CHAP I This time filleth the world full of dangerous euils to driue men from the world, and most comfortably offereth the best way to allure them vnto Christ.

THe Lord bée merci­full vnto vs, and blesse vs, and shew the light of his coun­tenance vpon vs, so that wee may know and keepe his way vpon earth, with spée­die passage into heauen. For now doth sin­full wretchednesse, diuellish darknesse, and [Page 2] dangerous vengeance ouerflow the face of the whole earth, to driue men from desire and loue of earthly things. Now is the way, the truth, and the life prouided of God, and profered vnto men, to allure, guide, and bring them through all earthly dangers vnto heauenly ioyes. Now bee the euill daies and parlous times: and now is the day of saluation, the acceptable time. For euen now God calleth most ernestly vnto men, seeing them in greatest dangers, offe­ring them his exceeding mercies, saying: Come vnto me all yee that trauell and bee burdained, and I shall ease and refresh you. Come now when as I doe call, walke now whilest yee haue light. Now is the world worthily condemned to be vtterly destroied, because that light is come into the world, and men louing worldly darknesse more than godly light, doe refuse Gods mercies, and prouoke Gods vengeance. Now is such calling and crying to enter with Christ the Bridegrome into the chamber of comfort, as threatneth the shortly shutting vp of the gates of grace, against all them which will not come when as they be called, but tarrie to take their parts and portions with hipo­crites [Page 3] in outward darknesse, which is for the Diuell and his Angells prouided. Now the Prince of darknesse knowing his time to bee short, doth most furiously rage to de­stroy man: and God therefore seeing man in greatest danger and necessitie, doth now most euidently offer his sauing health vnto man in the face of Iesus Christ his Sonne. Not in the face of Christs bodie, which is falsly figured in colours and caruings, but in the face of Christs conuersation and doc­trine, which is so truely and clearely re­uealed in holy Scriptures, that it cannot be couered and hid from any man, but a­lone from them, whose faithlesse vnderstan­dings the Prince of this world hath so blin­ded, that they cannot, nor will not behold the cleare light of the Gospell of the glorie of Christ most comfortably shining vnto the saluation of man. For the gracious good­nesse of God doth appeare in all his words and workes, howbeit towardes man suffi­ciently vnto saluation it cannot otherwise be seene and perceiued, but by the light of the Gospell shewing the face of Christ God and man, the fauour and grace of God to­wardes man, in the déedes and doctrine of [Page 4] Christ Iesus, which is the way, the life, and the truth, which is by the Gospell so shewed and set forth afore all men, as maketh most vnto the shamefull confusion and vtter per­dition of them that will refuse it, and vnto the exceeding comfort and assured saluation of them that doe receiue it. For the same sorts of sinnes which caused sundry plagues in sundrie places afore times, bee all toge­ther fullie slowing into this wicked world at this time: and the same saluation that was promised vnto the Fathers, witnessed by the law and the Prophets, signified by sacrifices, sealed by Sacraments, and sha­dowed in Ceremonies afore-time, is now plainely 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 dan­gers, and to come vnto great comfort, to walke in the way of saluation promised vn­to the Fathers and performed vnto vs, sha­dowed in the law and reuealed in the Gos­pell, a man must not sleepe in slothfulnesse vnder dangers, nor trust or stay in the signes and shadowes of Sacrifices and Ce­remonies, nor in the letter of the law nor [Page 5] in the persons of Prophets and Preachers: but vse all these things as meanes to make him mindfull of Christ onely, in whome by faith man may euer find and obtaine mercy and grace, helpe and comfort plentifully. For he that feeleth by faith how that the Fa­ther hath giuen Christ his deare Sonne to die for man, he shall find in experience how that God hath made, and doth guide and giue all creatures as is best for the necessi­tie and commoditie of man.

And as the wonderfull wisedome of God doth neuer make any prouision but such as is necessarie, so the great mercifull goodnes of God doth euer prouide sufficient succour for all them that be in danger of extremitie. Therefore God hath now sent the light of the Gospell, so clearely and openly aboli­shing sinne, and shadowes, and figures, as is sufficient to put away any manner of darknesse, and as should not haue beene ne­cessarie, if God had not foreseene vs to haue now come vnder many more and greater dangers, at this our time, than 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 Christ onely, and that hath euer beene at di­uers times diuersly reuealed as God hath foreséene to be most expedient and necessary. And this saluation cannot be gotten by mans workes, in kéeping of the law, but it is fréely giuen by Gods grace to the beléeuers of the Gospell. The righteousnesse of the law of God is so heauie a yoke by reason of the infirmitie of mans flesh, as no man is able to beare: the glad tidings of the Gos­pell of Christ by reason of the grace of God be so cléere and comfortable vnto the faith­full, as causeth all things to be vnto them pleasant and profitable. So Abraham hea­ring and beléeuing the promise in his séede, which was the glad tidings in Christ to come, felt no losse nor lacke, neither of his natiue countrey and kinred from whence he was called, neither of his deare sonne, which [Page 7] was commanded to be sacrificed, but had great abundance of all riches, with a surer promise of blessed succession, and large lands of possession, and was by imputation of righteousnesse taken and named to be the friend of God, and the father of the faithfull. So Adam which did not by any ability of fréewill perfectly obey Gods commaunde­ment to continue in the pleasures of Para­dise: did (by hearing and beléeuing the glad tidings that the séede of the woman should breake the head of the Serpent) escape all danger of sinne and damnation, through all tentations, troubles, and trauels in this world vnto ioy and glorie euerlasting in the kingdome of God.

