god as the prophetes were called in the old testamēt 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 mā 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 vocatiō 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 bād 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 vocatiō christiā 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 cōtend 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 cōpacted 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 vocatiō in the Christian religion as Romans the 2. chapter where the Apostle intēding 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 cōfoūding 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 Christiā religion by baptism through faith in the bloude of Christ all mē ar equall both Iewe gētill seruād 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 vocatiō perteineth the sayings of S. Pet. in these words Yee are a chosen generation a royall priesthoode a holy natiō 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 vocatiō 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 mēbers 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 thē the feete hands prepare them to pursue or defēd to stād or flee And al these mēbers whole body obey the head awaite vpon the direction of the same Euen so we being all mēbers of one body which is the Church whose heade is Christe
and much more abomination proceedeth frō that zeale which wee call good But how good that euer it appeare in our sight the adhearers thereto shall receaue the malediction of God The sommary of the 24. chapter NO better works can be then Iohn the baptist taught to the people which are the workes of mercy and to desist from fraude iniurie and oppression And these workes and not the vaine inuentions of man pastours should teach their flocks instructing thē first in perfite faith For Iesus christ being asked by the Iewes what they shuld do that they might worke the workes of god that is that they might please god answered This is the worke of God that yee beleeue in him whome he hath sent By the which words our maister vnderstandeth that without faith whiche is the worke of god and not of man no worke pleaseth god The yoke of Christ is easie and his burden is light to the faithfull because they lay all their sinns vpō Christs backe and follow him euery man in his owne vocatiō There is two maner of vocatiōs one immediate by god as the prophetes and Apostles were called to be preachers without authoritie of mā Another is mediate as when one mā called another As Paull called Timoth. Tit. to be bishops There is a generall vocatiō by which all the chosen are called to a Christian religion Hauing one lorde one faith one baptisme In this vocation there is no difference of persons but all are equally loued by god becaus we ar all the sonns of one father al boght with one price all seruaunts to one lord all guided with one spirite all tending to one end and shall all be participant of one heritage that is the life eternall by Iesus Christ by whom we are all made priests and kings but let no mā herefore vsurpe the authoritie of a king in dignitie nor the office of a priest in administratiō of gods word sacraments for that perteinteh to a speciall vocation The sommary of the 25. Chap. All estate of man is conteined within one of these four special vocations either is he prince or subiect pastor or one of the flocke father or sonne lord or seruaunt In the prince is conteined all magistrats hauing Iurisdiction in a cōmounweall Whose duety is first to know god and his lawe which hath placed them in that authoritie Secondly to guide feed and defend their subiects knowing them selues to be no better of their nature then is the poorest in their realme Thirdly to defend the iust and punish the wicked but respect of persons Hauing their harts and eyes cleane and pure from all auarice They are called the sonnes of God and should be obeyed in all things not repungning to the cōmand of god because they ar ordeined placed by god to punish vice mainteine vertue and therefore their owne life should be pure and cleane first because otherwise they can not punish sinne and secondly because the wickednesse of princes prouoketh their subiects to the Imitation thereof And therefore the life of princes shuld be pure cleane as a mirrour to their subiects and should admitte into their kingdomes no worshipping of god except that which is commanded in the scripturs for god being commoned by Idolatry and strange worshipping hath destroyed many kingdomes as all prophecyings witnesse The sommarie of the twenty sixt Chapter THE principall office of a Bishop is to preache the true Euangell of Iesus Christ knowing that if the flocke perishe the bloud shalbe required at his hands And that hee neglecting the preaching of the Euangell is no bishop nor can doe no worke pleasant before god And therefore no bishop should mixt him selfe with temporall or seculer busines for that is contrarie his vocatiō but continually should preache reade exhort his flocke to seeke their spirituall foode in the Scriptures And so the tyrantes in these dayes forbidding men to reade the Scriptures declare them selues wolues and no pastors whom god shall shortly punish because they haue contemned his command attending altogether vpon their own vaine supertitions as he did Hely and his two sonnes vnder law and the whole priesthood after Iesus Christ. The sommary of the twentie ewint chap. THE office of the Father vnder whom is comprehended all housholders is to rule and guide his children family and seruaunts in all godlinesse and honestie instructing them in the Law and word of God For honest housholders who liued in chaste matrimonie ruled guided their housholdes well nurished their children in the feare and reuerence of God were chosen to be Bishoppes in the Primitiue church And therefore they are blasphemous to the holy spirit which inhibit the Laickes so style they the chosen of God learning reading teaching of the holy Scriptures wherin is conteined the foode of the soule wherof Antichristes willing to depriue them would also kill the soule For the soule without gods worde hath nor may haue no life The office of the husband is to loue and defend his wife giuing to her onely his body The office of the wife is likewise to loue and obey her husband vsurping no dominion ouer him And the office of them both is to instruct their children in gods Law euer giuing to them example of good life and holdding them at godly occupations labouring also them selues faithfully for sustentation of their families The sommarie of the 28 Chap. THE office and duetie of the Lord is to pay vnto his seruaunts the rewarde promised And the office of the seruaunt is faithfully to worke and labour to the profite and vtilitie of his lord but fraude or simulation as hee would serue Iesus Christ. The office of the subiect is to obey his prince and rulers placed by him giuing vnto them honour custome and tribute not requiring the cause why they receaue the same for that perteineth not to the vocation of a subiect The office of the sonne is to loue feare and honour his parents Which honour standeth not in words only but in ministring of all thinges necessary vnto them which if the sonne doe not to the father and mother hee can doe no good worke before god And therefore deuilish doctors are they which teach men to found soule masses of their substance suffering father and mother to labour in indigence and pouertie FINIS The workes before written are they in the which euery christian should be exercised to the glory of god and vtilitie of his neighbour M. Henry Balnaues Richard Bannantine Richard Bannātine Iohn knox Gen. 37. Gen. 41. Psal. 104. Gene. 15. Iosue 11. 3. Reg. 12. 3. Reg. 13. 16. Esa. 1 Ier. 3. 4. Reg. 17. vltimo Act. 7. Apo. 7. Scotland Psal. 2. Io. 3. Esa. 59. psal 41. 42. Psal. 76. Psal. 21. 104. * That is the maner how he will deliuer * That is he which of him self hath power and being by whome all had their beginning life and mouing Psal. 32. Io. 1. Ro. 4.
