But beleeued in one god and that the same god had promised a Saueour to redeame the world So god looking vpon the faithfull hūble and simple hart of Cornelius and the feruent desire of his prayers which desire doubtles was conforme to the sayinges of the Proph. Esay O if thou wouldest break a sunder the heauens that thou might come doune would not haue him deceaued to looke for him which was already come Therefore he caused him send for Peter to instruct him in the present faith And to certifie him that Christ was come whome he looked for so ardentlie Yee may read the text thē shall yee perceaue the sermon Peter made vnto him which was only of the opening of the Scripturs testifieing the comming of Christ in the fleshe and fulfilling of all the promises and Prophets sayings spoken of him before and that he was risen from deathe and had giuen Peter and the rest of his Disciples Apostles cōmād to preache repentance and remission of sinnes to all which would beleeue in his name c. To the which words and preaching of S. Peter Cornelius his whole housholde gaue firme faith and receaued by a visible signe the holy spirit The which is no other thing but this article of iustification For hee beleeued the word of god and by faith in Christ through the mercy of God receaued the holy spirit without all working of any deede of the lawe of Moyses but onely being vnder the Law of nature and so was baptised c. Therefore yee can not proue by this authority of scripture that either the works preceeding or following the gift of the holie spirite was the cause of his iustification or yet any parte thereof But first being iust through the faith which the fathers had who had also the holy spirit truely worshipped god and feared him of loue so he was iust And in that righteousnes wrought the fruites of faith in prayers and almes deeds And secondly being taught by Peter beleeued that Christ was comme the sure Sauiour of the world and had fulfilled all which was spoken of him by the prophetes By this faith was hee by the mercy of God made iust and receaued the holy spirite visiblie without all works or deseruings And then in the kingdome of Christ and righteousnesse wrought the fruites of faith vnto life as all perfite Christians should doo They alledge another text Galath the 5. Chap. Faith which worketh by loue c. by these wordes they would inferre of their corrupted maner that faith onely iustifieth not before god but faith which worketh by loue By this maner of vnderstanding they not only make the Apost false but also cast all downe destroye the same thing which hee hath builded for in the fourth Chap. of the same Epist. preceeding with great laboures and inuincible arguments hee setteth forth the article of iustification prouing faith only to iustifie without all deedes or workes of the law And then in the 5. chap. he beginneth to set foorth the fruites of faith saying ye are abolished frō christ which would be made iust by the lawe Ye haue left grace for we by thee spirite of faith beholde or looke for the hope of righteousnes for into Christ Iesus neither is circumcision nor vncircumcision any thing worth but faith which worketh by loue In these words shortly in briefe termes the Apost excludeth all workes and lawes sacrifices worshippings both of Iew and gentill to haue any mixtiō with Christ in the iustificatiō of a christian for if there had bene any more excellēt work or greater in estimation among the Iewes which were the chosen people of god thē circūcisiō no doubt but the Ap. would haue excluded the same so the principall work cōmanded by god and giuē by him as the seale of his promis couenāt made to Abrahā being excluded forth of of this article how can any other worke of lesse or equall estimation haue parte thereinto Therfore the Apost cōcluding shortly cōprehēding the whole estate of a Christian mā saith neither is circumcision nor vncircūcision any thing worth in christ but faith which worketh by loue he saith not loue which worketh by faith but faith whiche worketh by loue that is faith inwardly maketh a mā iust before God who hath no neede of our workes for the whole worlde and all that is therein is his and loue outwardly testifieth of thy inwarde faith towarde thy neighbour who hath need of thy works for whose vtilitie and profite thou art cōmanded to do good workes To whome thy faith auaileth nothing And so this text impungeth not the article of iustification but fortifieth the same Ye read loue greatly extolled by S.P. the 1. to the Corinth the 13. chap. as it is worthy but ye find neuer iustificatiō before god attribute to loue for that is not the office therof But loue followeth faith in the third degree whose office the Ap. setteth forth in the said ch Specially how that loue suffereth all thinges beleeueth all thinges hopeth all thinges and endureth all thinges Yea verily some thinges which faith may not suffer nor wil on no wayes suffer as a light superstitiō repūgning to the word of god loue will or may suffer the same to be in it for the weakenes of the infirme brother But faith may in no maner suffer the same because it may be preiudiciall to the article of iustificatiō and induce the mixtion of works Also Faith Hope and Charitie being reakoned the Apost exalteth Charity to be the most excellent of the thre but giueth her none of their offices But if ye wil vnderstand the text well ye shall know the Apostles mind by the cōclusion saying now we see through a glas darkly but thē we shall see face to face Now I know in part but then shall I knowe euen as I am knowen and nowe abydeth Faith Hope and Charitie