Heere is an example in Adam at the first, shewing vnto all men that should come af­ter for euer, that nothing is so good that it may continue commodious, & comfortable vnto man without faith in Christ by the light of the Gospell, nor nothing so euill, but that it shall serue by the grace of God vnto the profit and pleasure ef them that beléeue in Christ according to the Gospell. Yea the righteous law of God, which is a heauy yoke charging man with more thē he is able [Page 8] to beare, declaring sinne and working wrath when it is separated from the Gospell and faith in Christ, bringeth cursing, death, and damnation vnto man: but being well vsed to driue and force men vnto the comfort and perfection of the Gospell bp faith in Christ, it is both holy and righteous in it selfe, and also good and profitable vnto man. Let vs therefore so abuse nothing, as it may draw and staye vs from faith in Christ, and the liberty of his Gospell: but so rightly vse the law in all things, as they may best further and bring vs vnto Christ and his Gospell,

CHAP. III. A briefe exposition of the law, wherein any man may learne to see and know himselfe.

THe first setting forth of the law of God vnto man, so as in writing it should procéede throughout all the world, was in the wildernes at the mount Sinai, when as the Israelites (deliuered out of Egypt through the red sea) were as­sembled [Page 9] and stood round about the lower parts of the mountaine, and the Lord vp­on the mountaine in flaming fire, smoke, cloud, storme and thunder presently spake and said, ‘I am the Lord thy God.’

O mortall man consider with what reue­rence, loue, and diligence thou hearest, re­membrest, and regardest this law, then pro­nounced of the eternall God, with such ter­rible sights and signes, and now conueyed and commended vnto thy eares, & eyes, by so many sounding voices & visible letters, as make euery word and iot euery where most euident and present to be seene and heard of thée: the Lord thy God hath so spo­ken and 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 see, and shoul­dest take and kéepe the law of God, as a light commending the righteousnesse of God, and confounding the vnrighteousnesse of man, & as a good Tutor or Scholemaster, to bring [Page 10] man from all presumption of himselfe, to­wards a sure faith and trust in Christ. See therefore how wonderfully, and how plain­ly the eternall GOD from the mount Sinai by infinite words and writings spea­keth vnto thée in all places at euery time, O mortall man, saying, I am the Lord thy God. This should with more thankfull reuerence be heard and remembred, than if all men would say and assure thee, that they be thy friends, their gold thy good, their riches thy treasures, and that all which is theirs should be thine. For God hath well assured thée of his goodnesse.

Which brought thee out of the land of Egypt, out of the house of bondage.

These words well taken and applied vn­to vs, be of more waightie matter, than is the story of the bare letter, spoken and refer­red vnto the Israelites onely. For when as these two things, the story in the letter, and the misterie in the full matter, be not sepa­rated in sunder, but ioyned together. Then Pharao king of Egypt, is also (by significa­tion) the diuell Prince of darknesse: Their passage through the red Sea, wherein their [Page 11] enemies were drowned, is also our rege­neration in baptisme, whereby our enemies be subdued, both fleshly lusts daily morti­fied, and spirituall powers continually van­quished. Manna Angels food as raine from the clouds scattered amongst them, is also the true liuely foode of the word of God, out of the hearts of the Preachers plentifully powred amongst vs. Riuers of water run­ning out of the stony rocke to refresh them, is also abundance of the spirit, procéeding from the Father and the Sonne, to reple­nish vs, and many such matters so couered and closed vnder figures and shadowes vn­to them, as could scarce then be perceiued, which be all now without any strange co­lours of darke shadowes plainly and plenti­fully ministred vnto vs. Therefore hearing or reading these words. I am the Lord thy God, which brought thee out of the land of Egypt, out of the house of bondage; Know that the eternall God, speaketh vnto thee, O mortall man, which wast by thine owne corrupt nature a child of wrath, couered and kept in darknesse to serue in sinne vnder Sathan, and art now from thence by Gods mercy and grace deliuered and brought into [Page 12] the household of God as a Citizen with Saintes to serue God in such holinesse and righteousnesse as is acceptable afore him all the daies of thy life. For hée is the Lord that hath all power and authori­tie. He is thy God, that is, all gracious goodnesse with excéeding loue and fauour vnto thee, which saith,

Thou shalt haue none other Gods but me.