The firme weake shall find strēght and confort The rude and simple true knowledge and erudition The learned and godly humble reioycing by the omnipotēt spirite of Iesus Christ to whome bee glorie before his congregation Amen This worke following cōteineth three principall parts The first parte how mā being in trouble should seek refuge at God alone And that naturally all men is subiect to trouble and howe profitable the same is to the godly Last of the cruell persecution of Sathan and his members against the chosen of God The secōd part cōteineth how mā is released of his trouble by faith and hope in the promisses of god therefore declareth the article of Iustification prouing that faith onely iustifieth before God without all deseruing or merite of our workes either preceeding or following faith with a solutiō to certaine cōtrarie argumēts made by the aduersaries of faith this article With the true vnderstāding of such scriptures as they alledge for thē The third and last part conteineth the fruites of faith whiche are good workes which euery man should worke according to their owne vocation in euery estate All this plainely may be perceaued in the life of our first parent ADAM which by transgression of Gods commandement fell in great trouble and affliction From which hee should neuer haue beene released without the goodnesse of God had first called him And secondly made vnto him the promisse of his saluation The which ADAM beleeuing before euer hee wrought good workes was reputed iust After during all his life hee continued in good workes striuing contrarie Sathan the worlde and his owne flesh ¶ THE AVTHOR VNTO THE FAITHFVLL Readers THE loue fauour mercy grace and peace of God the Father God the Sonne with the illumination of God the holy Ghost bee with you all my welbeloued brethrē which thirste after the knowledge of the word of God And most feruently desire the same to the augmentation increasing of the church of Christ dayly to flourish in godly wisedome and vnderstanding through faith vnfained euer working by loue Amen THE I. CHAPTER 1 What should be the study of man And vvhat man should do in time of tribulation AS desirous as the wild hart is in the most burning heat and vehement drouth to seeke the could fontaine or riuer of water to refresh his thirst So desirous should we be O lord God to seeke vnto thee our Creator Maker in all our troubles and afflictions and say with the Proph. Dauid Wherefore art thou sad or sorowfull O thou my soule or sprit why troubles thou me beleeue and hope surely in God that is Confide in his mercy call to remembrance the tyme by past how mercyfull helply propiciāt he hath bene to the fathers and deliuered them of their troubles Euen so shall hee do to thee if thou beleeuest vnfainedly in him seek hym in his worde not inquiring his name what they call him nor what similitude forme or shape he is of for that is forbidden thee in his lawe hee is that he is the God of Abraham Isaac and Iacob and the God of the Fathers to whome he made the promis of our redemptiō He would show his name no other waye to Moys Exo. 3. chap. but cōmanded him to passe to the people of Israel and say vnto them he which is hath send me to you that is my name frō the beginning that is my memorial frō one generatiō to another THE II. CHAP. 1 How mā comes to the knowledge of god 2 Where shold man seeke God and how he should receaue him 3 And by whome we should offer our petitions BY faith are wee taught to knowe god the father maker and creator of al Heauen Earth and all creatures whom we should beleeue to be almightie of infinite power mercy iustice and goodnes that he created in the beginning all thing of nought as the scripture teacheth vs Gen. 1. Chap. And that by the word which is the sone of god he made all thing which is made who is equall to the father in deuine nature and substance without beginning in the bosome of the father which was with god in the beginning and was also god And at the prefined and preordinate time by god the father was send into the world and made man taking our manly nature and cloathing him with the same and dwelled among vs. And after long time conuersing amongst vs teaching and preaching the realm of heauē being exercised in al trobles and calamities in the which this our mortall body is subiect except sin only finaly for our sakes suffered the most vile death for our redemption And rose from the same the 3. day for our iustification And after 40. daies ascended to the heauens and sites at the right hand of the father our aduocat as testifies the holy scriptures of him And thereafter send the holie spirit to instruct his Disciples of all veritie as hee had promised of before who proceeding from the Father and the Sonne the third person of the Trinitie descended vpon the Disciples in a visible signe of fyrie tounges by whome all Creatures is viuificat and hath life is gouerned ruled sustained and cōforted without the which all creatures would turne to nought Of this maner knowe thy God three Persons distinct in one substance of godhead Confound not the personnes nor deuide not the godhead But beleeue fearmly indoubtedly as thou art teached in the Symbole of the Apostles and of the holy man Athanasius confessed in the holy church of Christ. Ascend no higher in the speculatiō of the Trinitie thā thou art teached in the scriptures of God If thou wilt haue knowledge of the father seek him at the Sone If thou wilt know the Son seek him at the Father For none knoweth the Sone but the father none may com to the knowledge of the father but by the Sonne And also Christ being desired of Phillip one of his Apostles to show them the Father answeared this long time I am with you and ye haue not knowen me Phillip he who hath seene me hath sene the Father beleeuest thou not that I am in the father and the father in me Therefore whath euer thou desirest which good is seeke the same at the son for the Father hath giuen all thing in his power for that cause christ cōmāded vs all to come vnto him seeing he hath al things giuē to him and also cōmandeth vs all to come to him great fooles we are which seeke any other way of the which we are incertaine either in Heauen or in Earth as concerning our saluation wee are sure he loueth vs will heare vs according to his promise Greater loue thā this cā no man showe but that he put his life for his frendes Yea verily we being his Enemies he willingly gaue him selfe to the death to get vs