but the chiefest of these is Charitie as he would say Now we ar imperfite but then we shalbe perfite Faith and Hope shall both perish and vanishe awaye but Charitie shall remaine in her perfection for then she is in her perfectiō when the other two haue takē effect and are vanished away for in the heauē there is neither faith nor hope but Charitie is in her most excellēt degree there which neuer hath an ende The cause wherefore the Apo. extolleth Charitie yee shall consider in the first to the Corinth the 12. ch the which I pray you reade For in that whole Epist. there is no question of the Article of iustification nor of the office of faith but an instruction how the Christian man should liue reprouing hatred enuy dissentions and opinions amōgst the Corinth which became not to be amōgst christiās therefore he exhorted them aboue all thinges to Charitie which is the band of peace the most excellēt vertue to be had euer kept among the Christians for by that
yea aboue all pouertie laden with sinne hauing neede of the grace and mercy of God destitute of all confort and consolation And therefore is called his iustice by reason of the giuing And it is called the iustice of faith or the iustice of Christ because faith is the instrument and Christ the Purchaser of the same And it is called ours by reason of participation of all christes merits which we haue through faith in his blud without our merites or deseruinges Therefore euen as the sickman receaueth his health The poore his almes and the drye earth the raine without all their merites or deseruings So receauest thou of God this iustice which is of value before him by such instrumēts as god prouideth mediatly thereto he being the immediate cause The phisition giueth thee his counsel in thy sickenes exerciseth his labours vpō thee by the creatures of god according to his vocatiō thou doest nothing but suffer to worke in thee til thou be healed And then at commandement of the good Phisition thou keepest good dyet not to get thy health but that thou fall not againe in sicknesse The poore man receauing his almes hath no parte thereunto onely but to receaue The man that giueth beeing the instrument whome God hath made the stewarde of that his gift The Earth receaued the raine and hath no part thereinto but to receaue The Labourer or Plowman beeing the instrument to open the pores of the earth that the raine may descend into it and then it bringeth foorth fruite in due time Euen so it is with man It is called the iustice of God and not of man or of free wil but of God not that Iustice by the which God is iust but the Iustice with the which man is cledd and by the mercy of God of wicked made iust as Saint Augustine saith in his booke of the spirite and the Letter the 20. Chap. in obteining of the which we neither worke nor giue anything to god but receaueth and suffers god to worke in vs. Therefore it is farre aboue all iustice of the law which mā doth and worketh the which are also the works of god both becaus they are of the law and man may do them of his own free will power as to the externall work And also they are the gift of god But alwayes they may haue no place in this Article of iustification before god except yee will exclude the merites of Christ whiche GOD forbid This Iustice was couered in the olde testament vnder Ceremonies and sacrifices but is made knowen and patent vnto vs now by the Euangell of Iesu christ from faith to faith That is not from one faith to another faith but from that faith by the which wee receaue the Euangell of god through hearing of his word and with gladnesse accepte the same in continuall perseuerance growing dayly in perfiter knowledge of god through faith in Christ til we giue vp the spirit into the handes of the Father of heauen Neuer doubting for whatsoeuer tentation or trouble in aduersitie but receauing all thinges from God and of his handes as our forefather Abraham did and iudge all for the best Then followeth the formall cōclusion The iust shal liue in faith that is euer continue in sure trust hoping to obtain the thing he looketh for which is remission of sinnes the gift of the holy spirite and euerlasting life all purchaste by Christ without our merites or deseruinges This is the faith of the which the Prophete Habac. speaketh the Iust shall liue by his faith The iust man and faithfull hath neuer respect to any thing but only to faith in christ And what euer he work or do referreth all to Christ so remaineth he in Christ and Christ in him conforme to the saying of S. P. I liue now no not I but Christ liueth in me for so much as I liue in the fleshe I liue in the faith of the sonne of God who hath loued mee and giuen himselfe for mee Here ye may see to liue in the faith is to beleeue in Christ ioyned vnto him continually by faith then liue wee in Christ and Christ in vs frō faith to faith hauing no respect to workes or merites but onely to the merites of Christ. And so the iust liueth by his faith THE XVII CHAP. 1 The definition of faith 2 What faith the Fathers had before Christes incarnation and whereby they were safe 3 Good workes are a testimonie to faith 4 Wherefore workes please God 4 The methode of S. P. in writing and teaching and the necessitie of good workes 6 Wherefore iustice is ascribed vnto man 7 Who spoyleth god of his glorie THe Apostle defineth and declareth what faith is saying faith is the substance of thinges hoped or looked for The Argument or matter of thinges not seene without the which it is impossible to please god That is faith is the true and perfite thought of the hart truelie thinking and