[Page] A TREATISE of the right way frō Danger of Sinne & vengeance in this wic­ked worlde, vnto godly wealth and saluation in CHRISTE. Made by Th. Leuer, and now newly aug­mented.

Seene and allowed, ac­cording to the order appointed.

[...]

clearly and sincerely preached and professed, then and there is moste acceptable time and saluation, and moste perillous time, daunger and damnation: moste acceptable tyme and saluation for them that vnderstande, beleeue and professe the same truely, and most peril­lous time, daunger and damnation, for them that neglecte, refuse or abuse the same cor­ruptly. For the one sorte shall bee taken as children out of a Schoole too enioy their Fa­thers inheritance, the other shall bee taken as beasts out of a pasture vntoo the day of slau­ghter. Those that learne and folowe the will and wisedome of God in the worde of God, shal be sure as Gods childrē to haue al things necessarie and comfortable by Gods proui­dence, and also to inherite Gods kingdome: and those that feede their owne affections in fleshly lustes and in worldly vanities, shall bee taken as beastes from the pasture vntoo slau­ghter, from pleasure and pastime worldely, vnto payne and perdition eternally. Consider therfore how Gods children learne by Gods woorde written in holy Scripture for theire learning, so as in reading or hearing of the same they seeke and finde comfort of consci­ence, with suche meditation of the meaning [Page] thereof, as doothe dayly mortifie their carnall affections. All others do eyther vtterly refuse or corruptly abuse the woorde of God, euer feeding their carnall affections, I say, suche as refuse Gods worde do feede their affections in worldely vanities and fleshely lustes, and such as abuse Gods worde, do feed also their affections in some ceremoniall superstitions or hypocriticall abuse of Gods woorde. But Gods children bee all taught of God, so too vse the hearing, reading and meditation of Gods woorde written in holy Scriptures by inspiration of God, taught also as the woorde of faith, preached by ministers and preachers sent of God, that thereby Gods spirite dothe put good lawes intoo their minds, and write them in their heartes. And then they feling their myndes illuminated with the truth, and theirs hearts inflamed with the sincerity and simplicitie of Gods woorde, may boldly and comfortably say that God of his owne good will hath begotten vs by the worde of truthe, wee are nowe borne not of blood, not of the will of fleshe, nor of the will of man, but of God. VVee are nowe not in the fleshe, but in the spirite, bycause the spirite of God dwel­leth in vs.

[Page] So then wee are nowe detters, not vn­too the fleshe too lyue after the fleshe, but vntoo the spirite. For if wee shoulde liue after the fleshe, wee shoulde die, but if wee mortifie the deedes of the bodye by the spirite, wee shall lyue. There­fore Gods children vse the hearing, rea­ding, preaching and meditation of Gods woorde, not to feede, but to kill their carnall lustes.

All others, whether that they doo vt­terlye refuse, or else accepte and vse the woorde of God, yet they doo but feede carnall affections, through diuelishe illu­sions, eyther with worldely vanities and fleshely lustes euidently, or else with some abuse of Gods woorde colourably and cor­ruptly.

Of this matter did I wryte a little Booke beyng at Geneua in the time of Queene Maries raigne, when I was there by di­uerse Englishe men mooued and requested too cause it too bee printed: and so then with a lyttle Preface I dyd sende many of those Bookes so printed, intoo this Realme of Englande.

[Page] And nowe finding none of those Bookes too be solde in anie place, but beeing of some desired too peruse one of them (whiche was founde in a freendes hande) and putte it too printing agayn, with some admonition meete for this tyme, I haue [...]ritten this Epistle or Preface, aduertising and desiring all suche as will reade it, so to search the holie Scriptures, and their owne consciences, that they may see and take occasions to pittie and praye for them selues, for all men, and especially for the Queenes moste excellent Maiestie, and all those that bee in aucthoritie vnder her, that wee may liue a peaceable and quiet life, with godlynesse and honestie. And not too vse suche feeding of their owne affections, as causeth suspecting, enuying, mysliking, and mysreporting of others, especially of such as be in authoritie: for that of such thin­ges commonly commeth greate daunger, and the vtter ouerthrowe of the Churche and Common wealth, with all vngodlinesse and iniquitie.

[Page] And seeing that the grace of God that brin­geth saluation to all men, hath appeared, tea­ching vs, that wee forsaking vngodlinesse and worldly lustes, shoulde liue soberly, righte­ously and godlily in this presente worlde. Therefore lette vs not in feeding our owne worldly and fleshly affections prouoke God vtterly too ouerthrowe: but in learning and folowing the will and wisedome of God, re­uealed and taught in Gods woorde by Gods grace, pray and desire God too preserue and prosper our Church and com­mon wealth with the go­uernours of the same in Christ Iesu.

THOMAS LEVER VNTO Englande wisheth grace, mercie and peace of God in Christ.

WHEN as I did perceyue that my presence and preaching in Englande, should not muche profit, then did I take a long iourney or pilgremage vntoo holie places voyde of Images, inhabited with good Sainctes nowe liuing, whereas in prayer vntoo God, studie of the scriptures, and councelling with godly ler­ned men, I did euer desire and seeke some way too helpe my natiue countrie. And nowe truely if any man or woman belonging vntoo Englande, and abyding there or elsewhere, will reade this little Booke diligentely, they shall see the way howe too please God, too profit their countrie, too discharge their duetie, too comforte their consci­ences, and too tourne all perillous Plagues intoo plentifull prouision of all thinges necessarie and commodious for their countrie (beyng Christes Churche) for themselues and for all theirs. Ther­fore, ô Englande, I an Englishe man enuying or hating no person, high or lowe, riche or poore, but of charitie afore God wishing to euery one as too my selfe, haue made, dedicate and sent this little booke vntoo thee, as a token to witnesse my will, and acknowledge my duetie towardes thee. God graunt that suche thinges as bee well made and [Page] ment for thee, may be well taken and vsed of thee, vnto Gods glorie, vntoo thy profit, and vntoo the comfort of Christians in Christ.

For I take God to witnes that I doo not mean or purpose to charge any maner of persons with any faultes, or too threaten them with any pla­gues, but such as their owne conscience shall force them to finde in the lawes and commaundementes of God, nor also too flatter any person in forging fayned shifts and refuges, but faithfully to teache euery man that plaine way of godly healthe and welthe whiche is conteyned in the common creede, in that fayth whiche the holie catholike Churche of Christe doth professe.

Therfore all my laboure in studie and prayer for thee vntoo God is, that thou mayest learne to see the dangers of thyne owne deseruings by the lawe of God, and to finde and take the right way to gods sauing helth, welth, & kingdome by faith in Christe For euen as God did once driue his peo­ple out of Egipt by many greeuous euils to be al­lured towardes the holy land by moste comforta­ble promises: so dothe hee nowe by many dangers driue thèe from the wickednesse and vengeance in this worlde, to be called and guyded by grace vn­too all godly comfort and commodities in Chryste Iesu. Amen. So be it.

[Page]¶ A Treatise of the way from daunger of Sinne and ven­geance in this wicked world, vnto godlie wealth and saluation in Christe.

Chapter. I.

This time filleth the worlde full of daungerous euils too driue men from the worlde, and most comfortably offereth the beste way too allure them vnto Chryst.

THE Lord bée mercifull vn­to vs, and blesse vs, & shewe the light of his countenance on vs, so that we may know and kéepe his way vpō erth, with speedy passage intohea­uen. For nowe doth sinfull wretchednesse, diuelishe darkenesse, and daungerous ven­geance ouerflow the face of the whole erth, to driue them from desire and loue of earth­lie things. Nowe is the way, the truthe and the life prouided of God, and profered vnto men, to allure, guide, & bring them through all earthly daungers vnto heauenly ioyes. [Page] Nowe bee the euill dayes and perillous ti­mes: and nowe is the day of saluation, the acceptable time. For euen nowe God cal­leth most earnestly vnto men, seeing them in greatest dangers, offring them his excee­ding mercies, saying: Come vnto me all ye that trauayle and be burdened, and I shall ease and refresh you. Come nowe when as I do call, walke nowe while yée haue light. Now is the world worthily condemned to bée vtterly destroyed, bycause that lighte is come into the worlde, & men louing world­ly darkenesse more than godly light, doe re­fuse gods mercies, and prouoke Gods ven­geance. Nowe is suche calling and crying to enter with Chryst the bridegrome into the chamber of comfort, as thretneth the short­ly shutting vp of the gates of grace, against al them which will not come when as they bée called, but tarrie to take their partes and portions with hypocrites in outwarde darkenesse, which is for the Diuell and his angels prouided. Nowe the prince of darke­nesse knowing his time to bée shorte▪ doeth moste furiously rage to destroy man: and God therfore seing man in greatest danger and necessitie, doth nowe most euidently of­fer [Page] his sauing health vnto man, in the face of Iesus Chryste his sonne. Not in the face of Chrysts bodie, which is falsly fygured in colours & caruings, but in the face of Chry­stes conuersation and doctrine, whiche is so truely, and clearly reuealed in holie Scrip­tures, that it can not be couered and hid frō any mā, but alonly frō them, whose faith­lesse vnderstanding ye prince of this worlde hathe so blinded, that they can not nor will not beholde the cleere light of the Gospell of the glorie of Christe most comfortably shi­ning vnto the saluation of man. For the gracious goodnesse of God dothe appeare in al his words, and works, howbeit towards man sufficiently vnto saluation it can no otherwise be séene and perceiued, but by the light of the gospel shewing ye face of Christe God and man, the fauour and grace of God towards man, in the déedes and doctrine of Christ Iesu, whiche is the way, the life and the truth, which is by the gospell so shewed and set forth before al men, as maketh most to the shamefull confusion and vtter perdi­tion of them that wil refuse it, and to the exceeding comforte & assured saluation of them that do receiue it. For the same sorte [Page] of sins which caused sundrie plages in sun­dry places afore times, bée altogether fully flowing into this wicked worlde at this time, and the same saluation that was pro­mised vntoo the fathers, witnessed by the lawe and the Prophetes, signifyed by sacri­fices, sealed by sacraments, and shadowed in ceremonies afore time: is nowe playnly and plentifully by the light of the Gospell, through power of gods spirit presented and profered vnto vs in this time. Therefore to escape from vnder many daungers, and to come vnto great comforte, to walke in the way of saluatiō promised vnto the fathers, and perfourmed vntoo vs, shadowed in the lawe, and reuealed in the Gospell, a man must not sléep in slouthfulnesse vnder dan­gers, nor trust and stay in the signes and shadowes of sacrifices and ceremonies, nor in the letter of the lawe, nor in the persons of Prophets and preachers: but vse al these things as meanes to make him mindfull of Chryst only, in whome by fayth man may euer finde and obtayne mercie and grace, help & comfort plētifully. For be that feleth by fayth howe that the Father hathe giuen Christ his déere sonne to die for mā, he shal [Page] finde by experience, howe that God hathe made, and doth guide and giue all creatures as is best for the necessitie & commoditie of man. And as the wonderfull wisedome of god doth neuer make any prouisiō but such as is necessarie, so the great mercifull good­nesse of God doeth euer prouide sufficiente succour for all them that be in danger of ex­tremitie. Therfore God hath nowe sent the light of the gospell, so clearly and openly a­bolishing sinne, shadowes and figures, as is sufficient to put away any manner of dark­nesse, & as shoulde not haue bene necessarie, if god had not foreséen vs to haue now come vnder many moe & greater dangers, at this our time, thā other men did in their times.

CHAP. II.

The light of the Gospell sheweth comfortable com­modities in all things.

THERE is but one way of saluation in Chryst onely, and that hath euer béen at diuers ti­mes diuersly reuealed, as God hath forseene to bée moste expe­dient [Page] and necessary. And this saluation can not be gotten by mans workes, in kéeping of the lawe, but it is fréely giuen by Gods grace to the beleuers of the Gospell. The righteousnesse of the lawe of God is so hea­uie a yoake by reason of the infirmitie of mans flesh, as no man is able too beare: the glad tidings of the gospell of Christ by rea­son of the grace of god be so cléere and com­fortable vnto the faythfull, as causeth all things to bée vnto them pleasant and profi­table. So Abraham hearing and beléeuing the promise in his séed, which was the glad tydings in Chryst to come, felt no losse nor lacke, neyther of his natiue countrie & kin­red from whence hée was called, neither of bis deare sonne which was commaunded to be sacrifised, but had great abundance of all riches, with a sure promise of blessed suc­cession, and large landes of possession, and was by imputation of righteousnesse taken and named to be the friende of God, and the father of the faythful. So Adam whiche did not by any abilitie of free will perfitly obey Gods commaundement to continue in the pleasures of Paradise: did (by hearing and beleuing the glad tidings that the séed of the [Page] woman should break the head of the Ser­pent) escape al danger of sinne and damna­tion, thorow al temptations, troubles and trauels in this world, vnto ioy and glory e­uerlasting in the kingdome of God.

Here is an example in Adam at the first, shewing vnto all men that should come af­ter for euer, that nothing is so good as that it may continue commodious and comfor­table vnto man without fayth in Christ by the light of the Gospel, nor nothing so euyl, but that it shall serue by the grace of God vnto the profit and plesure of them that be­leue in Christ according to the gospel. Yea the righteous lawe of God, which is a hea­uie yoke, charging man with more than he is able to beare, declaring sinne and wor­king wrath, when it is separated from the gospel & fayth in Christe, bringeth cursing, death and damnation vnto man: but being well vsed, to driue and force men vnto the comforte and perfectiō of the gospel by fayth in Christ, it is both holy and righteous in it self, and also good and profitable vnto man. Let vs therfore so abuse nothing, as it may drawe and stay vs from faith in Christ and the libertie of his Gospell: but so rightely [Page] vse the law and al things, as they may best further and bring vs vnto Christe and his Gospell.

CHAP. III.

A briefe exposition of the lawe: wherein any man may learne to see and know himselfe.

THE first setting foorth of the lawe of God vnto man, so as in wryting it should procéede tho­row out all the worlde, was in wildernesse at the mounte Si­nai, when as the Israelits (deliuered out of Egipt through thered sea) were assembled and stode round about the lower parts of ye mountaine and the Lorde vpon the moun­taine in flaming fire, smoke, cloud, storme and thunder, presently spake and sayd:

I am the Lord thy God,

O mortall man, consider with what re­uerence, loue and diligence thou hearest, remembrest, and regardest this lawe, then pronounced of the eternall God, with such terrible sightes and signes, and nowe con­ueyed and commended vnto thy eares, and [Page] eyes, by so many sounding voices and visi­ble letters, as make euery worde and iote euerie where most euident and present, too be séene and heard of thée, for the Lord thy God hath spoken & written these words, that they shall for euer by letters and voi­ces be brought vnto thine eares and eyes, in such sort as thou mayest euer heare and sée, and shouldest take and kéep the law of God, as a light commending the righteous­nesse of God, and confounding the vnrigh­teousnesse of man, and as a good tutour or scholemaister to bring man from all pre­sumption of himself, towards a sure faith and trust in Christ. Sée therfore how won­derfully and how plainly the eternal God from the mount Sinai by infinite wordes and wrytings speaketh vnto thée in al pla­ces at euery time, O mortall man, saying: I am the Lorde thy God. This shoulde with more thankefull reuerence be hearde and remembred of thée, than if all men would say and assure thée, that they bee thy frein­des, their golde thy good, their riches thy tresures, and that al which is theirs should bée thine. For God hath well assured thée of his goodnesse.

[Page] VVhich brought thee out of the lande of Egipt, out of the house of bondage.