and iustice as we may clearly perceaue in our first parent For after he had transgressed the law and commandemēt of god he fled from him whom god followed moued of loue toward his handie work and called him again in the which he did shew his goodnes and whē he accused Adam of his sin he was not penitēt nor trusted not in the mercy of god or asked forgeuenesse But excused hys transgressiō and fault Neuerthelesse god of his infinite mercy made the promes of saluatiō or euer he would prononce the sentence contrarie the man or woman saying to the serpēt I shall put enymity betweene thee and the woman and betweene thy seed and the womans seede The seed of the womā shal tread downe thy head and thou shal sting the same on the heele Adam was cōforted with these words and through faith in thys promis was of wicked made iust that is receaued again in fauour and through faith in the bloud of Christ to be shed was accepped as iust And thereafter god manifested his Ire and wrath contrarie sinne which of his righteous iudgemēt he can not suffer vnpunished and pronūced the sentēce first against the woman and then against the man and eiected them forth of paradise cloathing them with skinne coates saying behold Adam is made as it were one of vs knowing good and euil that is asmuch to say O miserable mā now thou mayest perceaue thy state and the fruites thou hast gotten for the transgression of my cōmandemēt what is thy knowledge that thou hast learned nothing but to fly from thy Maker to passe frō life to death from great pleasure to all miserie And so Adam is spoyled of all the noble gifts he was indued with in his creation as here after time place at more length shalbe showen read with order the 3. Chapter of Genes and thou shalt vnderstand this matter clearly Nowe yee may see what was our first parents part in the obteining of this promisse of God Very lie no more then he had of his creatiō but rather lesse for beyng but dust and clay hee made no euill cause but being made man he disobeyed his Maker trangressed his law vsurping glorie to hym selfe and knowledge which became him not to seeke For the which he deserued nothing but eternall dampnation Abraham in his fathers house an Idolater as he was and the rest of his house made no good cause to god nor merite to obteyne the promisse that he should bee the father of all faithfull but only beleeued in the promis of god as hereafter shalbe discussed but euen as thei were accepted as iust through faith without all their merites or deseruinges so shall wee bee which are the Sonnes of Abraham and heires of the promisse No other way shold we seeke but the order taught vs in the scriptures of God that is if wee wilbe sure of our saluation and haue passage to the father passe vnto Christ who sayeth I am the waye the trueth and the life no man commeth to the father but by me If yee had knowledge of me ye should also haue knowledge of the Father Therefore if we will walke right in the way go with christ and walk in him if wee will not bee deceaued passe vnto him for he is the veritie who cā nether deceaue nor be deceaued if we wil not die the eternal death he is the life These gifts may we haue of no other but of him by him only through faith in the mercy of God by the operation of the holie spirit THE V. CHAP. 1 The consolation of Adam expelled from Paradise 2 The consolation of Adam whiche hee tooke of his two sons turned in dolor 3 What Adam did when hee receaued Seth for Abell whome Cain slew 4 The confort of Adam in all afflictions and example left to vs therinto GReat was the trouble and afflictiō both of body and spirite which was in Adam standing trimbling before god whome hee had so highlye offended perceauing him self deceaued of the false promis made by the Serpent which was that he shuld not die how beit hee eat of the aple but should bee like vnto God knowe good and euill being therefore eiected forth of that pleasant gardin of all delite and pleasure in to the miserable earth to eat his bred with the sweat of his face Trust well he was sore penitēt now would haue suffered great torment vpon his body to haue satisfied for his offences but that could not be nor might not stand with the iustice of god What was his confort then nothing but this promisse which he apprehended by faith and beleeued him to be in the fauour of god for that promiseth seedes sake This conforted his spirite or els of despair he had perished in this sorrow trouble for he found no remeady in himself For his bodily cōsolatiō god sent him twoo sonnes by naturall propagation to his owne Image and similitude This was no litle consolation and confort to Adam but this bodilie confort turned shortly into great displeasure when the one Brother slewe the other of malice by the which Adam was destitute of all succession Thus dolorously lead he his life a long time desiring euer at God succession in place of Abell Of whome god had pitie and compassion and sende him a Sonne named Seth of whome descended the promissed seed that god might be found true in his sayings for rather would he haue raysed Abel frō death to life then his promis shuld not haue bene fulfilled By this was the dolor and trouble of Adam conuerted into ioy and gladnes For the