God, in all things not repungning to his command. Give to thy prince and superior his duty: or what ever he chargeth thee with, concerning temporal riches: inquire not the cause, for that pertaineth not to thy vocation. He is thy head, whom thou shouldst obey. Transgress not his Laws. Be not a revenger of thy own cause. For that is as much as to usurp his office. So thou walkest not aright in thy vocation. Look not to his faults, or vices, but to thy own: disobey him not, howbeit he be evil, and do the wrong (which becometh 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 weal, but live with thy neighbour at rest, and quietness, every one supporting others, as members of one body: forgiving gladly and freely, one an other: If there be any complaint amongst you, even as the Lord hath forgiven you: Be sweet, meek, benign humble, and patiented, one with another: as it becometh the saints, and well-beloved of god: having compassion one of another. Above all these have love, and charity, which is the bond of perfection. For charity coupleth togegether many members in one body. This are ye taught by the Apostle Coloss. the 3. chap. and in other places before rehearsed. Here ye find abundance of works, commanded you to do by God: & need to seek no others. There is none which can work these good works but the faithful. From doing of the which, the faithful and justified man can not cease: but ever worketh as he findeth occasion, according to his vocation: he looketh ever to his own faults, and sins, & not to his neighbours. The faithful lament the faults of others. But if he perceive any fault or vice in his neighbour he lamenteth the same, and considered, greater vices, to be in himself. And therefore hath compassion of his neighbour: and neither blasphemeth back biteth, or dishonoureth him, but counseleth and comforteth him, as his own body of brotherly love and affection. Ye children, obey your parents, with great humility, love, fear, and honour them, for that is the command of God: & the first which hath promise (as concerning thy neighbour) that it may be well to the, & that thou live long upon earth. This obedience, & honour consisteth not in words only, nor in salutations: but also in ministering all things necessary unto them. Remembering as they ministered unto you, in your tender, feeble, and poor youthheade. Even so do ye to them: in their feeble, impotent, & poor age. * Neglecting this good work undone ye can do no good work, that can please God. There is no colour of godliness may excuse you from this good work. Howbeit your wicked and ungodly pastors, have taught you to found a soul mass: with your substance, and suffer father and mother to beg their bread This is a devilish doctrine to convert the good work of god into Idolatry. The Scribes and pharisees their forefathers taught the same, as testify the words of Christ. Ye servants obey, your carnal Lords, and masters, with fear and trembling, with simpleness of heart, as it were unto Christ, not in eyes service, as it were to please men: but as servants of Christ: doing the will of God, not only to them which are good, and well instructed in manners, but also to the wicked and evil. What ever ye do work the same with your heart, as it were to the lord, and not to man: knowing surely ye shall receive from the lord the reward of the heritage. Therefore serve the Lord jesus Christ. Be not flatterers, nor liars, backbiters, nor detractors: serve not your masters only in their presence, but also in their absence: without deceat or dissimulation. Take thought of the things given you in charge, and obey their will, even as to God, who looketh upon your inward minds. Pretend not to be equal with your Lord, or master, because ye are both of one Christian religion: but serve him the better: have love, and charity, with your equal fellow servants, as all members of one body: exercising you in all good works, according to your vocation in the Christian religion. Now ye see that we which profess the true faith of jesus Christ, and ascribeth the justification of man before god, only to faith, without all works merits or deservings, on our part: that we are not the destroyeres of good works: but the maintainers, defenders, and foorthsetters of the same: as the fruits of faith: as I have before at length showed. Therefore I exhort you (which blaspheme us, saying, we would destroy all good works, because we affirm with the scriptures of god, faith only to justify before god) to remord your conscience, and read the Scriptures with an humble heart and spirit, which shall teach you the right way, by the grace of the holy spirit, who will lead you in all verity. And then I doubt not, but ye shall aggrie with us, and contemn, and despise, the vain superstitious works, not commanded