Thou deluered out of darknesse of sinne and danger of damnation, to walke by the light of the trueth in the way of righteousnesse vnto eternall saluation: shalt haue, shalt honour or serue, beléeue or con­fesse, with praier, thanks or praise no other Gods, which be all idols, false formes and fashions of creatures craftily counterfaited by diuellish illusion in mans imagination, so that thou shalt not take any such vanity to be thy God: but me, which am indeede of perfect and infinite being and power, good­nesse and glory, euen I onely am a liuing God, and all others be no Gods, but vaine Idols and wicked diuels. Therefore I giue thee this commaundement as a doctrine [Page 13] and charge, for thee to flye from all euils, dangers, and damnation comming by them, that thou mayest haue all good things with life and saluation onely of me.

Thou shalt not make vnto thy selfe any grauen Image, nor the likenesse 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. For I the Lord thy God am a iealous God, and visite the sinne of the Fathers vpon the children, vnto the third and fourth ge­neration of them that hate mee, and shew mercie vnto thousands in them that loue me, and keepe my comman­dements.

Thou, created and made by the infinite wisedome and goodnesse of God like vnto his image and likenesse truely indeed: shalt not make vnto thy selfe, shalt not deuise or a­buse by the inuention and phantasie of man falsely framing in imagination any grauen image, nor the likenesse of any thing, any resemblance of creatures counterfeited [Page 14] through caruings or colours in any matter, place or time. Thou shalt not bow downe to them nor worship them, thou being the liuely image of God, created by Gods wisdome vnto Gods glorie, shalt not submit thy selfe to honour or reuerence counterfeited crea­tures carued or coloured by the craft of man, to satisfie the foolish fantasie of man, vnder pretence or purpose to honour God, in preferring the deuise of man vnto the wisedome of God, and a counterfeited re­sembling of a corruptible creature vnto the liuely Image of the eternall God. For I the Lord thy God, the maker and louer of all thinges truly created and made, and special­ly of thee O man, as most like vnto me and best beloued of mee, am a ielous God, am grieuously offended when as my beautifull Image and amiable creatures bée shame­fully abused by thy foule fashioned fanta­sies. For albeit in thine owne conceit thine owne worke seemeth fairer vnto the, yet in­deede and truth afore my face, farre fouler is that fashion of an eye which is without all sight, than that which is much bleared: and likewise that forme or figure of face and bodie, which hath no life, no feeling, nor no [Page 15] sence, is farre fouler and worse than that which is full of all sicknesse and sores. Thy idols which haue eyes and see not, eares and heare not, be nothing like vnto my crea­tures, which séeme as they bee, and bee as they seeme, in forme and substance true and perfect. Therefore I visite the sinne, I re­uenge and punish the sinne of the Fathers vpon the children, procéeding from the el­ders in their successours, vnto the third and fourth generation of them that hate me, when as the elders deuise and giue, and their suc­cessours take and follow occasion and exam­ple of sinne against mee, especially when as they so disdaine mine honour, abuse mine Image, and corrupt my creature, as pro­ueth plainely that they hate me, and deserue that I should so punish them: and shew mer­cie in thousands, and bestow my mercie in forgiuing the faults, and bearing with the infirmities of very many in long succession, of them that loue me, liking and allowing in their hearts all my workes better than any of their owne deuises, and keepe my commaundements, alwaies readie and wil­ling to doe, or not to doe, any thing as they may bee taught and bidden of me. Where­fore [Page 16] O mortall man, sayeth the eternall, God concerning imagerie, in the which by caruing and colouring is more noysome poyson of counterfeite corruption, then a­uaileable profit of true representation of my good creatures purely and plentifully made and placed euery where by me, vnto my honour and glory, and vnto thy comfort and commoditie, if thou doe loue and not hate me, if thou wouldest escape vengeance and purchase mercy of me, 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 Lord thy God in vaine. For the Lord will not holde him guiltlesse that taketh his name in vaine.

O man lacking light and voide of know­ledge, the Lord thy God that can be resem­bled by nothing, nor named by any word according vnto the worthinesse of his glori­ous Maiestie: and yet will by many words [Page 17] and workes notifie himselfe vnto thée as is for thy capacitie and commoditie, hee com­mandeth and teacheth thée, with such reue­rent diligence to hearken vnto his word and regard his works, and such his ordinary meanes as may make continue and increase in the vnfained feare and loue of him, by true knowledge and remembrāce of him. Wher­fore, Thou shalt not take in vaine, without in­crease of honour vnto him and comfort vn­to thée his name, in any of his words or works, especially his holy Scriptures, and godly Sacraments. For the Lord God, which by his word and works, doth declare and witnesse sufficiently vnto all men any truth, will not hold him guiltlesse, will not iudge him out of fault, or suffer him to es­cape vnplagued, that taketh his name in vain, that taketh and abuseth his holy word, good creature, or blessed ordinance, to couer or confirme any lies or vanities, or else refu­seth and neglecteth the same, as not neces­sarie and sufficient to teach, trie, and wit­nesse any godly truth and veritie, so as is most vnto Gods honour and glory, and best for mans comfort & commoditie. Therefore O man being of thy self a shameful lier, and [Page 18] yet by Gods grace called and ordained vnto the knowledge and witnesse of God, and of his truth vnto his glory, and thy comfort with dread, loue and reuerence, to bring and kéepe the knowledg of God and his truth a­mongst men, thou shalt search in the holy Scriptures, desire of God in faithfull pray­ers, and declare, and witnesse in time expe­dient the truth of God in the name of God. For vpon all such as beléeue blind 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 truth, haue hope in dissembling and lying, will God be reuenged, when as they by strong illusion wrought by the sub­tiltie of Sathan, be wonderfully deceiued, to be worthily plagued and damned, because they would not receiue the loue of the truth, that they might be saued.