which hee gaue thankes and praise vnto God saying god hath sēt me another seed for Abell whom Cain hath slain here he saith not that he hath gottē a sonne in place of Abell Howbeit by naturall generation he begat him Eue bare him of her bosom but saith god hath sent me another seede for Abell ascriuing the same to the gift of god and not to the work of man This is a notable exāple to al the faithful to receaue all thinges forth of the handes of God giuing him euer thankes therfore as the holy Fathers did not contemning the work nor helpe of man whome God maketh the instrument to do that thing which is his godly will to performe Let vs herefor take example of our forefather that like as he was subiect to trobles and afflictions all the daies of his life in this miserable world Euin so are we let vs take therefore all thing in patience thinking vs to haue deserued the same iustly how iust that euer we be or appeer to the world trust well there is nor was neuer mā which descended of Adam by naturall propagation iuster nor he was after his fall for there is no mention in the scripture of any offense done by Adā cōtrarie the lawe of his god after his expulsion forth of paradise And as for
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 iudgemēt 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 sithēs 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 cā 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 mē 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 mā or what auailed the giuing of the same if man of his owne power and strength may not fulfill the lawe The second questiō 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 thē 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 cōfusion Euē 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 profoūdnes 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 mā may resist Read the whole 10. chap. for confirmatiō 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 cā vnderstād 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 groūd and foūdation be sought knowē So for the true knowledge of this question ye must begin at god and know him as he hath cōmanded 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
of my enemies direct my way in thy sight That is O Lorde my god for thy greate goodnes singuler kindnes and naturall loue thou wast euer wont to show vnto sinners and mankind bee to me a gouernour guider and conuoyer in all perilles and daungers suffer neuer my minde to decline from the right waye for any maner of strength or feare of my enimies And also in thy iustice O Lorde deliuer me that is for thy goodnesse and mercy And after iudge thou me O Lorde and discusse my cause that is take my defēce vpon thee for I am not able of my self to resist Therfore in thy iustice deliuer me and be vnto me a strength inuincible So shall ye finde in diuers and sundrye Psal. other places of scripture as Daniell 9. Chap. Iustice and righteousnes vnto thee O lord but vnto vs confusiō and shame of face In the which Chap. ye may read what iustice or holynesse that holy Prophete ascriueth vnto him or to the most holy of the people Amongest whome assuredly there was many good punished with the wicked but none which might ascribe righteousnes to themself Sometime yee shall finde in Scripture this worde iustice ascribed vnto man as Dau. saith heare me who called on thee O Lorde of my iustice c. That is god the Author Giuer and keeper of my innocēcie hath looked vpō me And iudge me lord after my iustice and according to my innocency which is in me Here he forthshoweth not his vertues or his righeousnes whiche are in him with these words because he saith in another place Enter not in iudgement with thy seruant O lorde for in thy sight no liuing thing shalbe found iust And the holy ghoste is neuer cōtrarie to himself But here he called the iustice of God his by imputation And also hee was innocent of the thinge which was layde to his charge by King Saule who euer accused him of treason and vsurping of the crowne of Israell in the 16. Psal. hee saith Heare my iustice O Lorde and giue attendance to my desire and prayers Here hee calleth his iustice his petition And in innumerable places of scripture yee shall finde this word iustice sometime ascribed to god sometime to man because of the receauing of the same from god but euer the scripture makes the selfe plaine by the sentence that goeth before or els followeth or in some other place Therefore take good heede vpon the reading of the scriptures that ye deceaue not your selfes ascribing any deede or power of yours to the Article of iustificatiō for it may suffer none but only Christs merits because the merites of man are impure and imperfite may not abyde the iustice of God nor stand in his sight It followeth in the definition of this iustice By the faith of Iesu Christ in all and vpon all which beleeueth in him Here ye may see our faith that we beleue in Iesu Christ called his faith as it is in deede And the faith also of god and by the same reasō as the iustice is called before because it is the gift of God as S. P. saith Ephe. the 2. Chap. and is the instrument by the which we obteine the mercy of god remission of our sinnes the gift of the holy spirite and euerlasting life all for Christes sake without our deseruings by the which wee are ioyned in Christ and Christ in vs as the pretious stone is ioyned in the gold ring So let all our delite and pleasure bee to imbrace Christ in our hart by faith in his bloude For faith is the thing which Christ desireth of a sinner Beleeue sonne thy sinnes are forgiuē thee And also all which beleeue in mee saith Christ shall not dye eternally And to the woman in the 7. Chapter of S. Luc. thy faith hath made thee safe It followeth in the definition there is no distinction nor exception all hath sinned and