in the Scripture: but invented of man's vain conceit (as we do). And altogether as it becometh the faithful members of jesus Christ: work the works of God which are commanded us in his holy scriptures: Every one according to his vocation, proceeding of love, forth of a clean & pure heart, of a good conscience, and of faith unfeigned, which worketh by charity, to the profit of thy neighbour and glory of god. To whom be all praise, honour and glory for ever and ever. Amen. TO THE READER. IF it please thee, good reader, of these pleasant flowers, amongst the which thou hast walked at large, again to take a taste, or smelling. Thou shalt read these short abbreviations subsequent. Exhorting thee, that where any obscurity appeareth, that thou make recourse unto the preceding places, where every thing is manifestly expressed. Thou shalt do well, if earnestly thou shalt pray that Lord only, to whom the harvest pertaineth, that it would please him send true workmen thereto: To the manifestation, of his own glory before his congregation, by jesus Christ: whose omnipotent spirit, satiate the hearts of them which thirst righteousness. Amen. THE summary OF the first Chap. Our whole study should be to adhere unto god: running to him in the time of tribulation (as doth the wild heart, in the birning heat, to the could river) with sure hope of deliverance by him alone. Not enquiring his name. That is the manner, how he shall deliver us. The summary of the second Chapter. BY faith have we knowledge of god, whom we should seek in his scriptures: and receive him, as he is offered to us thereinto: that is, a defender, protector, refuge and father, enquiring no further speculation of him. For Philip desiring to see the Father: Answered Christ, Who hath seen me, hath seen the Father. Meaning that the love, goodness, and mercy, which God the Father beareth unto mankind: he had expressed in doctrine, and works. And also should show a most singular token of love, giving his own life for his Enemies. And therefore would all men come to him, to whom the Father hath given all power. The summary of the third Chapter. TRibulations are profitable to the faithful: for thereby the strentgh of the flesh somewhat is dantoned, and ceaseth to rebel against the spirit: And beginneth to seek god, who is a peculiar Father to the faithful: delivering them from all tribulations: Not for their worthiness, but for his own mercy. Worldly tribulations are the sign and token of gods love, albeit, the wicked and unfaithful judge otherwise, which in time of tribulation run from God, seeking help at man (which is but vain) whereof they being frustrate, and deceived, fall in desperation. The sommary of the fourth Chapter. THe faithful thank god in tribulation, and albeit our wicked nature, teacheth us to fly from God, as did our first parent Adam, after his transgression: Yet faith in jesus Christ leadeth us, to the throne of our Father's grace, where we find goodness, mercy, & justice, given to us freely by jesus Christ, as they were given to Adam. Who albeit, fled from god: yet he moved of love, toward his own handiwork, followed him: and albeit, Adam at the voice of god, repented not, but obstinately excused his sin: yet god made to him the promiss of salvation, before he pronounced his wrath contrary sin (which of his righteous judgement he must punish▪) And so Adam wrought nothing which might move god to make this promiss: more than he wrought that of dust, and clay, he should be made a living Creature, to the Image and similitude of god. And to Abraham, being an Idolater, was made the promiss, he should be the father of many nations (which he merit not) to which promiss Abraham giving credit, was reakoned just, by the which it is plain, that the mercy of god, and not our works, is the cause, that he calleth us by his word, whereto we giving credit, are reakoned just: all our deservings or merits, being excluded. The summary of the 5. Chapter. ADam, expelled forth of paradise, had no consolation, except in the blessed seed promised. By whom he believed him to stand in gods favour, for all bodily consolation which he had of his two Sons, was turned in dolour: when Cain killed Abel. In the which dolour, Adam many years remained, will God having compassion upon him, gave him another son, named Seth: of whom descended the blessed seed. For this son, Adam gave thanks unto god, taking all afflictions in patience, knowing him worthy of greater punishment, by whose example we should patiently (with thanksgiving unto god) suffer all tribulation. For none descending of Adam, by natural propagation, are juster than he was after his fall: which all his life, suffered trouble, having no comfort, but that he should overcome all worldly calamity (yea, and also the slights of