Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	word_n	work_v	zeal_n	39	3	7.6640	4	false

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

Workes iustifie before men onely Heb. 11. Cornelius had faith and thereby wroght good workes Heb. 11. What faith Cornelius had wherefor was Peter sent vnto him Esa. 65. Math. vlt. Mar. 16. Luc. 24. Sophistes would make the holy spirit speaking in S.P. contrarie to him selfe Psal. 49. Note The nature of loue * Why Charitie is called the chiefest Collos. 3. Io. 15. Math. 19. Luc. 18. * The wordes of Christ vttered the hipocrisie of the young man How the wicked doo read the scripturs Rom. 14. Marke diligently Tit. 3 The workes of Iustice is excluded in the cause of iustification The wicked aduance theÌ„ of works which they neuer doe Rom. 10. â—ue 16. Esa. 55 56 57. 58. Zach. 1. God neuer was nor wilbe pleased with works of mans inuention Workes which of them self are good done without faith are abomination before god Math. 7. Note well Luc. 17. Esay 48. * Hypocrites are neuer at rest in their conscience A repetition of the article of iustification and substance thereof The salutation of the Apost Rom. 1. Rom. 5. 1. Cor. 1. Galath 1. Ephe. 1. 2. 2. Timoth. 1. 1. Pet. 1. Philip. 3. * Paule wrought many excellent good workes but reputeth them nothing The entresse to good workes The method of S.P. in wreting Ro. 5. 2. Tim 3. Prou. 3. Heb. 12. Apo. 3. Rom. 5. 1. Io. 5. The reward of sinne is death Ro. 6. Philip. 1. The beninning of good workes Iob. 7. Whosoeuer serueth the lord must prepare him self for trouble Rom. 7. * The repungning of the flesh Ro. 8. Rom. â— Rom. 12. Colloss 3. Io. 6. The will of God Ro. 6. To bee crucified with Christ. The sacrifice pleasant to God Psal. 50. Psal. 4. The old man Collos. 3. * That is loue and extoll his magnificence in all kinde of godlie life Ephe. 4. Esa. 1 Mat. 16 Marc. 8. Luc. 14. 1. Pet. 2. Who followeth Christ. 1. Cor. 1. The cros of the faithfull Heb 1. â— Rom. 8. Psal. 30. 70. God will not suffer vs to bee tempted aboue that we may susteine 1. Cor. 10. Esay 53. 1. Pet. 2. * Who goeth before Christ. * Who goeth astray froÌ„ Christ. Luc. 16. Math. 7. The punishment of pride Luc. â—8 To follow Christ. Math. 27. All men depeÌ„ding vpon his own reason is deceaued The coÌ„futation of good zeale good inteÌ„tion Gen. 6. Gen. 8. Psal. 43. Deutr. 12. Ier. 11. * The coÌ„mandement of god contrarie our good zeale Psal. 115. Esa. 55. Mich. 6. All which man shold doe is conteined in the scriptures Psal. 93. Who doth workes not commaÌ„ded by God in his scriptures incurris his malediction Ier. 15. â—9 4. Reg. 21 2. Cro. 33. The fruits of good zeale Ier. 2. The wordes of Ieremie ar true this day ã€ˆâ—Šã€‰ â—2 11. Exod. 20. Leuit. 26. Deu. 5. Psal. 80.96 113. * Strange worshipping of God is not conteined in the scriptures Good workes Esa. 58. Ier. 7. 26 Ezech. 18. Psal 33. 1. Pet. 3. Tac. 1. Io. 1. Luc. 3. The vocation and office of men of warre Io. 6. Faith is the worke of God Io. 6. There is no perfection but in Christ. 1. Cor. 3. * Christ is the head and foundation of our felicitie vpon whom we should build good workes Coloss. 3. Math. 11 * Wherefore Christs yoke is easie and his burdeÌ„ light Of generall and speciall vocations Immediate vocation Mediate vocation Vocation generall * Charitie is the baÌ„d of peace 1. Cor. 12. Ephe. 4. 5. * Why the faithfull are called one body 1. Cor 3 Ephe. 2. Act. 9.14 20. Rom. 5. 1. Cor. 12. Math. 38. Mar. 16. Iob. 33. Act. 10. Ia. 2. Gal 2. Galath 3 1. Pet. â—â— Al faithful are kinges and priests Note well Ephe. 5. * Euery member should serue in his owne vocation Rom. 12. Ro. 13. * Loue is euer debt Men shuld seeke no knowledge but it which is profitable The diuision of the estaits of men The office of kinges and magistrates The king should loue his subiects Pro. 1. Psal. 110. * No man may know god but by his word The king should haue knowledge of gods law Deu. 17. Iosu. 1. Psal. 1. 3. Reg. 3. Iaco. 1. Psal. 19. Sap. 1. 1. Pet. 5. Luc. 1. The king should set forth the true and destroy the false religion of god in his kingdome Deut. 17. Psal. 2. Deut. 4. * To seeke wisedome other wayes but in gods scripturs is foolishnes 1. Cor. 1. Zach. 7. 7. Esay 1. Psal. 81. Exod. 28. Leuit. 19. Deut. 16. Exod. 18. Io. 10. * Iudges should be honoured because they are participant in power with god Deut. 1 Psal. 11. Esay 40. 1. Pet. 1. Iac. 1. Whereof shall iudges be accused whereof not * A iudge of corrupted life caÌ„ neuer minister iustice equallie * Subiects follow the vices of their superiour magistrates * God coÌ„monly punished the wicked by them which are more wicked Ier. 7. Marke diligently 1. Reg. 15 1. Reg. 15. 2. Tim. 4. 2. Tim. 2. 1. Tim 6. The bloud of the flocke perished for fault of spiritual food shalbe required at the bishope Ezech. 3. The coÌ„plaint of Chrisostom * Without a bishope preache truelie he can do no good worke before god * The legacie Paull vnto bishops That is sorrow eterne daÌ„nation abideth you 1. Cor. 3. 1. Timoth 6 Tit. 2. 2. Timoth. 2 Malach. 2. Sap. 11. 1. Reg. 2 3. Reg. 2. 1. Reg. 2. * The punishment of Dauid perteineth to bishops aswell as to princes Ephe. 5 Collos. 3. 1. Pet. 3. 1. Cor. 7. Coloss. 3. 1. Pet. 3. 1. Tim. 1. Tim. 5. Psal. 77. Deut. 6. Coloss. 3.4 Ephe. 6. * Right Prayer * The vnfaithles worke no good workes Ro. 14. * The life of the fathers should be cleane because it is a mirrour to the sonnes 1. Tim. 3. Marke diligently Deut. 8. Math. 4. The faithfull lameÌ„t the faults of others

may be a testimonie against you or them that God hath offered him self eueÌ„ to be found by you in your grouÌ„d and yet ye haue not rightly regarded him Surely these with other reasons besides my duetie towards your honour moued me to set out this small worke chiefly vnder your name The vtilitie whereof I doubt not shall be found so profitable the delite so pleasant the dignitie so excelleÌ„t that whosoeuer readeth it shall find them greatly commodat by the goodnes of god the fouÌ„tain thereof ioyfully delited by the author or writer honorablie decored throgh your meane whereby they inioye the vse of it Now as to that that rests god euer preserue your Ladyship yours in his true feare grauÌ„t you good dayes and long life to the furtherance and aduancement of his glory the helping to the building vp of the worke of his Church and your eternall confort IOHN KNOX THE bound Seruant of IESVS CHRIST vnto his best beloued brethren of the congregation of the Castle of S. Andrewes And to all professours of Christs true Euangell desireth grace mercy peace from God the Father with perpetuall consolation of the holy spirite BLessed bee God the father of our lord Iesus Christ whose infinite goodnes and incomprehensible wisdome in euery age so frustrats the purpose maketh of none effect the slight of Sathan that the same things which appeare to be extreme destructioÌ„ to the iust and daÌ„nage to the small flocke of Iesus Christ by all mens expectation yea and sathan himselfe by the mercy of our good God are turned to the laude praise glorie of his own name vtilitie singuler profite of his congregatioÌ„ and to the pleasure confort and aduancement of theÌ„ that suffer How the name of the onely liuing God hath beene magnified in all ages by them which were sore troubled by persecution of tyrants exiled from their owne countrey long were to rehearse Yet one or two principall will wee touche for probation of our words foresaid Sathan moued the hatred of the rest of his brethren against youÌ„g IOSEPH To whom God promised honours and authoritie aboue his brethren and parentes To the impedimeÌ„t whereof Sathan procured he should be sould as a bouÌ„dmaÌ„ or slaue caried in a strange couÌ„trie where many yeares iniustly hee suffered imprisonment And sathan wrought this to the intent that he which reproued the wickednes of his brethren should perish altogether For nothing is to sathaÌ„ more noysome as these meÌ„ in whom Godlines in whome puritie of life and hatred of iniquitie appeareth that they should floorish in dominion or authoritie But all his Counsels were frustrate when by the singuler mercy and prouideÌ„ce of God IOSEPH was exalted in most hight honours made principall Gouernour of EGYPT by PHARAO the poteÌ„t king therof who gaue in charge that all princes of his kingdom should obey his wil that his senatours should learne wisedome at the mouth of IOSEPH Who no doubt with all studie set foorth the true knowledge worshipping and religion of the onely liuing God which in that couÌ„trey was vnknoweÌ„ before And after certaine yeares hee receaued his father brethreÌ„ in this same Countrey whome hee with all godlinesse and wisedome in the years of hunger susteined nourished And so was sathaÌ„ frustrate all his deceate turned to nought When after this god of his great mercy according to his owne promis sometyme made to ABRAHAM had placed the people of Israel in the land of CANAAN SathaÌ„ to corrupt the true religion which they had receaued froÌ„ god by his faith full seruant MOYSES inuented abominations of Idolatrie vnder the pretext of the true worshipping of God And albeit frequently they were reproued by true Prophetes Yet euer superstition preuailed while God of his righteous iudgemeÌ„t was compelled to punish first ISRAEL and thereafter IVDA giuing them in the power of their ennemies which translated them from their owne Countreyes SALMANASER ISRAEL vnto ASSYRIA NEBVCADNETZAR IVDA vnto Babylon Then Sathan beleeued the true knowledge and worshipping of God to haue decayed for euer But he was farre deceaued when first NEBVCADNETZAR king of BABYLON the mightiest prince in the earth after him DARIVS the potent king of MEDIA receaueth the true knowledge of the Lord God by DANIEL the prophet one of the same nomber whiche were transported from their owne countrey And not only receaued the kings theÌ„ hauing the whole Empyre in earth the true religion of god but also commanded the same to be obserued by their subiectes For after this manner it was written Then DARIVS wrote vnto all people natioÌ„s touÌ„gs in the vniuersal earth saying Peace bee multiplied with you A decreite is ordeined by mee that in my vniuersal Empyre kingdom all meÌ„ shall feare dread and honour the God of DANIEL for he is the liuing eternall God for euer He is a deliuerer Sauiour working signes wonderfull thinges in heauen earth which hath deliuered Daniel froÌ„ the denne of lions Secondly after Darius the most prosperous valiaÌ„t mighty CYRVS the first Monarche of the Persians Medians not onely of the true liuing God by the same prophete obteined knowledge but also for singuler affectioÌ„ which he bare to the true religioÌ„ restored vnto libertie the people of Israell permitting vnto them to build a new temple of SOLOMON and to repare the walles of Ierusalem which by the Babylonians sometyme were brought to ruine And albeit that by the perpetuall hatred of sathan working by his members some years they were impedite yet at the last to the great consolatioÌ„ of all the people was the work finished where many years after Gods true religioÌ„ was obserued Sathan neuer beleeued his purpose rather to take effect theÌ„ when after the death of Iesus Christ hee moued the princes of the priests who then were estemed the true church of god to persecute the Apostles and other professours of Christs euangel For who beleeued not great damnage to followe the coÌ„gregation WheÌ„ after the death of STEVEN who was stoned to death the professours were dispersed banished and exiled from Ierusalem But what entres therby tooke the church of god the 11. chap. of the Actes of the Apostles showeth in these wordes And they whiche were scattered abroad because of the affliction that arose about STEVEN weÌ„t through till they came vnto PHENICE and CYPRVS and ANTIOCHIA preaching plainly the Euangell of Iesus Christ. Of these and other testimonies of the scripture we may coÌ„sider dearely beloued brethren that the infinite goodnesse of our Father turned the same thinges whereby sathan and his members intende to destroy and oppresse the true religion of God to the aduancemeÌ„t and forthsetting thereof And that no lesse in these latter wicked and dangerous dayes then he did in any age before vs. Which thing shall openly declare this godly worke subsequent The counsell of sathan in the perfectioÌ„ of vs