These words wel taken & applied vnto vs, hée of more waighty matter than is the story of the bare letter, spoken and referred too the Israelites only. For when as these two things, the storie in the letter, and the mysterie in the full matter, be not separa­ted in sunder, but ioyned together. Then Pharao king of Egipt, is also (by significa­tion) the Diuel, prince of darknesse. Their passage through the red Sea wherein their enemies were drouned, is also our regene­ration in baptime, wherby our enimies be subdued, both fleshly lusts dayly mortified, and spirituall powers continually vanqui­shed. Manna angels food as raine from the cloudes scattred amongst them, is also the true liuely food of the worde of God, out of the hart's of the Preachers plentifully pou­red amongst vs. Riuers of water running out of the stonie rock to refresh them, is al­so abundance of the spirite procéeding from the father and the sonne, to replenishe vs, and many such matters so couered and clo­sed vnder figures and shadows vnto them, as could scarce then be perceiued, which be [Page] all nowe wythout any straunge colours of darke shadows plainly and plentifully mi­nistred vnto vs. Therefore hearing or rea­ding these wordes: I am the Lorde thy God whiche brought thee out of the lande of E­gipt, out of the house of bondage. Knowe that the eternal God speaketh vnto thée, O mortal man, which was by thine own cor­rupt nature a childe of wrath, couered and kept in darknesse to serue in sinne vnder Sathan, and art now, from thence by gods mercie and grace deliuered and brought in­to the housholde of God as a Citizen wyth sainctes to serue God in suche holinesse and righteousnesse as is acceptable before him all the dayes of our life. For he is the Lord that hath all power and authoritie. Hee is thy God, that is, al gratious goodnesse with excéeding loue and fauour vnto thée, which sayeth:

Thou shalt haue none other Goddes be­fore mee

Thou deliuered out of darkenesse of sin, and danger of damnation, too walke by the light of the truthe in the way of righteous­nesse vnto eternall saluation: shalte haue, shalt honoure or serue, beléeue or confesse, [Page] with prayer, thankes or praise none other Goddes, which bée all Idols, false formes and fashions of creatures craftily counter­feited by diuelishe illusion in mans imagi­nation, so that thou shalt not take any such vanitie to be thy god: but mee, which am in deed of perfit and infinit being and power, goodnesse and glorie, euen I onely am the liuing God, and all others be no Goddes, but vaine idols & wicked diuels. Therfore I giue thée this commaundement as a doc­trine and charge, for thée to flée from all e­uils, dangers and damnation comming by them, that thou mayst haue all good things with life and saluation of me, onely. And bicause althings at altimes in euery place, yea euen the very secrete thoughtes of the heart, be euident afore my face. Therfore euer be mindefull how by thought, word, or déede, thou dost honour or dyshonor me, being euer in my presence, euen openly be­fore my face.

Thou shalte not make vnto thy selfe any grauen Image, nor the likenes of any thing that is in heauen aboue, or in earth beneath, nor in the water vnder the earth, thou shalt not bow downe to them nor worship them. [Page] For I the Lorde thy God am a gelous God, and visit the sinne of the fathers vppon the children, vntoo the third and fourth genera­tion of them that hate mee, and shew mercie vntoo thousandes in them that loue mee and kepe my commaundements.

THOV, created and made by the infinit wisedome and goodnesse of God lyke vnto his image and likenesse truely in deed: shalt not make vnto thy selfe, shalt not deuise or abuse by the inuention and fantasie of man falsely framing in imagination any grauen image, nor the likenesse of any thing, any resemblaunce of creatures, counterfayted through caruings or coloures, in any mat­ter, place or time. Thou shalt not bowe downe to them nor worship them, thou be­ing the liuely image of god, created by gods wisdome vnto gods glorie, shalt not submit thy self to honor or reuerence counterfeted creatures carued or coloured by the craft of man, to satisfie the foolish fantasie of man, vnder pretence or purpose to honor God, in preferring the deuise of man vnto the wis­dome of God, & a counterfeted resembling of a corruptible creature, vnto the liuely i­mage of the eternall God. For I the Lorde, [Page] thy God, the maker and louer of all things truely created and made, & specially of thée o man as most like vnto me & best beloued of me, am a gelous God, am greeuously of­fended when my beautiful image and ami­able creatures bée shamfully abused by thy fowle fashioned fantasies. For albeit in thy own conceit thine own work séemeth faire vnto thée, yet in deed & truth afore my face, far fowler is that fashion of an eie which is without all sight, than that which is much bleared: and likewise that forme or figure of face and body, which hath no life, no fée­ling, nor no sense, is far fowler and worsse thā that which is full of al sicknesse & sores. Thy idols which haue eyes and sée not, ea­res and heare not, be nothing like vnto my creatures, which séem as they be, and be as they séem, in forme and substance true and perfit. Therefore I visit the synne, I reuēge and punish the sinne of the fathers vpon the children, proceding from the elders in their successors, vnto the thirde and fourth gene­ration of them that hate mee, when as the elders deuise and giue, and their successors take and followe occasion and ensample of sinne against mée, especially when as they [Page] so disdayne mine honor, abuse mine image, and corrupt my creature, as proueth plain­ly that they hate mee, & deserue that I shuld so punish them, and shewe mercie in thou­sands, and bestowe my mercy in forgiuing the faults and bearing with the infirmities of very many in long succession, of them that loue mee, liking and allowing in their heartes all my workes better than any of their owne deuises, and kepe my comman­dementes, alwayes readie and willing to do or not to do any thing as they be taught & bidden of me. Wherfore, O mortall man, sayth the eternall God concerning image­rie, in the which is more noysome poison of counterfet corruption, than auaileable pro­fit of true representation of my good creatu­res purely and plentifully made and placed euery where by mée, vnto my honour and glorie, and vnto thy comforte and commo­dity, if thou do loue and not hate me, if thou wouldest escape vengeaunce and purchase mercie of mée, take heede and beware that thou do not follow any subtile reason, craf­tie inuention, or common custome, contra­rie vnto this my commaundement.

Thou shalt not take the name of the Lorde

[Page] thy God in vaine. For the Lorde will not holde him giltlesse that taketh his name in vaine.

O man lacking light and void of know­ledge, the Lord thy God that can be resem­bled by nothing, nor named by anie word according vnto the worthinesse of his glori­ous maiestie: and yet wil by many words and works notifie himselfe vnto thée, as is for thy capacitie and commoditie, hée com­maundeth and teacheth thee, with suche re­uerent diligence to hearken vnto his woord and regarde his workes, and such his ordi­narie meanes as may make, continue and increase in thée vnfayned feare and loue of him, by true knowledge and remembrance of him. Wherefore, Thou shalt not take in vaine, without increase of honour vnto him and comforte vnto thée his name, in a­nie of his wordes or workes, especially his holy Scriptures, and godlie saccraments. For the Lorde God, which by his woordes and woorkes doth declare and witnesse suf­ficiently vnto a ll men anye truthe, wil not holde him giltelesse, will not iudge him out of fault, or suffer him escape vnplagued, that taketh his name in vaine, that taketh [Page] and abuseth his holy worde, good creature, or blessed ordinaunce, to couer or confirme any lies and vanities, or else refuseth and neglecteth the same, as not necessarie and sufficient to teache, trie, and wytnesse any godlie truthe and veritie, so as is most vnto Gods honor and glorie, and best for mans comforte▪ and commoditie. Therfore O man, being of thy selfe a shameful lier, and yet by Gods grace called and ordayned vn­to the knowledge and witnesse of God and of his truth, vnto his glorie, and thy com­forte, with dreade, loue and reuerence, to bring and keepe the knowledge of God and his truthe amongst men, thou shalt search in the holy scriptures, desire of god in faith­full prayers, and declare, and witnesse in time expedient the truthe of God in the name of God. For vpon all such as bée­leue blinde prophecies, or arrogant Astro­nomers, that call vpon Diuels in coniu­ring. or that abuse the name of GOD in swearing, or that fearing to professe the truthe, haue hope in dissembling and lying, will God bée reuenged, when as they by strong illusion wrought by the subtiltie of Sathan, bée woonderously deceyued, too [Page] bée worthily plagued and damned, bicause they would not receiue ye loue of the truth that they might bée saued.

Remember that thou kepe holy the Sab­bothe daye, sixe dayes shalt thou labour and do all that thou hast too do, but the seauenth is the sabboth of the Lorde thy God. In it thou shalt do no manner of worke, thou and thy sonne and thy daughter, and thy man­seruant and thy mayde seruant, and thy cat­tell, and the stranger that is within thy ga­tes. For in syxe-dayes the Lorde made hea­uen and earth, the sea and all that in them is, and rested the seauenth day: wherfore the Lorde blessed the seauenth daye and hallo­wed it.

O man bannished out of pleasaunt Pa­radise for thy sinne, vnto painfull penance vpon earth, to eate there thy breade in the sweate of thy face all the dayes of thy life, and yet by the grace of God hauing proui­ded and graunted vnto thée for release, and reléefe, a holy sabboth of solace in the Lord thy God, now in all trauayle and laboures duely seruing thine owne necessitie, thou mayst and shouldest feele cheereful comfort in mindfull remembrance of keping a holy [Page] Sabboth vnto Gods glorie. And as the last day and ende of the weeke was the sabboth of the Iewes: so after all trauayle and la­bours in this life to bée ended by death, be­ginneth rest and quietnesse in the Lorde e­ternally to continue wythout any ende or feare of death: and in euerie Christen con­gregation certaine times be appointed for all men to ceasse from bodily labours, that they may with more quietnesse of mynde receiue more spiritual comfort: yea, and e­uerie man priuately hath many iust occasi­ons of some rest and quietnesse after his la­bours and businesse. Seing therfore that al painfull labours pertaine vnto penance de­serued by sinne of man, and al comfortable restes be gratious giftes of Gods goodnesse vnto the reliefe and release of mans mise­ries. Remember that thou keepe holie the sabboth day, in thy painefull labours thou shalt continue, chéere and refresh thy self with comfortable remembrance of ghostlie rest and quietnesse. For syx dayes shalt thou labour and do all thou hast to do, thou shalt with good corage in any labors to discharge thy duety continue at all times, but the sea­uenth day is the sabboth of the Lorde thy [Page] God, but then when as by any death, any common ordinaunce, or by some singular and peculiar occasion thou shalt of God bee dimissed from bodily businesse vnto spiri­tuall rest and quietnesse, which time as the last day of the weeke, and the ende of al thy workes and businesse, thou shalt euer kéep holie, euer reserue & referre wholly vntoo the Lorde thy god: In it thou shalte doo no maner of worke, thē shalt thou not be trou­bled with worldly affaires, or bodilie busi­nesse, but receyuing comfort and consolati­on of the Lorde, render thankes and praise with ioy and gladnesse of minde, for in re­membring to mortifie thy flesh with bodi­lie labors vpon the worke dayes, thy mind shal not be weried, but well dysposed vnto all charitable exercises and godly meditati­ons vpon the holy day, vpon the day & time graunted and giuen of god vnto thée, that then thou refreshing thy mind in quiet god­lie meditation, shouldeste not burthen thy bodie, or cūber thy conscience with world­ly cares or businesse, then shalt thou leaue of all such labours, thou and thy sonne and thy daughter, and thy man seruante and thy mayde seruant, and thy cattel, and the stran­ger [Page] that is within thy gates, as all that bée­longeth vnto thée, were made partakers of punishmente, when as thou was put to pe­nance for sinne, so shall they all haue their parte and portion of this reste and release graciously giuē to thy recreation & renoua­tion. For in syx dayes the Lord made heauen and earth, the sea and all that in them is, for the Lord that made al things, appointed al other times for necessary works, and rested the seauenth day, shewing by example that a pleasaunt rest shoulde remaine after the end of times consumed in labours. VVher­fore the Lorde blessed the seauenth day and hallowed it. Wherfore O man, the Lorde god hath blessed the time of his rest frō thy labors, with most plesant blessings, vnto al creatures, & hallowed it in most acceptable seruice vnto himself. Wherfore thou remē bring with diligēce ye dispatch of al world­ly works in due time, to kepe al thy rest e­uer wholy & holie vnto the Lord, shal most and best praise god, please other, & comfort thine own cōscience, according as thou hast here example & cōmaundemēt of the Lorde God. So this manner of kéeping of my sab­boths is a sure tokē & signe that I the Lord [Page] God do sanctifie thée with all, that thou hast to kepe a continuall sabboth or continuall quietnesse of conscience, seruing mee the Lorde thy God in holynesse and righteous­nesse all the day [...]s of thy life. As contra­rywise the breaking or abusing of my sab­boths is a certain signe that such as so do be subiect to Sathan the prince of this world, euer labouryng with corruption of minde and conscience to serue them selues in vn­godlinesse and wickednesse all the dayes of their liues. So are not suche men sancti­fied by me, but my sabboths and all that they haue of me, be polluted and abused by them.

Honour thy Father and thy Mother, that thy dayes may bee long in the lande whiche the Lorde thy God giueth thee.

Bicause thou arte a childe of suche follie and fraylenesse, that thou canst not suffici­ently prouide for thy selfe, nor charitably liue in order and kéep company with other but by the fatherly protection and prouision of suche as I the Lorde thy God of fatherly affection towardes thée, haue placed in au­thority ouer thée. Therfore thou shalt with all louing obe [...]ience and due payments ho­nouring [Page] them, obey and glorifie mée, that thy dayes may bee long, that thou maist con­tinue wyth comforte, vnder the protection of them whose heartes alwayes be in the hande of the Lorde to maintaine and direct that power and authoritie which they haue of the Lorde, euer to correct, punish, or de­stroy euill doers, and to cherish, rewarde and defende them that do well, in the lande which. the Lorde thy god giueth thee: in place or in places which the Lorde God of louing fauour towardes thée, wil euer pro­uide, so as he foreséeth and knoweth bée most méete and expedient for thée.

Thou shalt do no murther.

Thou thy selfe being a man, shalt in no wise by thought, word or déed commit anie suche euill, as in any wise hurtefull vntoo the life of man, for the hurt of mans life, is the sheading of mans bloud: and the shea­ding of mans bloud vpon earth cryeth vnto God for vengeaunce to fal from heauen: & God which searcheth the heart, séeth al that lieth lurking in the minde: so that if there bée in thy hart any hate of thy brother, thou art afore God a murtherer: yea, he is the cause of the death of man afore God, that [Page] lacketh loue to saue the life of man vppon earth. Therfore that thou mayest kéepe thy handes cleane from sheading of innocente bloude, and not be the cause and prouoker of vengeance to fal from heauē vpon earth, thou shalt do or wishe nothing that is euill vnto any man, but all that is good to the vt­termost of thy power vnto euery man, ac­cording vnto the meaning of this comman­dement, giuen of god vnto man, for the pre­seruation of man.

Thou shalt not commit adulterie.

Thou whome God hath created like vn­to his pure image, and vnto whom he hath made a fellowe helper in like fourme, to be coupled together in honourable matrimo­nie, for the godlie continuance of thy kinde in succession, shalt eyther keep thy self chast in pure virginitie, or else in sanctified ma­trimonie liue wyth thy yoke fellowe only: so that no filthie luste in thy hearte, loke of thine eye, or gesture in any parte of thy bo­die, defile thy flesh with adultrie, with a­ny man [...]r of corruption contrary vnto the purenesse of godlie matrimonie. For al fil­thie lust cōming of that séed which god hath created in nature, and sanctified in wedlock [Page] vnto the increase of mankinde, when as it is not dysposed and vsed in the holinesse of matrimonie, vnto the blessing of succession, and the auoiding of fornication, then doth it vnnaturally and vngodly defile, delude and driue bodie and minde of man to abuse, re­fuse, and breake godlie wedlocke vnto the corruption, curse and perdition of man, his séede and succession. Therfore thou shalt a­uoide all such vnnaturalnesse, such vngodli­nesse, such corruption, cursse and perdition, and kepe thy self pure in spirit, in soule and bodie, if thou kepe this cōmandement duly.

Thou shalt not steale.

Thou hauing of Gods gracious gift body and soule, which by reason of Gods plenti­full prouision, can neuer bee vtterly desti­tute of any thīg necessary, shalt by no craft or crueltie, keep or conuay from any man any thing that is his, according to law and equitie, or that should serue vnto his cōfort or reliefe, according to godly charitie. For as God the only Lord ouer al hath disposed and giuē vnto al, seing & prouiding best for euery mans necessitie, so should euery man be best contēt to yeld himself vnto gods or­dinance & prouidence, not willing or seking [Page] any profit or plesure vnto him self, by bre­king the ordinance, and refusing the proui­dence of God, in getting any thing vncha­ritably from man. Therfore to auoyde the daunger of dispising Gods ordinaunce and prouidence, and to liue in the lawe of loue and charitie, thou arte charged and taught by this commaundement, not vnlawefully to take frō any man any thing that he hath of his owne, nor vncharitably to kepe from him any thing that he néedeth of thine.

Thou shalt not beare false witnesse against thy neighbour.