Remember that thou keepe holy the sabboth day: sixe daies shalt thou labour and do all that thou hast to doe, but the seuenth is the sabboth of the Lord thy God. In it thou shalt doe no manner of worke, thou and thy sonne, and thy [Page 19] daughter, and thy man seruant, and thy maid seruant, & thy cattell, and the stran­ger that is within thy gates: For in sixe daies the Lord made heauen and earth, the sea all that in them is, and rested the seuenth day: wherefore the Lord blessed the seuenth day and hallowed it.

O man banished out of pleasant Para­dise for thy sinne, vnto painful penance vpon earth, to eate there thy bread in the sweat of thy face, all the daies of thy life, and yet by the grace of God hauing prouided and granted vnto thee for reliefe, and release, a holy Sabboth of solace in the Lord thy God, now in all trauell and labours duly seruing thine owne necessitie, thou maist and shoul­dest féele chéerefull comfort in mindfull re­membrance of kéeping a holy Sabboth vnto Gods glory. And as the last day and end of the wéeke was the Sabboth of the Iewes: so after all trauell and labours in this life to be ended by death, beginneth rest and qui­etnesse in the Lord eternally to continue without any end or feare of death: and in e­uery Christian congregation containe times be appointed for all men to cease from bo­dily [Page 20] labours that they may with more quiet­nesse of minde receiue more spirituall com­fort: yea and euery man priuately hath ma­ny iust occasions of some rest and quietnesse, after his labours and businesse. Séeing ther­fore that all painfull labours pertaine vnto penance deserued by sinne of man, and all comfortable rests be gracious gifts of Gods goodnesse vnto the reliefe & release of mans miseries. Remember that thou keepe holy the Sabboth day, in thy painfull labours, thou shalt continue, chéere, and refresh thy selfe with comfortable remembrāce of gostly rest and quietnesse. For sixe daies shalt thou la­bour, and do all that thou hast to do, thou shalt with good courage in any labors to discharge thy dutie continue at all times, but the se­uenth day is the Sabboth of the Lord thy God, but then when as by any death, any common ordinance, or by some singular and peculiar occasion thou shalt of God be dimissed from bodily businesse vnto spirituall rest and qui­etnes, which time at the last day of the weeke and the end of all thy works and businesse, thou shalt euer kéepe holy, euer reserue and referre wholly vnto the Lord thy God: In it thou shalt doe no manner of worke, [Page 21] then shalt thou not be trobled with worldly affairs, or bodily busines, but receiuing com­fort & consolation of the Lord, render thanks and praise with ioy & gladnesse of mind: for in remembring to mortifie thy flesh with bo­dily labours vpon the worke daies, thy mind shall not be wearied, but well disposed vnto all charitable exercises & godly meditations vpon the holy day, vpon the day & time gran­ted and giuen of God vnto thée, that then thou refreshing thy mind in quiet godly me­ditation, shouldest not burthen thy bodie, or cumber thy conscience with worldly care or businesse, then shalt thou leaue of all such la­bours, thou and thy sonne, & thy daughter, and thy man seruant, & thy maid seruant, & thy cat­tell, and the stranger that is within thy gates, as all that belongeth vnto thée, were made par­takers of punishmēt, when as thou was put to do penāce for sin, so shal they all haue their part & portiō of this rest, graciously giuen to thy recreation & renouatiō. For in six daies the Lord made heauen & earth, the sea & al that in them is, for the Lord that made al things, ap­pointed all other times for necessary works, and rested the 7 day: shewing by example y^t a pleasāt rest shuld remain after y^e end of time [Page 22] consumed in labours. Wherefore the Lord blessed the seuenth day & hallowed it. Wher­fore O man, the Lord God hath blessed the time of his rest from thy labours, with most pleasant blessings vnto all creatures, and hallowed it in most acceptable seruice vnto himselfe. Wherefore thou remem­bring with diligence the dispatch of all worldly workes in due time, to kéepe all thy rest euer wholly and holy vnto the Lord, shalt most and best praise God, please other, and comfort thine owne conscience, accor­ding as thou hast heere example and com­mandement of the Lord God.

Honour thy father and thy mother, that thy daies may bee long in the land which the Lord thy God giueth thee.