first was to stoppe the wholesome winde of Christs Euangell to blow vpoÌ„ the parts where we conuerse and dwell and secondlie so to oppresse our selues by corporall affliction and worldly calamities that no place should wee finde to godly studie But by the great mercy and infinite goodnesse of God our father shall these his counsels be frustrate vaine For in despite of him and all his wicked members shall yet that same word O lord this I speake confiding in thy holy promisse openly be proclaimed in that same countrey And how that our mercifull father amoÌ„gst these tempestuous stormes by all meÌ„s exspectation he hath prouided some rest for vs as this present worke shall testifie which was sent to mee in ROANE lying in Irons and sore troubled by corporall infirmitie in a galley named Nostre Dame by an honourable man and faithfull Christian Brother M. Henry Balnaues of Halhill for the present holden as prisoner thought vniustly in the old pallaice of ROANE Which worke after I had once again read to the great confort and consolation of my spirite by counsell aduise of the foresaid noble and faithfull man Authour of the same worke I thought expedieÌ„t it should be digested in chapters And to the better memory of the reader the coÌ„tents of euery Chap. preponed briefly vnto them with certaine annotatioÌ„s to the more instruction of the simple in the margent And also that an Epitome of the same work shuld be shortly collected wee haue likewise digested the same in chapters which follow the worke in place of a table which thing I haue done as imbecillitie of ingine and incommoditie of place would permit Not so much to illustrate the worke which in the self is godly and perfite as together with the foresaid noble man and faithfull brother to giue my confessioÌ„ of the article of iustification therein conteined and I beseech you beloued brethreÌ„ earnestly to consider if we deny any thing presently or yet conceale or hide which any time before we professed in that article And now we haue not the castle of S. Andrew to bee our defeÌ„ce as some of our enemies fasly accused vs saying If we waÌ„ted our walls we would not speak so boldly But we pray the eternal god that the same affectioÌ„ which now theÌ„ remained in vs remaine with theÌ„ eternally The Lorde shall iudge if all which we spak was not of pure hart hauing no respect either to loue or hatred of any person but onely to the word of God and veritie of his scriptures as we must answere in the great day of the Lorde where no man shall haue place to dissemble But blessed be that lord whose infinite goodnes and wisdome hath tane from vs the occasion of that slaunder and hath showeÌ„ vnto vs that the serpent hath power only to stang the heele that is to molest and trouble the fleshe but not to moue the spirite from constaÌ„t adhearing to Iesus Christ nor publick professing of his true word O blessed bee thou eternall father which by thy only mercy hast preserued vs to this day and prouided that the coÌ„fession of our faith which euer wee desired all men to haue knoweÌ„ should by this treatise come plainely to light Continue O Lord and graunt vnto vs that as now with pen and ink so shortly wee may confesse with voice and toung the same before thy congregration vpon whome looke O Lord God with the eyes of thy mercy and suffer no more darknes to preuaile I pray you pardoÌ„ me beloued brethreÌ„ that on this maner I digresse vehemeÌ„cy of spirite the lord knoweth I lye not compelleth me thereto The head of Sathan shall be troaden down when he beleeueth surely to triumphe Therefore most deare brethren so call I all professing Christes Euangell continue in that purpose which yee haue begunne godly though the battell appeare strong your Captaine is vnexpugnable To him is giuen all power in heauen and earth Abide stand and call for his support and so the ennemies which now affraye you shortly shalbe confounded and neuer againe shall appeare to molest you Consider brethren it is no speculatiue Theolog which desireth to giue you courage but eueÌ„ your brother in afflictioÌ„ which partly hath experieÌ„ce what sathans wrath may doe against the chosen of God Reioyse yet I say spiritually bee glad the time of the battell is short but the reward is eternall Victorie is sure without yee list to fly which God forbid froÌ„ Christ. But that ye may plainly know wherby are Sathan and the world ouercome and which are the weapons against whome they may not stand yee shall reade diligeÌ„tly this work following which I am sure no man hauing the spirite of God shal thinke tedious nor long because it conteineth nothing except the very scriptures of God and meditations of his law Wherein is the whole study of the godly maÌ„ both day and night knowing that therein are found onely wisedome prudence libertie and life And therefore in reading talking or meditatioÌ„ thereof he is neuer satiate But as for the vngodly because their works are wicked they may not abide the light And therfore they abhorre all godly writings thinking them tedious though they conteine not the leÌ„gth of the lords prayer But according to the threatning of ESAY the proph saying because they coÌ„temne the law of the lord God hee shall coÌ„temne them Their harts shall be indured in the daye of anguish and trouble they shall dispaire curse the lord god into their harts They shalbe noÌ„bred to the sword in the slaughter shall they fall TheÌ„ shal they know that their works were vaine and that they placed their refuge in lies Their vestimeÌ„ts of spiders webbes which ar their vaine workes shall not abide the force of the lords winde but they shall stand naked the workes of iniquitie in their handes to their extreame confusion And this shall apprehend and ouertake them because they call light darknes and darknes light that which was sweete they called bitter and by the contrarie that which was bitter they called sweet seeking saluation where none was to be found But yee most Christian brethren humbly I beseeche and in the bloud of Iesus Christ I exhort that ye reade diligently this present treatise Not onely with earnest prayer that yee may vnderstaÌ„d the same aright but also with humble and due thankesgiuing vnto our most mercifull father who of his infinite power so hath strengthned the hartes of his prisoners that in despite of Sathan they desist not yet to worke but in the most vehemency of tribulation seeke the vtilitie and saluation of others It is not my purpose to commend or aduance this worke with wordes as commonly writers of prophane or humane scieÌ„ce do seeing the verity by the selfe is onely to be commended But one thing bouldly I dare affirme that no man which commeth with a godly hart hereto shall passe from the same without satisfaction

his first rebellion and corrupting of hys nature we are all gilty of that as he was and then also gilty of our sinnes proceeding of that rebellion wherefore we may well be worse then he but no better Thinke well he confessed him iustly punished thought he deserued more punishment than euer was put vpon him Taking euer consolatioÌ„ of the sweet promises of god in the which he beleeued and in all his troubles conforted him with hope to be deliuered of them as all faithfull doe And to be restored to the glorie hee was eiect froÌ„ for his owin foolishnes without al merits or deseruings of himself which ware nothing in him and muchles in vs. There hath beene no difference betweene the expulsion of ADAM forth of paradise and Lucifer out of the heauin if the promisse had not beene made to ADAM Through faith in the which promis he euer hoped victory against the deuill who had deceaued him that by power and strength of the promissed seed not through any power or might of him self Euin so should we do coÌ„fiding in the promisses of god and the merites of the promissed seed Christ Iesu to be deliuered of the tyrannie of the Deuill the calamities and trubles of thys miserable world THE VI. CHAP. 1 Wherfore we should reioyce in tribulation 2 Vnder what pretext the wicked pursues the iust 3 Whereby ryseth the dishonoring of God 4 The diuersitie of opinions touching the article of iustification and who are iust before God 5 What is the substance of iustification and why the article therof should be holden in memorie TO the faithful these bodily afflictions and troubles are marueilous necessarie for by them the faith is tryed and made more pretious theÌ„ gold which is purified by the fire for by many troubles it is needefull to vs to enter in the realme of heauen by firme and constaÌ„t perseuering in faith as sayth S. P. And also it behoued Christ to suffer so to enter into his glory that is not for him selfe but for vs. Therfore the godly men in theyre troubles and afflictions take great consolation and confort And anchors them vpon God alone by faith to whome they can come no other way thinke them no better nor greater then their maister christ but should take both confort consolatioÌ„ of his word saying seeing the world hath persecuted mee they shal persecute you also This persecution is a communioÌ„ with the passions of Christ in the which wee haue great matter to reioyce so we suffer not as homicides theefes or euill doers but for Christs sake and his word as S. Pet. sayth in his first Epist. the 4. Chapter But in this matter take no care what the world iudge of thee but to thy owne conscience and the scriptures of god for the iudgemente of the world pronuncis coÌ„trarie to the word of god calling them which professes the same Heretikes seditious men and perturbers of common weales Therfore they thinke they punish iustly in birning slaying banishing and confisking of landes and goodes And howbeit the faithfull suffer all patiently and vndeserued yet they say they suffer iustly as traitors heretickes homicides perturbers of common weales and euill doers Let these sayinges not moue the faithfull brother but confort thee with thy Maister Christ who was called by the aduersaires of veritie a seducer of the people a druÌ„kard a deuourer or glutton an open sinner conuersant amongest them an authorizare of their sins His Apostles were called heretikes and their doctrine heresie The Prophets were called perturbers of common weales and traitors to their countrie prophesing coÌ„trary the common weale and libertie of the realme as ye may reade of Elias and Ieremie in diuers places of his prophesie Which Scriptures I praye you reade and ye shall perceaue no difference betwene the blasphemations of the Prophetes of Christ himselfe and his Apostles and the faithfull in these dayes for all was and is done by the wicked vnder colour of holynes Herefore let vs seek refuge at our god and sticke fast to his word who can nether deceaue nor be deceaued for the world is full of deceit iudgeth euer the wrong part of the which vniust iudgement coÌ„meth all the diuersity of opinioÌ„s and sittes ruling this day in the church of Christ to the dishonoring of the name of god deminishing of his glory and no little perturbation of common weales the cause hereof is the neglecting of faith taking froÌ„ the same her due office which is to iustifie only by her selfe without the deedes or workes of the law that is maÌ„ of wicked is made iust by the mercy of God through faith in the bloud of Iesu Christ without the deedes or workes of the law This I dare affirme because the scriptures of god testified the same to be true as herafter shalbe declared at leÌ„gth Here ryseth the contention for some brags and boastes them to haue faith haue no works others reioysing them to haue faith attribute and giue the iustification to works others haue workes and looke nothing to faith as hipocrites others again there are the which haue nether faith nor works as the plaine wicked vngodly My welbeloued brethren let vs auctorise neither of these persons For all they impung this article of iustification Against the first speakes S. Iames in his Epist. Against the next Saint Paule speakes in his Epist. to the Roma Galath and diuers other places And against the other two kindes of men the hole scriptures speakes By these coÌ„sideratioÌ„s moued I thought necessarie for my owne eruditioÌ„ your confort my welbeloued brethren to declare forth show my beliefe coÌ„cerning the article of iustification as the scriptures teache mee hauing no respect to maÌ„s opinion that thereby we may haue consolation through our mutuall faith And be more ready to giue coumpt and reakoning to all which aske of vs any question of our faith Alwayes in this and all other thinges submitting my selfe to the scriptures of god and aucthoritie of the faithful church of christ which is gouerned ruled keeped and defended from all spot of heresie by the holy spirit who moues this ardent thirst in our soule to seeke Christ the fontaine of liuing watter loue charity in our harts to Christ our brothers saluation as our owne The fondatioÌ„ and grondstone hereto is faith and the shielde or buckler to defende vs with against the firy dartes of Sathan at the which he euer shoots becaus it is our victorie against him and gets dominion of the world but if he finde vs destitute or disarmed of our shield he shal wound vs so that hee may safely or lightly take vs captiue to his realme therfore this our faith shold neuer be idle but euer working by loue that is to bee euer cled with our shield being vigilant walkfull because our said aduersarie Sathan is euer