beleeuing god the which a man doth whē he beleeueth his word and putteth his sure trust in the mercy of god which is to beleeue that his sinns are forgiuen him for Christes sake only The wrath of the Father pacified he receaued in fauour accepted as iust firmely and vndoubtedly beleeueth the father of heauen to bee euer merciefull gentle helpefull and fauourable vnto him for Christes sake without all deseruinges of his deedes or merites either preceeding faith or following the same This is the Iustice of god which is made patent and reuealed by the sonne of god Christ Iesu in his euangell as said is before In this faith only in Christ were all the Fathers to the comming of Christ in the fleshe made iust without the deeds of the lawe And therefore all the promisses of the cōming of Christ are to bee referred to that promise made in Gen. the 3. Chap. that the seede of the woman shall treade downe the serpents head c. And so the faith of the Fathers in the old testament and our faith in the newe testament was and is one thing howbeit they had other externall rites obiectes ceremonies and signes then we haue And they beleeued in the cōming of Christ to fulfill all promisses and prophesies spokē of him And we beleeue he is come already and hath fulfilled al which was spokē of him in the law and Prophets And hath ascended to the heauines sitteth at the right hande of the father our aduocate And as the Fathers beleeued the first comming of Christ euer desiring and looking for the same by faith Euen so now wee beleeue and looke for his second comming And most feruently desire the same to bee deliuered of this mortall bodye of sinne that wee may rule eternally with him in glory That the Fathers were safe by faith without the deeds of the law S. Pet. testifieth saying wherfore now tēpt ye god to put a yoke vpon the neckes of
whē we cast frō vs all our wisedome righteousnesse holines and redemption and receaue them frō 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 presēt life the which are the probatiōs 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 confoūded tēpted aboue that we be able but will euen giue the issue with the tentatiō that we may bee able to beare it because our weak and fragill nature is knowē to him He will haue cōpassion vpō 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 frō sinne we shuld liue in righteousnes My harts ye which are aduersaries to the article of iustificatiō learn to read the scripturs with effect to the perfite vnderstanding thereof and thē 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 knowē 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 superaboundāce of their merits for others of the which they make marchādise 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 frō Christ wilbe equall with him in their owne iustification for none of these hath Christ suffered death Therefore hee shall abstract frō 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 pretēded to know more then was giuen him in commandemēt 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 impūg this article of iustificatiō for will ye compare their sayings and doinges it is the same selfe thing but of another arrayemēt 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 frō 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 vpō 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 strēgth 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 thē 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
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
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
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 contemplatiō 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 thē good by reason of this corrupted nature of mā 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 vocatiō is good holy and it becommeth you to know the scriptures For in the primatiue church * the bishops were chosē cōmonly forth of your nōber A godly honest housholder who liued in chast matrimonie ruled and guided his houshold well brought vp his children in subiection reuerēce 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 cōmunication 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 obediēt 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
thereby the strentgh of the flesh somewhat is dantoned and ceaseth to rebell against the spirite And beginneth to seeke god who is a peculiar Father to the faithfull deliuering them from all tribulations Not for their worthynesse but for his own mercie Worldly tribulations are the signe and token of gods loue albeit the wicked and vnfaithfull iudge otherwise which in tyme of tribulation runne from God seeking help at man which is but vaine whereof they being frustrate and deceaued fall in desperation The sommary of the fourth Chapter THe faithfull thanke god in tribulation and albeit our wicked nature teacheth vs to flye from God as did our first parent Adam after his transgression Yet faith in Iesus Christ leadeth vs to the throne of our Fathers grace where we finde goodnes mercy iustice giuen to vs freely by Iesus Christ as they were giuen to Adam Who albeit fled from god yet he moued of loue toward his own handywork followed him and albeit Adam at the voice of god repented not but obstinately excused his sinne yet god made to him the promisse of saluation before hee pronounced his wrath cōtrary sinne which of his righteous iudgement hee must punish And so Adam wrought nothing which might moue god to make this promisse more then hee wrought that of dust and clay hee should be made a liuing Creature