Thou hauing a tong, and other meanes to wytnesse the truthe, vnto the honour of God and profit of men, shalt by no manner of meanes denie the truth, or forge lies, which is alwayes a dishonouring of God, with daunger and domage vnto man. For as God is the authour of all truthe, and the Diuell the father of all lies: so all exami­nations of truthes, and occasions of lies, be trials causing the children of God and of the Diuell to confesse and vtter the wylles and workes of their fathers. Therfore that thou mayst shewe thy selfe a childe of God, and not of the diuel, thou shalt neuer make [Page] or maintain any lies, but euer confesse and confirme any truth as shal be expedient for thy neighbour. And note that al blind pro­phesies, all forged lies, all false reports and vntrue tidings, all fayned flatterie and en­uious slaunders, and all vncharitable dis­sembling or deceytfull counterfeating of a­ny thing, be diuelish contrarying of Gods truthe, against thy neighbour, against that duty, which thou owest of charitie vnto thy neighbour.

Thou shalte not couet thy neighboures house, thou shalt not couet thy neighbours wife, nor his seruaunte, nor his mayde, nor his oxe nor his asse, nor any thing that is his.

Thou walking afore the face of GOD whose eyes behold all secrets, euen in the bottome of thy heart, shalt not couet, shalt not will or wish, thy neighbours house, any possession of person, landes or goods, which is thy neighbors, to be thine, nor any thing that is his, nor any thing to be thine, which is giuen of god not vnto thee, but vnto him. Yea the profit or pleasure of any thing that is thy neighbours, shal not stirre vp in thée a luste to haue it thy selfe: but rather any lacke or néede that thou mayest sée in thy [Page] neighboure, shall make thée to helpe hym if thou bée able, and euer mooue thée hartily to pray and desire of God all goodnesse vnto him, euen as vnto thyself, according to the lawe of loue and perfection.

CHAP. IIII.

The lawfull vsing of the Lawe is, to force men by feare of their owne deseruings, to flee vntoo Christ in the comfortable light of the gospel.

FOR God whiche of his good­nesse did make thée perfect and pure in thy creation, doth nowe by his rightuous law require of thée suche holinesse and perfection, as is ac­cording vnto that integritie whiche thou then receyuedst of his maiestie. And also be promiseth blessings and life vnto the kée­pers, and threatneth cursings and death vn­to the breakers of this his righteous, good, and perfit lawe. Therfore considering and comparing thine owne habilitie and obedi­ence, with the righteousnesse and equitie of this lawe, thou mayst in it as in a glasse, afore the maiestie of God, vnder blessings [Page] and cursings, betwixte life and death, sée e­uidently thy face & case, thy conuersation, state, and condition.

But if thou leaue looking into this lawe, and follow the flatterie of thine owne fan­tasie, thou shalt deceyue thy selfe daunge­rously, not onely in negligence, but also in labouring tóo confesse thy selfe afore God duely. For as the Pharisie that compared himself with the Publicane, so thou in ge­uing thankes vnto God, for all that thou thinkest good in thy selfe, and being bold too preferre thy selfe to some other, for the e­uils which thou knowest in them, shalt so deserue to depart lesse iustified, and further from the fauor of God, and loue of thy ney­ghboure, for the more that thou doest com­pare thine owne well doings, with the euil doings of others, the lesse shalt thou dispose and submitte thy selfe, to receiue mercie of god, & to bear the infirmities of thy brother.

But when as thou doest examine thine owne conscience, and iudge thine own dée­des by the law of God afore the face of god, then shalt thou finde such euils inwardly, as shall giue thee greate occasion, to be so ear­nestly occupied in refourming thy selfe, that [Page] outwardely thou cannot be bolde eyther to glorie in thy self, or to iudge any other.

They which haue not the right vse of the law, can haue no true knowledge of sinne. but thou that wilt iudge thy self by the law shalt feele what is in thy selfe against the lawe.

For if thou do not finde thy selfe giltie in hauing any strange God, yet shalt thou find many and great faultes in thy self against the first commaundement, so often as thou dost consider and remember that thou dost not perfitly with all thy heart, wyth all thy minde, and with all thy might, loue, reue­rence, feare, trust, praise, and confesse the eternall liuing God as thy only Lorde and God.

And thou neuer honour or make any I­mage in any matter carued or painted, yet so often as thou doest imagine the diuinitie of God, vnder any forme or fashion in thy minde, and imagination, thou makest such kinde of imagerie, as is by the second com­maundement forbidden vnto thée. Yea, and so ofte as thou makest or takest any image carued or painted, to be like vnto Christe God and man, so ofte thou presumest too [Page] liken the foulest abhomination in ye world, vnto him that is most glorious in estimati­on afore God: for man being a lier, maketh and taketh an image that hath eyes, & seeth not, eares and heareth not, as though it were like vnto Chryst Iesu: but Goddes worde which is truthe, witnesseth that all suche images be not like vnto Chryst, but vnto idolaters which make them, and put their trust in them. Undoutedly there is no true knowledge of Chryst learned of Gods worde, but a false idoll of Christ, forged by imagination in the hearts of them, that can be content to say that Chryst their Sauior is like vnto any such vile things. And also in imagerie of other things many men do much offende in esteeming more the vaine counterfet made by man, than the good cre­ature made by God. I meane in imagerie of things belōging to the secōd table, where imagerie is not forbidden for ciuile vsage a­mongs men, but that suche may be made & kept if abusing of them be auoyded: yet of things belonging to the first table, where imagerie is forbidden for any vsage in reli­gion or seruice of God, all suche imagerie ought vtterly to bée auoyded and abolished.

[Page] Also negligently to heare, speake, or read the word and name of god, or to pray with­out deuotion: yea, not to heare, reade & con­fesse God and his truth, with reuerence, di­ligence, praise, thanks and prayer, so oft as thou may haue occasion, is condemned by the third commandement, which requireth honour due vnto Gods name.

The fourth commaundement requireth perfit diligence in all due labours, & a mind neuer wearied, but alwayes delited with godly meditations, so as any mā may ther­by euer finde himselfe faultie, both in labor, and rest.

Then doth a man breake the fifth com­maundement, when as he doth not with all earnest deligence & louing obedience, obey and maintaine al good orders among men.

Thou sinnest against the sixth as a mur­therer, so oft as thou dost not relieue & de­fende euery man that néedeth, so muche as thou may by any charitable meanes.

Thou art gilty as an adulterous person, agaynst the seuenth commandement, so oft as any filthie lust inflameth thy fleshe. And if thy filthy lust be satisfied in any abuse of naturall seede, then is thy sin not only a vil [...] [Page]corruption of nature, but also a Sodomiti­call abhomination contrary vnto nature.

If thou liue in idlenesse vpon other men­nes labours, or do not get righteously, and bestow charitably, somuch knowledge and comfort, meates, money, and all maner of goods, as thou may be able by al honest and godly wayes, thou arte then iudged a théefe by the eight commandement.

If thou make any manner of lies, or but faintly and vnfaithfully defende thy neigh­bors truth, and honestie, thou art condem­ned of false witnesse agaynst thy neighbor, in the ninth commaundement.

Finally, if in consideration of thy neces­sitie, thou do not onely desire and take as sufficient gods plentie prouided vnto thée, but in seing any thing faire or good, pertay­ning vnto thy neyghbor, dost couet the pro­fite, or pleasure, propertie or possession of the same from him vnto thée, then dost thou offende afore God against man. Yea euery such lust lying in thy heart may bèe percey­ued by the tenth commandement to be sin, albeit so secret, that Paule sayth he should not haue known it, but by this commande­ment, which sayth: Thou shalt not couet.

[Page] Surely such knowledge of sinne cōmeth by this lawe, that when as any man in his owne conscience afore the face of God, wil truly measure by the line of this law, howe far he is fallen from the righteousnesse ac­ceptable vnto God, into sinne abhominably offending God, then shall be perceiue that through the infirmitie of his owne flesh, he doth fall so farre from al power of frée will, from all ablitie to performe fully his due­tie vnto God, that in him selfe he can haue no hope to escape the rigor of the lawe, the letter of the law, which killeth, curseth and condemneth all faults, infirmities and im­perfections in man, vnto whome God did giue in creation both purenesse and perfec­tion.

Therfore as in him that presumeth to be iustified by his déedes in doing of this law, any impurenesse or imperfectiō is worthi­ly condemned by the righteousnesse contai­ned in the lawe: so contrariwise vnto him that féeleth and with fayth in Christe con­fesseth his owne faultes and infirmities, al horrible sinnes, and gréeuons crimes shall be graciously pardoned through the mercy­full pitie of the Lorde ouer the lawe.

[Page] So is the lawe a tutour or scholemaster, teaching man what he oweth of dutie, and forcing him to flée vnto the promise of God in Christ for mercy. They therfore vse the law lawfully, which learne by it to knowe what man ought to do and performe of du­tie, and so be made méete and desirous too heare the glad tidings of ye gospel of Christ, in whome God doth promis and performe vnto man all things freely. For the lawe sheweth vnto man death and damnation in all his owne deedes, and the gospel allureth man vnto assuraunce of saluation in Chri­stes merites.

So Adam in Paradise being broughte vnto a perceiuing and féeling of his owne sinfull miseries through the lawe and com­maundemente, was by the gladde tidin­ges of the Gospell, by the promise in the seede of the woman to breake the heade of the Serpent, comforted and called to come by fayth in Christe forth of his owne mise­ries vnto Gods mercies.

So the Israelites in wildernesse, imme­diatly after their greuous idolatrie vnto the golden calfe, being brought vnder feare of the law, vnto a féeling of themselues, were [Page] recouered with comfort in the promise of a Prophet to be raysed vp of God vnto them of their brethren. And continually all the dayes of Iosua, the Iudges, and the Kings, and so forth, so oft as by any plagues, prea­chings and threatnings of the lawe, they were brought vnto true féeling and confes­sing of themselues and their owne faultes: they euer lerned to flée vnto Gods promi­ses, and to finde recouerie in his mercies: but when as they followed their owne fan­tasies, flattering themselues, then fell they continually from euill vnto worsse sinnes, and sorrowes, miseries and mischéefs. For in continuance of times, and lack of grace, they lost Iudges, Kings, and good Gouer­nours of their owne vtterly, they and their countrey were brought into subiection to serue strangers. Their temple, gods house made to be replenished with riches of god­linesse, was turned into a den of theeues, which did rob God of his honour and Gods people of muche riches, and of all maner of godlinesse: and in the place of godly Prie­stes and true Prophetes, false flatterers, and ambitious prelates did by many mea­nes draw men from god vnto themselues, [Page] from Goddes lawes, vnto their traditi­ous, to labour in conscience vnder intolle­rable burdens. Wherefore as afore time God had by the crueltie of Pharao driuen them out of Egypt, to be allured and led by méeke Moses toward the lande of promise, so then at that time did God driue them by those euils frō seruing vnder ye letter of the lawe, which killeth, to be called by Christ at his comming, vnto the libertie of the go­spell, which by the spirit quickneth. So all things that be done in the world, and truly written in holie Scriptures pertayning to the lawe and the Gospell, serue to declare and witnesse that al men be sinners, and al their déedes deserue damnation, and that God in many thinges sheweth mercy vnto all men, and that he also giueth abundance of mercie, and grace, vnto so many as be­leus his pronuse made vnto them in Christ Iesu.

CHAP. v.

God by the ministerie of the gospell teacheth men to beleue in dede: the diuel by common custome teacheth men to say onely that they beleue.

[Page] THE Lorde God in Christ did reconcile the world to himself, not charging men with their sinnes, but offering vnto them his mercies. And Christ by his comming and suffering hath abolished all figures and shadows of sacrifices and cere­monies, ouercomming in déede sinne, death and damnation, and ascending bodily vp in­to heauen, hath sent downe the holie ghost to beare witnesse and work with the prea­chers of his gospell vpon earth, whiche as faithfull messangers of the Lorde, earnestly exhorte and humbly beseech men in Christ that they woulde bée reconciled vnto God. Wherfore now after sufficient experience, and tryall of all things, and vtter abolishe­ment of such as nowe might bée euil or vn­profitable, God the father of mercie and pi­tie, through the merits & meanes of Christ his son, by the power and presence of the holie Ghost, euer woorking and witnessing with the Ministers of the Gospell, doth so mooue and dispose, purifie and sanctifie the harts and mindes of men, as teacheth and causeth them by fayth to flee dangers of dā ­nation deserued by their owne déedes vnto [Page] assurance of saluation in Christes merites.

They be taught to beleue in God, by the sonne, the spirite, the woorde, and messan­gers of God.

I do not meane that they be taught, only to say, I beléeue as the Church doth, or on­ly to say the summe of a good beléefe in an vnknowen language, but that as God by the minister of his worde and power of his spirit teacheth, so their heartes and minds conceiue, their mouthes confesse, and the fruites of their charitable works bée agrea­ble in such wise, as euery one of them most truly and comfortable doth think, and may say with the holie catholike Church:

I beleue in God, the father almigh­tie, maker of heauen and earth.

I which was by nature a childe of wrath borne and liuing in sinne vnder Sathan, in the kingdome of darkenesse, nowe of grace through the holy ghost, by the immortall séede of Gods worde, being newe begotten and new borne vnto the kingdome of God, Do beleeue as certainely as of moste sure ground, and as throughly as of great triall and experience, I do know and trust in god [Page] the father almightie, that God which is all goodnesse in himselfe, hath of his fatherly loue, and almightie power, made mée his good creature and deer child, so that he will for euer be a gracious God, and louing fa­ther vnto me, which is the maker of heauen and earth, which hath created and made, & doth rule and order al things in heauen and earth vnto his honour and glorie, and vnto my comfort and cōmoditie. For as hée be­ing the Lord ouer all, hath declared himself to bée a father vnto me, by his promise, so I am sure of the inheritance of all, being his childe by faith.

And in Iesus Chryste hys onely sonne, our Lorde.

I haue good knowledge by sure truste in Iesus the Sauioure of his people from their sinnes, that I shall bée saued from my sinnes, and from all euilles throughe Christ the annointed King, priest and pro­phet, that I shall bée a christian, that I shal be annointed with grace of Christes spirit, to be partaker of the kingly priesthode, and godly wisedome of Christ, that in such ho­linesse, righteousnesse, and godlinesse as is [Page] acceptable before him, I may offer the sa­crifice of my selfe, in seruing him al the day­es of my life and haue the crowne of glory with him in his kingdome, in the kingdom vnto the which he hath redéemed vs, that is of nature and substance vnto God his only sonne, making vs his brethren and Gods children by grace and adoption, so that wée must take him to be our Lorde obeying the authoritie, learning the doctrine, and follo­wing the example of him, as of our onely gouerner, scholemaster and pastour,

VVhich vvas conceyued by the ho­lie Ghost, borne of the Virgin Mary.

Which in taking by the holy Ghost (of a pure virgine) our flesh vpon him, hath pu­rified vs from our sinnes, to be sanctified in his righteousnesse.

VVhich suffered vnder Pontius Pi­late.

Suffered vnder a Iudge the iudgement of death due for our sinnes, to purchase for vs of god his father, the reward of his righ­teousnesse, & to giue vs example and grace to followe his obedience.

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He vvas crucified.

Bearing the curse of the lawe to get and giue vnto vs the blessing of grace, hee

Died and vvas buried.

So that nowe our bodies & mindes with him should bée mortified and buried frō sin, and not die and damned in sin, for hee

Descended into hell.

He suffered all extremitie, not onely in bodie but also in soule: that we should suf­fer no more than we might be able to bear: and that no paynes, or punishment for sin­nes, should be plagues of vengeance to de­stroy vs, but rather corrections of fatherlie loue to amende vs.

The thyrd day he rose againe from the dead.

The day and time appointed and afore prophecied with victorie ouer Hell, Death, and Damnation, hée rising from the deade, did make death a ready and spéedie passage for vs vnto life, teaching and strengthning vs to ryse forth of sinne and walke in new­nesse of life, after him that

[Page] Ascended into heauen, and sitteth on the right hande of God the father almighty.

And like as the sunne at midday, so he in bodily presence lifte vp from the earth into heauen, there in glory of Gods maiestie a­biding, doth from thence shine, and shewe his vertue and goodnesse by ye power of his spyrite, most presently, and comfortably, vnto all creatures in euery place vpon the earth, and as hée ascended bodily into Hea­uen to replenishe all things, euen so in the same bodie

From thence he shal come to iudge the quick and dead.