Satan, which had deceived him) by the blessed seed promised. And this same should be our comfort in all tribulations. The summary of the 6. Chap. BY bodily afflictions our faith is tried, as gold by the fire. They are also a communion with the passions of jesus Christ. And therefore in them have we matter and cause to rejoice: considering we suffer without cause, committed contrary man. Notwithstanding the wicked persecute the faithful, in all ages, as if they had been mischievous or evil doers, as may be seen in the persecution of the prophets, Apost. & of jesus Christ himself. The cause hereof, is the neglecting of god's word: and taking from faith her due office, whereof riseth all dishouring of god: for none may or can honour god, except the justified man. And albeit, in diverse men, there be diverse opinions of justification: yet they alone, in whom the holy spirit worketh true faith (which never wanteth good works) are just before god. The substance of justification is, to cleave fast unto god, by jesus christ, and not by ourself, nor yet by our works. And this Article of justification should be holden in recent memory, because without the knowledge thereof, no works are pleasant before God. The summary of the sevinth Chap. AS by persuasion of Satan, Adam and Eve seeking wisdom, contrary God's commandment, were deceived, and fell in extreme misery. So they seeking justification otherwise, then teach the Scriptures, remain under the wrath of god: for faith alone reconciliateth man to god: which the Law whose office is only to utter sin, and trouble the conscience (as it did to Adam after his transgression) may not do. Therefore who list to resist Satan, let him cleave to faith: for it is the only shield, which his darts may not pierce. The sommary of the eight chapter. CAin a wicked hypocrite, killed his brother Abel. For no other cause, but that his brother's sacrifice pleased god, because it was offered into faith. And the posterity of Cain pursued perpetually them which depended upon the blessed seed: while god was compelled to drown the whole world, 8. persons being reserved, amongst whom yet was kept the seed of Satan, in the third son of Noah, Cham. From the days of Noah, to Abraham this article of justification altogether was obscured, Idolatry spreading over all. The cause thereof was, they followed the external works of the holy fathers in sacrifice: but had no respect to faith, without the which all sacrifices are Idolatry. The summary of the ninth Chapter. GOd of his mercy providing that his Church should not perish altogether: renewed to Abraham the promiss of the blessed seed, made to Adam: whereto Abraham giving credit, is without his works reakoned just. But shortly after begun sathan newly to pursue the just, by his members, stirring up Ishmael against Isaac, Esau against jacob, but the just, at the end, shall prevail, as hath done jesus Christ, whose brethren we are, by reason he is very man of the seed of Adam. And also because in him we are adopted, and made the sons of god. The fleshly man is ever deceived, judging the wicked to be the chosen, as Abraham believed Ishmael: And Isaac believed Esau, to have been their heirs. But faith judged righteously, which caused Rebecca to labour with diligence, that jacob the youngest son should be blessed by his father. The sommary of the 10. Chap. THe jews having a carnal opinion of the seed promised (that their Messiah should rule temporally, as did David) refused jesus Christ, appearing simple & poor. But the cause which moved Satan to stir up his members against Christ was, that he plainly taught, that by faith without all works, man is reakoned just. For the wicked thinking to make their foolish works a part of their justification: may never suffer them to be damned. And the true Preacher can never, but exclude them from the justification of man: as did the prophets, jesus Christ himself, and his Apostles, for which they suffered death: leaving to us a sure testimony, for confirmation of this article, which after Christ's death was plainly preached. The summary of the 11. Chapter. SAthan perceiving his crafts, wherewith he deceived mankind, discovered, and his head trodden down by the death of Christ, clad him in a new arrayement. And finding them, which should have truly preached, idle: persuaded man to invent new works, by the which they should seek justification, neglecting true faith. Which pestilent works so hath abolished the effect of perfit faith: that they which are called bishops, understand nothing thereof, but pursue all them, which truly preach or defend the same, by the which they show themselves the Church malignant. For the chosen never pursue, but ever is pursued. The summary of the twelfth Chapter. Justice in general, is an outward obedience