Because thou art a child of such folly and frailnesse, that thou canst not sufficiently prouide for thy selfe, nor charitably liue in order and kéepe company with other, but by the fatherly protection and prouision of such as I the Lord thy God of fatherly affection towards thee, haue placed in au­thoritie ouer thee. Therefore thou shalt with all louing obedience and due paiments [Page 13] honoring them, obey and glorifie me, that thy daies may be long, that thou maist conti­nue with comfort, vnder the protection of them whose hearts alwaies be in the hands of the Lord, to maintaine and direct that power and authoritie which they haue of the Lord, euer to correct, punish, or destroy e­uill doers, and to cherish, reward, and de­fend them that do well. In the land which the Lord thy God giueth thee: In place or in places which the Lord God of louing fauour towards the will euer prouide: so as hee foreséeth and knoweth shall be most méete and expedient for thée.

Thou shalt do no murther.

Thou thy self being a man shalt in no wise by thought, word, or deed commit any such euill, as is in any wise hurtfull vnto the life of man, for the hurt of mans life, is the shed­ding of mans bloud: and y^e shedding of mans bloud vpon earth, crieth vnto God for ven­geance to fall from heauen: and God which searcheth the hart, séeth all that lieth lurking in the mind: so that if there be in thy heart a­ny hate of thy brother, thou art afore God a murtherer: yea he is the cause of the death of man afore God, that lacketh loue to saue the [Page 24] life of man vpon earth. Therefore that thou maist kéepe thy hands cleane frō shedding of innocent bloud, & not be the causer & prouo­ker of vengeance to fall from heauen vpon earth, thou shalt do or wish 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 shal not commit adultery.

Thou whom God hath created like vnto his pure Image, and vnto whom hee hath made a felow helper in like forme, to be cou­pled together in honourable matrimonie, for the godly continuance of thy kind in succes­sion, shalt either kéepe thy selfe chast in pure virginitie, or else in sanctified matrimonie liue with thy yoake-fellow onely: so that no filthy lust in thy hart, looke of thine eye, or ge­sture in any part of thy bodie defile thy flesh with adultery, with any maner of corruptiō contrarie vnto the purenes of godly matri­mony. For all filthy lust cōming of that séed which God hath created in nature, & sancti­fied in wedlock, vnto y^e increase of mankind, when as it is not disposed and vsed in the ho­linesse [Page 25] of matrimonie, vnto the blessing of succession, then doth it vnnaturally and vn­godly defile, delude, and driue bodie and minde of man to abuse, refuse, and breake godly wedlocke vnto the corruption, curse, and perdition of man, his séede, and successi­on. Therefore thou shalt auoide all such vnnaturalnesse, such vngodlinesse, and such corruption, curse, and perdition, and kéepe thy selfe pure in spirit, in soule, and bodie, if thou keepe this commaundement duly.

Thou shalt not steale.

Thou hauing of Gods gracious gift bo­die and soule, which by reason of Gods plentifull prouision, can neuer bee vtterly destitute of any thing necessarie, shalt by no craft or crueltie, kéepe or conuay from any man any thing that is his, according to law and equitie, or that should serue vnto his comfort or releefe, according to godly cha­ritie. For as God the onely Lord ouer all, hath disposed & giuen vnto all, seeing & pro­uiding best for euery man his necessitie, so should euery man bée best content to yéeld [Page 26] himselfe vnto Gods Ordinance and proui­dence, not willing, nor séeking any profit or pleasure vnto himselfe, by breaking the or­dinance, and refusing the prouidence of God, in getting any thing vncharitably from man. Therefore to auoide the danger of despising Gods Ordinance and proui­dence, and to liue in the law of loue and charitie, thou art charged and taught by this commaundement, not vnlawfully to take from any man any thing that hee hath of his owne, nor vncharitably to keepe from him any thing that he needeth of thine.

Thou shalt not beare false witnesse a­gainst thy neighbour.

Thou hauing a tongue, and other meanes to witnesse the truth, vnto the ho­nour of GOD and profit of men, shalt by no manner of meanes, denie the truth, or forge lies, which is alwaies a dishonouring of God, with danger and damage vnto man. For as God is the authour of all truth, and the Diuell the father of all lies: so all examinations of truths, and occasions of lies, be trials causing the children of God, [Page 27] and of the Diuell, to confesse and vtter the willes and workes of their fathers. There­fore that thou maiest shew thy selfe a childe of God, and not of the Diuell, thou shalt neuer make or maintaine any lies, but euer confesse and confirme any truth as shal bee expedient for thy neighbour, And note that all blind prophesies, all forged lies, all false reports, and vntrue tydings, all fained flat­teries, and enuious slanders, and all vncha­ritable dissembling or deceitfull counterfei­ting of any thing be diuelish contrarings of Gods truth, against thy neighbour, against that dutie, which thou owest of charitie vn­to thy neighbour.

Thou shalt not couet thy neighbours house, thou shalt not couet thy neigh­bours wife, nor his seruant, nor his maide, 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 [Page 28] possession of person, lands or goods, which is thy neighbours, 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, shall not stirre vp in thée a lust to haue it thy selfe: but rather any lacke or néede that thou maiest see in thy neighbour shall make thee to helpe him if thou bee able, and euer moue thee hartily to pray and desire of God all goodnes vnto him, euen as vnto thy selfe, according to the law of loue and perfection.