From heauen whither as he did ascende in the sight of his disciples, so from thence in the sighte of all men, shall hée come, not only in spirite and power (as he is at all ti­mes in all places) but also in his bodie glo­rified with maiestie as he is nowe in hea­uen, and shall not come from thence, vntill the last day, when as all men both dead a­fore and liuing then, shall be changed in the twinkling of an eye, from mortalitie vnto [Page] suche state as shall euer continue, either in hel or in heauen, according vnto the righte­ous iudgement of Christe, in the which hee shall declare and take all vs that be vnfay­ned Christians, to be the blessed children, and heires of God, with him, in that king­dome which could neuer by any works, or merites of any man haue bene deserued or purchased, but onely in Christe vnto Chri­stians, of the only gracious goodnesse of god hath for euer bene prepared.

I beleue in the holie Ghost.

I haue knowledge with sure hope in the holy spirit of God, equall with the father and the sonne, proceeding from the father and the sonne, to sanctifie & beautifie Chri­stes Church, that I shall be sanctified from all sinnes, and endued with all good giftes of grace, as God seeth is moste necessarie, & expediente for mée, to edifie and not to de­stroy. Yea, I beléeue that by him all Gods creatures be sanctified and made holie vnto all godly men, and that without him there can be no holinesse, nor nothing holie vnto any man. For it is not only the holy ghost, in the heart and minde of man that sanctifi­eth, [Page] that maketh and kéepeth pure and holy.

The holy catholicke church.

I knowe and thinke assuredly, that I and all Christians, be one church, one con­gregation, in suche vnitie of liuely faithe whiche worketh by charitie, as dothe euer kéepe vs togither as members of one bodie in Christe, although wée be farre asunder by reason of diuers times and places in the worlde, and by the holy spirite, worde, and sacraments of God in this church, is such holinesse as doth euer striue and preuaile against vngodlines, such holinesse as is the continual purging of men from their sins, to furnishe and garnishe them with godly righteousnesse in Christ. This Church or congregatiō is so catholike, so made one of many, so made one mysticall bodie in Christ of many men in all places, as is one mannes naturall body, of diuers members euery one seuerally hauing their own pla­ces and proportions, & all together ioyned accordingly in one body of one person.

And so the communion of Sain­ctes.

[Page] The vnitie of them that be sanctified, re­demed, and deliuered from the seruice of the Diuell, the flesh and the worlde, to glo­rifie God in holinesse and righteousnesse, is by Christ and in Christ a common comfort and cōmoditie vnto al them, of euery thing that is good or profitable vnto any of them, which although many times they cānot bée séene, and perceyued of worldely men, nor well knowne one to another, yet being all of one faith, be euer altogether afore god in one mind as members of one body, to haue communion, comfort and commodity euery one with al other in Christ their head. And as it was sayde they haue Moses and the Prophets, let them heare them: so haue wée always in this holy catholike Church, the foundatiō of the Prophets, & Apostels, Christ being the beade corner stone, albeit not their personsin bodily presēce, yet their examples of liuing, and truthe of doctrine in their wrytings, so that euer therein wée may sée, and perceyue that face and fashion of the holie catholicke Churche, which God hath ordayned to be so shewed, as moste ex­pedient and sufficient vnto all men, at al ti­mes, and all places.

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The Remission of sinnes.

In this Church of Christ and companie of Saintes, I knowe and receiue freely by fayth forgiuenesse of sins, which be so great and gréeuous debts as do deserue death and damnation: and as the least of them could neuer haue bene dyscharged, but onely by the precious passion and oblation of Christ once for all

The resurrection of the body.

I know and loke that our bodies, by sin of man, deseruiug death to decay in corrup­tiō, shall by the might and merite of Christ be raised to receiue glory & immortalitie.

And life euerlasting.

And finally that bodies and soules, in ioy and glory, shal liue for euer in the king­dome of god, when as we shall receiue our inheritaunce with Christ, in whom accor­ding vnto Gods promises and our fayth, al these things be most sure and certaine, that is to say: Amen. So be it.

Now thus beleuing and comparing the kingdome of heauen with the pleasures of [Page] Paradise, and the holinesse of regeneration with the purenesse of creation, I finde and féele how that I do get more, and better by faith in Christ, than that which I did loose by sinne in Adam. Yea I haue good vnder­standing and comfortable experience how that God hath concluded al men vnder sin, to be mercyful vnto all, how that the scrip­ture truely describing & declaring the righ­teousnesse of God, and the sinfulnesse of man, hath concluded all men vnder their owne sinnes, that righteousnesse which cō ­meth of the faith of Christ, might be giuen vnto the beléeuers: howe that through the righteousnesse of the lawe and infirmities of mannes flesh, God doth make greate a­boundance of sinne to appeare in all mens beedes and deseruings, that more aboun­daunce of grace might bée graunted and gi­uen by the merits of Christ, vnto all that receyue and beleeue the Gospell. O blessed be God for the gifte of this beléefe, by the which he maketh the losse of ye plesures of Paradise through mās sinne, to serue vn­to the inheritance of the kingdome of Hea­uen by gods grace. And the sinfull sorowes in mans conscience to be cōfortable signes [Page] and tokens of sauing health by Christes Phisicke and medicines. And all dangers, plagues, and vengeance for sinne in the world, to driue men to assurance of health and wealth by faith in the Lorde.

There can be nothing so sure & certaine as this faith, which commeth by hearing of Gods worde, which is the worke of Gods spirite, whiche is confirmed by the life, do­ctrine, and death of al that euer were Pro­phets, Apostles, Euangelists, & Martyres to teach and witnesse Gods truth. For this faith is not only a knowledge of the grace, mercy, & goodnesse of God, but also an assu­rance of the same vnto mannes self by the word & sprite of God. So yt it is the ground worke & stay of al good hope, the argument and euidēce of all such mysteries, as be hid and couered from worldlings, to be reser­ued and reueled only vnto Gods children. Therefore any man may easely learne to speake these wordes, but the goodnesse of God towards mā by these words signified, is such, as can not be knowne or perceiued of them which be of bloud, or of the will of the Flesh, or of the wil of man, but only of them whiche be borne of God, whiche [Page] be priuiledged by Christ to be the children of God. For this beléef is not of the fréewill of man, [...]ut of the holy spirit of God, not by keping customes or traditions of men, but by hearing the word of God, by hearing or reading the glad tidings of the Gospell in such sorte as can not be reueled, but onely in Christ, of the heauenly father, by the ho­lie ghost, vnto Gods children.

The blind eyes of wittie worldlings, in séeking for worldely wealth, & contemning Gods worde, can sée, and finde in déede no­thing but the wrath and vengeance of God in al things, and especially in sicknesse, pla­gues, wars, and losse of any lands or goods, but the cleare eyes of faythfull christians, by the light of the Gospell seeking the king­dome of god, and the righteousnesse therof, in all things, and especially in losse of anie góodes, or suffering any paynes, do euer sée the mercifull pitie and tender loue of their heauenly father alwayes keping them vn­der the rodde of correction, and the crosse of persecution▪ as his most deare children.

All Iewish persons wil haue such a Mes­sias, as shall make them Princes and pre­lates in a worldely kingdome: faythfull [Page] christians haue the sonne of god their Lord and sauior, which hath bought and brought them from this world to bee a holie people, and kingly priesthode vnto God in his hea­uenly Hierusalem.

The Crosse, the passion & death of Christ is an offence vnto all such as be delited and drouned in Iewishe ceremonies and super­stition, and a foolishnesse vnto such as glory in Gréekish learning and wisedome: but for all faithfull Christians whiche beléeue the Gospell of the same crosse, death and passi­on, it is the power of God vnto their euer­lasting rest and saluation.

Grosse idolaters do boldly and blindly i­magine a presence of God in imagerie, or vnder the forme of some maner of bodie, to be kept and honored of them, according vn­to their fantasie: but the cléere light of the Gospell, doth euidentely vnto the faithfull shewe EMANVEL, him which is God with vs, so that they most comfortably sée by fayth, Christ God and man, so in his na­turall bodie glorified in heauen, that in po­wer of his spirit, with the ministers of hys worde, and members of his mystical bodie vpon earth, he is alwayes present amongst [Page] men, bestowing suche giftes of his grace vpon them, and receiuing suche honoure, thankes, & seruice of them as may be most for his honor and glory, and their comforte and commoditie.

Uoluptuous▪ Epicures be alwayes we­ry of the time present, and voide of all good hope of that which is to come: but faithfull Christians chéerefully bestowe their time in honest godly study, labors, and exercise, with most comfortable hope and desire of Christ to come in Maiestie, to receiue them into his eternall ioy and glory.

Coniurers and Charmers doe imagine suche a vertue too be in their wordes and waters, circles and crosses, brethinges and blessinges, as shoulde poure aboundance of holynesse, into any thing as pleaseth them, yea as coulde force the deuil from hell, and God from heauen to appeare vnder some likenesse presently vnto them: Faithefull Christians by Gods worde doe learne and knowe, how that the holy Ghost by faithe in Christ, doth purge mennes hartes from al vngodlynesse, and replenishe them with such gratious goodnesse as sanctifieth them, and all things, as causeth them with all [Page] manner of Gods good creatures, euer too serue God in holinesse and rightuousnesse, without any presumption or desire to con­iure either God or the deuill.

Superstitious hypocrites, can sée no face of that Churche whiche they wil cleue vn­to, but in solemne shewe of Ceremonies, and pompe of Prelates: faithfull Christi­ans do euidently sée in the holy Scriptures, suche a foundation of the Prophets and A­postles ioyned vnto Christe the heade cor­ner stone, as is moste necessary, commodi­ous, and sufficient for them, in faith, do­ctrine and conuersation, to be framed, ioy­ned, and made members and partes agrée­able vnto that head & foundation. They sée by faith that face of Christes church, which god by his word hath shewed to ye faithful.

Desperate persons can neuer trust, nor desire of God forgeuenesse of sinnes, resur­rection of their bodies, nor life euerlasting. But faithfull Christians, by glad tydinges of the Gospell, be taught and encouraged, to desire and beléeue, that their sinnes shall be vtterly abolished, their bodyes from corruption and deathe chaunged and ray­sed, that they themselues vnto the image of [Page] God in Christ reformed may in life euer­lasting with Christ be glorified.

For in the light of the gospel of Christ, is the vncouered face of Christ, the euidente example and doctrine of Christ, so shewed to be séene, as doth transforme the faithfull beleuers into the same image of godlinesse, which is in Christes doctrine and conuer­sation, as doth moue and make men to put of olde Adam, that they may become newe creatures in Christ. So they be taughte of the father to know the sonne, they be dra­wen of the father to come vnto the sonne, they be transformed from the custome and trade of this world, to be framed and fashi­oned like vnto the sonne of God, as vnto the heade corner stone of a spirituall house, of a holie temple, to offer spirituall sacryfi­ces acceptable vnto God, to offer as Paule teacheth the Romaines, their owne bodies a sacrifice holie, liuely, and acceptable vnto God, and as Paul calleth the charitable be­stowing of the Philippians goods, odours of swéete sauour, acceptable sacrifices, ple­saunt vnto God. So that fayth which com­meth by the Gospell, maketh mens bodies and mindes, landes and goods, and al that [Page] they haue to be sanctified, sacrificed, and of­fered vnto God. For the Gospell teacheth howe that God ordeyneth and gyueth all things vnto mannes comfort and commo­ditie, and howe that men should do all thin­ges vnto Gods honour and glorie.

So by the Gospel al holinesse and godli­nesse▪ all gracious goodnesse, all true trea­sures and riches, be giuen abundantly vnto man, and all honour and seruice, all thanks and prayse, be rendred duely vnto god. But vnto all manner of men lacking the lyghte of the Gospell, all manner of things be vn­profitable, yea al their owne dooings be ab­hominable afore God▪ and damnable vnto thēselues. For nothing can be good or profi­table vnto man, which doth offend and dis­please God. Nothing can please God with­out faith in Christe, and it is vnpossible to haue fayth in Christe, and not to haue the Gospell of Christe.

Therfore it was verie necessarie and ex­pedient that afore the cleare lyghte of the Gospell did fully shine vnto the world, that the experience of other thinges shoulde be well tried and knowne in the world.

For suche is the good ordinance of God, [Page] to vse all maner of meanes, to bring mē frō vaine hope in any other thing vnto a sure faith in christ only, which cōmes by hering of gods word, according to Christes gospel.

For of all the good creatures of God, and of the habilitie of fréewill, man had suffici­ent experience in paradise, afore there was any infirmitie, and corruption of nature by reason of sinne. And afterwardes the pro­misses made vnto the fathers, the lawe gi­uen by Moyses, with all Sacrifices and ce­remonies in the Tabernacle, and in the Temple, dyd serue for a season to make men myndefull and desirous of the com­myng and kingdome of Chryste, whyche should performe the promisse, and satisfye the Lawe, beautifying his Churche with suche cleare lyght of the Gospel as shoulde vtterly abolishe all shadowes, and figures of Sacrifices and Ceremonies, with the Tabernacle and the Temple. And Christ himselfe did in bodie depart from the earth to be glorified in Heauen: so as by sending from thence the holie Ghoste was most ex­pedient for men, to haue Christe in spirite alwayes present with them vppon earthe. So therfore after all other good thinges as [Page] the last and the best, God hath thus, in the ende of the worlde, set vp the kingdom of Christ, with the clere lighte of the Gospell, and comfortable presence of his spirite.

Seeing therefore that man in Paradyse amongest all Goddes creatures, hauing a pure nature, did not then by the habilitie of his Fréewill, nor by the goodnesse of o­ther creatures, continue and stande in vp­rightnesse: he should not imagine that now in the vanities of this worlde, and infirmi­ties of his fleshe, being drowned in sinne, he can finde any thing able to rayse him vp vnto rightuousnesse. Also it is a cruel thing, by the heauie yoke of the law, to force men thoroughe feare to fall into Desperation, which should by the libertie of the Gospell be allured of loue to walke in the way of saluation. And it is a perillous presumpti­on of man, with gréeuous offence against God, and a great blemishing of the gospell, to renue the same, or deuise any other such like sacrifices or Ceremonies as God hathe now once abolished by the light of ye gospel. And finally there can be nothing more con­trary vnto the truth of god, & the comfort of man, than to imagin any bodily presence of [Page] Christ vpon earth with men, vnto whome he sayde it was expedient, that he shuld de­part from them, for else the holy Ghost the comforter should not come vnto them. But if I depart, sayth Christ, I will send him, and he when he commeth, shal reproue the worlde of sinne, of righteousnesse, and of iudgement: but he shall comforte you, and hée shall remayne with you. For beholde through his power, and presence, you prea­ching the Gospell haue me alwayes wyth you, in all tymes and places euen vnto the ende of the worlde.

Thus therefore it is euident, howe that al other things did serue in other times and places, so that now remaineth vnto vs on­ly the Gospell of Christe, with suche spiri­all presence of Christe, as is the power of God vnto the saluatiō of all that do beléeue. For all that do beleeue the Gospel, be made children of God to enherite his heauenlye kingdome, membres of Christes mysticall body, to be liuely stones of an holy churche and temple, garnished not with golde, sil­uer, copper, or colour, in caruings or pain­tinges to please the eyes of men: but with holynesse and righteousenesse acceptable a­fore [Page] God. The goodly costly ornamentes & deckings of the tabernacle of Moses, of the temple of Salomon curiously wrought by the hands of cunning workmen, serued but for a season, & coulde no longer continue ei­ther to please God or profit man. But faith which worketh by charitie, & is in hearing of the gospel, wrought in the harts & minds of men, by the inspiration of the holy gost, with beautiful frutes of charitable works, shall alwayes shyne and set forth the glory of God in the church of Christe: for Chri­stes churche is the elect kinred, the Kingly Priesthood, the holie assemblie, and the pe­culiar people, which God hath called oute of darknesse, vnto his maruellous light, for to shewe and set forth his vertues.

They be surely built vpon the foundati­on of the Prophetes and the Apostles, fast framed vnto the heade corner Christe, in faithe euer working and fashioning them by charitie, so conformably vnto the exam­ple and doctrine of Christe set forth by the Prophets, Apostles, and Euangelists, that al diuelish deceytfulnesse in the world, can neither blynde, nor bring them to mistake, and forsake their Lord and sauiour Christ▪ [Page] and his holy Catholike Church: for they in Faith doe euer sée the face of Christe, and the forme and fashion of Christes churche in holy Scriptures, euen so as God by his worde dothe sufficiently shewe to be séene, knowne and reuerenced of all men at all tymes, and in all places.