or honesty, which a man may perform of his own power. And is divided in the justice of man, that is, which cometh of the law, which man maketh: And in the justice of the law of god. The justice of man is divided in politic, and Ceremonial. Politic justice is: an obedience, which the inferior estate giveth to their superior: which should be kept, because it is the command of God that princes be obeyed. Ceremonial justice is: the observing of statutes and traditions commanded by the Bishope of Rome, counsels, or Shoolemaisters, which are to be kept, so that they repung not to the law of god: nor yet that by them, men seek remission of sins. The justice of the Law of God, is, to fulfil the same as it requireth: that is, to love, fear, serve, and honour god, with all thy heart, and strength thereof. Which because no creature in earth doth: there is no man justified, by the works of the Law, for in all man (jesus Christ excepted) is found sin: as prove the examples of Abraham, Moses, Noah, and others most holy fathers, in whom all sin was found. For by the transgression of Adam, all his posterity became rebels to the Law: And are compelled to pray with David: Enter not in judgement with thy servant (O Lord) for in thy sight no living creature shallbe found just. The sommary of the xiii chap. seeing then our forefathers were not just, by the law, nor works thereof, of necessity must we seek the justice of another (that is of jesus Christ) which the law may not accuse: In whom if we believe we are received in the favour of god accepted as just without our merits or deservings. But here object the wicked (as their use is, when any thing transcendeth their capacity in understanding) these questiones. First wherefore gave God the Law: if man may not fulfil the same? Secondly, wherefore should we work good works, seeing by them we are not made just? thirdly whereby were the fathers made just? The sommary of the 14. Chap. FOr understanding of the first question, man should learn to know god as he 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 perfit, who not only gave a law to man: but also to the rest of his creatures: as to beasts, Sun, Moon, sea, and elements. That thereby he might be glorified, & known Lord. And so to man he gave a Law, to the effect he should know his maker, and obey him. Which Law when Adam transgressed, he lost his perfection, and righteousness. And so the cause, why man may not fulfil the law, is: that the law remaineth in the own perfection: in the which it was first created by god: but man by his disobedience, and foolishness, fell from his perfection. And therefore should he accuse himself, and not god, that he may not fulfil the law, which is perfit, The sommary of the 15. Chap. IN Adam, after his transgression remained a little of that knowledge, and power, with the which he was endued by god: & from him it descended in his posterity: whereby man may work the outward works of the Law. But the whole obedience thereto, giveth no man. For these words prove all man (jesus Christ excepted) to be sinners by the law: Of the deeds of the law, shall no flesh be justified before god. Which words sophists would abolish, saying, Paul speaketh of the Ceremonial law, and not of the moral, or law of nature: but the plain words of Paul, prove them to be liars, He sayeth: The law speaketh to all which are under the Law. And all men is under the law moral. And therefore Paul speaketh of the law moral which condemneth all man, jesus Christ excepted. The summary of the 16 Chap. THe justice which is acceptable before god, hath diverse names: first it is called the justice of god, because it proceedeth only of the mercy of god: secondly it is called the justice of faith: because faith is the instrument, whereby we apprehended the mercy of god. And last it is called justice, because by faith in christ, it is given us freely without our deservings: but even as the dry earth receiveth the rain, but all deservings of the self: So receive we the justice, which is of value before god, without all our works: but yet we must suffer god to work in us. And this justice is plainly revealed in the evangel, from faith to faith, That is, we should continue in this faith all our life. For the just live by faith: ever trusting to obtain that which is promised, which is eternal life, promised to us by jesus Christ. The summary of the 17. Chap. THe faith of the fathers before Christ's coming in the flesh, and ours in the new testament: was and is one thing. For they believed them to stand in the favour of god: by reason of that promised seed, which was to come, whom we believe, 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 adversaries ask them, what availed works? We answer, that works are an outward testimony to faith, by which