god with their free will and naturall reason From Noe vnto Abraham our saide aduersarie Sathan so couered this article that no outward testimony is fouÌ„d therof in Scripture And trust well the fathers all this time had many pleasant workes inuented of their own conceat good intention naturall reason Hauing some footsteppes of the examples of the holie fathers By which they beleeued to please God but it was not so indeed because they followed the examples of the fathers in the outward workes and Ceremonies but not in faith so all became Idolaters And the same Ceremonies most shining workes appeare to be most excellent in the ofspring and posteritie of Cham. Because his nephew Nimrode began first to be myghtie in the earth and vsurped to him the kingdome of Babilon It is not to presume that the preaching of Noe the word of God taught to him and his sonnes by the mouth of god his maner of sacrifice was past froÌ„ their memory but man is lyghtly drawn from faith the word to his owne conceat vain intentioÌ„ to the exercising of the outward deed in the which man wil neuer be sene to do euil so there appeare any maner of outward holines in his works the which he defends to be holy and good because the holy fathers did so haue no respect to faith which maketh the work acceptable and pleasant in the sight of God without the which al is but Idolatrie how holy that euer the worke appeare and so enters Sathan and rules mightiely as he did amongst the fathers to the time of Abraham THE IX CHAP. 1 God reneued to Abraham the promis made to Adam of the blessed seed wherto Abraham beleuing is pronounced iust 2 Though the iust be euer persecuted at last they preuaile 3 Wherfore are we brethreÌ„ to Iesus Christ. 4 The wrong iudgement of the fleshly man touching the chosen of God GOD of his infinit mercy and goodnes moued of loue which he bears to mankind seeing our aduersary ruling so mightely would steir vp this article of iustification in Abraham that his church should not perish Commanding him in these words Passe furth of thy fathers house and from thy freends and furth of thy own countrie and cum into the land which I shall showe the That is asmuch to say as thy father his household and the whole countrie in the which now thou mackis dwelling Thy whole nation and kinred ar all Idolaters therefore of my mercie and grace without thy merites or deseruings I will call the to the faith and raise vp in the the groundstone of my church and make the the father of all faithfull This exposition ye shall finde in the booke of Iosua the 24. chap. for the scripture is the best interpreter of it selfe And so stired vp this article in the person of Abraham in these words saying I shall make the in a great nation and I shall blesse the and shall magnifie thy name and thou shalbe blessed I shall blis them that blis the and curse them that curse the and in the shall all natioÌ„s of the earth be blessed This is the renewing of the promes maid to Adam in the paradise That the seed of the woman should tread down the serpents head Heir shall ye finde the beginning of the faith of Abraham who past forward as God commanded him to whome he gaue credence surelie beleued in his promisse And left all wordlie affections committing him wholy into the hands of God depending only vpon his word beleeuing the same trew hoping to obtein all things which were promesed him by the word of god of the which he had deserued no thing for the scriptures testifies him to be no other but an Idolater as his father was Efter this God dreue and inculcat this article of iustification in the eares of Abraham saying Dreid not Abraham I am thy defender and rewarde aboue measure c. Thou shalt haue him to be thy heire that shall passe forth of thy bosom Thy seede shalbe as the starres of the heauen Abraham beleeued God and it was reputed to him for Ryghteousnesse c. Here ye see the proceeding of this article from faith to faith euer coÌ„tinuing in more perfection day by day Then begaÌ„ sathan our aduersary newly to impuÌ„g this article euer to annul the promis of god as he perswaded Cain to pursue Abel euen so perswaded he Ismael to pursue Isaac Esau Iacob the rest of the brethreÌ„ youÌ„g Ioseph whom they sold as testifies the historie Thus still continued the old hatred enimitie betwen the seed of the serpent and the seed of the woman That is the wicked pursue euer the chosen and godlie which ar the womans seed that treadeth down the serpeÌ„tes head For euen as Christ the blessed seed hath obteined victory of our aduersary So shall we by faith in him of whose flesh bones we are he of ours that is we ar meÌ„bers of his body brethreÌ„ to him by two reasons the one is that he is man of our flesh the naturall begotteÌ„ sonne of the glorious virgin Marie And so of Adam is â—â—id our brother The other reason is that by him through him by faith in the mercy of god we are the sons adoptiue of God and so his brethren fellow heires of the heritage with him The fleshlie man and worldly iudgement is deceaued in the knowledge of this seed as our mother Eue was For she said after she had conceaued and borne Cain I haue gotten or possessed a man by God that is according to the promis made by god I haue gotten the seed that shal tread down the serpeÌ„ts hed Here she looked not into faith but tooke the fleshlie reason of the first begotten sonne But when she saw hee slew his brother then she vnderstoode him to be the seede of the Serpent Therfore wheÌ„ she bare Seth she held her peace because she knewe her selfe deceaued before in the opinion of Cain And then cleued to faith as Adam did saying God hath giuen to mee an other seede for Abell whome Cain hath slaine Abraham beleued of his fleshly iudgment that Ismaell wes the promesed seed as appeareth by the answear he made to god when he said to him Sarai shall bare vnto thee a sonne whome I am to blis c. Abraham smiled in his harte and said wold to god Ismael might liue befor thee But hereafter admonished by the mouth of god to obey Sarai and expell Agar hir sonne for he should haue no parte of heritage with Isaac he vnderstood spirituallie obeyed the voice of his wyfe The seed of the serpent contended with the seede promesed in the bosum of that noble and godlie woman Rebecca being both of one conception This contention moued the mother to say better I had remained still barren then to haue this displeasure To

That is in forme of holynes He hath entred in the church in wonderfull subteltie for hee hath cled him with the most honest and shining works inuented this day by mens wit or reason Yea with the same works commanded also by God and by them maintaineth defended him selfe wholy yea verylie he had cled him with the blessed sacrameÌ„t of the body and bloud of christ for hee can well disguise him in workes with pride vaine glorie hipocrisie diffideÌ„ce dispaire Idle faith as to beleeue the historie onely presumption of the owne merites c. But in perfite faith which is the groundstone of this article of iustification he can neuer enter Therefore vnder colour of holines he hath caused and dayly causeth the prelates of the Church as they call them who should of their vocation haue to the shedding of their bloud defended this Article pursue the same most cruelly with all tormentes inuented by mans wit vnder the false pretence of good workes hauing no respect to faith And so shall Abell dye and Cain liue Ye shall vnderstand that the oft repeating of the death of Abell and the life of Cain is no vaine storie nor purpose but the true similitude of the Church of christ which first watered with the bloud of Abel remaineth example to this houre and shal to the seconde coÌ„ming of Christ to the latter iudgemeÌ„t In the which two persons is set forth to vs the perfite knowledge of the Church which consistes in the godly and vngodly And euer the perfite and iust Churche is pursued with the wicked neuer pursueth by which the disciples and seruauntes of Christ are knowen as testifie the holy scriptures I exhort you which are aduersaries to this article of iustification consider with your selfe if euer ye red the history in canonical scriptures or prophane histories that euer the true and perfite church froÌ„ the beginning of the world to this houre persecuted any but euer was persecuted and the godly glad thereof Herefore the forme order of this tyrannicall persecutioÌ„ vsed this day by them hauing the ecclesiasticall power in their handes against the faithfull professours of this article I iudge to be of the deuill and may say truely to them as Christ saide to the Scribes Pharisies all the bloud which is shed from the bloud of Zacha. whome they slew betwene the altare the temple shall come vpon these cruell tirantes which impunge this Article and slaye the faithfull professours thereof Against these sayings the aduersaries of faith and veritie crye The canon Lawe the aucthoritie of the Church the long consuetude the examples of the Fathers the Bishop of Romes aucthoritie the generall Counsels Heresie Heresie So there is no remeady but let Abel dye and Cain liue that is our lawe My hartes yee which haue entered in the Church of Christ by the bishoppe of Romes law and aucthoritie with his faire bulles your shauen crounes smaring you with oyle or chreame and cloathing you with all Ceremonies commanded in your law If yee thinke you therethrough the successours of the Apostles and Fathers of the church ye are greatly deceaued for that is but a politike successioÌ„ or ceremonial The successioÌ„ of the Church is farre otherwyse the which requireth you to haue knowledge in the scriptures of God to preache and teache the same with the other qualities coÌ„ditions coÌ„teined in the scriptures as hereafter shalbe showeÌ„ in the speciall vocations of the which if ye be expert and your vocation lawefull according to the worde of god doubtles ye are the successors of the apostles haue the same auctority they had committed to them by Christ. And if ye want the saide conditions and qualities Yee are but reauing wolfes clede with shepe skinnes what authoritie that euer the bishop of Rome giue you For it is no more in his power to make a Bishop of him which can not preache nor hath the knowledge to rule the flocke committed to his care according to the word of god then it is in his power to make an asse to speake or bee man or yet cause a blinde man to see Therefore I pray you learne the scriptures that ye may walke in your vocation right for of your succession yee haue no more matter to glorie then the Iewes had to glorie against Christ calling them the sonnes of Abraham whom he called the Sonnes of the deuill They gloried in the carnall succession and ye glory in the politike or Ceremoniall succession And all is one thing God sende you knowledge and vnderstaÌ„ding of his worde that yee may cease from your tyrannie and the true faithfull may liue in rest and quietnes THE XII CHAP. 1 The diuision of iustice in generall with the definition of euery part thereof 2 The cause that no man is iust by the law 3 Scriptures and examples prouing all me except Iesus Christ to be sinners LEt vs passe forewarde in the discussing of this Article of iustification for knowledge of the which necessarie it is to showe what iustice is of man what of the lawe either of God or man which being shortly discussed wee shall the more easily come to the knowledge of our christiaÌ„ iustificatio which is a thing farre aboue all law either of god or man for it is the iustice by the which a wicked man is made iust through faith in the bloud of Iesus Christ without the works of the lawe because of the deedes of the law no flesh shalbe made iust before god as the apostle saith This is asmuch to say as because no man fulfilleth the law nor doth the deedes and workes of the same in the pure and cleane estate as the lawe required them to bee done according to the puritie of the same Therfore the law can pronunce none iust before god This worde iustice or rightuousnesse generally by the philosophers is takeÌ„ coÌ„monly for the obedience and outwarde honesty according to all vertues of morall maners the which a man may doo and performe of his owne power and streÌ„gth This is called an vniuersall or general Iustice after the philosophicall definition the same S. Pau. called the righttuousnesse of the law or workes because the Transgressours of this iustice are punished as wicked and vnrighteous For whome the Lawe is made and ordinate as Saint Paule sayeth 1. Timoth. the first Chap. for the iust needeth no law These morall maners and discipline is the most excellent rayment or habite wherewith man may bee cled Neuerthelesse they can not make a man iust before God nor is not the Iustice which we speak of here in this treatise The Politike or Ciuill Iustice is the obedieÌ„ce which euery Subiect and Inferiour estate of maÌ„ giueth to their prince and Superiour in all the worlde The which proceedeth of the lawe of nature and is a good worke without the which obedience to the punishmeÌ„t of the wicked and defence of the