CHAP. IIII. The lawfull vsing of the law is to force men by feare of their owne deseruings, to flie vnto Christ in the comfortable light of the Gospell.

FOR GOD which of his goodnesse did make thee per­fect and pure in thy creation, doth now by his righteous law require of thee such holi­nesse and perfection, as is [Page 29] according vnto that integritie, which thou then receiuedst of his Maiestie. And also he promiseth blessings and life vnto the kée­pers, and threatneth cursings and death vn­to the breakers of this his righteous, good, and perfit law. Therefore considering and comparing thine owne habilitie and obe­dience, with the righteousnesse and equitie of this law, thou maist in it as in a glasse a­fore the Maiestie of God, vnder blessings and cursings, betwixt life and death, sée eui­dently thy face, and case, thy conuersation, state, and condition.

But if thou leaue looking into this law, and follow the flatterie of thine owne fan­tasie, thou shalt deceiue thy selfe dangerous­ly, not onely in negligence, but also in la­bouring to confesse thy selfe afore God duly. For as the Pharisie that compared himselfe with the Publican, so thou in giuing thanks vnto God for all that thou thinkest good in thy selfe, and being bold to 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 fauour of God, and loue of thy neighbour: for the more that thou doest compare thine owne [Page 30] weldoings, with the euill doings of other, the lesse shalt thou dispose and submit thy selfe, to receiue mercie of God, and to beare the infirmities of thy brother.

But when as thou doest examine thine owne conscience and iudge thine owne déedes, by the law of God, afore the face of God, then shalt thou find such euils inward­ly, as shall giue the great occasion to bee so earnestly occupied in reforming thy selfe that outwardly thou canst not bebold either to glorie in thy selfe, 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 selfe by the Law, shalt féele what is in thy selfe a­gainst the Law.

For if thou doe not find thy selfe guiltie in hauing any strange God, yet shalt thou finde many and great faultes in thy selfe against the first commaundement, so often as thou doest consider and remember that thou doest not perfectly with all thy heart, with all thy minde, and with all thy might, Loue, Reuerence, Feare, Trust, Praise, and confesse the Eternall liuing GOD [Page 13] as thy only Lord and God.

And thou neuer honour, nor make any Image in any matter carued or painted, yet so oft as thou doest imagine the diuinitie of God vnder any forme or fashion in thy minde, and imagination, thou makest such kind of imagerie, as is by the second com­maundement forbidden vnto the. Yea and so oft as thou makest or takest any Image carued or painted, to bée like vnto Christ God and man, so oft thou presumest to liken the foulest abhomination in the world, vnto him that is most glorious in estimation a­fore God, for man being a lyar maketh and taketh an Image that hath eyes and seeth not, eares and heareth not, as though it were like vnto Christ Iesus: but Gods word which is truth, witnesseth that all such Images bée not like vnto Christ, but vnto Idolaters which make them, and put their trust in them. Vndoubtedly there is no true knowledge of Christ learned of Gods word, but a false Idoll of Christ forged by imagi­nation in the heartes of them, that can bee content to say that Christ their Sauiour is like vnto any such vile thinges. And also in imagerie of other things, many men doe [Page 30] much offend, in estéeming more the vaine counterfeit made by man, than the good creature made by God.

Also negligently to heare or reade the word and name of God, or to pray without deuotion: Yea not to heare, reade and con­fesse God and his truth with reuerence, di­ligence, praise, thankes, and prayer, so oft as thou maist haue occasion, is condemned by the third commaundement, which requi­reth honour due vnto Gods name.

The fourth commaundement requireth perfit diligence in all due labours, and a minde neuer wearied, but alwayes deligh­ted with godly meditations: so as any man may thereby euer find himselfe faultie, both in labour, and rest.

Then doth a man breake the fift com­maundement, when as hee doth not with all earnest diligence and louing obedience, obey and maintaine all good orders among men.

Thou sinnest against the sixt as a mur­therer, if thou suffer a neighbour vnchari­tably to perish, when as it is in thy power to releeue him.

Thou art guiltie as an adulterous per­son, [Page 33] against the seuenth commaundement, so oft as any filthie lust doth inflame thy flesh, And if thy filthie lust bee satisfied in any abuse of naturall séed, then is thy sinne not only a vile corruption of nature, but al­so a Sodomiticall abhomination contrarie vnto nature.

If thou liue in idlenesse vpon other mens labours, or doe not get righteously and be­stow charitably, so much knowledge and comfort, meates, money, and all manner of goods, as thou may be able by all honest, and godly wayes, thou art then iudged a théefe by the eight commaundement.

If thou make any manner of lies, or but faintly and vnfaithfully defend thy neigh­bours truth, and honestie, thou art condem­ned of false witnesse against thy neigh­bour, in the ninth commaundement.