only man, is first made just: & thereafter his works pleas God, because the person is acceptable. And so, no godly man forbiddeth good works: but of necessity, must they be excluded from the justification of man. For Paul saith, if justice be of the law, Christ's death is in vain. For albeit, justice sometime be ascribeth to man: that is not, because it proceedeth of man: but because it is given to man, freely by god: like as our faith, is called the faith of jesus Christ, because by him we are repute just: for he is made to us from god, wisdom, justice, holiness, and redemption. And so all the scripture testifieth, us to be made just freely, by the mercy of God, that all glory may be given to him. And therefore, who maked works a part of their own justification, spoil god of his glory. The summary of the 18. Chap. GOD loveth us, because we are his own handiwork, created unto good works in christ jesus. In whom we remain, as branches in the wine root, bringing forth good fruits, not of our own strength: but of the power of the spirit, of jesus christ remaining in us, by true faith: which works the law may not condemn, because they are the works of jesus christ, and not ours. And so the glory of works is excluded by the law of faith. For in our justification, we only receive, as did our Father Abraham (whose sons we are by faith) which was reakoned just, before he wrought any good works. The verity of the scripture proveth, that the heritage cometh not by the law: for by the law, Ishmael, and Esau, the eldest sons should have succeeded to the heritage: and not Isaac & jacob, which were younger. And so by the promise cometh the heritage, and not by the law. For the law ever accuseth, & craveth more of us, than we are able to pay. And therefore damnation abideth us, without we apprehended jesus Christ, which payeth for us, that which the law requireth. For he alone taketh away the sins of the world. He called all to himself, and sendeth none to the law, to seek justification. And therefore, who seeketh any part thereof by their works, spoil Christ of his office. The sommary of the 19 Chap. AS the good tree beareth good fruits, so the just man worketh good works: but neither maketh the fruit the tree good: nor yet the works the man just: for as the tree is before the fruit: so the man is just before the work be good. We should work good works, because we being sometime the sons of gods wrath, and subjects to sathan, are bought by the blood of jesus Christ, to serve in his kingdom: in the which ruled faith, hope, and charity, ever working righteousness unto life. By the contrary in the kingdom of the devil, rule incredulity, despair, and envy, ever working unrighteousness. And so we own obedience to him, whose servants we ar. There be divers princes, realms, subjects and rewards, no man can serve both, nor of both the rewards, no man shall be participant: but who serveth sin, receiveth eternal death for his reward: and who serveth righteousness, receiveth life everlasting, by jesus Christ. The summary of the 20. Chap. Works are commended in the scripture, not that they justify before God, but that they are the fruits of a justified man, wrought to testify his true faith. Which only justifieth without works, either preceding, or following the same. And that proveth Paul (saying) without faith, it is impossible to please god. And also, all which is not of faith, is sin: whereof it is plain, that sophistes alleging that works preceding faith, deserve, the grace of god, De Congruo: say as much as sin deserveth the grace of god: for all works preceding faith, is sin. And that works following faith, justifieth not, testifieth the same Ap. saying: not of the works of righteousness, which we have wrought, shall we be safe, but according to his mercy god hath made us safe. And so neither works preceding, nor following faith, justify. The sommary of the 21 chap. THE wicked by works of their own intention, would be a part of their own salvation: because they seek their own glory (as did the Scribs and pharisees) and not the glory of God. But seeing the works commanded by god done without faith, to deserve, remission of sins, are abomination before god, as testifieth Esay: what shallbe of the vain works of man, set up without the command of god: by which hypocrites would be made just. And if we should confess (as commandeth jesus Christ) when we have done all: yet we are but unprofitable servants: where is the merit of the works of supererogation: which hypocrites would sell to others: And if Paul which had right excellent works, esteemed them all, to be but filthiness, that he might win Christ, and be found in him not having his own justice, which is of the law: but the justice which is of the faith of jesus Christ: If Paul (I say) sought