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

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

the disciples the which neither wee nor our Fathers might beare but by the mercy of Iesus Christ we beleeue to be made safe as they were And S. August in the 157. Epist. saith Therefore if the fathers being vnable to beare the yoke of the old lawe beleeued them to be made safe by the mercy of our lord Iesu Christ It is manifest that the same mercy or grace made the old fathers to liue iust by faith Now ye may see clearely that the old fathers were all made safe through the mercy of God without all the deedes of the law Then how will you make your selfe safe with workes which neuer did so good workes as the fathers So there can bee no better conclusion to exclude your workes in the article of iustificatioÌ„ then S. P. maketh saying that a man is made iust by faith without the deedes of the law Therefore faith onely iustifieth before god Ye shall vnderstand that it is all one thing to say faith onely iustifieth And to saye faith without workes iustifieth As by example if one saye the goodman is in the house alone or he is in the house without anybody with him This is all one maner of speaking The scripture saith maÌ„ is made iust by faith without the workes of the law Therefore we may well say that faith onely iustifieth For confirmation hereof yee shall reade the 2. Chapter to the Hebre. before rehearsed in the which yee shall finde the histories briefly repeated by the Apost testifiing the fathers to bee made safe by faith referring nothing to workes except onely that the workes beare a outwarde testimonie of the faith Abell by faith or in faith offered to god a more acceptable sacrifice then Cain did by the which hee obteined witnesse that hee was iust god bearing witnesse of the offerings and by the same hitherto speaketh being dead God looketh first to the hart of man before hee looke to his workes as testifieth the voyce of God saying I iudge not after the sight of man For hee seeth the thing whiche appeareth outwardly But I beholde the hart That is the man is first made iust by faith And accepted in the fauour of God as Abell was And then his workes are acceptable and please God because they are wrought in faith That it is the mind of the Apost S. P. to exclude all workes either going before or following faith to bee of the substance of the Article of iustification proued clearely the arguments and matters of his Epist. Specially to the Rom. Galath Hebre. In the which he laboureth so diligently that all the Sophistes and workers that are Iustifiers of themselfes may not get a corner to hyde them into from his conclusions without they deny Christ and his office At the least in effect as they doo after their maner But the wisedome of god and his holy spirite deceaueth them for when they wrest and throwe the scriptures to their minde in one place they are compelled in another place of the same Scripture to confesse them selfes Lyers In the Epistle to the Rom. from the beginning to the 12. chap. and in the Epistle to the Galath to the 5. Chap. with all laboure and diligence he setteth forth the iustice of god to bee through faith in Iesu Christ without all workes of the lawe And when he hath established the same Article of iustification Then setteth he forth the workes of righteousnes in the which a christian maÌ„ shal liue becaus the iust shal liue in faith This order ye may see in the saide Epistles and in the Epist. to the Hebre. hee declareth the office of Christ his priesthood and sacrifice and giueth faith her place the 11. Chap. All his laboure was to exclude the mixtion which now these fained workers would haue ioyned in with faith and the benefite of Christ which is no other thing but the worke of the deuil our aduersary to make the death of christ in vaine as the Apost sayth Therefore if iustice be of the law or by the law christs death is in vaine But thinke not that I intende through these assertions to exclude good works No god forbid for good workes are the gift of god and his good creatures And ought and should be done of a christian as shalbe showen hereafter at length in their place But in this article of iustification yee must either exclude all workes or els exclude Christ from you and make your selfes iust the which is impossible to do because we are wicked and can do no good at all which can be of value before God or pacifie his wrath except Christ first make our peace For that is his office for the which he came in the world and suffered death So if yee will not exclude Christ exclude your workes For in this case there is no concurrence more then there is betweene darknes light For what participation hath righteousnesse with iniquitie or what fellowship hath light with darknesse The definition of this Iustice is made plaine by S. P. Ro. the 3. Chap. which I exhort you to reade consider worde by worde conceaue and prent them well in your harts then shall ye be able to contend and fight valiaÌ„tly against sathaÌ„ and his sophistes of whom yee shall haue victorie by faith which is our victorie that ouercoÌ„meth the world The iustice of god is by the faith of Iesu Christ In all and vpon all which beleeue in him there is no distinctioÌ„ or exception All haue sinned and haue need or are destitute of the glorie of god But they are made iust by his mercy freely without the workes by the redemption which is in Christ Iesu whome god hath proponed or layd before a sacrifice or satisfactioÌ„ by faith in his bloud to the forthshowing of his iustice for remissioÌ„ of the sinnes by past the which god hath suffered to the forthshowing of his righteousnes at this time that hee may be iust and iustifie him which is of the faith of Iesu Christ. Where theÌ„ is thy glorie or vanting it is excluded by what law of works No but by the law of faith Therfore we beleeue surely a man to be made iust by faith without the deedes of the law Now I pray you tell me what plainer words may be spokeÌ„ or termes inueÌ„ted to exclude all our works merites or power to be participant with god in this article of iustification They are as plaine and cleare as the sonne in midday Neuerthelesse because the wordes are so pretious and necessarie aboue all things to be imprented and continually keeped in the hart of man I will make some declaration of euery part and particle of this definition And proue by authoritie of scripture this iustice of god by the which a man is made iust to be without all works or power of maÌ„ only by faith in the mercy of god Of this Iustice Dau. speaketh saying lead me in thy iustice O lord because

of my enemies direct my way in thy sight That is O Lorde my god for thy greate goodnes singuler kindnes and naturall loue thou wast euer wont to show vnto sinners and mankind bee to me a gouernour guider and conuoyer in all perilles and daungers suffer neuer my minde to decline from the right waye for any maner of strength or feare of my enimies And also in thy iustice O Lorde deliuer me that is for thy goodnesse and mercy And after iudge thou me O Lorde and discusse my cause that is take my defeÌ„ce vpon thee for I am not able of my self to resist Therfore in thy iustice deliuer me and be vnto me a strength inuincible So shall ye finde in diuers and sundrye Psal. other places of scripture as Daniell 9. Chap. Iustice and righteousnes vnto thee O lord but vnto vs confusioÌ„ and shame of face In the which Chap. ye may read what iustice or holynesse that holy Prophete ascriueth vnto him or to the most holy of the people Amongest whome assuredly there was many good punished with the wicked but none which might ascribe righteousnes to themself Sometime yee shall finde in Scripture this worde iustice ascribed vnto man as Dau. saith heare me who called on thee O Lorde of my iustice c. That is god the Author Giuer and keeper of my innoceÌ„cie hath looked vpoÌ„ me And iudge me lord after my iustice and according to my innocency which is in me Here he forthshoweth not his vertues or his righeousnes whiche are in him with these words because he saith in another place Enter not in iudgement with thy seruant O lorde for in thy sight no liuing thing shalbe found iust And the holy ghoste is neuer coÌ„trarie to himself But here he called the iustice of God his by imputation And also hee was innocent of the thinge which was layde to his charge by King Saule who euer accused him of treason and vsurping of the crowne of Israell in the 16. Psal. hee saith Heare my iustice O Lorde and giue attendance to my desire and prayers Here hee calleth his iustice his petition And in innumerable places of scripture yee shall finde this word iustice sometime ascribed to god sometime to man because of the receauing of the same from god but euer the scripture makes the selfe plaine by the sentence that goeth before or els followeth or in some other place Therefore take good heede vpon the reading of the scriptures that ye deceaue not your selfes ascribing any deede or power of yours to the Article of iustificatioÌ„ for it may suffer none but only Christs merits because the merites of man are impure and imperfite may not abyde the iustice of God nor stand in his sight It followeth in the definition of this iustice By the faith of Iesu Christ in all and vpon all which beleeueth in him Here ye may see our faith that we beleue in Iesu Christ called his faith as it is in deede And the faith also of god and by the same reasoÌ„ as the iustice is called before because it is the gift of God as S. P. saith Ephe. the 2. Chap. and is the instrument by the which we obteine the mercy of god remission of our sinnes the gift of the holy spirite and euerlasting life all for Christes sake without our deseruings by the which wee are ioyned in Christ and Christ in vs as the pretious stone is ioyned in the gold ring So let all our delite and pleasure bee to imbrace Christ in our hart by faith in his bloude For faith is the thing which Christ desireth of a sinner Beleeue sonne thy sinnes are forgiueÌ„ thee And also all which beleeue in mee saith Christ shall not dye eternally And to the woman in the 7. Chapter of S. Luc. thy faith hath made thee safe It followeth in the definition there is no distinction nor exception all hath sinned and hath neede of the glorie of god that is all wanteth that iustice which god approued or iudged to be glorie And so all meÌ„ are sinners and reiected from god and can not be made iust by the lawe because the same accused sinne and is like a mirrour in thy haÌ„d to coÌ„sider the forme of thy face which can do no other thing but show thee thy deformitie God hath concluded all vnder sin that he may haue mercy vpon all The scripture hath concluded all vnder sin that the promis may be giuen through the faith of Iesus christ to all which beleeue It followeth in the definition but they are made iust freely by the grace of god through the redemption which is in Iesu Christ. Here ye see the Apost purposeth to exclude all your merites in deseruing of this iustice To the effect he may as in all his Epist. and labours he intended set foorth the glorie of god and the benefite of christ the which caÌ„ no wise be highlier setforth then in the making of a wicked man iust and freely that is for nothing and without deseruing For that cause Christ is made to vs from god wisdome iustice holynes and redemption that he which reioyseth may reioyse in the lord And that meaneth the Apo. Pau. and the prophet Ieremie which will haue all out vertues giuen vnto God as wisedome strength riches which are in our power to vse and exercise as the gifts of God much more iustice which is not in our power For we are made make not our selues the which we do if we deserue it either for workes preceeding or following the iustification to haue any part of the substance thereof And so would ye drawe the glorie of God to you in one part the which God will not suffer as the Prophete Esay saith My glorie will I giue to no other either must yee make your selues iust or els bee made iust by god if yee make your selues iust ye are not allowed of god So the glorie redoundeth to your selfe of your owne worke This the holy spirite will neuer approue nor consent vnto as ye read the second Epist. to the Corinth the 10. chap. Coloss. 3. Phillip 3. Galath 6. That wee are made iust freely by the mercy of god declareth S.P. for coÌ„firmation of this his assertioÌ„ by grace saith he ye are made safe through faith and that not of your selfes It is the gift of god not of workes that none haue matter to glorie or reioyse This same he affirmeth in his Epistle to Titus the third Chap. and Rom. the 11. Chap. where hee saith if it bee of grace then it is not of workes Otherwise grace were no grace Here ye may see this iustice is of mercy freely without all oure merites or deseruinges Yee are made iust by the redemption which is in Christ Iesu and not in your selues For Christ hath redeemed vs from the curse of the lawe and is made for vs accursed That is hee suffered