Finally if in consideration of thy necessi­tie, thou doe not only desire and take as suf­ficient of Gods plentie prouided vnto thee, but in seeing any thing faire or good pertai­ning vnto thy neighbour, doest couet the profit, or pleasure, propertie or possession of the same from him vnto thée, then doest thou offend afore God against man. Yea euerie [Page 34] such lust lying in thy heart may bée percei­ued by the tenth commaundement to bee sinne, albeit so secret, that Paul saith hée should not haue knowne it, but by this com­maundement which saith, Thou shalt not couet.

Surely such knowledge of sinne com­meth by this Law, that when as any man in his owne conscience afore the face of God, will truely measure by the line of this law, how farre he is fallen from the righteousnes acceptable vnto God, into sinne abhomina­bly offending God, then shall hee perceiue that through the infirmity of his owne flesh, hee doth fall so farre from all power of frée wil, srom all habilitie to performe fully his dutie vnto God, that in himselfe he can haue no hope to escape the rigor of the Law, the letter of the Law which killeth, curseth, and condemneth all faults, infirmities and imperfections in man, vnto whom God did giue in creation both purenesse and perfec­tion.

Therefore as in him that presumeth to bee iustified by his déedes in doing of this Law, any impurenesse and imperfection is worthily condemned by the righteousnesse [Page 35] contained in the Law: so contrariwise vn­to him that feeleth and with faith in Christ confesseth his owne faults and infirmities, all horrible sinnes, and grieuous crimes shall bée graciously pardoned, through the mercifull pittie of the Lord ouer the Law.

So is the Law a tutor or Schoolemaster, teaching man what hée oweth of dutie, and forcing him to flie vnto the promise of God in Christ for mercie. They therefore vse the Law lawfully, which learne by it to know what man ought to doe, and performe of duty, and so be made méete and desirous to heare the glad tydings of the Gospell of Christ, in whom God doth promise and per­forme vnto man all things freely. For the Law sheweth vnto man death, and damna­tion in all his owne déedes, and the Gospell allureth man vnto assurance of saluation in Christs merits.

So Adam in Paradise being brought vn­to a perceiuing and féeling of his owne sin­full miseries through the Law and com­maundement, was by the glad tydings of the Gospell, by the promise in the séede of the woman to breake the head of the Ser­pent, comforted and called to come by faith [Page 36] in Christ forth of his owne miseries vnto Gods mercies.

So the Israelites in wildernesse, imme­diately after their griueous idolatrie vnto the golden Calfe, being brought vnder feare of the Law, vnto a féeling of themselues, were recouered with comfort in the promise of a Prophet, to bee raised 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 Law, they were brought vnto true féeling and confessing of themselues and their owne faultes, they euer learned to flie vnto Gods promises, and to finde recouerie in his mer­cies: but when as they followed their owne fantasies flattering themselues, then did they continually fall from euill vnto worse sins, and sorrowes, miseries and mischiefes. For in continuance of times and lacke of grace, they lost Iudges, Kinges, and good Gouernours of theire owne vtterly, they and their Countrie were brought in subiec­tion to serue vnto strangers. Their Tem­ple, Gods house made to bee replenished with riches of godlinesse, was turned into [Page 37] a denne of théeues, which did rob God of his honour, and Gods people of much ri­ches, and of all manner of godlinesse: and in the place of godly Priestes, and true Prophets, false flatterers, and ambitious Prelates, did by many meanes draw men from God, vnto their traditions, to labour in conscience, vnder vntollerable burdens. Wherefore, as aforetime God had by the crueltie of Pharao driuen them out of E­gipt, to be allured, and lead by méeke Mo­ses-toward the Land of Promise, so then at that time did God driue them by those euils from seruing vnder the letter of the Law, which killeth, to bee 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 truely written in holy Scriptures pertaining vnto the Law and the Gospell, serue to declare and witnesse, that all men bee sinners, and all their déedes deserue damnation, and that God in many thinges sheweth mercie vnto all men, and that he also giueth aboundance of mercie, and grace, vnto so many as beléeue his promise made vnto them in Christ Iesus.

CHAP. God by the Ministrie of the Gospell teacheth men to beleeue indeed: the Diuell by com­mon custome teacheth men to say only that they beleeue.

THE Lord God in Christ did reconcile the world vn­to himselfe, not charging men with their sinnes, but offering vnto them his mer­cies. And Christ by his comming and suffering hath abolished all figures and shadowes of sacrifices and Ce­remonies, ouercomming in déede sinne, death and damnation, and ascending bold­ly vp into heauen, hath sent downe the holy Ghost to beare witnesse and worke with the Preachers of his Gospell vpon earth, which as faithfull messengers of the Lord earnest­ly exhort and humbly beséech men in Christ that they would bee reconciled vnto God. Wherefore now after sufficient experience, and triall of all things, and vtter abolish­ment of such as now might be euill or vn­profitable, [Page 39] God the Father of mercie and pittie, through the merits and meanes of Christ his sonne, by the power and presence of the holy Ghost, euer working and wit­nessing with the Ministers of the Gospell, doth so moue and dispose, purifie and sanc­tifie the hearts and mindes of men, as tea­cheth and causeth them by faith to flie dan­gers of damnation deserued by their owne déeds, vnto assurance of saluation in Christs merits.