hath neede of the glorie of god that is all wanteth that iustice which god approued or iudged to be glorie And so all mē are sinners and reiected from god and can not be made iust by the lawe because the same accused sinne and is like a mirrour in thy hād to cōsider the forme of thy face which can do no other thing but show thee thy deformitie God hath concluded all vnder sin that he may haue mercy vpon all The scripture hath concluded all vnder sin that the promis may be giuen through the faith of Iesus christ to all which beleeue It followeth in the definition but they are made iust freely by the grace of god through the redemption which is in Iesu Christ. Here ye see the Apost purposeth to exclude all your merites in deseruing of this iustice To the effect he may as in all his Epist. and labours he intended set foorth the glorie of god and the benefite of christ the which cā no wise be highlier setforth then in the making of a wicked man iust and freely that is for nothing and without deseruing For that cause Christ is made to vs from god wisdome iustice holynes and redemption that he which reioyseth may reioyse in the lord And that meaneth the Apo. Pau. and the prophet Ieremie which will haue all out vertues giuen vnto God as wisedome strength riches which are in our power to vse and exercise as the gifts of God much more iustice which is not in our power For we are made make not our selues the which we do if we deserue it either for workes preceeding or following the iustification to haue any part of the substance thereof And so would ye drawe the glorie of God to you in one part the which God will not suffer as the Prophete Esay saith My glorie will I giue to no other either must yee make your selues iust or els bee made iust by god if yee make your selues iust ye are not allowed of god So the glorie redoundeth to your selfe of your owne worke This the holy spirite will neuer approue nor consent vnto as ye read the second Epist. to the Corinth the 10. chap. Coloss. 3. Phillip 3. Galath 6. That wee are made iust freely by the mercy of god declareth S.P. for cōfirmation of this his assertiō by grace saith he ye are made safe through faith and that not of your selfes It is the gift of god not of workes that none haue matter to glorie or reioyse This same he affirmeth in his Epistle to Titus the third Chap. and Rom. the 11. Chap. where hee saith if it bee of grace then it is not of workes Otherwise grace were no grace Here ye may see this iustice is of mercy freely without all oure merites or deseruinges Yee are made iust by the redemption which is in Christ Iesu and not in your selues For Christ hath redeemed vs from the curse of the lawe and is made for vs accursed That is hee suffered
to the law of his mind which is no other thinge but the tyrannie of the Deuill drawing and prouoking man to followe the lusts and concupiscence of the flesh Not onelie in externall workes but also in the inwarde affections of the minde as to doubt or diffide of the goodnesse and mercy of god or to bee slouthfull voyde and emptie of the loue and feare of god The lawe of the minde is the lawe of god prouoking and calling man to doe all Iustice and righteousnesse whiche the faithfull man consenteth to in his minde to bee good and iust And yet findeth no power in him selfe to performe the same for the whiche the holy Apost with an exclamation saith O vnhappy man that I am who shall deliuer mee of this mortall body which is no other thing but a masse of sinne These wordes he saith not as of a doubt in his faith but of a feruent desire to be dissolued and separated from this vile life to bee with Christ because hee giueth thankes vnto god by Iesus Christ by whome hee is deliuered of the said battell Reade the 7. Chapter of the Epistle to the Rom. where yee shall clearely perceaue this matter at lenght Therefore the saintes and holy men vehemently lamente these motiones and affections of the fleshe whiche they feele in their inward wit reason manly wisdome repungning against the spirite and will not bee subiect thereto nor may not of their own power or strēgth but by the spirite of god which beareth witnes with our spirite that we are the sonnes of god There are none which perceaue this battell or valiant fighting but the iust men which confide not in their own workes merits or deseruings but only in the mercy of god through faith in Iesu christ by whom they obtein victory thank god But because this mortall body of sinne is euer repungning vnto the spirite and our greatest ennemie daylie borne about with vs. The Apostle exhorteth vs most feruently by the mercy of God to giue offer the same a quicke liuely holy and pleasant sacrifice vnto God And that our seruice and worshipping of God be reasonable not cōforming our selues to this world but to be renewed and reformed into a new witte knowledge and vnderstanding That we may haue proufe how the wil of god is how good how acceptable and how perfit The which is that we mortifie our bodies members which are vpon earth not only to abstein from externall outward and grosse sinnes as from fornication incest vncleanesse auarice indignation wicked lustes concupiscence ire filthie communications like vnto these reakoned by S. P. but also to cōceaue in our harts the true and perfite feare of god which moueth and causeth vs to abhorre sinne and detest our wicked corrupte nature which euer resisteth the will of God and entiseth vs to follow our owne will wit reason and honest appearance of good zeale and intention the whiche wee should not obeye but the will of God which is to beleeue in him and in Iesus Christ whome hee hath sent and also it is the worke of god for the which wee should euer pray to god thy will be fulfilled and not ours This doing the kingdome of heauen is within vs as Christ saith Luc. the 17. Chapter And the olde