no justice in his own works, how shall we (whose works are on no manner equal, to the works of Paul) be justified thereby: And therefore with the scriptures and Apostles we conclude, that by faith only in Christ, we are made just, without all law or works. And after man be made just by faith, and possesseth jesus Christ in his heart, then can he not be idle. For with true faith, is also given the holy spirit: which suffereth not man to be idle, but moveth him to all godly exercise of good works. The summary of the 22. Chap. AFter the article of justification, christians should be instructed to do good works: not these which are invented by man, but which are commanded by god: amongst which the principal is, to rejoice in tribulation: giving thanks to god, in all things, with sure hope, and patience, abiding his deliverance: knowing that the life of man is a perpetual battle upon earth: The law of the members ever rebelling against the law of the mind. The law of the members, we call the tyranny of the devil, ever drawing us to the lusts of the flesh, not only in external works, but also in the inward affections of the mind: as to doubt of the goodness and mercy of god, to be sloughtful, and not to love, and fear him, with our whole heart. The law of the mind or of the spirit is: the motion of the holy ghost, stirring us up to all justice, and righteousness: which we know to be good, and yet find no power in ourself, to perform the same. And this battle is most vehement in the most holy, as witnesseth Paul. And therefore to kill this outward man, which is our wit, reason, and will, we should offer our bodies unto god in a quick, lively, and holy sacrifice: but before this sacrifice be pleasant to god, must the mind (which is the Fountain of all good works) be renewed with the spirit of god, and made clean: which is, when we cast from us our wisdom, righteousness, holiness, and redemption, and receive the same from jesus Christ. Some there is, which put their whole trust in their own works, thinking thereby to obtain the eternal glory. And these men go before Christ, and are called Antichristes. Others there is, which think faith not sufficient: but will have their works joined to help Christ: and these go astray from him. For none of these two kindness suffereth jesus Christ death: but for them only which follow him, laying all their sins upon his back. The summary of the 23. Chap. THe foolish reason of man, persuadeth us, to leave the works commanded by god: And to set up works of our own invention, thinking God to be pleased therewith, because they are done of good zeal, and intention. The scriptures of God showeth all the thoughts and cogitations of man, to be evil at all time. And if so be, what is our good intention? But whether the intent of man be good, or not, the fruits proceeding therefrom, shall testify. For as sometime in Israel abounded all Idolatry (they having gods, according to the multitude of their Cieties) So now amongst them which are called Christians, are set up, carved Images, defended, adorned, and worshipped, contrary the express commandment of God. The blessed sacrament of Christ's body and blood, abused, and profaned, before them. And all this and much more abomination proceedeth from that zeal, which we call good. But how good that ever it appear in our sight the adhearers thereto shall receive the malediction of God. The sommary of the 24. chapter. NO better works can be, than john the baptist taught to the people: which are the works of mercy, and to desist from fraud, injury, and oppression. And these works (and not the vain inventions of man) pastors should teach their flocks: instructing them first, in perfit faith. For jesus christ (being asked by the jews what they should do, that they might work the works of god: that is, that they might please god) answered: This is the work of God, that ye believe in him whom he hath sent. By the which words, our master understandeth, that without faith, which is the work of god, and not of man, no work pleaseth god. The yoke of Christ is easy, and his burden is light to the faithful, because they lay all their sins upon Christ's back, and follow him, every man in his own vocation. There is two manner of vocations, one immediate by god, as the prophets, and Apostles were called, to be preachers without authority of man. Another is mediate, as when one man called another: As Paul called Timoth. & Tit. to be bishops. There is a general vocation, by which all the chosen are called to a Christian religion. Having one lord, one faith, one baptism: In this vocation, there is no difference of persons, but all are equally loved by god: because we are all the sons of one father, & all boght with one price, all servants to one lord, all guided with one spirit, all