But suche men as care not for the scrip­tures, can not cléerely sée or knowe any thing that is good and godly, but boldly and blyndely in all thinges misiudge, mystake, and mislike Christ and his holye Churche, according vnto the common custome, and mannes fonde imagination. For when as they will not learne to vnderstand & know the truthe, by the worde of God, then they do deserue to be deceiued with lyes, by the crafte of the Diuell, in learning suche say­ings, as lacketh all knowledge and vnder­standing. What knowledge or vnderstan­ding gette they, which learne to saye, that they doe beléeue as the Churche teacheth? and bée taught to say and confesse their be­léefe in a straunge Language? When as they say, I doe beléeue as the Churche tea­cheth, and the Churche teacheth them that vnderstand no Latine, to say, Credo in Deum [Page] Patrem omnipotentem. &c. Surely in suche sayings they learne to vnderstand and per­ceiue nothing, but take what soeuer com­meth by ye craft of the deuill into their ima­gination so highly, that they wil neuer hū ­ble themselues to be taught of gods spirite, by gods word truly. For there is no lesson that lyketh and pleseth them so wel, as the lesson of that Doctor which sayth, Say that thou beléeuest as the Church doth, and my soule for thyne. O what auayleth it a man to say wordes, the whiche he doth nothyng perceyue in mynde, nor declare in déeds, or who is able in heauen or earth to paye the price, or guage the pledge of mannes soule, but onely Christ the sonne of God? Take héede, for the falling of their Doctor or tea­cher into the Dungeon of damnation is no excuse for them, that wylfullye folowe a blinde guide. They are wilfull and blynd, which refuse the gospell of God, and folow the Doctrine of men. They deserue to bee damned for folowing a blinde guide, which will not be taughte the Christian Beléefe, but in suche a tongue as they can vnder­stand neuer a worde: which wil not be per­suaded to beleue the holy catholike church, [Page] but in such sort as they shal neither beléeue nor know the Gospell of Christ. For they which learn by the Gospel to know Christ and beléeue in him, haue a lyuely Faythe, working by charitie, not of selfe loue sée­king by their owne merites, to saue them­selues, or to haue vainglorie, but knowing and beléeuing that they be saued wholly by Christes merites onely, of a pure loue to­wardes God and their neighbour, without any truste or looking vnto the worthynesse of their owne déeds, they be earnestly bent vnto good woorkes to the glorie of God, and the profite of all men.

Thou that lackest the light of the gospel, maist say, that thou beléeuest as the church doth, and yet thinke in thy heart, that thou by thy good déedes maist be saued: yea that thou wouldest not do good deedes, but that thou beleeuest by them to win heauen. And so trusting to winne Heauen by thy good workes, which the truth of the gospel tea­cheth can not be purchased but by Christes bloud, and doing all thy workes for loue of thy selfe, without pure loue of God and thy neighboure, albeit thou say vnto men, that thou beléeuest as the Church doth, yet afore [Page] God thy heart and mynde is voyd of Chri­sten faith and godly charitie, and far from any true loue of Christ and his Gospell.

CHAP. VI.

Certayne differences of chaste loue, and of cor­rupte loue, of Christianitie, and of Idolatrie: of Christes Churche, and of Antichristes kingdome: of the Masse, and of the Com­munion.

THere is a greate difference be­twixte the pure loue of honeste matrimonie, and the filthy loue of vile harlotrie. If the harlot knowe she shall not be forsaken, then will she set light to offend hir paramour, in da­liance with other: the more assured that an honest matrone is of hir husbandes loue, the more diligent will shée be to please him only, and to passe for none other. So there is great difference betwixt the godly chari­tie of Christians, & the selfe loue of world­lings. For tell the worldling, that God so much doth loue him, that he can not be vt­terly forsaken and damned: then will hée [Page] care litle to forsake God and fal into sinne: the faithful Christian perceiuing in Christ most certaine assuraunce of gods loue and saluation, is so satisfied and comforted ther­in, that nothing can separate him from the loue of God in Christ Iesu.

The loue of harlots is soone extinguished in pouertie and sicknesse: the loue in wed­locke is then thorough pitifull prouision of the one for the other wonderously purified and increaced betwixte man and wyse.

Worldlings be wearie of Religion lac­king wealthe and prosperitie: Christians finde comfortable increase of pure loue vn­der the crosse of Christ.

Harlots vse outwardly muche curious trimming, & many gorgeous vanities be­ing inwardly infected with filthy fornicati­on, & many vile vices. Matrones haue out­wardly a comfortable countenance & plain apparell, being inwardly beautifyed with modestie, honestie, and such vertues.

So comparing Idolatrie vnto Christia­nitie, it is euident to be séene howe on the one parte outwardly, places and persones with imagerie and crosses, copes and vest­ments, ceremonies and shews be solemnly [Page] set forth, which inwardly be filled with spi­ritual fornication, hypocrisie and supersti­tion. And on the other part how outwardly persons and places, after moste playn ma­ner and fashion, without any counterfaited garmentes, images, ceremonies or any so­lemnities in comfortable preaching of the Gospel, & ministration of the Sacramentes be inwardly replenished with faithe, hope, and charitie. The whoorishe church of An­tichriste, taketh of all maner of men, what so euer she can catche to make hir selfe to séeme gay and goodly. The holy Church of Christ wil receiue nothing of any man, but of Christe onely, that she in déede maye bée chast, pure, and holy.

Therefore the Masse made of manye mennes inuentions, is taken as a thyng moste profitable, and plesant vnto the one: nothing but the plaine preaching of the go­spel, sealed with the sacramentes of Chri­stes only institution and ordinance, can be receiued as comfortable and commodious vnto the other.

Into the Masse be nowe gathered suche solemne shewes, dumme ceremonies, with straunge words and whisperings, as alore [Page] haue bene vsed of the Gentiles in Idola­trie, of the Iewes in Superstition, and of sorcerers incantations and coniuryngs: which were all vtterly cōdemned, refused, and separated of Christe and his disciples, from suche preaching of the Gospel, mini­stration of the Sacraments as the churche of Christ hath receiued of Christ, and doth kéepe and vse according vnto Christs onely institution & ordinance. For in holy scrip­tures be written all suche things as Chri­stes churche did receyue of Christ by hym and his disciples so instituted and taught, as should euer after bée obserued and kept. And therfore it is verie euident by playne writings in the holy Scriptures, how that Christe and his Apostles by preachyng of the Gospell and ministration of the sacra­mēts, did teach men in all places, to sancti­fie themselues to be offered as a sacrifice to serue God in holinesse and righteousnes, as liuely membres of Christes mysticall body: but how by saying Masse, to make of bread and wyne turned into Christes na­turall bodye a sacrifice for the quicke and the dead, there is not one worde in al holy scripture, no, there is not in all holy scrip­ture [Page] any maner of Masse now vsed, taught or commaunded by Gods worde.

For Moyses and the Prophets set foorth in writings all sacrifices and Ceremonies pertaining vnto the Law. And lyke wise do the Apostles and Euangelistes all suche as belong vnto the Gospell. And all that is written in the new Testament by the A­postles and Euangelistes, contaynyng all suche doctrine and déedes of Christ and his disciples, as God woulde by them should be taught vnto vs, doth as muche reproue the Masse, as in the old Testament Moses and the Prophetes did reproue the sacrifices of the Israelites in Dan and Bethell. For as vnlike is the Masse at the Altare, vnto the Lordes Supper at the Table, as were the Calfes sette vp by Ieroboam in Dan and Bethel, vnlyke vnto the Arke and propi­ciatorie betwixt the Cherubins in the tem­ple at Hierusalem.

And as the Prophetes and Priestes of God did teache suche a memoriall and pre­sence of God at Hierusalem, as shoulde moue and stirre vp the minds of men there to remember and reuerence God in hea­uen: but Ieroboam and his Priestes, did [Page] teache and make men to beléeue that their Idolles were not onely images of remem­brance, but the same God that brought thē out of Egipt, in such corporal presence then there in Dan and Bethell, as did kéepe the Israelites myndes from heauen, and theyr personall presence from Ierusalem: euen so now godly preachers do teach such a remē ­brance, & presence of Christe in the Lordes supper, as should moue and make all chri­sten men to remember & reuerence Christe in heauen, but vngodly priestes do pretend such a bodily presence of Christ vpon their altares, as doth draw mennes minds from heauen, and their personall presence from the Lordes supper at the Lordes table.

Then were the Israelites blynde and bolde to set vp Calues, imagining so to ho­nor and please god in Dan and Bethel vn­der Ieroboam, as their forfathers did mrst dishonor and displease God in wildernesse with Aaron.

And what a bolde blindnesse is it nowe of Christians to set vp a sort of their Cere­monies vnto the honour of God, when as God by the light of the Gospell hathe aboli­shed his owne Ceremonies as vnprofita­ble [Page] vnto his seruice? And what a boldnesse is it to say, that Christes bodily presence is kept vpon earth vnder the forme of bread, which according vnto the scriptures, is as­cended vp from the earthe, and glorified in heauen in the forme of man? The light of the gospell hath vanquished ceremonies a­fore ordeined of God as now vnprofitable, & can any ceremonies deuised by man now blemish the gospell & not be abhominable?

The comfortable abundance of the holie Ghoste did not come vntill the bodily pre­sence of Christ was departed and gon: and howe then can they receiue abundant com­fort of Christes spirite, whiche bée infected and blynded with a grosse imagination of Christes body? The flesh profiteth nothyng sayth Christ, the wordes that I speake, bee spirite and lyfe: he dothe not saye that the wombe whiche did conceiue and bear him, or the breast that gaue him sucke is blessed: but, Blessed be they which heare the word of God and kéepe it, as though he had sayd: Not those whiche woulde haue him God and man in bodilye presence, or imagine him to be in any visible thyng: But those which know and honour God in the truth [Page] of his worde and presence of spirite be blis­sed. Those in wyldernesse whiche did not knowe what was become of Moses, being in talke with God vppon the toppe of the mountain, bycause they did desire and ima­giue a bodily presence of God too be wyth them at the foote of the mountayne, coulde not be contented and comforted with a true spirituall presence of God, but were decei­ued and plagued for the vaine imagination of a bodily presence. Those can haue no cō ­fortable feeding of the words, which be spi­rite and lyfe, at the Lordes supper, whiche will haue a wonderfull gasing stocke at a gorgeous Masse. Which will desire and i­magine Christ to be bodily vpon earth, bi­cause they do not see and knowe by fayth, Christes body so glorified in Heauen; as causeth his spiritual presence, euer to con­tinue most comfortable vnto all the faith­full in any place vpon earth.

The playne preaching of Gods woorde surely sealed with the Sacramente of the Lordes Supper, sheweth and offereth in spirite and truthe to be seene and receyued by faith, the body and bloud of Christe glo­rified in heauen in the forme of man.

[Page] The strange language, secrete whis­perings, and solemne shew of ceremonies in the masse, serue and please the blinde i­magination of man in forged vanitie, pre­suming to place the body & bloud of Christ vpon the altar, there to be honored and sa­crificed vnder the forme of breade & wine.

CHAP. VII.

The euill and daungerous abuses of the good creatures and workes of God.

GOd is al truthe and all good­nesse, therefore euery thing of gods creation, ordinance or institution, is true & good. All men be liers, and all the imagination of mannes hearte is no­thing but euill: therfore man presuming to counterfait the creature, and to contrary or amende the ordinaunce and institution of God, can deuise and imagine nothing, but that which is fained and fantasticall, euill and abhominable. Some say that they doe not otherwise imagine & honor God there, but as they be taught and commaunded by [Page] their priestes and suche as haue highest au­thoritie ouer them. So mighte the Idola­ters in wildernesse with Aaron, & in Dan and Bethel vnder Ieroboam haue answe­red. For Aaron and Ieroboam did teache and commaund the people to do reuerence ther, not as vnto Images or Idols, but vn­to the God that broughte them out of the land of Egipt. Howbeit for all that euer the priest could teach, or the king commaund, those Images were Idols, and all they ab­hominable Idolatrers, which did beléeue that Doctrine of the priest, or obey that cō ­maundement of the king.

Wherfore it is not the teaching of pre­lates, nor the commaundement of princes which cā cause Christ to be bodily present after suche sort in any thing, as may there be honored as God, or that shall excuse any person beléeuing or honouring that, which is taughte and commaunded according vn­to mannes imagination against the worde of God.

They say that Christ said, This is my body, and Christes saying is Gods worde, and not mannes imagination. I graūt that Christes saying is gods worde, and that he [Page] so saide of the bread which he toke, and af­ter thankes geuing, brake, and gaue vnto his Disciples to be eaten in remembrance of him. But how agreeth that saying vnto such bread as the prieste taketh, and after brethings, and blessings lifteth vp, and she­weth vnto the people to be honoured, and reuerenced in the steade of him? The word of God wrongly wrested, and not rightly applied, is at some times abused to teache Deuilish lies in steade of godly truth. The woord written by the spirit of God, to raise a man from vnder danger of despaire, vn­to hope of Goddes helpe vpwardes, was wrongly wrested by the Deuill, to moue Christ standing vpon the pinacle, wilfully to fall downewardes. So like wise the woords spoken of Christ vnto his disciples, to raise vp their mindes in comfortable re­membrance of him glorified in heauen, be euil abused of priestes, to bring downe his bodily presence amongste them to be sacri­ficed vpon earth.

Surely this same saying, He shall geue his Angels charge ouer thee, &c. Which is the woorde of God spoken and applied to raise vp a man frō daungerous sorowes in [Page] miseries, vnto a comfortable trust in Gods grace and mercies, may be abused by the deuil, to make a man of presumption in re­fusing the euident ordinance of God, to fall into the danger of tempting God. And so such woordes as be good and godly, spoken with suche circumstances of Christes sup­per, as teacheth men to keepe a comforta­ble remembrance of Christes death, accor­ding vntoo Christes institution, may be Diuelishly whispered in suche sorte by the priest at the aulter, as shuld séeme to make a bodily presence of Christ to be sacrificed and honored according vnto mannes ima­gination. There is nothing more perillous than to take the woorde, or any good gifte of God, and to abuse it contrary vnto the will and commaundement of God. The vnpro­fitable seruant, which said vp to kéepe safe­ly, the talent, or treasure of his Lord, which was deliuered vnto him to haue bene bée­stowed in vsurie, was by the woorde of his owne mouthe condemned, when as he did confesse that he did otherwise keepe the Lords treasure, than as the Lord had com­maunded. And if any man thinke that he may say vnto Christe, Lord I knowe that [Page] thou did say of the bread and the wine, this is my body, this is my bloud, take, eat, and drinke in remembrance of mée: and there­fore haue I euer with suche reuerence ho­noured them, as was due vnto thée: surely vnto such a man, Christe in conscience wil at some times answer, O wicked seruant, by these woordes of thine owne mouthe, do I condemne thée. For thou doest confesse that I bad thée take, eate, drinke this, in re­membrance of me, why diddest thou then contrary vnto my commaundement, ima­gine this to be kept, honored, and sacrificed as the bodily presence of me? The woordes of Christ be moste true: but when as they be pronounced with such circumstances as be moste contrary vnto the custome of the christians, then they haue a meaning most contrary vnto the doctrine and commaun­dement of Christe.

The giftes of God in all things, and es­pecially his sacraments, be good and godly, but the abuse of them contrary vnto Gods commaundement, is diuelish and abhomi­nable. The preacher, and the coniurer vse bothe, the name, and the word of God, and good praiers, howbeit not in like manner, [Page] nor for one purpose, for in beléef, behauior, and purpose, they be cleane cōtrary the one vnto the other.

There was neuer séene in the world, two things so muche contrary the one vnto the other, as is the masse & the Lordes supper. Therefore whatsoeuer is well vsed in the one is euill abused in the other. And truely that fault of abuse is no smal offence, albeit that which is abused, séemeth sometime to be but a little thing. For it is a great sin to delight or be occupied in little trifles, ne­glecting or refusing Gods great giftes and benefits in waightie matters.

So do Priests in their masse abuse gaie garments, neglecting the seemely simplici­tie of the Lordes supper: and therein com­mit no small sinne, preferring their owne imagination vnto Christes institution.

So Adam in Paradise by the abuse of the fruite of one trée, contrary vnto Gods commaundement, shewed suche a sinfull minde, as was disobedient vnto God, pay­soned by the Diuell, to preferre a fantasie of false persuasion, vnto all the profits and pleasures in Paradise of Gods gracious gifte and prouision.