rewarde is not impute according to grace or mercy but according to debt But to him which worketh not that is confideth not in his own merites but beleeueth in him which iustifieth the wicked his faith is compted to him for righteousnesse according to the purpose of the mercy of God And that without workes For the probation and sure vnderstanding of this assertion yee shall reade the whole 4. Chap. Rom. the 15. of Gene. the 2.3 and 4. Galath and 2. to the Ephe. which wordes shalbe showen in this subsequent Chapter THE XVIII CHAP. 1 The cause wherefore God loueth vs. 2 Whereby commeth the heritage 3 The constance of Abraham in faith and his obedience 4 Iesus Christ payeth for vs that which the law requireth 5 Who spoileth Christ of his office BY grace yee are made safe by faith and not of your selues It is the gift of God not of workes that no man reioyse we are his handywork created in Christ Iesu vnto good workes the which god hath prepared that we should walke in them Verily these wordes are worthy to be written in letters of golde and euer imprented in the hart of man because they coÌ„teine the whole somme of the EuaÌ„gell of Christ. And also exclude all the vaine sophisticall argumentes made contrarie this article of iustification because in this Epistle there is no question of the law as in the Epist to the Rom. and Galath But it is written to the gentiles being confirmed in the faith And also perseuering thereunto whome the Apostle certifieth of their iustificatioÌ„ in the first thre Chap. And then setteth forth to the end of the Epist. the workes of righteousnes in the which true Christians should liue according to their vocation vpon the which wordes I will make some short declaration according to the scriptures By grace ye are made safe That is by the grace mercy of God and aboundant loue he hath to mankinde because hee hath made vs hee would not wee should perishe For hee loueth his owne worke Hee saith I will not the death of a Sinner but that hee conuert and liue hee made vs that hee should loue vs for no maÌ„ hateth or inuyeth his own worke This grace we get by faith in Iesus christ the which is not our worke but the gift of God For wee are not of our selues able or sufficient as of our selues to thinke a good thought but all our abilitie is of god as the Apostle saith the seconde Epistle to the Corinth the thirde Chapter and Galath the third Chapter if the heritage bee of the lawe then it is not of the promisse but by the promisse god gaue it to Abraham Ismaell and Esaw which were the eldest Sonnes who succeeded not to the heritage but Isaac and Iacob whiche were heires of the promisse succeeded Wee are not made safe through workes that none should glorie because god will not haue vs reioysing in our selues in any parte of his giftes as the Apostle saith What hast thou that thou hast not receaued And if thou hast receaued it why reioysest thou more then thou haddest not receaued it Ye see works excluded forth of this Article that man hath no matter to glorie but to referre all the glorie vnto god as is before rehearsed And that man hath nothing to glorie into but in the crosse of Iesu Christ by whome wee should crucifie the worlde to vs. That is wee should esteeme all that is in the worlde wicked as the Apostle sayth to the Galathians the sixt Chapter Yee shall not meruell that our saluatioun is ascribed and attribute to the mercy of God through faith excluding all workes because the reasoun is here showen by the Apostle in these wordes For we are the handyworke of God created in Iesus Christ vnto good workes That is forsomuch as we liue haue life and vnderstanding and beleeue it is of God and not of our selues because hee is our maker Creator why should the earthen or clay pot extoll the self against the potter of whom it hath all which it hath or the branche against the tree of which it hath all the substaÌ„ce to bring forth the fruite as Christ giueth the parable in the Euangell of Saint Iohn the 15. chapter the which yee shall reade that yee may vnderstande the wordes of Christ and similitude in the whiche the Father is declared to bee the Husbandman or the Labourer and Christ the wine tree vs christians to be the branches or the Bearers for the branche hath two offices the one is if it remaine with the tree fresh and greene it bringeth forth good fruite of the substance of the tree and not of thee self The other is if it wither bring forth no fruite it must be cut of brint Therfore if thou wilbe a christian and remaine in Christ by faith euer ioyned to him thou shalt bring forth good fruite of his substance and not of thyne of the which the glory perteineth to him and not to thee And if thou will be the withered branche that is wicked bring furth no fruite thou art prepared for the fire there to serue with the Deuill and his Angels And this is sure if thou wilt either glorie in thy works or yet that thou art thy own Sauiour or any part thereof as concerning this article of iustification But to remaine in Christ by faith and suffer him to worke in thee which thou doest wheÌ„ thou workest the workes commanded in the Scriptures of God and attributs them to Christ to be his workes working in thee Then shall he make thy imperfection perfite that nether the deuil nor the law dare accuse them because they are the workes of Christ and for his sake receaued of the father by faith So their is heir no thing to the to glory of but to say with the Ap. He that wil glorie let him glorie in the lord c. This glory of works is excluded by the law of faith of the which law the Apost maketh mention saying The law of the spirite of life in Christ Iesu hath delyuered me froÌ„ the law of sinne death That is the mercy of god the gift of the holy spirit remission of sinnes euerlasting life purchased to vs through faith in Christ by the which we liue in ryghteousnes free froÌ„ sinne death so it is caled the law of faith which excludeth all glory of works because we receaue and giue no thing but glory and honour vnto god which is the sacrifice of praise and thankesgiuing In this we should liue in righteousnes worke the workes of god not become thrall again to sin death froÌ„ the which we ar freed freely without our merits or deseruings through faith in the bloud of Christ our Sauiour and aduocate Therefore let vs coÌ„clud with the Apost establish for an infallible coÌ„clusion maÌ„ to be made iust by faith without

all to himself saying Come vnto me all yee which labour and are laden with sinne and I shall refresh you And Peter saith there is no saluation but in Iesu Christ Nor no other name giuen vnder heauen by the which maÌ„ may obteine saluation Therfore sitheÌ„s no other may saue but he we should put all our trust hope in him and in his mercy only and neither in the law nor works for to all them which thinke they may bee safe by workes or made iust Christes death is in vaine or if there had beene giuen a lawe whiche might haue giuen life then righteousnes surely had beene of the law but it is manifest that by the law no maÌ„ is made iust before god because the iust shall liue by faith What wordes may bee more plaine then those are to exclude workes foorth of this article Now sithens the scripture teacheth vs so plainely that Christ is our Iustice our Sauiour and Redeamer satisfaction for our sinnes the ende and consommation of the lawe and hath freed vs from the lawe sinne and death and from the kingdome of Sathan our aduersarie and bought vs to the kingdome of righteousnesse without our merites or deseruinges Why will wee vsurpe his office to our selues and spoile Christ of his glorie or be come thrall againe to that thing from the which Christ hath freed vs. The which we do if we wilbe participaÌ„t with Christ in the making of our selues iust or mixt any workes with the article of iustication THE XIX CHAP. 1 As the good tree beareth good fruite so the good man worketh good workes 2 But as the fruit maketh not the tree good So workes make not the man iust 3 For as the tree is before the fruite So the maÌ„ is iust before the work be good 4 The cause why wee should worke good workes 5 The Captaines in the kingdome of christ his subiectes and reward and of his aduersarie Sathan THis faith which only iustifieth and giueth life is not idle nor remaineth alone Neuertheles it alone iustifieth And then it workes by charitie For vnfained faith may no more abyde Idle from working in loue then the good tree may from bringing foorth her fruite in due time and yet the fruite is not the cause of the tree nor maketh the tree good but the tree is the cause of the fruite and the good tree bringeth foorth good fruite by the which it is knowen goode Euen so it is of the faithfull man the workes make him not faithfull nor iust nor yet are the cause thereof But the faithfull and iust man bringeth forth and maketh good works to the honor glorie of God profit of his neighbour which beare witnesse of his inward faith and testifie him to be iust before man Therefore yee must be iust and good or euer yee worke good workes for Christ sayeth may yee gather grapes of thornes or figges of thrisles no no it is contrary theire nature Euen so it is with man till hee be made iust by faith as it is before writtin Hee may neuer doe a good worke but what euer hee doeth is sinne for al which is not of faith is sinne and christ sayeth to the Pharisies how can yee speake good while yee ar yet euill Therefore or euer we speak good or do good we must be made good that by the mercy of god through faith in christ without al our deseruings Then shal we worke al good works in the kingdome of Christ as his faithfull subiects There is two kingdomes two kinde of subiects which are direct contrary to other because there princes ar as coÌ„trary as ar light darkenes That is to say the kingdome of Christ and the kingdom of the Deuil To the kingdom of the Deuil maÌ„ is of his owne nature a perfite subiect the sonne of ire wrath To the kingdome of Christ man is made subiect through his second birth or regeneration which is by Baptisme in the bloud of Christ. To this kingdome man is bought neither with gold nor siluer but with the precious bloud of the sonne of God Christ Iesus and so is made seruaunt to righteousnes to serue vnto life Therefore who is made iust by faith through the mercy of god and merites of Christ Iesus must in faith which is not idle but euer working in loue serue Christ and embrace him in his hart Then shall he remaine in Christ Christ in him by the which ioyning through faith sinne shall haue no dominion nor shall not rule as a prince howbeit the dregges remaine in vs. They shall not be imputed to vs if we perseuere in faith as our forefather Abr. did euer working by loue and charitie And this is the cause why we shuld work good workes because wee are bought to the kingdome of Christ in the which rule as valiant Captaines faith hope charity working euer righteousnes vnto life The kingdome of the Deuill hath thre valiant Captaines which gouerne the same that is incredulitie dispaire and enuye euer working sinne and vnrighteousnes vnto death because the reward of sinne is death In this kingdome sinne ruleth as a prince hauing dominioÌ„ therefore if ye will serue sinne and obeye the same ye are seruants to that thing which ye obeye whither it be of sin vnto death or righteousnes vnto life But Christ hath redeamed vs and bought vs from this Realme that euen as Christ hath risen from death to the glorie of the Father right so we should liue in a new life and let not sin haue more dominion ouer vs. There is no maÌ„ so foolish who wil thinke he being deliuered of a vile prisoÌ„ by the grace and mercy of a great Prince and brought to serue in his hall so made teÌ„der to the prince that he is made participant of his sonnes heritage will say I will passe againe to prison because he is not a part of his owne deliuerance Verily it is eueÌ„ so of their sayings which say I wil do no good becaus christ hath deliuered me And being deliuered I will sin and follow all libertie of flesh Wherfore should I do any good workes sithens Christ hath redeamed me without my deseruings My hartes ye which obiect these sayinges reade the scriptures and yee shall finde another lesson taught you And attend vpon your Schoolemaister which is the holy spirite who shall teach you the right waye that yee passe neither to the right haÌ„d nor to the wroÌ„g but the right kingly way That is to confesse and euer haue prented in your hartes that by faith onely of the mercy and grace of god yee are made safe And then followe the example of our Lorde Iesus Christ giuing your whole studie and cure to loue charitie and all maner of righteous liuing to the glorie of god profit of your neighbour Not that there through ye ar made safe but that ye may be found