man mortified in our bodies and crucified with Christ the body of sinne abolished and destroyed that wee serue no more to sinne the which is no other thing but to cast off all our affections of the fleshly mā and submit vs wholely to Christ and as hee hath risen frō death that we likewise rise with him from sinne and liue a new life in the kingdome of righteousnes no more being vnder the lawe nor sinne but vnder grace That is Christ and his worde the whiche will neuer teache vs to sinne but to all vertue in faith The order hereof S. P. teacheth Romanes the 12. chap. and so forth to the ende of the epistle And S. Peter in his first epist. the 2. chap. teacheth the same This quicke and liuely sacrifice which God desireth of vs and is so pleasant and acceptable in his sight is a contrite and broken harte a troubled spirit humiliate and subiect vnto God These the Prophete calleth the affections of the minde or thoghts of the harte which are broken afflicted and cast downe by the knowledge of sinne place their whole hope and confidence onely in the mercy of god The same affections of the hart hee calleth the sacrifice most acceptable vnto god And commaunded the same to be offered vnto him as it is written Giue vnto the Lord the sacrifice of righteousnesse and put your whole hope into him And in the 49. psal he calleth the same the sacrifice of praise thākesgeuing For we should euer praise god that is preache and foorthshowe in all thinges his infinite goodnes And what euer we think speake or doe direct the same to his glorie This is a worthy sacrifice to be done by a Christian on this maner we are taught by S. P. to the Heb. diuerse other places of the scripture To the fulfilling of this sacrifice is required that we spoyle our selues of the old man that is our first conuersation in sinne which wee haue of naturall propagation of old Adam And is cledde beareth the same so long as we liue after the example of Adam Euer rebels to god and his law And clothe vs with new Adam that is Christ with whom wee are cledde when we reforme our life to the similitude of him which restoreth again to vs the Image and similitude of god to the which we were created This is the right and true holinesse integritie and iustice to the which in Christ we are renewed by the holie Spirit that we should liue in all Iustice and holines of life In that we wer created by god in the beginning that we should walke before him Therefore the Apost commandeth vs to be renewed with the spirit of the minde and cloth vs with the new man The minde is the fountaine beginning of all thinges So it must be renewed if any good works shuld follow And that teacheth the Prophete Esay in these wordes Put away the euill of your thoughts from my eyes c. And so to doe good workes according to the pleasure of god order of the scripture is to beginne to mortifie this sinfull body as is before rehearsed Then are we the good tree whose fruite is sweete and pleasant in the sight of god and acceptable to him Therefore lette vs deny our selues take our owne crosse vpon our backes and followe Christ as he harh commanded vs in his Euangell for the which he suffered death for vs leauing to vs an exāple that we shuld follow his footstepps neither go before Christ nor yet aside with him but let vs follow him the which we doe
by man Therefore we let the specialities of them passe and referre the same to thy iudgement good reader Thankes be to god these abuses and groundes are not vnknowen we will passe forward to the knowledge of the workes commanded vs to doe and work by the scriptures of god as the fruites of faith THE XXIIII CHAP. 1 What workes Pastors should teache vnto their flocke 2 Wherefore the yoke of Christ is sweete and his burden light to Christians 3 Vocation mediate and immediate 4 Vocation in generall by the which all true Christians are equall made Kinges and Preists in Christ bloude IF any will aske or inquyre what workes should the faithfull doe I can finde no perfiter answear to make thereto then the Euangell teacheth vs. As S. Luke sayeth the 3. chapter Iohn the baptist preaching repentance in remission of sinnes the people inquired at him what they should doe to whom he answeared saying He that hath two coates giue to him that hath not one And he that hath meate let him doe in like maner This is no other thing but to exercise the deedes of mercy and charitie toward thy neighbour as the Prophet Esay sayeth breake thy breade to the hungry needie and the poore who ar cast out bring into thy house when thou seest the naked clothe him contemne or despise not thy owne flesh This is the forth-showing of thy faith which S. Iames desireth of thee in his epistle Thou art taught the same with the other works of charity to thy neighbour Ezech. the 15. The Publicanes and open sinners inquired in like maner what they should doe to whom he answeared saying yee shall doe no further then that which is commaunded you to doe as he would say decline and cease to doe euill and learne to doe good as yee ar teached by the Propete Esay the 1. Chapter And Dauid teacheth you the perfecton of religione saying Come to me my sonnes and heare mee and I shall teach you the feare of of the Lord. Who is he who liueth and loueth to see good dayes let him refraine his toung from euill and his lippes that they speake no fraude decline from euill doe good seeke peace and followe the same Therefore passe your waye and sinne no more for I will not send you to the lawe to get remeady of your sinnes But looke in the law and behold what is ordeined you to do The which will declare you to be sinners transgressours And then ye shall seeke Christ for remeady whose forerunner I am It is he in whome ye shall finde remeady Therefore I say vnto you beholde the lambe of god which taketh awaye the sinnes of the world And being inquired of the