[Page] So commonly in all realmes and coun­tries: and notably in England, they whiche receiue great honours, possessiōs, dignities and offices, to be well vsed vnto the honor of God, and to the profite of all men. Yet for the imagination of priuate pleasure or profit in the abuse of some little things doe deserue death and damnation vnto them­selues, with losse of al things that is theirs, The Israelites placed by Gods prouision in the Lande of promisse, by their owne craft and crueltie plucking some parts and parcels one from an other, did at lengthe deserue the losse of all together, both lands and goodes, and themselues to bée taken of strangers and vsed as captiues. For the vncharitable getting and kéeping one from an other, is the iuste cause of cruell spoyle and losse of all together. So Achab in get­ting a vineyard, did lose a kingdome: when as he negligently abusing the policie of Iesabel did abhominably sinne in sheading Nabothes bloud.

Take héede O England: for no man can vse more gentle words and liberall promi­ses vnto thée, for the inheritaunce of thy croune, thā Achab did vnto Naboth for his [Page] vineyard, and yet by the policie of Iesabel, with the consent of the rulers and elders of Iezrael was Naboth spoiled cruelly, bothe of his life, and of his enheritance: and so A­chab ioyned the vnrighteous possession of a vineyarde vnto his kingdome, not of ma­lice willing the crueltie of Naboths death, but of couetousnesse taking the profite of Iesabels policie, which was a woman ra­ther encouraged than corrected & chastised by the King & the countrey, to expulse and persecute Gods Prophets, for the fauoure shée bare vnto Baals priests.

And these things then neglected of the king, the rulers, the cōmons, and the coun­trey as small trifles, were soone after re­warded, and plagued of God with greate and gréeuous vengeance. O Lorde, when, and with what, wilte thou rewarde them, that haue more vncharitable gaines, than righteous possessions? that haue conueyed by couetousnesse, pretie portions of a king­dome, vnto little or nothing of their owne enheritance: that can be content to take profite of other mennes euill policies, and also themselues to deuise and practise craf­tie cruelnesse, that haue burned and ba­nished [Page] the preachers of the gospel of Christ to receiue and set vp sayers and singers of a ceremonious masse? I write not these things to stirre vp cankred stomakes vnto enuie against other, but to moue charitable men of pitie to pray vnto God for their countrey.

O England, if that thou dost think that superstitious ceremonies, worldly vani­ties and craftily cloked couetousnesse and ambition, be but smal trifles, yet shouldest thou be well assured that God will some­times remember such smal trifles, and not long delay the ful reward of more abhomi­nable abuses in greater matters.

It is a great mater when as any things of great goodnesse either by Gods creation or institutiō, be in any wise abused through mannes imagination. So was woman created and commended of God vnto mā, as a helper vnto comfort, and natural séede giuen to the increase of mankinde, being both together sanctified in matrimony, vn­to Gods glory, and vnto mannes continu­ance, comforte, and commoditie. But the floude in Noes time whiche drouned the whole worlde: and fire with Brimstone [Page] which destroyed Sodome and Gomor, did witnesse by vengeance how great and gre­uous a matter the abhominable sin of thē was, whiche did mistake vnto themselues wiues for bodily beautie onely, or other­wise misuse themselues in satisfying of their filthy lasts vnnaturally. Also the Is­raelites in the lande of promisse did loue, and take in mariage many straunge wo­men, hating and forsaking their own law­full wiues, yea they did offer their séede vn­to Moloch, sacrifising their children vnto Idols, and with these euill abuses of these good things, they so infected and poysoned the lande, that it did euen vomit and spue out them, as most vile filthinesse afore the face of God and man.

Let all men take héede, whiche knowe that God hath created man and woman, and sanctified wedlocke vnto their necessa­ry and comfortable felowship: that they do nothing contrary vnto Gods ordinance, ei­ther refusing suche comfortable helpe, as they need of one wife, or else abusing many women, or worse wayes deuised & taught by the Deuil, to satisfie their filthy lusts: & that vnder pretence of honest loue to make [Page] godly matrimonie, there be no craftely co­uered couetousnesse, to commit abhomina­ble ivolatrie. Take héede all parentes, and you that haue Wardes, that yee offer not your séede vnto Moloch, that ye sacrifice not your children vnto Idols, ioyning them to­gither by your couetousnesse, which is Ido­latrie, when as there is none suche loue in them, as may make godly matrimony. Yea & all men ought to beware that they cloke not their gréedie couetousnesse, and filthie lustes, vnder the pretence of any godly pur­pose. For when as Sichem Emors sonne, being the head man of the citie of Sichem, sought to satisfy his carnal lust with Dina Iacobs daughter, & persuaded the citizēs of Sichem, through couetousnesse of gains to be had of other mens goods, to take circum­cision, & appéere in outward profession like vnto the Israelites in religion, then that deuilishe purpose, couered vnder that godly pretence, prouoked vengeance to the vtter destruction of Sichem and all those citizēs. Matrimony of gods institution, & circumci­sion, as a sacrament to seale the profession of gods pure religion, were good things ac­cording vnto gods ordinance: but the abuse [Page] of them was a greate euill and a hainous sinne contrary vnto Gods commaunde­ment: and therfore is the plage and venge­ance which fell vpon them, written to be a warning, that vengeance from God will fall vppon all Cities and countreys, in the which suche hypocrites, by suche abuses of Gods ordinances and sacraments, do sore slander the true profession of Gods pure religion.

O England, beware least that thou be found still to kéepe and flatter filthie leche­rie, couetousnesse, and ambition, cloked vn­der the pretence of honestie, religion, and godlinesse. Beware also of the false hearts of such flatterers, as easily gaue any honor or authoritie from Christ and the king vn­to the Pope: to kéepe lands and goods from the crowne, the Churche, and the common wealth vnto themselues. Englande, de­maunde of them that haue graunted vnto the Pope all authoritie, why they do denie him his purgatorie? and if they thinke that there is purgatorie, wheras séely soules lie to be reléeued by saying masse, why do not they restore and bestow al their lands and goods to maintein many masses, for to ease [Page] and deliuer séely soules out of so great for­ments and miseries? And if they do know that there can be no purgation for sinneful soules, but onely Christes bloud, clensing liuing mennes hearts by faith hearing and beleeuing the gospell, why do they suffer a­ny priestes in saying masses so dangerous­ly and damnably to abuse the word of god, and the churche and spouse of Christe, con­trary vnto the gospell of Christe? yée that know, that gods word is abused, if it be not so plainly red, preached, or pronounced, as may make men to vnderstand, knowe, and beleeue gods truth, and that the séely soules and simple persones, hated and contemned héer liuing in this world, be the church and spouse which Christ hath purchased, puri­fied, & sanctified vnto him selfe by his owne bloud: I beséeche you beware of those pro­cters of purgatorie, whiche by their masse bring themselues and all theirs, into suche a madde mase, as too imagine that their woords which cannot be heard and vnder­stand to comforte the consciences of the li­uing, may in any wise serue to saue or de­liuer the soules of the deade: or that those landes and goods which be bestowed to re­plenish [Page] their temples with their owne idle bellies, and with carued and painted ima­ges, be any other things, than the open and abhominable spoile & robbery of the liuely stones, members, and ministers of the ho­lie Churche, and mysticall bodie of Iesus Christ.

This sinfull abuse, is like to cause En­gland to be sore plaged, especially bicause of suche men, as did pretende a loue vnto Christes gospell to gette abbay Landes, and churche goodes into their handes, and nowe consent, to expell and persecute the gospell, to kepe the same in their hands, and in the meane time neither be ashamed nor afraid of their manifest and manifold per­iurie in suche solemne othes, for the pur­chase and possession of their lands & goodes, for the inheritance of the Crowne, for the iuste authoritie of the king, for the vsurped primacie of the pope, for the profession both of godly religion, and of vngodly Idolatrie and Superstition, as by the woords of their owne mouthes, taking God to witnesse, they haue shewed them selues afore all the worlde, periurers, theeues, and traitoures [Page] vnto their countrey, vnto their king, vnto GOD, and vnto man: vndoutedly these euill abuses, bée sure tokens of sore venge­aunce.

Likewise all abused oblations and sa­crifices do rather prouoke, than appease the anger and wrathe of God towardes man: as was wel séene in the sacrifice of Caine, lacking faith: and in the multitude of sacri­fices offered of the Israelites, with bloudie hāds of vncharitable gotten goods. Wher­fore the lord crieth, saying, that he is ouer­burdened, sore greeued, and wearied with many sacrifices. He sayth, the hands of the offerers be bloudy, he hateth al burnt offe­rings of spoile and robberie, euery thing is spoile and robberie afore God, that is got­ten or kept vncharitably amongst men. O howe vncharitably did the Pharisies catch and kéepe vnto themselues by their traditi­ons, the riches and releefe which yong men did owe vnsoo their olde impotent parentes by Gods commaundement, They did pre­tend such a seruice towards god the father & the church their moother, as though al obla­tions cōming vnto their hands for ye mayn­tenance [Page] thereof, should best haue pleased god, and most profited the people and their parents when as in déed by teaching such their traditions, so contrary vnto Gods cō ­maundements they did rob God of his ho­nor, the churche of holinesse, the people of their riches, and poore parentes of due and necessarie releefe and reuerence. And much like or farre worsse is the manner of them which to maintaine masse as dayly sacri­fice for the séely soules in Purgatorie, ac­cording vnto mans imagination, contrarie vnto Gods word do robbe the liuely mem­bers of Christ vpon earth, [...]f the comforta­ble light of the Gospell, and of charitable reléefe of men, pretending nothing to be so much vnto gods glory, and all mennes pro­fite, as the masse, which in deede maketh gods house of prayer, a dē of theeues too rob God of his honor, and gods people of much riches, and of all godlinesse. For preten­ding to honor God vpon the altare, and to releeue soules in purgatorie by the sacrifice of the masse, they dishonor God in heauen, and dangerously blinde the mind, and cum­ber the consciences of mē vpon earth with such doctrine and déeds, according vnto the [Page] fantasie of man, contrarie vnto the cōman­dement of God, as bée indéede afore God a stinking sacrifice of vile abhomination, by­cause they be vncharitable and vnfaithfull. Nothing can be acceptable vnto god with­out fayth, that worketh by charitie. Fayth commeth by hearing of the worde of God. So whosoeuer doth not learn by the worde of God to beléeue in God, and liue in cha­ritie, but will presume vppon his owne y­magination to offer vnto God the sacrifice of his seruice, according as hée seeth in the fashion of this world commonly, hée cā not attaine v [...]to sa [...]uation by fayth in Chryste, as Abel did, but deserue damnation for his owne doings, as Cain did. He that liueth in idlenesse vpon other mennes labours, or that is much occupied in anie other than in his owne office, cannot offer his own body in diligent doin [...] of his owne dutie, as a sa­crifice holie, liuelie, and acceptable vnto God, for hee hath no faith working by cha­ritie according vnto Gods worde: but some such wittie and worldly policie as by coue­tousnesse and ambition is framed alwayes according vnto the fashion of the worlde. Such were the priestes pastors in Israell, [Page] féeding thēselues, & not ye flock. Such were the prelates in Ierusalem voyde of humble diligence in godly doctrin, & full of arrogant businesse in ciuill matters. Suche were the carnall Gospellers, and couetous world­lings, and painted prelates in England, e­uer pretending such religion and reforma­tion as best pleased the King, the Quéene, or highest in authoritie: and neuer ceassing in shifting and séeking for their owne safe­tie, profite and vainglorie, to turne many things frō euill vnto worse, vnto the great slaunder of godly religion, & vtter abolish­ment of all reformation. Suche hauing no liuely faith in Christes merits, desired and deserued the shadow of death, vnder diuel­lishe abuses in a solemne Masse.

The grosse vices in manifest abuses a­fore, were neuer so euill and abhominable, as was in Christes time the fine coloured hipocrisy of those, which once caused Christ to bée crucified at Hierusalem, or of suche as yet take vppon them dayly to sacrifice Christ in all places.

Adā in Paradise abused an apple, a small trifle, neglecting many good gifts of God: they in Hierusalem, & in al places, teache & [Page] kéepe mens traditiōs, neglecting & making of no force the cōmaundementes of God.

Many men at other times abhominably sinned concerning godly Matrimonie, and natural séed, moued only by couetousnesse or carnall beautie, to take wiues, and kéepe whoores, or otherwise vnnaturally to satis­fie their filthie lusts: these Priests through couetousnesse and ambition, with vsurped authoritie, did then in the Iewishe Syna­goge, and do nowe in the Romish churche, abuse the amiable daughters of the holy ci­tie, the consciences of deuoute men in the spiritual Hierusalem: & also vnkindly con­uey and corruptly abuse the immortall séed of the woorde of the liuing God. Naturall séede is ordeined of God to continue succes­sion vnto men vppon earth: and the séede of Gods woorde to serue in regeneration of Gods children vnto Gods kyngdome. And what good fruite can spring of suche good séede amongest them that condemne and forsweare godly matrimonie? and that wilfully spill by Massing, suche séede as should be well sowen in preaching?

Aaron in wildernesse, of the golde that was brought out of Egypte made a Calfe, [Page] so to bée honoured, as caused God to bée of­fended and the people plagued: The Prie­stes in Hierusalem of the law that was gi­uen by Moses to lead men vnto Chryst, did set vp such an Idol in mens hearts at Hie­rusalem, as caused men to kil Chryste: And nowe priests of the supper at the Lords ta­ble, wheras Christe should be remembred, make a Masse at their altare there to haue him daylie sacrificed.

Ieroboam knowing that God had orday­ned for his glory, that al Israel should year­ly appeare afore his face only in Hierusa­lem, yet to drawe and keepe the ten tribes from God vnder his dominion, did set vp two golden calues, the one in Dan, and the other in Bethel, saying: this is my GOD which brought thée out of Egipt to Israell.

The chéefe priestes and the elders, being certified by the Souldiers whiche watched the sepulchre, that Chryst was risen with maiestie and glorie, yet to keep themselues in estimation and authoritie, did giue mo­ny to set forth not a figure of a golden calfe, but a diuelish face of a forged lie.

And now when as the holie Ghost with preachers of the Gospell, witnesseth that [Page] Christcs body is glorified in heauē in forme of man: yet to drawe and kéepe mens min­des from heauen, and to continue a preten­ced priesthoode in estimation vppon earth, they haue pretended a presence and sacri­fice of Christes bodie, voyd of all glory, vn­der the forme of bread and wine.

Christes bodie was once for all sacrifi­ced, and then, for euer so glorified: that as he was once in forme of man seen and con­uersant amongst men vpon earth, so is hee nowe taken from amongst men, and glori­fied in Heauen. Wherefore he can not bée cloked or shewed heere or there vnder anie forme of fishe, or soule, man, or beast, bread, or wine, or of any bodily creature, vntill he appeare in maiesty and glorie, as the light­ning most clearely shining from the Easte vnto the Weast openly vnto all men: E­uen so comming as he was séene ascending and departing, that is, euen in the same forme of man glorified, in the which he suf­fered and died. He did not die in the forme of man, to be sacrificed & offered vnder the forme of bread, he is not glorified God and man in heauē, to be consecrated or coniured vnder the form of bread & wine vpō earth.

CHAP. VIII.

All good things bee giuen of God vnto man in Christ, seene by the light of the Gospell, and re­ceyued by Fayth.

CHriste by his owne perfecte obedience, oblatiō & sacrifice once for all, hath purchased of God vnto them yt beléeue truly in him suche forgiue­nes of sins, such bearing with infirmities, & such gracious goodnesse, yt they shall not bée charged for not fulfilling the lawe, beyng a yoke to heauie to be borne of mans infirmi­tie, but they shal be commēded, and rewar­ded as kéepers of Gods commaundement by reason of Faith, that woorketh by chari­tie: he hathe so abolisht sacrifices & ceremo­nies, that now vnto the Faithfull there re­maineth no darknesse vnder shadowes and figures, but great abundance of most com­fortable light in spirit and truthe. For whē as he had put awaye and abolished figures and shadows fully and clerely performing the truth in bodily presence, then did hée in body ascende from the earth to bée glorified [Page] in heauen, so as all Faithfull in euery place vppon earth might haue a more comforta­ble and commodious presence of Chryste with them in spirite, than coulde haue con­tinued vnto some men in any one place in body.

So nowe the mercifull goodnesse of God, is in many things by many meanes so sig­nified, as after a sort it might bée spied and perceiued: but in Christe only so promysed and perfourmed, and by preaching of the Gospell through power of the spirite so re­uealed & offered, as vnto saluation it may be receyued and enioyed.