may saue you It is writteÌ„ all which is not of faith is sinne How then can ye do any worke preceeding faith that it may please God or prouoke him to loue you considering all that ye doo out of faith is sinne Will ye say that he deliteth in sin No no it is a thinge most abominable in his sight therfore all that euer ye do how excelleÌ„t the work be in your sight it is sin before God and yee heape sinne vpon sinne which is abomination in his sight as sayeth the Prophete Esay The workes which follow faith make you not iust because or euer yee worke good works yee must be made first iust and thereafter in faith yee worke the works of iustice Neuerthelesse the saide workes may not saue you nor merite the kingdome of heauen to you muchlesse may they merite to others But yee are made safe by the mercy of God and not of workes as S. P. sayeth Not of workes of righteousnesse which we haue done shall we be saued but according to his mercy God hath saued vs Here yee see not onely workes excluded in generall forth of this article but also the workes of iustice which can not be done but by the iustified man where are then your workes which deserue the kingdome of heauen of their worthinesse not onely to your selues but superaboundant to others They are excluded by the Scriptures of God Therefore I exhort you to exclude them also cleaue to faith THE XXI CHAP. 1 The opinion of the wicked seeking their owne glorie 2 The workes commanded by God done without faith ar abomination before him 3 Whereby commeth the new birth 4 Paule refuseth his workes seeking no Iustification thereby 5 The conclusion of all the Scriptures 6 What is giuen to man which hath true faith I Meruell greatlie of your blindnesse which are aduersaries to this article would euer mixt it with works specially of your owne making that yee may bee a parte of your owne saluation But I ought not meruell thereat because yee seek your own glory not the glory of god for euer ye cry the law the law good works good works the which yee neuer doe nor yet it is in your power of your selfe to complete according to the perfectioÌ„ that yee may set theÌ„ before the iudgement seat of god And this same thing did your forefathers the scribes Pharisies against Christ. And now yee against his faithfull litle flocke of the same blindnesse and ignorance For to establish your owne iustice yee neglecte the iustice of god and will not be subiect thereto as the Apost sayeth And Christ sayeth Yee are they which iustifie your selues before men but god knoweth your harts because that which is of great estimation in mens eyes is abominable before god Euen so it is of your workes not commanded by god how honest or shining that euer they be in the sight of of man for verily God wilbe pleased with no workes of mans innentioun but with the workes commanded by him selfe And the same should be done in faith according to his will and not ours for the which we are commanded and should daylie praye Thy will o heauenly father be fulfilled not ours What better works caÌ„ maÌ„ doe theÌ„ the works coÌ„maÌ„ded by god as praiers almes deedes fastings and keeping of holy dayes and others as ye may reade Esay the first Chap. The which god by the mouth of the prophet calleth abomination And Christ called prophecying preaching casting forth of Deuils miracles wonders and signes and many other great and excellent vertues done in his name The workes of iniquitie and the doers of them the workers of iniquitie saying passe away from me all yee which are workers of iniquitie for not all which say vnto mee Lord lord shall enter in the kingdome of heauen But they which doo the will of my Father whiche is in Heauen These workes are contemned by god for no other cause but that they ar wrought by the wicked without faith or mixt with the article of iustificatioÌ„ thinking therethrough to be made iust or to be a part of their owne iustification And therefore cannot please God but greatly displease him because the good worke is conuerted into sinne through the iniquitie of man Neuerthelesse they appeare in the sight of man to be most excellent good and should haue a great reward after the iudgement of man but yee see here what rewarde god giueth them And seing the workes commaunded by God to be done are so displeasant in his sight wrought by the wicked without faith What shalbe of your workes which are not commanded by God nor haue no authoritie in his Scriptures but inuented by your selues of your good zeale and intention to make your selues iust by them hauing no respect to faith but to the working of them of the selfe deed yea verily expresse contrarie the scripture and plaine Idolatrie Neuerthelesse he that doth them yee make iust and he that doth them not yee condemne Is this any other thing but to make the death of Christ in vaine and to be iustifiers of your selues for seing the iustice which is of value before God is not of the deedes of the law how can it be of your deeds Therefore Christ wil say vnto you Passe from me all ye workers of iniquitie I know you not Notwithstanding in other places of the scripture yee shall finde the same workes greatly commended by God where they are done by the iust man as the fruites of faith reward promised to the workers of them So they confesse them vnprofitable Seruantes when they haue done all that they can For Christ saide to his Disciples when yee haue done all whiche is commanded you to doe then say wee are vnprofitable seruantes Wee haue done that which wee were bounde to doe And if they which fulfill all the commandements of god are compted or repute by him vnprofitable seruants what haue wee to glorie in which fulfill not one of his commandements Now I pray you lay this text to your assertion if thou wilt enter into life keep the commandements and ye shal thinke shame of your sayings insomuch as yee would impung the article of iustification there with and mixt workes with faith to the making of a wicked man iust Now I trust it be sufficiently prouen by authority of the scripture as is before rehearsed at length to the satisfactioÌ„ of a Christian and godly man that works are excluded forth of this article of iustificatioÌ„ haue no participatioÌ„ therewith but follow faith as the due fruites therof that all glorie may redound to god howbeit the wicked hypocrits and iustifiers of theÌ„ selues will neuer be satisfied by any authoritie of the scripture for they cannot nor will not be content with god nor his word but euer impung the same to establish their owne authoritie and glorie And therfore are neuer at rest

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

wheÌ„ we cast froÌ„ vs all our wisedome righteousnesse holines and redemption and receaue them froÌ„ Christ who is made to vs by god our wisdome iustice holynesse and redemption And confesse vs to haue nothing of our selues but euill and all our goodnes to be from god as S. Iames saith in his Ep. the 1. Ch. This our crosse is no other thing but the troubles and afflictions both spirituall corporall that we haue in this preseÌ„t life the which are the probatioÌ„s exercises of our faith whereby the same is tryed searched by our heauenly father to our weale And testifie vs to be the sonnes of god and not bastardes And therefore we should gladly accept the same with thankes giuing from the bottome of our hart thinking them to come to vs for the best and that we are the beloued of god So accepting them And then in the greatest troubles and afflictions raise vp our hartes with faith hope beleeuing surely our good god to be so faithfull and true that he wil not suffer vs to be ouercome or confouÌ„ded teÌ„pted aboue that we be able but will euen giue the issue with the tentatioÌ„ that we may bee able to beare it because our weak and fragill nature is knoweÌ„ to him He will haue coÌ„passion vpoÌ„ vs for Christs sake by whome wee are reconciliate to his fauour So let vs not go astray but follow Christs footesteppes That is to suffer all thinges patiently and thinke that we haue deserued more for our sinnes Also remembring that Christ our sauiour hath suffered ten thousand times more for vs. On this maner we followe Christs footsteppes who hath borne our sinnes in his body vpon the crosse that being dead froÌ„ sinne we shuld liue in righteousnes My harts ye which are aduersaries to the article of iustificatioÌ„ learn to read the scripturs with effect to the perfite vnderstanding thereof and theÌ„ ye shal obteine knowledge to begin to do good workes in faith pleasant and acceptable to god Since we haue made mention of three kinde of personnes that is of them which goe before Christ of them which goe astray from Christ and of them which follow Christs footesteppes It is necessarie to let them bee knowen by them selues that the true and faithfull may be knoweÌ„ by their deedes They which confide in their owne workes merites and deseruings thinking therethrough to obteine the kingdome of heauen and satisfie for their owne sinnes Not onely for them selues but also of the superaboundaÌ„ce of their merits for others of the which they make marchaÌ„dise These are they which goe before Christ and are called Antichristes or contrarie to Christ because they vsurpe his office and wilbe Iustifiers of them selues and others They which thinke faith not sufficient to iustifie without workes but will haue their own good deedes ioyned to helpe Christ in their iustification These are they which go astray froÌ„ Christ wilbe equall with him in their owne iustification for none of these hath Christ suffered death Therefore hee shall abstract froÌ„ these two kindes his wisedome righteousnes holines and redemption and shall suffer them to contend with the law in the latter iudgement whose workes being accused and the puritie and cleanes required according to the perfection of the lawe all their noble workes and deedes of good zeale and intention shalbee found abomination in the sight of God how excellent or shining that euer they be before men to whome it shalbe said Passe your waye from mee ye workers of iniquitie Lucifer was throwen downe out of the heauen because hee would haue made him equall with god Adam forth of paradise becaus he preteÌ„ded to know more then was giuen him in commandemeÌ„t to know c. The Pharisie of whom Christ maketh mention pretended no other thinge but a great rewarde for his good workes The same thing pretende all they which impuÌ„g this article of iustificatioÌ„ for will ye compare their sayings and doinges it is the same selfe thing but of another arrayemeÌ„t Neuertheles they are as like as a egge is like another And so they are not of Christes little flocke which hee hath chosen and follow him The thrid kind of personnes are they which putte all their trust hope and confidence in Christe take his crosse vpon their backes and dayly followe Christ in his footsteppes neither declining to the right hande nor to the left that is grounded in faith euer working by charitie absteining froÌ„ euill and doing good works in the which they put no confidence but thinke when they haue done all whiche is commanded them to doo neuertheles they think them selues but vnprofitable seruants they lay their sinns vpoÌ„ Christes backe and follow him by faith ascribing all their wisedome iustice holynesse and redemption to Christ and nothing to them selues nor their merites because they are sinners and through the dregges of sinne left in them of the old corrupted man their workes are not perfite according to the perfection which the law requireth Therefore they may not stande in iudgement with them of their owne power and streÌ„gth but beleeue the same workes through faith in Christ to bee accepted as obedience to the lawe and through Christs merites made perfite These are they to whome it shalbee saide Come vnto mee yee blessed of my Father and possesse the Kingdome of Heauen prepared vnto you from the beginning of the Worlde Against the whiche the Lawe hath no place to accuse nor condemne their workes of any imperfection because they are Christs workes made by him perfite through faith in his bloud THE XXIII CHAP. 1 What the reason of man perswadeth to be done in the matter of religion 2 Argumentes against good zeale and good intention 3 The papisticall church this day is worse theÌ„ the externall church of the Iewes in the dayes of the Prophets Christ. 4 What fruite bringeth the good zeale of man THe blinde reason witte and vnderstanding of man which is but the desires and appetites of the fleshly man is the cause why wee misknowe the good and perfite order to doe good workes taught vs in the scriptures neglecting the worde of god following our own will which teacheth vs good zeale and good intention This our reason affirmeth good and thinketh that God shall approue the same according to our desire whiche is but flesh I meane of the whole man and all that is in him But the spirit and word of god teacheth vs to walke in the spirite not to performe the desires and lustes of the fleshe For the flesh euer contendeth against the spirite and the spirite against the flesh Therefore we are commanded to fight valiantly against the desires of the fleshe and to absteine from the lustes and appetites thereof and to followe the will of God which is to walke in the spirite and clothe vs with Christe Iesus This order the Apostle teacheth Galath

the 5. chapter Romanes the 8. chapter 13. And S. Pet. in his first epistle the 2. chapter O miserable blinde ignoraÌ„t maÌ„ why doest thou neglect the good worke of god to inueÌ„t a good worke of thy owne making thinking there through to please god saying thou doest it of a good zeale and intention which is asmuch to say as that thy minde and intentione are good in the selfe And because thou thinketh the same good God after thy iudgement should approue the same as good Thou art deceaued because thou vnderstandest not the Scriptures or will not vnderstande the same It is written that the whole thoght of man and all the cogitations of his hart is ready giuen and bent vpon euill at all time And also the witte vnderstanding and conceat of man and the thought of his harte are prone ready and inclined to euill from his youth head and youÌ„g age And Dauid sayeth The Lord knoweth the cogitations of mans hart that they are vaine Nowe my hartes where will yee finde your good zeale and good intention either is it euill of thee self or els God is false the whiche can not bee yee may call it good but God who hath better knowledge thereof then ye haue by his word testifieth all that is in you to bee but euill as he hath declareth by the mouth of Moyses coÌ„manding that we do not that thing which wee thinke good but that thing which hee hath commanded vs to do that should we do and neither adde to his word nor take therefroÌ„ but walk in the way the which the lord hath coÌ„manded This showeth thee that thou should not followe thy good zeale and intention thinking therethrough to please god or fulfill his will the which thou can not fulfill but by his worde For all man of them selues are but Lyers and full of vainitie Great is the differeÌ„ce betwixt the will of god and the will of man The thought of god and the thoughtes of man The wayes of god and the wayes of man as saith the Prophete in the persoÌ„ of god my thoghts cogitatioÌ„s ar not yours nor your ways mine but as the heaueÌ„s ar exalted aboue the earth euen so ar my wayes cogitations froÌ„ yours This is no other thing but to teach vs to follow the will and commande of God and not ours who hath declared in his scripturs plainly what we should doe leaue vndone that we neede to seeke no further So doing we shal procure the blessing of God if wee take his erudition and teaching as Dauid sayeth Blessed is the man whom thou O Lord instructeth and of thy Law teacheth him And if we will followe our own teaching doing workes of our owne intention the which wee think good we shal procure the plagues and punishmeÌ„ts threatned by the Proph Ieremie the 19 chap. because we doe the thing which he hath not commanded nor spoken to vs nor yet hath ascended in his hart Trust well the people thoght they did a great excellent worke to God and sacrifice to please him when they spared not their owne children to kill offer sacrifice vnto god of their innoceÌ„t bloud This was their good zeale and good intention But they had no command of god for them and verily yee haue lesse for you to make such sacrifice as yee doe dayly to deceaue the poore people and to purchase to your selues great riches goods possessions Therefore I exhort you by the mercy of God to cast away that good zeale inteÌ„tion follow the word of god as he hath coÌ„maÌ„ded you in the scripurs for they beare witnes of him show to maÌ„ what is his wil seeke no further nor confound not the works of God with thy vain thoghts Through the vaine coÌ„ceate of maÌ„ vsed in these words good zeale inteÌ„tioÌ„ haue al the abuses now ruling in the church of god risen That the sayings of the Proph. spokeÌ„ to the people of Israell are coÌ„plete this day in the Church of Christ and may be said to vs as they were said to the Iewes EueÌ„ as the theef is ashamed wheÌ„ he is taken euen so is the house of Israel ashamed they their kinges their princes preists Prophets saying vnto the tree or stocke thou art my father and to the stone thou hast be gotten me They haue turned their backe to mee sayeth the Lord God and not their face And in the time of their trouble and affliction they shall say Rise and deliuer vs then shall the Lord say vnto them where are thy gods which thou hast made thee let them arise and deliuer the in the time of thy trouble Thy gods were verily in nomber according to the nomber of thy cities o Iuda what wilt thou contend with me in Iudgement yee haue all left me sayeth the Lord. Now I pray you conferre these words of god here plainly spoken with the doings of these dayes now ruling in the church and then yee shall perceaue the abuse of gods word We praye coÌ„monly the Pater noster that is our father to the Image of this or that saint made of tree or stone And specially to this or that altar wee kneele which is by our selues or our predicessours fouÌ„ded vpon such a Saintes name whose picture is well graued in a stocke or stone And with costly colours painted and the blessed Sacrament of the body and bloud of Christ after their maner offered dayly to this or that Saint and called his messe for doing of the which there is not a syllabe in gods word for you but the contrarie expresly commanded both that yee should haue no grauen Images nor worshippe them nor yet inuent any maner of worshpping of god But as god hath coÌ„manded by his word And for your defeÌ„ce ye haue onely these wordes good zeale intention the which is expresly coÌ„trarie the first commandement of god for euen as we are forbidden and inhibite to haue strange gods So are wee inhibite to haue strange worshippings of god Blessed be god the matter is so patent and plainely set forth in these dayes concerning the said vaine workes inuented by man to the confusion thereof by the godly men which laboure day and night in his Scriptures to the edification of Christs chosen litle flocke that it is not needful to abide long vpoÌ„ the discussing of these matters but onely to remit you to the Scriptures and the saide godly declarations made therevpon against the superstitious worshipping of Saintes going in pilgrimage purgeing in purgatorie hallowing of water or other elemeÌ„ts foundatioun of masses to publike or priuate idolatrie offering or sacrifices making not commaÌ„ded in the word of god choise of meats forbidding of mariage in the church of god and abominable abuses of the whole Christian religion by the shauen oincted or smeared preists bishops monkes and friers hauing onely there vocation of man and