to the Image and similitude of god And to Abraham being an Idolater was made the promisse hee should be the father of many nations which hee merite not to whiche promisse Abraham giuing credite was reakoned iust by the which it is plaine that the mercy of god and not our workes is the cause that hee calleth vs by his worde whereto wee giuing credite are reakoned iust all our deseruinges or merites being excluded The Sommarie of the 5. Chapter ADam expelled forth of paradise had no consolation except in the blessed seede promissed By whom hee beleeued him to stande in gods fauour for all bodily consolation which hee had of his two Sonnes was turned in dolour when Cain killed Abell In the which dolour Adam many yeares remained will God hauing compassion vpō him gaue him another sonne named Seth of whome descended the blessed seede For this sonne Adam gaue thankes vnto god taking all afflictions in patience knowing him worthie of greater punishmēt by whose example we should patiently with thankesgiuing vnto god suffer all tribulatiō For none descending of Adā by naturall propagatiō are iuster then hee was after his fall which all his life suffered trouble hauing no confort but that he should ouercome all worldly calamitie yea and also the slightes of Sathan which had deceaued him by the blessed seede promissed And this same should be our confort in all tribulations The sommarie of the 6. Chap. BY bodily afflictions our faith is tryed as gold by the fire They are also a communion with the passions of Iesus Christ. And therefore in them haue we matter and cause to reioyce considering we suffer without cause committed contrarie man Notwithstāding the wicked persecute the faithfull in all ages as if they had beene mischieuous or euill doers as may be seene in the persecution of the prophets Apost of Iesus Christ him self The cause hereof is the neglecting of gods word and taking from faith her due office whereof riseth all dishouring of god for none may or can honour god except the iustified man And albeit in diuerse men there be diuerse opinions of iustification yet they alone in whome the holy spirit worketh true faith which neuer wanteth good workes are iust before god The substance of iustification is to cleaue fast vnto god by Iesus christ and not by our selfe nor yet by our workes And this Article of iustification should be holden in recent memorie because without the knowledge thereof no workes are pleasant before God The sommarie of the seuinth Chap. AS by perswasion of Sathan Adam and Eue seeking wisedome contrarie Gods commandemēt were deceaued and fell in extreame miserie So they seeking iustification otherwise then teach the Scriptures remaine vnder the wrath of god for faith alone reconciliateth man to god which the Lawe whose office is onely to vtter sinne and trouble the conscience as it did to Adam after his transgression may not doe Therefore who list to resist Sathan let him cleaue to faith for it is the onely shield which his dartes may not pearse The sommary of the eight chapter CAin a wicked hipocrit killed his brother Abell For no other cause but that his brothers sacrifice pleased god because it was offered into faith And the posteritie of Cain pursued perpetually them which depēded vpon the blessed seede while god was compelled to drown the whole world 8. persons being reserued amongst whom yet was keept the seed of Sathan in the third sonne of Noe Cham. From the dayes of Noe to Abraham this article of iustification altogether was obscured Idolatry spredding ouer all The cause thereof was they followed the external works of the holy fathers in sacrifice but had no respect to faith without the which all sacrifices ar Idolatrie The sommarie of the ninth Chapter GOd of his mercy prouiding that his Church should not perish altogether renewed to Abraham the promisse of the blessed seede made to Adam whereto Abraham giuing credit is without his workes reakoned iust But shortly after begā sathā newly to pursue the iust by his mēbers stirring vp Ismaell against Isaac Esau against Iacob but the iust at the end shall preuaile as hath done Iesus Christ whose brethrē we ar by reason he is very man of the seed of Adam And also because in him wee are adopted and made the sonnes of god The fleshly mā is euer deceaued iudging the wicked to bee the chosen as Abraham beleeued Ismaell And Isaac beleeued Esau to haue beene their heires But faith iudged righteously which caused Rebecca to labour with diligence that Iacob the youngest sonne should be blessed by his father The sommary of the 10. Chap. THe Iewes hauing a carnall opiniō of the seede promissed that their Messias should rule temporally as did Dauid refused Iesus Christ appearing simple poore But the cause which moued Sathā to stirre vp his members against Christ was that hee plainly taught that by faith without all workes man is reakoned iust For the wicked thinking to make their foolishe workes a part of their iustificatiō may neuer suffer them to bee damned And the true Preacher can neuer but exclude them from the iustification of man as did the prophetes Iesus Christ him selfe and his Apostles for which they suffered death leauing to vs a sure testimonie for confirmation of this article which after Christs death was plainly preached The sommarie of the 11. Chapter SAthan perceauing his crafts wherewith hee deceaued mankinde discouered and his head troden downe by the death of Christ cled him in a new arrayement And finding them whiche should haue truely preached idle perswaded man to inuent new
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.