Seing therfore, that it hath pleased God to graunt & giue vnto man in Christe, after suche sorte all treasures, man can haue no néede, nor shuld not haue any will or desire to take any thing either of any other persō, or els after any other sort or fashion. For it is an abhominable contempt of God to dis­dain any thing fréely offred of him, & to seke or desire the same or a worse to be gotten and purchased of any other. It is a spitefull mocking of Christe, to say, that any thing may be graunted and gotten by some other meane, which Christ did purchase and buy [Page] with his precious bloud: as though Christe had not so well and wisely bestowed hys bloodsheding, as some other might haue be­stowed some meaner thing. Some men imagin that they néed not for euery thing to call vpon Christ, and that they shoulde not themselues presume to pray vnto God, but rather humble them selues in praying to saincts, to be mediators for them vnto god. These mens presumptuous arrogancie is abhominable afore the face of God, for that they wil not know themselues to be so vile and sinfull, that none other can bée able, or méete to bring them vnto God, or by anie meane to purchase vnto them any thing of GOD, but onely Christe by his precious bloud. They doe imagine after a worldelie fashion, GOD to be like a proud Prince, whiche woulde haue suters to speake vnto his seruants: and so in iudging of God con­trary vnto al examples & doctrine in Gods word, they dare not take the way in at the dore, by the which all faithful be called and receiued as Gods fréendes, but in bold and blinde presumption, to climbe ouer other­wayes, deserue to bée repulsed and throwē downe, as despisers of Gods grace, brea­kers [Page] of his ordinances, and traytours vnto his maiesty. For god is robbed of his honor due to his maiesty, by such as presume con­trary to the truth of his holie word to iudge him like vnto proud princes of this wicked worlde. And saincts departing from hence, be not put in office and placed afore God to bee hearers and offerers of men and their prayers. For onely Christe, whiche is the dore of grace, euer standing open vnto all faythfull, is sufficient to bée mediatour be­tween God and mā in this matter of pray­er, to bring & present men and their pray­ers afore the face of GOD. And so Paul 1. Timoth. 2. witnesseth, whereas hée spea­king of prayer, sayeth: There is one God, and one mediator betwixt God and man, euen the man Christe Iesus. Nothing that is good can be giuen of any but of God one­ly. God gyueth nothing by force but by fa­uour. Nothing can purchase man fauour with God, but onely Chrystes precyous bloud. And they onely bée redemed and re­stored vnto Gods fauour by Iesu Christes bloud, whiche faythfully receyue Chrystes Gospell. Therefore to séeke or looke for re­mission of any sins, for any gracious gifts, [Page] or for any good thing of any other than of God, or by any other mean than by faith in Christ, according to ye gospel of christ, is an vnthākfull refusing of the liuing god, of his gracious goodnesse, and of sauing health in Christe, to deserue by so doyng, vengeance with the worlde, & damnation with diuels.

For they that will forsake mercy, shall not escape vengeaunce, they that will not come vnto Christe, shall goe vnto the De­uill. For as there is no other way vnto the father, but by him, so what other way so euer any man taketh, hée falleth into the handes of the deuill from him.

CHAP. IX.

A perillous path of perdition, to followe the moste part: to obey rather man than God, to resist au­thoritie vnlawfully, to wishe vengeance, and to lay faults and blames vpon other vncharitably.

MAny mē lacking grace and good wyll, to searche the scriptures, so as they might fynde, sée and folowe this way of saluation in Christ vnto God: take that waye [Page] which commeth into their imagination by cōmon custome, & followe the most parte of men, which cōmonly kéepe the worste way and furthest from God. For commonly in mans imagination is suche a false fayned fashion of Christe, and his kingdome, as is most vnlike and cōtrary vnto the true face and fourme of Christ and his holy Church▪ as is nothing agréeable vnto that whiche is clearely and comfortably reuealed vnto suche as searche and sée the same in holy scripture. And therfore they yt take Christe and the Churche, as commeth by custome into mannes imagination, doo forsake the foundation of the prophets & the Apostles, Christ beyng the hed corner stone, doe mis­lyke such example & doctrine of Christ, and his Churche, as is by the Scripture taught vnto the faithfull.

For they flée from the poore little flocke and crosse of Christe, as from perillous he­retikes and mischeuous plagues, & they fol­low, regard, and reuerence the gretest mul­titude of priestes and prelates, with moste solemne shewes and ceremonies: as though the kingdom of Christ were a thing full of worldly glory & outwarde holines. So lea­uing [Page] the scriptures, and folowing custome in blinde imagination of Christe and the Church they run vnto the diuell and dam­nation in Antichristes kingdome.

They imagin that in folowing the most they shall escape dānation, when as in lea­uing the best, they forsake saluation. Many were drouned in the floude, when as fewe entred with Noe to be saued in the shippe. Many taried and perisht in the fire, when as fewe followed Lot out of Sodome and Gomor. Many in all places did continue in idolatrie, when as Abraham was called & did go to serue God in a straunge countrey. Of the Israelits which came out of Egipt many deserued to die in wildernesse, and fewe did enter into the lande of promise.

Tenne tribes fell from the kingdome of Dauid into idolatry vnder Ieroboam, whē as a few in comparison went from thence to kéepe the lawe and ordinaunce of God at Hierusalem. Many euer finde and take the broade way which leadeth vnto perdition, when as fewe enter in at the narrow gate vnto saluation. Many be called and few be chosen: yea & God doth choose those whiche the world doth refuse. So yt it is the plaine [Page] path vnto perdition, which the greatest nū ­ber, and those that haue the moste solemne and séemlie shew afore the face of ye worlde keepe by common custome contrary vnto Gods commaundement.

Many do imagin that if God work won­dersly to set vp any in high authoritie, then whatsoeuer such a one doth commaund, is good and godly. It was a wonderfull work of God to set vp Ieroboam and make hym king of Israell: and yet moste vngodly dyd hée cause his people to commit idolatrie in Dan and Bethell. And when as he was made a king by the wonderful working of God, and caused the people whiche hée was king ouer abhominably to committe idola­try agaynste God: yet euen then in so doing did hée say, and commaunde euery thing in the name of God, as the true honour and seruice of God. But neyther the wonder­ful worke of God in making him king, nor his owne saying or meaning to establishe that kingdome, coulde make or proue that to be the honor and seruice of Go [...], whiche was contrary vnto the worde and cōman­dement of God. O Englande beware and take good héede that thou neyther resist au­thoritie, [Page] nor yet committe idolatrie. For if thou folowing mans imagination take ey­ther of these two ways, then doest thou pe­rillously procéede towardes perdition, con­trary vnto the commaundement of God in the worde of God. For the woorde of God teacheth neuer to resist authoritie, but euer to pray for al men, and especially for suche as be in authoritie: and yet if any thing bée taught and commaūded cōtrary vnto Gods word and wil, then rather to obéy god than man, how high in authoritie soeuer they be, which take vpon them so to teache or com­maunde. Therefore if thou féele authoritie heauie and greuous vnto thée, which surely is Gods ordinance for mans comforte and commoditie, doe not repine & murmure a­gainst Gods ordinaunce, but repent and a­mend thine owne faults, whiche doe cause God to scourge & beat thée with that rod of authoritie, whiche when thou of curst hart by wishing, woord, or déed woldst snap and pull out of Gods handes, then didst thou deserue and cause God to take from thée that rod of his fatherly correction, & poure vppon thée plagues of intollerable venge­ance. So the Israelites impaciently refu­sing [Page] the correction of seueritie vnder Ro­boam, were plagued with idolatrie vnder Ieroboam. But when as the childe that is corrected, or the people that is plaged, doth humbly submit himself vnder the hande of God his heauenly lord & Father, then will God of fatherly affection, cherish his child, spare his people, and caste the rod into the fire, eyther as he did graciously change the hart, and mollifie the minde of Manasses, or else as hée did righteously remoue and destroy the power and person of Nabucho­donosor, of Saul, and of suche other.

Take ye héede and bee warned as well princes as peoples, as wel ye that be in au­thoritie, as you that bée vnder authoritie: for when as the one is punished by the fau­tes of the other, then cōmonly the vngod­linesse of them that doo suffer, is the cause of the faulte in the other.

When as the people in Israell kindled the fury of God fiercely agaynst thēselues, then Satan had power to persuade Dauid their King to cōmit a great faulte, in num­bryng the people, for the whiche GOD did greuously plage them. Whē as Dauid had gréeuousely synned agaynste God in [Page] abominable murder and adultery, then the sinfull sedition of the people stirred vp by ambitious Absalon, serued as the sworde of God to plague Dauid, & expulse him. Con­trarye wyse, when as one dothe pyttie and praye for an other, then God dothe pardon the faultes, and remedye the myseries of bothe. As Dauid séeing the people perishe, and the angel with the sword of the plague ready to procéede to stryke the citie, dyd fall downe in greeuous sorowe, confessing his owne faulte, and pittifully bewayling and praying for the plagued people: so that then Dauids sinne was pardoned, & the plague among the people ceased, and bothe partes of God chearished and comforted. Like­wise the people after the death of Absalon, perceyuing and féeling their owne faulte, were gréeued with the expulsion, and desi­red restitution of Dauid their King: so as they reuerently receyued him, he louingly did pardon them, and God graciously did a­gree and blesse both him and them together in a peasable and prosperous kingdome. So surely whensouer men will sorrowe and confesse their owne sinnes, pittie and praye for the myseries of other, then wyll [Page] God forgiue the sinnes, remedie the mise­ries, comforte the consciences, and blesse and prosper the countreyes and kingdomes of such godly persons.

And therfore, all mē had nede to beware of suche vngodly mindes, as desire and de­lite to sée or heare the mischief and miseries or faultes and euils in other. For all they that haue so euil disposed mindes, shal soone be forced to fynde and feele in them selues the same euils whiche they nowe will and wishe vnto other. No man shoulde imagin bycause hée can finde a faulte in other, that therfore he himself is not giltie: or bycause other bée plagued, that hee shall bée blessed. Adam in Paradise founde faulte with the woman, and the woman with the Ser­pent, and GOD did not take the faulte of one to be an excuse for an other, but rather as cause of greatter offence, and of more iuste condemnation vnto them all. The Pharisie did finde faults in the Publican, and had nothyng in hym selfe that coulde please GOD. The Publicane féeling and confessyng his owne faultes obtey­ned mercye and grace of God. And also note, that those whyche had theyr bloude [Page] mixt with sacrifice, beyng cruelly killed of Herode: and those whiche were miserably ouerwhelmed with the fall of a Toure in Siloe, were not the greatest sinners afore God: but ráther shewed as notable exam­ples, to giue warning vnto all men, that if they woulde not repent and amende them selues, beyng then spared, they shoulde pe­rish and be destroyed with suche vengeance and plagues, as they did sée poured vppon those other that then suffered.

So the moates in other mennes eyes should make vs diligent to pul the beames out of our owne eyes: and the plagues of other mennes punishmentes bée good war­nings for vs of repentance & amendment. But when as menne lightly regarding the good counsel of Gods word, and boldly pre­sumyng vppon false prophecies, and vayne worldly policies, doe imagin that faultes founde in other, make muche for the dis­charge and prayse of them: and the destru­ction of other, for the deliuerance or assu­rance of them: then doe their blynde eyes whiche will not sée and sorowe their owne sinnes, and other mennes miseries, despise the long sufferance and mercifull pacience [Page] of God alluring them by al maner of mea­nes vnto repentance & amendment: & their hard harts which can not repent, doth heap & store vp against thēselues, the wrath and vengeance of God, in the day of his displea­sure, whiche commeth so sore and sodaynly vppon them that they shall fynde no way to auoyde it, nor be able to abyde it.

O Englande take héede. For when God dothe beginne to iudge those that hée of hys house and familye, then doothe hée make ready, and threaten vengeaunce and per­dition vnto suche as bée strangers and eni­mies vnto hym, and vnto his house, hys churche, his Gospell, his truthe. As surely as the Lorde liueth, if thou wilt not soone sée, take good héede, repent and amend, thou shalt not long be without féeling and expe­rience, that carnall libertie sclaundering the Gospell, can bee no couer nor cloake for superstitious Papistrie refusing the Gospell. Nor worldely couetousnesse ta­king and abusing any landes or goods per­teyning vnto the churche of Christe, and to the common wealth, shall not excuse or de­fend abhominable idolatrie agaynst the ho­nor of God, and saluation of mens soules. [Page] Fayned flatterie to get and kéepethe fauor of man, shall not serue or saue manyfeste and manyfolde periuries from the plague and vengeance of God. Foolishe pittie wée­ping for the plages poured vpon the gréene trée, bearing fruites vnto the glorie of God in heauen: shall not serue to excuse the hard hearts which can not sorowe for their own sinnes, themselues and their frends, which be dry trées, vessels to be filled with wrath and vengeaunce, fyre brandes to bée bur­ned to kindle and kéepe a continuall fier in hell. Wherefore be warned by gods worde 2. Cor. 6. come from emongs them, and be ye seperated from them, sayeth the Lorde, and touche ye not the vncleane, and I will receiue you, and I will be vnto you as a fa­ther, and ye shall be vnto me as sonnes and daughters, sayth the Lord almightie.

CHAP. X.

The best way for euery man to sorrow for his owne sinnes, to pitie other mennes miseries, and alto­gether in vnitie of Faythe and Charitie, too call and truste vntoo God for mercie and grace in Christ.

[Page] O Englishman & womā, who or where so euer thou arte, behold & sée how the merci­ful goodnesse of god by many euils, miseries, and daun­gers, doth driue théefrō hope & trust in thy self, in man or in any worldly thing, that he may the better by the light of the Gospell allure and winne thée vnto his mercie, grace, and saluation in Christ Iesu.

Thou mayst learne by the law of God, and experience of all ages, that there is no­thing of mannes minde and imaginati­on, but the euill of sinfull abhomination. The woorde of God doothe witnesse, that what ceremonies, sacrifice or seruice any man at any time did of theyr owne zeale and deuotion, deuise to honour and please God, was in déede superstitious idolatrie and abhomination afore God. Thou maist see by the light of the Gospell through the power and presence of Gods spirite, spred and preched in euery place, that such shado­wes & figures in sacrifices and ceremonies, yea & suche bodily presence of Christes hu­manitie vppon earth, as God ordeyned to serue in their time and place, be nowe [...] [Page] terly abolished as vnprofitable, for that they could not haue continued, or bene re­nued, but that the cléere lyght of the Gos­pel, should by them be sore blemished and hindered. Nowe by the grace of the holy Ghoste, sent and come to declare, teache, and witnesse the truthe of God in playne preaching of the Gospel, thou mayest heare, sée, and perceiue the world, so reproued and rebuked of sinne, of righteousnesse and iud­gement, as maketh it playne and euident, that suche horrible sinnes as seuerally in certaine times did euer prouoke some sore plagues and vengeance, doe nowe all toge­ther so fully flow into this wicked worlde, and into thée O England, as dothe deserue vtter & sodaine destruction. Therefore thou that feelest, and confessest thy selfe sore, sick and deseased, greeuously wounded, and hea­uily charged and burdened with the abho­mination of thine owne sinfull wretched­nesse, and with the daunger of deserued plagues and vengeance, thou mayest beste assure thy selfe by fayth in Christe, of com­fortable deliuerance and sure saluation.

For vnto thée, euen vnto thée, sauing health is prouided, and proffred of God, in [Page] him, and by him whiche sayeth: They that be in healthe haue no néede of a Physition, but they that bée sicke and diseased: I came not to call the rightuous, but sinners vnto repentance: Come thou therfore vnto mée, which labourest, and art heuie laden, and I shall ease thée. I shall helpe, deliuer, and saue thée. Come therfore in sorowing thine owne sinnes, and pitying all mens mise­ries, and I will not refuse the sacrifice and oblation of thy humble spirite and contrite hart. I wold not haue set forth the abhomi­nation of thy sins so openly, and shewed so many tokens of plagues and vengeaunce comming presently, but to make thée more willing to come at this my earnest calling bycause now thy danger is great, thy tyme is shorte, and thou canste haue no refuge or remedie, if thou doe not spéedily come vnto me, whiche am willing & able to heale all thy diseases, to forgiue all thy sinnes, to de­liuer thée out of all daungers, and to turne perillous plagues of vengeance from thée, into plentifull prouision of all comfortable commodities vnto thée.