by man Therefore we let the specialities of them passe and referre the same to thy iudgement good reader Thankes be to god these abuses and groundes are not vnknowen we will passe forward to the knowledge of the workes commanded vs to doe and work by the scriptures of god as the fruites of faith THE XXIIII CHAP. 1 What workes Pastors should teache vnto their flocke 2 Wherefore the yoke of Christ is sweete and his burden light to Christians 3 Vocation mediate and immediate 4 Vocation in generall by the which all true Christians are equall made Kinges and Preists in Christ bloude IF any will aske or inquyre what workes should the faithfull doe I can finde no perfiter answear to make thereto then the Euangell teacheth vs. As S. Luke sayeth the 3. chapter Iohn the baptist preaching repentance in remission of sinnes the people inquired at him what they should doe to whom he answeared saying He that hath two coates giue to him that hath not one And he that hath meate let him doe in like maner This is no other thing but to exercise the deedes of mercy and charitie toward thy neighbour as the Prophet Esay sayeth breake thy breade to the hungry needie and the poore who ar cast out bring into thy house when thou seest the naked clothe him contemne or despise not thy owne flesh This is the forth-showing of thy faith which S. Iames desireth of thee in his epistle Thou art taught the same with the other works of charity to thy neighbour Ezech. the 15. The Publicanes and open sinners inquired in like maner what they should doe to whom he answeared saying yee shall doe no further then that which is commaunded you to doe as he would say decline and cease to doe euill and learne to doe good as yee ar teached by the Propete Esay the 1. Chapter And Dauid teacheth you the perfecton of religione saying Come to me my sonnes and heare mee and I shall teach you the feare of of the Lord. Who is he who liueth and loueth to see good dayes let him refraine his toung from euill and his lippes that they speake no fraude decline from euill doe good seeke peace and followe the same Therefore passe your waye and sinne no more for I will not send you to the lawe to get remeady of your sinnes But looke in the law and behold what is ordeined you to do The which will declare you to be sinners transgressours And then ye shall seeke Christ for remeady whose forerunner I am It is he in whome ye shall finde remeady Therefore I say vnto you beholde the lambe of god which taketh awaye the sinnes of the world And being inquired of the souldiers what they should doe He answered saying yee shall strike nor hurt no man nor yet do wrong or iniurie to any personne but bee content of your wages which is asmuch to say as oppresse none take no persons geare violently yee are publicke officers depute by princes magistrats for keeping of good rule and order amongst the people for rest and quietnes of the commoÌ„ weale for the which cause ye haue your wages Your office is honest and the good worke of god Therefore looke on your own vocation and do that iustly which is commanded you and exceede not your bounds Here is a good order taught you which are ministers of the worde to learne the auditour in generall or speciall to doe good works That is to show them the works coÌ„manded by god the right fruits of repentance and faith to the which ye should send them and not to vaine workes inuented by man which is no other thing but to heape sinne vpon sinne And Christ being asked by the Iewes What shall we doe say they that we might work the workes of god answered saying This is the worke of God that yee beleeue in him whome hee hath sent Here hee sent them not to the law howbeit the law be the worke of god but to faith which is not the work of maÌ„ but the work of god which hee worketh in man Therefore Christ saith to vs Beleeue and yee shalbee safe And so let vs say with S. Peter Lord to whome shall we passe thou hast the words of life wee will seeke no other but beleeue in thee Yee shal consider that Christ after hee had refreshed the people with their corporall foode Then he taught them the perfection of a Christian man And fed them with the spirituall foode And they which receaue the same did follow him the rest left him which had no faith but tooke his doctrine carnally of externall and outwarde workes as did the young man to whome Christ made the answere as is before rehearsed Math. the 19. Chap. By the which scriptures we are taught to follow christ becaus there is no perfection but in the following of him Therefore as wee haue receaued our Lorde Iesus Christ let vs walke in him being rooted and builded in him and coÌ„firmed in the faith as we haue learned abouÌ„ding in the same with giuing thanks as the Apost saith Coloss. the 2. Chap. for hee is the fountaine of all goodnes and the head of our felicitie and let vs haue respect to no other thing nor laye no other foundation For as the Apost saith No man may lay another foundation nor that which is already layde the which is Iesus Christ. Let vs build vpon this foundatioÌ„ gold siluer and pretious stones which are the workes of God commanded in the holy scripture to bee wrought into faith euery one according to his vocatioÌ„ in the which we should walke worthely as wee are called with all humilitie and meeknesse and patience supporting one another in loue and charitie carefull to keepe the vnitie of the spirite in the band of peace as we are taught by the Apost Ephes. the 4. Chapter And Christ saith Take my yoke on you and learne of me that I am meeke and lowly in harte and yee shall finde rest vnto your soules For my yoke is easie and my burden light The which wordes Christ would neuer haue spoken if hee had laden vs with the law For that burdeÌ„ is so weightie that neither we nor our fathers might beare it as S. Pet. saith in the Actes of the Apost the 15. Chapter But verily the yoke of Christe is easie and his burden is light to the faithfull chosen for they lay all vpon Christs back and follow him through faith confiding nothing in their owne workes nor merites but euer working all good according to their vocation giuing all glorie and honor vnto God not exceeding the boundes of their vocation which is the best rule that the faithfull can haue to doe good workes to the knowledge thereof we will make some short declaration and then make an ende Yee shall vnderstande that there is two kindes of godly vocatioÌ„s The one is immediate by

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

of him being gouerned by his word Beginne at him and set forth the true and perfite worshipping of god in thy Kingdome Restore the true pure and syncere Christian religion abolish destroye and put downe all false worshippinges and superstitions contrarie to the worde of god and not commanded therein according to the example of the noble Kinges of Iuda Ezechias and Iosias as thou mayest reade the fourth booke of the kinges the 18. and 23. Chapter This is thy vocation in the which thou shouldest walke and orderly proceed in guiding of thy people as thou art taught by the worde of god and decline not therefrom neither to the right hand nor to the left but the kingly way teached thee in the holie scriptures To you which are princes Iudges and superiour powers vpon earth perteine wisedome knowledge vnderstaÌ„ding learning that ye may iustly truely exercise the office and charge coÌ„mitted to your care by God Therefore Dauid exhorteth you saying vnderstand know o ye kings and be learned O yee which iudge the earth And serue the lord in feare and reuereÌ„ce and reioyce in him with trimbling This is your wisedome and vnderstanding taught you in the law of god For the godly man needeth not to seeke wisedome but in the scriptures of God where hee shall finde how he shall behaue him both to god man in prosperitie aduersitie in peace and warre Therefore to seeke wisdome any other waye it is nothing but foolishnes before god Sithens yee are the ministers of God vnto good created and ordeined by him as the Apost saith Rom. the 13. Chap. It becommeth you of your office to guide and rule your subiectes in all goodnesse and sweetnes not seeking from them their landes or goodes but seeke righteous iudgement help the oppressed iudge righteously the people and widowes cause Iustifie the needfull huÌ„ble poore as teacheth you the scriptures of god Defend them from the iniuries and oppressions of the wicked And being vniustly pursued in iudgement absolue them Take from them your duety and no more haue no respect of persons nor take no bribes or rewardes the which blinde the eyes of the wise and peruerte the wordes of the iust These two thinges that is to say respect of persons rewards peruerte all righteous iudgements The first comprehendeth in it the feare reuerence of great mighty rich meÌ„ loue of frends fauour of kinne or affinitie contempt of the poore humble sober persons mercy of the wicked gilty perill of thy own life tinsell or losse of fame and losse of goodes or worldly honours The second that is rewards comprehendeth in it lucre profite hope and all that infinite and insatiable goulfe of auarice Therefore Iethro couÌ„selled Moyses to prouide for administration of Iustice and good order in the Ciuill policie wise men which feared god were true hated detested auarice the which is the roote and beginning of all euill And so learne yea aboue all thinges to detest auarice vaine glorie and particular affection of persons if yee will walke right in the ChristiaÌ„ religion according to your vocation Your estate and office is great not to bee contemned but of all men to bee praised and commended of your subiectes feared reuerenced and also loued because yee are as it were gods and so called in the scripture by reasoÌ„ of participation of the power of god committed vnto you whose iudgements ye exercise and called the sonnes of God as Dauid saith I haue saide yee are gods and sonnes of the most highest that is for the excellent dignity of your office I haue called you my sonns Neuertheles know your selues to be but men and for to suffer death as other men doth and in like maner as princes of earthly kingdomes or tyrants which haue the ruling of commoÌ„ weales as ye haue Therefore be iust righteous exercising your selfe in all godlynes according to your vocation being sure yee shall shortly die and giue accompt and reakoning of your administration For ye are but flesh and all flesh is but grasse and all the glory of the same as it were the floure of the field the grasse is withered and the floure falleth but the word of god remaineth for euer Therefore know Christ to be your king ruler guider gouernour who shall rule you with an Iron rod and breake you asunder as it were a clay pot or vessell of fragill earth If ye wil not vnderstand the will and coÌ„mandement of god his Ire wrath shall rule aboue your heade at all times These sharpe threatninges are showen you in the scriptures Esaye the first Ieremie the fifth Chap Dauid in the 2. and 81. Psal. And Zacharie the 7. chap. where yee are taught the chiefe pointes of your office and workes which yee are bound to do for neglecting of the which vndoone yee shalbee accused before god But neuer for neglecting of pilgrimages offering to Images praying to Saintes founding of masses and abbayes of monkes and friers making of Images belles Copes and other such vaine superstitions because the same are not coÌ„manded you to do but rather the contrarie This dare I affirme becaus gods word affirmeth the same Yee should be pure and cleane of life without crime because ye are depute by god and ordeined to the punishment of crimes Howe can yee iudge iustly being corrupted A theef shall neuer punish theft An oppressour maÌ„slayer adulterer a false Lyer a dishonourer of father and mother a disobeyer of his superiour a couetous or auaritious man a blasphemer of the name of God shall neuer punish these crimes in others Therfore the scriptures of God teache you to absteine from all such vices and crimes For in you which ar great meÌ„ haue the care of others your crimes and sinnes are not so much to be lamented in you as the euill example your subiects take thereof And therethrough follow you in the same and other crimes heaping sin vpoÌ„ sinne euer till god of his righteous iudgement take vengeance yea and cause another as wicked as yee are punish you as yee may reade of the punishment of the people of Israell by the opeÌ„ ennemies of god and manifest Idolaters because they neglected the lawe of God as testifie the whole histories of the kings Iudges of Israell and Iuda And the greatest punishmeÌ„t is sent by god for doing of the most excelleÌ„t work after the iudgement of maÌ„ becaus it was not commanded by god for no thing froÌ„ the beginning of the worlde hath euer bene so displeasant in the sight of god as to inuent any maner of worshipping of him which he hath not commanded For this cause king Saull was eiected and all his posteritie lost and fell from the kingdome In the which example yee shall consider that the workes wrought by King Saull were right excellent in the