tending to one end, and shall all be participant of one heritage, that is, the life eternal by jesus Christ, by whom we are all made priests, and kings: but let no man herefore, usurp the authority of a king in dignity: nor the office of a priest in administration of god's word, & sacraments: for that perteinteh to a special vocation. The sommary of the 25. Chap. All estate of man, is contained within one of these four special vocations, either is he prince, or subject: pastor, or one of the flock: father, or son: lord, or servant: In the prince is contained all magistrates, having jurisdiction in a commounweall. Whose duty is, first to know god, and his law, which hath placed them in that authority. Secondly to guide, feed, and defend their subjects: knowing themselves to be no better of their nature, then is the poorest in their realm. Thirdly to defend the just and punish the wicked, but respect of persons. Having their hearts and eyes clean and pure from all avarice. They are called the sons of God, and should be obeyed in all things, not repungning to the command of god, because they are ordained & placed by god: to punish vice & maintain virtue, and therefore their own life should be pure and clean: first because otherwise they can not punish sin: and secondly, because the wickedness of princes, provoketh their subjects to the Imitation thereof. And therefore the life of princes should be pure & clean as a mirror to their subjects: and should admit into their kingdoms, no worshipping of god: except that which is commanded in the scriptures: for god being commoned by Idolatry: and strange worshipping, hath destroyed many kingdoms, as all prophesyings witness. The summary of the twenty sixth Chapter. THE principal office of a Bishop is, to preach the true evangel of jesus Christ, knowing that if the flock perish, the blood shallbe required at his hands. And that he neglecting the preaching of the evangel, is no bishop, nor can do no work pleasant before god. And therefore no bishop should mixed himself with temporal or secular business: for that is contrary his vocation: but continually should preach, read, & exhort his flock, to seek their spiritual food in the Scriptures. And so the tyrants in these days, forbidding men to read the Scriptures, declare themselves, wolves, and no pastors: whom god shall shortly punish (because they have contemned his command: attending altogether upon their own vain supertitions) as he did Hely, and his two sons under law: and the whole priesthood after jesus Christ. The sommary of the twenty ewint chap. THE office of the Father (under whom is comprehended all householders) is to rule, and guide his children, family and servants, in all godliness and honesty: instructing them in the Law, and word of God. For honest householders, who lived in chaste matrimony, ruled, & guided their households well, nourished their children in the fear and reverence of God: were chosen to be Bishops in the Primitive church, And therefore they are blasphemous to the holy spirit: which inhibit the laics (so style they the chosen of God) learning, reading & teaching of the holy Scriptures, wherein is contained the food of the soul: whereof Antichristes willing to deprive them, would also kill the soul. For the soul without god's word, hath, nor may have no life. The office of the husband is, to love, and defend his wife, giving to her only his body. The office of the wife is likewise to love, and obey her husband, usurping no dominion over him. And the office of them both is, to instruct their children in gods Law: ever giving to them, example of good life: and holdding them at godly occupations, labouring also themselves faithfully, for sustentation of their families. The summary of the 28 Chap. THE office and duty of the Lord is, to pay unto his servants, the reward promised. And the office of the servant is, faithfully to work, and labour, to the profit and utility of his lord, but fraud or simulation, as he would serve jesus Christ. The office of the subject is, to obey his prince, and rulers placed by him: giving unto them, honour, custom, and tribute, not requiring the cause, why they receive the same: for that pertaineth not to the vocation of a subject. The office of the son is, to love, fear, and honour his parents. Which honour standeth not in words only, but in ministering of all things necessary unto them, which if the son do not to the father and mother, he can do no good work before god. And therefore devilish doctors are they, which teach men to found soul masses of their substance: suffering father and mother, to labour in indigence and poverty. FINIS. The works before written, are they, in the which every christian should be exercised, to the glory of god, and utility of his neighbour.