souldiers what they should doe He answered saying yee shall strike nor hurt no man nor yet do wrong or iniurie to any personne but bee content of your wages which is asmuch to say as oppresse none take no persons geare violently yee are publicke officers depute by princes magistrats for keeping of good rule and order amongst the people for rest and quietnes of the commō weale for the which cause ye haue your wages Your office is honest and the good worke of god Therefore looke on your own vocation and do that iustly which is commanded you and exceede not your bounds Here is a good order taught you which are ministers of the worde to learne the auditour in generall or speciall to doe good works That is to show them the works cōmanded by god the right fruits of repentance and faith to the which ye should send them and not to vaine workes inuented by man which is no other thing but to heape sinne vpon sinne And Christ being asked by the Iewes What shall we doe say they that we might work the workes of god answered saying This is the worke of God that yee beleeue in him whome hee hath sent Here hee sent them not to the law howbeit the law be the worke of god but to faith which is not the work of mā but the work of god which hee worketh in man Therefore Christ saith to vs Beleeue and yee shalbee safe And so let vs say with S. Peter Lord to whome shall we passe thou hast the words of life wee will seeke no other but beleeue in thee Yee shal consider that Christ after hee had refreshed the people with their corporall foode Then he taught them the perfection of a Christian man And fed them with the spirituall foode And they which receaue the same did follow him the rest left him which had no faith but tooke his doctrine carnally of externall and outwarde workes as did the young man to whome Christ made the answere as is before rehearsed Math. the 19. Chap. By the which scriptures we are taught to follow christ becaus there is no perfection but in the following of him Therefore as wee haue receaued our Lorde Iesus Christ let vs walke in him being rooted and builded in him and cōfirmed in the faith as we haue learned aboūding in the same with giuing thanks as the Apost saith Coloss. the 2. Chap. for hee is the fountaine of all goodnes and the head of our felicitie and let vs haue respect to no other thing nor laye no other foundation For as the Apost saith No man may lay another foundation nor that which is already layde the which is Iesus Christ. Let vs build vpon this foundatiō gold siluer and pretious stones which are the workes of God commanded in the holy scripture to bee wrought into faith euery one according to his vocatiō in the which we should walke worthely as wee are called with all humilitie and meeknesse and patience supporting one another in loue and charitie carefull to keepe the vnitie of the spirite in the band of peace as we are taught by the Apost Ephes. the 4. Chapter And Christ saith Take my yoke on you and learne of me that I am meeke and lowly in harte and yee shall finde rest vnto your soules For my yoke is easie and my burden light The which wordes Christ would neuer haue spoken if hee had laden vs with the law For that burdē is so weightie that neither we nor our fathers might beare it as S. Pet. saith in the Actes of the Apost the 15. Chapter But verily the yoke of Christe is easie and his burden is light to the faithfull chosen for they lay all vpon Christs back and follow him through faith confiding nothing in their owne workes nor merites but euer working all good according to their vocation giuing all glorie and honor vnto God not exceeding the boundes of their vocation which is the best rule that the faithfull can haue to doe good workes to the knowledge thereof we will make some short declaration and then make an ende Yee shall vnderstande that there is two kindes of godly vocatiōs The one is immediate by
should in our estate and office according to the gift of god and grace giuen to vs differing one from another serue in our speciall vocation euery one another in our owne estate Not inuying the gift of god in our neighbour but as the Apostle saith Let vs loue brotherly fellowshippe in going before another in honour reuerēce In doing hereof there would be no strife in the body but if a member were troubled hurt or had any disease all the other members would haue compassion of it And if one mēber were glad or ioyfull all the other mēbers would reioyce with the same as the Apost saith the 1. to the Corinth the 12. Chap. If wee knew this perfitly none would vsurpe anothers office or dignitie to the whiche he were not called but would be cōtēt of his own vocation giue to euery mā his duetie tribute to whom tribute is due custome to whome custome perteineth feare to whome feare belongeth and honour to whome it perteineth The which are all compleite by this saying loue thy neighbour as thy self for the loue of thy neighbour worketh no euill Therefore the Apostle saith Owe nothing to any man but that ye loue together These wordes being obserued ye fulfil the whole law There fore this loue one to another is euer debt and should euer bee payde For will the Prince Superiour do his duetie to the subiect and the subiect his duetie to the Superiour there would bee no disobedience The minister of the word to the auditour and flocke committed to his care The auditour to the minister of the worde there would be no diuision in the Church The father and mother to the children and the children to the parents there would bee no dishonouring The lord to the seruant and the seruant to the lord there would bee no contempt nor trouble in the common weale And so would we all looke vpō Christ our head and be ruled with his word and seek no other way beside it nor mixt the ciuill or politicke estate with the word of god but euery one to serue in the