sight of man and also done by him of a good intent and for a good cause hee offered sacrifice for feare that the people should not passe from him hee being then prepared for battell against the ennemies of god He did show the deede of mercy in sauing of the life of an aged and impotent King And for the loue hee had to the worshipping of god assented to the people and keept the fattest bestiall most pretious cloathing and iewels of gold siluer 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 laide vpon him which shal remaine for an example in all ages to come THE XXVI CHAP. 1 The office of a bishop 2 Bishoppes should not mixt them with worldly matters 3 If the flocke perish their bloud shalbe required of the bishop 4 Bishops should exhort their flock to frequent the reading of the scripture 5 Bishoppes can doe no good workes without they preach the word of God 6 The punishement of bishops which leaue that vndone which God coÌ„maÌ„deth and attende vpon their owne superstitions IF thou bee called to the office of a bishop or minister of the worde of god preach the pure and syncere worde to the flocke committed to thy charge Counsell and confort the weake and feeble Minister the sacramentes in their due forme according to the word of god Exceede not the boundes of thy vocation but walke thereinto conforme to the ordinance of the holy spirite taught thee in the two Epistles of Saint Paull written to the first bishop that he made called Timotheus And to another called Titus There thou shalt finde the workes which thou art bound to doe and what is thy office specially in the first to Tim. the 3. Chapter and to Titus the 1. Chap. There is nothing left vnexpressed that is necessary to thee to work in the scripturs of god Thou art commanded to be a mirrour or example to thy flocke in teaching of the word in good life and honest conuersation in loue and charitie in faith and chastitie euer exercising thy selfe in reading exhorting and teaching the which if thou doe thou shall saue thy selfe and others Thou should not meddle thee with secular affares or busines for that is not thy vocation follow the example of the Apostles in all ryghteousnesse and godly liuing in faith loue pacience meeknes sweetnes as thou art taught If yee wil remember dayly vpon the office yee are called to which are bishops yee shal find you to haue a great charge and worke to doe and not a great dignitie or Lordeshippe But alace now yee take thought of the lordshippe dignitie rent and profite and looke neuer to the worke yee should doe the cause thereof is the neglecting of your vocation The which if yee will vnderstand perfitely yee would not omit the charge and comandement giuen to you by god and inuent vaine superstitious workes not commanded The principall work yee should doe is to preach teach which yee neuer doe because ye can not and to excuse you ye haue as yee say others to whom yee commit the cause and charge Yee are blinde know no thing They to whom yee commit the charge know as litle or lesse So perish the poore people in ignorance for yee are blinde and leaders of the blinde and therefore both fall in the myre Neuerthelesse the bloud of theÌ„ shalbe required at your hands as the Prophete Ieremie sayeth the 23 chapter And Ezech. the 34 chapter the which I pray you reade for there yee shall see clearely your deeds laid before you with sore threatnings Yee should not onely your selues coÌ„tinuallie reade and teache the scripturs but also yee should coÌ„maÌ„d the flocke in your charge to seeke their spiritual food in the same This was the order in the church of Christ in the beginning The minister of the worde to teache and preache and the auditors to reade That therby they might take the teaching the better as the Thessalonians did at the preching of the Apost as ye may reade and coÌ„sider in the Actes of the Apost the 17. chapter And Christ teacheth vs to search the scriptures for they beare witnesse of him And S. P. sayeth All thinges which are written they ar written to our learning that through patience and consolation of Scriptures we may haue hope that is of eternall life The which is the marke whereat shoote al the faithfull for in the Scriptures of God all things are conteined necessarie for our saluation Alace thinke yee not shame which ar bound oblished vnder the paine of eternall damnation to teache your flocke this maner of doctrine to inhibit and forbid them to looke vpon the scripture either to heare or reade them This is farre differeÌ„t from the order of the apost yea and of the holy fathers of the church loÌ„g time after as appeareth clearly by the teaching of Chrisost. writting vpoÌ„ the 1. chap. of S. Math. the 2. 5. hom where he with a great lameÌ„tatioÌ„ reproueth the secular meÌ„ housholders which alledged the reading teaching of scripturs perteined not to theÌ„ Exhorting them to giue atteÌ„dance to the scripturs that they might instruct there families and household how they should liue according to the order of the scripture as becoÌ„meth christians but by the coÌ„trarie yee would that none of your flocke or auditors should know theÌ„ lest your misdeeds wer espyed The feeding of your flocke the atteÌ„daÌ„ce and care yee should take therevpon is so necessary that without the doing thereof yee can doe no good works at all according to your vocation which can please god because in neglecting of this yee neglect faith out of the which all good workes should spring So should all your good workes follow faith And this principal point of your vocatioÌ„ is the cause that S. P. departing from Ephe. to Ieru called befor him the ministers of the word in the coÌ„gregatioÌ„ certifieing theÌ„ he would not returne againe in bodily presence and therefore hee left to them this legacie saying Attend and take heede vnto your selues and to the whole flock in the which the holy spirit hath put you bishoppes to guide and rule the Church of god the which he hath redeamed with his bloud For I knowe after my departing there shall enter in amongst you rauening wolues which shall not spare the flocke And of your selues there shall rise men speaking wickednes that they may leade disciples to follow them Therefore bee diligent and vigilant keeping in memorie that by the space of thre years I ceased not day and night with teares and weeping warning and admonishing euery one of you c. If the Apostle had knowen any better work or more excellent to haue bene left in memorie or legacie to the ministers of the word he would no doubt haue expressed the same And eueÌ„ so S. P. in his

care vpon his direction as thy head and transgresse not his commandement for that is the will of God I meane not of euill but of all goodnesse because I speake of the fruites of faith and workes of righteousnesse yee are all bound to doo the workes whiche God hath commanded you to do in his holy scripture of mercy loue and charitie by reason of your vocation in the christian religion And these other workes in your speciall vocation In doing of the which thinke that ye do the good work of god and please him if yee worke them in faith albeit Hypocrites commend not the same Beeing occupied on this maner daylie there shall bee no place to vice for your minde is occupied vpon other busines It is but Idlenes to you to passe in pilgrimage to this or that Sainte to sit the halfe of the daye in the Church babling vpon a pare of beades speaking to stocks or stones the thing which neither thou nor they knowe And neglecteth the good worke of God the which thou art bound to doe If thou wilt praye right learne the Lordes prayer in the toung thou vnderstandeth Thy Creede that is the articles of thy beleeue the ten Commandements of god And dayly at thy rysing and downlying at night haue some space to thy contemplatioÌ„ thereinto and teache thy housholde the same maner And occupie the rest as is before saide according to thy vocation not exceeding the bounds there of nor seeking no other workes but them which are commanded in the holy scriptures And are necessarie to be done as is written to Titus the 3. Chap. Let the faithfull which are of our nomber bee euer ready and learne to doe good workes to all necessary vses that they bee not vnfruitefull For the faithfull can neuer bee idle because vnfained faith worketh euer by Charitie But they which knowe not their owne vocation can neuer bee faithfull Therefore they can neuer worke good workes but all is euill whatsoeuer thing they do or worke without faith becaus all which is not of faith is sinne Therefore if thou wilt worke well be faithfull and looke euer to thy vocation And thou shalt finde thy conscience teaching thee both to do good and eschew euill at all times Ye should be pure and cleane in your conuersation for good example giuing to your Children and familie For as they see you doe so shall they learne And are euer rather inclined to do euill theÌ„ good by reason of this corrupted nature of maÌ„ Therefore teach them to loue and feare God to know his lawe being euer your selues an example to them And as it were a mirrour to looke into in all godly life and conuersation For if they behold you liuing together in great loue and charitie chastitie and temperance being mercifull to the poore supporting the indigent after the quantitie of your riches at loue charitie with your neighbour euer speaking good of all creaturs detracting none they shall followe the same doings by the which ye shalbe called the the faithfull fellowship of Iesus Christ true subiects of his realme Your vocatioÌ„ is good holy and it becommeth you to know the scriptures For in the primatiue church * the bishops were choseÌ„ coÌ„monly forth of your noÌ„ber A godly honest housholder who liued in chast matrimonie ruled and guided his houshold well brought vp his children in subiection reuereÌ„ce in all maner of godly teachings Hee hauing this outward witnessing is commanded by the Apost to be chosen to the office of a bishop When this order was kept in the church of Christ the worde of god flourished Therefore woe be to you which saye that laickes or secular men and housholders should not know the scripturs read them or teach their houshold the same yee impung the holy spirite and dishonour the olde Fathers of the Church which taught the contrarie as by example of Chrisostome before rehearsed it is euen alike to you to say temporall or secular men should not heare the worde of god read teach their families the same as to say they haue not a soule for the word of god is the foode of the soule if yee will abstract the foode without the which the soule must perish yee shall make man as a brutishe beaste And if yee will admit them to heare the word yee should admit them to read the same and talke therevpon for what auaileth the hearing if a man should not conceaue and keepe in memorie that thing which he heareth and liue thereafter For Christ sayeth Blessed are they which heare the word of god and keepe the same * The oft reading of the word and coÌ„munication thereof keepeth the same euer recent in memorie and digesteth in thy hart by continuall meditation some confort and consolation and abstracteth thee from vice and sinne leadeth and conuoyeth thee to all godlie liuing Therefore Dauid calleth that man blessed which deliteth in the lawe of God and hath his meditation therein day and night Wo wo be vnto you therefore which would abstract this blessing from any man or woman the which God pronounceth with his mouth These doings of yours beare witnesse of you that ye ar not the ministers of the word of God or true successors of the Apostles but false teachers fubuerters of the word and very Antichrists Wherfore I exhort you whiche are the faithfull whatsoeuer estate or vocation yee be called to that yee both gladly heare the word of God reade it teache your children family subiects the same confor me your life thereto euer working the deedes of charitie and mercy in all godlinesse according to your vocation and giue no credit to them which teacheth you the contrarie for they are false teachers and members of the Deuil which withdraw you from that thing which is your saluation THE XXVIII CHAP. 1 The duetie of the maister vnto the seruant and contrary 2 Of the subiect to the prince 3 Of the sonne to the father 4 The honour which the sonnes ought to the parents 5 The diuelish doctrine of pestilent papisticall preists in the contrarie thereof If thou be a subiect seruaunt sonne or daughter be obedieÌ„t to thy superiour first vnto thy prince as the supreame power and to euery one hauing power from him for they are the ministers of God whom thou shouldest obey not resist ordeined by god to the reuenge of euill doers and louing of the good doers which is the will of god as yee ar taught Romanes the 13. chapter And the first of Peter the 2. chapter Your duetie is to honour al men loue brotherly fellowship feare god honour the king be obedient to him not onely for feare and dreadour of his ire but also for hurting of your conscience because it is the will of God in all thinges not repungning to his command Giue to thy prince and superiour his duetie or what euer he chargeth thee with concerning temporall

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