Remember and consider the example of the children of Iacob, which by enuying of [Page] their brother Ioseph, casting him into a dungeon, and selling him vnto straungers, deserued such a plague of famine & hunger, as forced them to seeke for food in a strange countrey: and there when as they pittying Beniamin their yongest brother with cha­ritable loue one towardes an other, did all togither hūble thēselues in praier afore the ruler of the coūtry, which did speake sharp­ly: then the ruler, béeyng in déede Ioseph their brother, coulde no longer vse himselfe strangely towardes them, but with louing pitie did forgiue them all their former fau­tes agaynst him, and did make moste com­fortable and plentifull prouision for them, their father, their wyues, and children. And if you, whose sins haue caused Christe to be bought and solde, to dye and suffer, whiche haue falsly pretended, fayntly fa­uored, yea shamefully sclandred, and cru­elly persecuted the gospell of Chryst, which wilfully and wittingly in manifeste and manifolde periuries, haue prouoked the wrathe and vengeance of GOD, whiche haue enuied, hated, and sclaundered one an other, and so deserued daungerous pla­gues: but yf you will now pittie them that [Page] bée in miserie, and in vnitie of Fayth and brotherly charity, altogether humble your selues in prayer afore your heuenly father, then Christe whiche hath all authoritie, of tender harte will embrace you with louing pitie, take you as his own brethren, forget and forgiue all that hath bene done against him, and prouide plentifully al things com­modious or necessary for you & youres. Hée will fetche you from farre into that weal­thie place, where as he is a ruler: he will gather you oute of all quarters, into that church, wherof he is the head, that whiche you did meane euill towards him, will hée so order as shal be best for you. I say sure­ly, for all you yt being thus now called, will come after this maner, yea if you be many, all the rest also shall be spared for your sa­kes, if you be but few in numbre, yet euery one of you shall bée so prouided for, that if there remayne vpon earth any godly com­fort for you, ye shall be reserued and kept to sée and enioy it: and if nothing shall re­maine but miserie and mischiefe, then shall ye be preserued and deliuered oute of the griefe and danger of it, vnto ioy and glorie with Christ.

CHAP. XI.

An admonition and exhortation, only too loke and trust vnto the goodnesse and promise of God, & earnestly to desire and pray to see and enioye the kingdome of Christe.

THus dothe the woorde of God in holy Scriptures giue good light vnto the right way from all dangers vnto the beste assu­rance of all goodnesse. For the lawe whiche declareth and requireth mans duetie, dothe proue that man being frayle of flesh, temp­ted of the deuil, & bewitched of the worlde, dothe deserue wrathe and vengeance. And the Gospell bringing gladde tydings of free deliuerance, doth set foorth the mercies and grace of god in Christ vnto man. And then man by faith doth flée from himself, the de­uill, and the world, vnto all gracious good­nesse in Christe onely. So the kéeping and the walking of the right way, is the conti­nuance and increase of suche fayth as com­meth of Gods worde. And fayth yt commeth of Goddes worde, is continued and increa­sed by the forsaking or leauing of other [Page] things, to looke and truste onely vnto the worde and promise of God. So Abraham did forsake his owne kinred and countrey, leauing all reasoning and doubting eyther of prouision amongs straungers, eyther of the barennesse of his own body, and of hys wiues wombe, eyther of the sacrifising of his sonne. I saye Abraham doubting or fea­ring none of these things, but onely regar­ding and trusting the word and promise of GOD, was made strong in faith, giuing prayse vnto God, beyng throughly perswa­ded, that he whiche had promised was able to performe. So Peter regarding nothing but ye calling of Christ, did come forth of the ship & walke vpon the waters by a strong & sure fayth: but looking aside at the windes and waues, by a faynte and féeble fayth did sinke downward in danger to be drowned.

Learne therfore all ye that be called and commaunded of Christ to flée from the ab­homination of desolation, not to feare, stag­ger, and doubt for lands and goods, wiues and children, frends or foes, fire or sworde: but be ye strong in fayth, throughly persua­ded, that be which hath promised, is able to perform vnto you in suffring for his cause, [Page] that one haire of your heades shall not pe­rish, and that for the losse of any thing here in this present world, ye shall receyue ma­nyfold recompence, and afterwards in the world to come life euerlasting. Surely all your goods, countrey, and kinred, shall not be so muche hurt by the worlde, as blessed of God, when as you in Christes cause for Gods glory, by death, prison, exile, or any manner of persecution bée forced to leaue and cōmend them wholly vnto the fatherly prouidence of God. But if ye forsake God for loue of them, then doe yée deserue that God should destroy you, and plage them.

As when the Israelites at Cades were called of God to come forth of the wilder­nesse into the lande of promise, then they douted and feared so muche the daunger of euils, to their wiues and children, that they refused Gods calling, and God therefore returned them vnto long trauell, and ma­ny troubles in wildernesse, where as their bodies and carkases, all died and perished, their wiues & children were ofte and grée­uously plagued.

And euen so, when as a man is called in witnessing of Gods truth by any deathe, to [Page] come spedily out of this world into heauē, then if for feare or loue of frēdes & goods, hée vtterly wil refuse & deny so to forsake all, & come vnto God, he shall deserue that God with long wretchednesse in this worlde, shold destroy him, and plage all that is hys.

For in fleeing from spéedie passage by a fierie fagot, which is sodenly ended: hee shal fall in daunger of a fiery feuer, or of some such sicknesse, as shal most miserably con­sume his body, euer biting and burning by a little & a little to make him to feele long sorowes of life vnder a slow deathe. Yea in refusing to come with a courage, beyng lo­uingly called of God vnto life euerlasting, he runneth in danger to dispaire, when as by fearful death hee shalbe forced to forsake this world, this life, and euery suche thing as hée nowe lyketh and loueth. Many fea­ring to bée shutte vp in a stinking prison, where as godly men haue euer found most swéete consolations of Goddes spirit, doo flée from the truthe, and fall into snares and ban [...]s of the diuell, drawne with grudge & grief of conscience, vnto moste vile and fil­thie seruice of sin, superstition and idolatry. Many also bee so addicte vnto their owne [Page] countrey there abiding in the shadowe of death vnder Idolatrie, that they will not desire séek and find the churche of Christ in other places openly assembled in suche sin­cere profession of Christen Religion, as God dothe blesse and beautifie with the ri­ches and grace of his cléere truth & comfor­table countenance. Many knowing and li­king the truth inwardly in their mind, yet frame themselues in outwarde apperance to please the world, hauing their owne con­science to witnesse, that in purposing so to please bothe God and man, they can not long escape the iudgement, shame & confu­sion of vnfaithfull flattering & dissembling bothe with God & man. For in halting vp­pon both sides, they can not vprightly stand or go with either party: but in bowing vn­to Baal, they fall from God. And hauing good knowledge of God, and yet giuing oc­casion of offence to the simple that lacke knowlege, they deserue worse than a mil­stone to be tyed about their necke, and to be drowned in the sea: bycause they seeing vngodlinesse, doe wittingly presume afore the face of God, to bring them selues and o­thers folowing their example in danger of [Page] the same that they sée is vngodly, by going to Masse, and pretending a loue and know­lege vnto the gospell, they make the simple ignorant to think that the Masse is not vn­godly, or that for policye a faythfull Chri­stian may company with the vngodly, at vngodlynesse. A man may haue iust occasi­on to kéepe or change any place, but neuer to yelde or agrée vnto any euill and vngod­ly thing. It is not the flying from place to place only, but from the vngodly fashion of this worlde, vnto newnesse of life that can profite man and please God. So therefore vse all places as may helpe beste, to the a­mendment of your liues. And where as ye do sée Idolatry mainteined & forced by au­thoritie, fary not in that countrey, except God haue so there prouided for you that ye shall not be forced for feare of man to bowe vnto Baal, for to flatter & please worldly powers, to heare or say the vngodly Masse. And if ye come forth of youre countrey for loue of youre pure religion, reste not but in suche places, as haue the riche blessings of sincere godly doctrine and discipline.

If yée forsake your countrey for Christes cause, doe not leaue Christes Churche, [Page] Gods blessings, grace, and chéerful counte­nance to please Christes enimies. When as God shall sende his messanger in the spi­rit & power of Helias, then they that halte vpon both sides, shall bée sharply rebuked, they that be neyther hote nor colde shall bée cast vp, vomited and spued forthe, as moste vngodly and wicked. They that flatter Princes, and mock and persecute prophets and preachers, shall bée in daunger of fire from heauen to destroy them. The priests of Baal shall not escape the rage of the peo­ple stirred of zele in seing howe abhomina­bly by them they haue of long time ben de­ceiued, & God dishonored. All suche as bée of the house and kinred, of the kind & conditi­ons of Achab & Iesabell, in getting vnrigh­teous possessions, in sheding innocēt blood, in vsing and maynteyning idolatrie, shall féele zelous Iehu, executing wrath and vengeaunce of God vppon them, vnto the third and fourth generation of them. Whē suche as Peter that before a woman was afrayde to confesse Christe, bée so recoue­red and encouraged by Gods spirite, that boldly they wil charge the chiefe rulers, the high Priestes, and all the people, euen to [Page] their faces that they haue forsaken and con­demned the Gospell of Chryste, whiche is the power of God vnto saluation of all that do beléeue, and required & taken the masse whiche is the author and maker of sedition & murder of mens soules, then shal ye heare and see that there is no way to escape the wrath and vengeance of God, but by flée­ing now from this frowarde and peruerse generation, vnto that sauing health whiche God in Christe, by the light & ministerie of the Gospel doth shew, send & offer to you.

Therfore now when as God doth shew vnto you the abhomination of desolation standing in the holie place. When as hée dothe giue you warning of vengeance that is cōming: flée from ignorance vnto know­ledge, frō vice vnto vertue, & from world­linesse vnto godlinesse, and loke not backe at the losse of any thing, as the wife of Lot did, and was turned into a salt piller: nor looke not aside at any terrible stormes and raging waues, which might cause you like vnto Peter to fainte for feare and sinke in worldely wretchednesse, as in the water: but set your eyes and your heartes wholly vpon the promis and prouision of God, as [Page] Abraham did, so shall ye be strong in faith, and take and kéepe the right way euē vnto the ende. For thou shalt see, finde and féele in leauing or loosing any thing, to take and beare the crosse of Christ, manifold recom­pence héere, and in the worlde to come lyfe euerlasting: and paynful death vpon earth, spéedy passage vnto the ioyes of heauen: in close prison and bonds of the body, libertie of conscience to solace the minde in heauen­lie meditation, and in expulsion or fléeing from kindred and countrie, entrance into a christen congregation, garnished with all godlinesse belonging vnto Christes king­dome. And for the loue and desire to sée and enioy the restitution and aduauncement of this kingdome rather than of any worldy wealth, vain glory, or tyrannous emperie, do not woorke or wish vengeaunce vnto o­ther, least that it fall vppon your selues, or else least that of Chryst your earnest zeles be reproued, for that ye do not well knowe your owne minde and spirite: but lamen­tably looking vpon the scattered flocke, crie and cal vnto the father of mercie and pitie, that as the Lorde of the haruest, he woulde send forth labourers, faithful pastors, god­lie [Page] preachers to gather, kéepe and féede the electe people, lambes and children of God, in the holie Churche, kingdome and inheri­taunce of Christ.

A meditation vppon the Lordes prayer.

OVr Father which art in heauen.

We gloriously formed vnto the Image of thy diuine Maiestie, created by thy gracious goodnes vnto highest honour, howe be it by our owne sinfulnesse dysfigu­red with vilenesse deseruing damnacion, and yet by Christes death redeemed and re­stored vnto grace to be citizens with saincts of the familie of God: Nowe altogether in christen vnitie, as members of one bodie, we pray, desire, and trust to obtayne of thée our heauenly father, according vnto thy gracious goodnesse, mightie power, and faythfull promise, vnto vs that aske, abun­dance of thy grace.

That thy name may be halovved.

That thy diuine power and glorious [Page] maiestie, may bée certainely knowen and reuerently honoured. That the heartes of vs men by thy worde and prayer may bee sanctified from al sinne and vanitie, so that wée with all that wée haue seruing thee in holinesse and righteousnesse, may so shine afore men vppon earthe, that they thereby may be occasion to honour thee our father which arte in heauen.

Thy kingdome come.

Thy worde bée so fruitfully preached a­mongst vs thy people, that we may be tho­rowly instructed and taughte to bridle our sensuall appetites by naturall reason, and to submit our wits and reasons vnto a good godlie spirit, and to trie our spirites by the true Scriptures. So that within vs may raigne the kingdome of God which is ney­ther meate nor drink, whiche is neither su­perstitious ceremonies, voluptuous plea­sures, nor vayne glorie, but righteousnesse, peace, and comforte in the holie ghoste, by the which we nowe tasting of thy heauenly ioyes may be made from henceforth wea­rie of all worldly vanities, continually loo­king and praying for the appearance and [Page] comming of thy eternall and euerlasting kingdome.

Thy vvill bee done in earth as it is in heauen.

In heauen the Angels of reuerent loue do thy will and commaundement, with cō ­fortable courage and ioyfull pleasure. In hell the wicked spirits through malice and enuie, repining and grudging, doe torment and vexe them selues whatsoeuer they bée doing. And vppon earth men being subiecte vnto sinne, do think it a labour, and payne, to be occupied in any thing that is good and godlie. Wherefore we pray that the grace of thy heauenly spirit, may so worke in our earthly bodies, that wée beyng deliuered from sinne and vanitie, may fréely delight and take pleasure to doo thy will and com­mandement, beyng declared by thy worde to vs men vpon earth, as thy glorious An­gels do which be in heauen.

Giue vs this day our dayly bread.

We hauing great néede, not able of our sclues to deserue any thing, beséeche thée of thy fatherly goodnesse to giue fréely vnto all [Page] [...] [Page] [...] [Page] vs in generall: So that none bée hurt nor hindered seuerally, this day when as wee crie constreyned by present néede, not craf­tily crauing for vaine care against to mor­rowe, our dayly bread, our dayly and neces­sary foode and reléefe both bodily and ghost­ly. And especially so, that the spirituall foode of Christes fleshe and his bloude, by dayly preaching of the Gospell, and administra­tion of the Sacramentes, may replenishe our hearts and mindes, with continuall re­membrance of Christes death, and his pas­sion, dayly to bée vsed for necessary and spi­rituall consolation.

Forgiue vs our rrespasses as vve for­giue them that trespasse against vs.

Giue vnto vs that féeling our owne sin­fulnesse, to néede, and desire thy merciful forgiuenesse of our faultes and trespasses, which we haue committed against thée, so that we fréely forgiuing all other that haue offended vs in any thing whatsoeuer it be, may bée sure that mercy springing in thée, hath procéeded vnto vs, and being graci­ously offered of thée, hath bene thankfully receyued of vs, and being charitably vsed [Page] of vs towardes other, shall most certainly bée cōfrmed and enlarged of thée towards vs: So that by frée mercie springing and proceeding from thée, all faultes may bée fréely forgiuen: euen as those which other haue committed agaynste vs, so likewyse those which we haue done againste thée.

And lead vs not into temptation.

Suffer not the diuell by the abuse of thy benefites, to leade vs captiues into deceyt­full and damnable temptation, drawing vs by daintie meats vnto gréedy gluttony▪ by money and richesse, vnto vnsatiable co­uetousnesse, and by welth and prosperitie, vnto pride and vaine glory, and by all thy godly gracious giftes, vnto euery diuelishe abhominable sinne.

But deliuer vs from euill.

Deliuer our goodes from abuse, our bo­dies from corruption, our soules from dā ­nation: deliuer vs by Christ Iesu, from the bondage of sinne vnto the liberty of the Gospell, so that from all daunger of diue­lishe temptation, trayning and entycing men towardes damnation, we may be de­liuered [Page] to serue thee in holinesse and righ­teousnesse al the dais of our life, with most certaine and sure hope of euerlasting sal­uation through Christ Iesu, in whome our hope and thy promis is most certayne, that is to say, Amen.

Youre tyme is shorte, your daungers bee greate: you are vvell vvarned by Gods vvord vvritten. Mark. xiij. Take heede, watche, and praye.

Take heede that your hearts and myndes bee not made heauie, harde and dull, vvith meates and drinkes, vaine pleasures or world­ly cares.

VVatch with diligence to doo youre owne duties in destrous looking for Christes com­ming.

Pray, that yee may escape all dangers and stande in grace and fauour afore the face of Christ, at his comming.

APOCAL. 22.‘Behold I come soone.’

Printed by Henrie Bynneman for George Byshop. 1575.

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