owne rowm and place thē should there be no question of politick works nor no other works of any law to be mixt with faith which iustifieth onely before god as it is before written but euery faithful person should by the word of god know their own vocation diligently exercise them therintill And seeke no further knowledge nor wisedome but that that is needfull to them to know And that with meeknesse and sobernes euer working the works of god which ar the fruits of faith to the honour of god and profite of our neighbour THE XXV CHAP. 1 All estate of man is conteined within one of these four speciall vocations 2 The offices of princes magistrats iudges 3 Wherefore iudges are called the sonnes of God wherefore and in what case they should be obeyed To the more perfite knowledge and vnderstanding of our speciall vocations in the which we shouid walk according to the word of god and gift of the holy spirite we will deuide all the estate of man in four offices dignities or speciall vocations that is to say In the office of a prince vnder whom we comprehēd all kind of man hauing generall administration in the comon weale or iurisdiction of others In the office of the administration of the word of god vnder whom we comprehend all power ecclesiasticall In the fathet mother vnder whom wee wil cōprehend al housholders hauing special families And in the subiect or seruād vnder whom we wil cōprehēd al estate of men subiect to other If thou be called to the office estate or dignitie of a king prince or any supreme power hauing iurisdiction of people in the ciuil ordinance Consider thy estate and know thee perfitely to be the creature of god equal to the poorest of thy kingdom or dominiō his brother by creation and naturall succession of Adam and of nature a rebell to god the sonne of wrath and Ire as hee was as the Apost saith Ephes. the 2. Chap. And the innocent bloud of Christ shed for thy redemption as for him and thou called by faith and borne of newe by baptisme in his bloud the sonne of god by adoption and made fellow heire with Christ of the kingdome of heauen without respect of persons the sonne of fauour and grace Therefore the poorest most vile within thy iurisdiction is thy brother whome thou shouldst not dispise nor contemne but loue him as thy self This is thy debt and duetie because it is the commandement of god whome thou should loue and feare for that is the beginning of wisdome as Solomon saith The right way to rule in thy office is to knowe God of whom thou cā haue no knowledge but by his word and lawe whiche teacheth thee what thou shouldest doe and leaue vndone according to thy vocation And as to thy princely estate and dignitie and office thou art Father to all thy kingdome Their heade in place of god to rule gouerne and keep them vpon whome thou shouldest take no lesse care then the carnall father taketh vpon the best beloued sōne gottē of his body For they are giuen by god to thee in gouernement Therefore thou shouldest begin to knowe the will of thy god take the booke of his law in thy hād read vpō it which teacheth thee the will of god It should neuer passe forth of thy harte nor depart frō thy mouth day and night hauing thy meditation thereinto that thou mayest keepe all which is written therein then shalt thou direct thy waye and haue knowledge vnderstāding of the same This being done thou shalt get the blessing of the which speaketh Dau. saying Blessed is the man which deliteth in the lawe of the Lorde and hath his meditation thereinto day and night Then aske at God wisedome and vnderstandinge which is the knowledge of his godly will and a harte that may receaue teaching that thou mayst iudge thy people decerne betwixt good euil as thou art taught by the example of Solomon For if thou lacke wisedome aske the same at god who giueth aboūdantly And doubt not for he that doubteth in his faith shall obteine nothing from god Cōfide not in thy own wisdome For god maketh wisemen blind which are wise in their owne conceate his witnessing is faithful which giueth wisedome to young babes That is to simple hartes bearing them selues lowly and humbly before god not presuming in their owne wittes For there is no place to wisedome in the proude brest as saith Solomon For god resisteth the proude but to the meeke and humble hee giueth grace The mightie and proude hee casteth downe of their seate and exalteth the humble and lowlie in harte as testifieth the Song of the glorious virgine Marie Therefore humblie and lowly submit thy selfe in the handes of thy God and take thought
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 cōmādeth 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 thē 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 cōtinuallie reade and teache the scripturs but also yee should cōmād 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 cōsider 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 differēt from the order of the apost yea and of the holy fathers of the church lōg time after as appeareth clearly by the teaching of Chrisost. writting vpō the 1. chap. of S. Math. the 2. 5. hom where he with a great lamētatiō reproueth the secular mē housholders which alledged the reading teaching of scripturs perteined not to thē Exhorting them to giue attēdance to the scripturs that they might instruct there families and household how they should liue according to the order of the scripture as becōmeth christians but by the cōtrarie yee would that none of your flocke or auditors should know thē lest your misdeeds wer espyed The feeding of your flocke the attēdāce 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 vocatiō is the cause that S. P. departing from Ephe. to Ieru called befor him the ministers of the word in the cōgregatiō certifieing thē 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 euē so S. P. in his