They be taught to beléeue in God, by the Sonne, the Spirit, the Word, and messen­gers of God.

I doe 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 vnknowne language, but that as God by the Minister of his word and power of his Spirit teacheth so their hearts and mindes conceiue, their mouths confesse, and the fruits of their charitable workes bée agréea­ble in such wise, as euery one of them most truely and comfortablie doth thinke, and may say with the holy Catholike Church,

I beleue in God the Father Almightie, [Page 40] maker of Heauen and earth.

I which was by nature a child of wrath, borne and liuing in sinne vnder Sathan, in the Kingdome of darknesse, now of grace through the holy Ghost, by the immortall séede of Gods word, being new begotten, and new borne vnto the Kingdome of God, Doe beleeue as certainely as of most sure ground, and as throughly as of best triall and experience, I doe know and trust in God the Father Almightie, that God which is all goodnesse in himselfe, hath of his Fa­therly loue, and Almightie power, made me his good creature, and deare childe, so that he will for euer bee a gratious God and lo­uing Father vnto me, which is the maker of Heauen and Earth, which hath created, and made, and doth rule and order, all things in Heauen and Earth vnto his honour, and glorie, and vnto my comfort and commodi­tie. For as he being the Lord ouer all, hath declared himselfe to bee a Father vnto mée, by his promise, so I am sure of the inheri­tance of all, being his childe by faith.

And in Iesus Christ, his only Sonne, our Lord.

I haue good knowledge by sure trust in Iesus the Sauiour of his people from their sinnes, that I shall be saued from my sin, and from all euils through Christ the annoin­ted King, Priest, and Prophet, that I shall be Christian, that I shall be annointed with grace of Christs Spirit, to be partaker of the kingly Priesthood, and godly wisdome of Christ, that in such holinesse, righteous­nesse, and godlinesse as is acceptable afore him, I may offer the sacrifice of my selfe, in seruing him all the daies of my life, and haue the crowne of glory, with him in his king­dome, in the kingdome vnto the which hee hath redéemed vs, that is of nature and sub­stance vnto God his onely sonne, making vs his brethrē and Gods children by grace and adoption, so that we must take him to be our Lord, obeying the authoritie, learning the doctrine, & following the exāple of him, as of our only gouernour, Schoolemaster & Pastor

Which was conceiued by the holy 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.

Which 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, and to giue vs example and grace to follow his obedience.

He was crucified.

Bearing the curse of the law to get and giue vnto vs the blessing of grace, he

Died, and was buried.

So that now our bodies and minds with him should bee mortified and buried from sinne, and not die and be damned in sinne. For he

Descended into hell.

He suffered all extremitie, that we should suffer no more than wee might bee able to beare, and that no paines nor punishment for sinnes, should be plagues of vengeance to destroy vs, but rather corrections of fa­therly loue to amend vs.

The third day he rose againe from the dead.

The day and time appointed and afore {pro}hesied with victory ouer hell, death, and damnatiō, he rising from the dead, did make death a readie and spéedie passage for vs vn­to life, teaching and strengthening vs, to rise forth of sinne, and walke in newnesse of life, after him that

Ascended into heauen, and sitteth on the right hand of God the Father Al­mightie.

And like as the Sunne at midday, so he in bodily presence lift vp from the earth in­to heauen, there in glory of Gods maiestie abiding, doth from thence shine, and shew his vertue and goodnesse by the power of his spirit most presently, and comfortably, vnto all creatures in euery place vpon the earth, as he ascended bodily into heauen to reple­nish all things, euen so in the whole bodie

From thence he shall come to iudge the quicke and the dead.

From heauen whither as he did ascend, in the sight of his Disciples, so from thence in the sight of all men, shall he come, not onely in spirit and power (as he is at all [Page 44] times in all places) but also in his bodie glo­rified with maiestie as he is now in heauen, and shall not come from thence, vntill the last day when as all men both dead afore, and liuing then shalbe changed in the twink­ling of an eye, from mortalitie vnto such state as shall euer continue, either in hell or in heauen, according to the righteous iudge­ment of Christ, in the which he shall declare and take all vs that be vnfained Christians to be the blessed children and heires of God, with him in that kingdome which could ne­uer by any works, or merits of any man haue béen deserued or purchased, but only in Christ vnto Christians, of the only gracious goodnes of God, hath for euer béen prepared.

I beleeue in the holy Ghost.

I have knowledge with sure hope in the holy spirit of God, equal with the father and the Sonne, procéeding from the Father and the son, to sanctifie and beautifie Christs Church, that I shall be sanctified from all sinnes, and indued with all good gifts of grace, as God séeth is most necessarie, and expedient for me, to edifie and not to de­stroy. Yea I beléeue that by him all good [Page 45] creatures be sanctified, and made holy vnto all godly men, & that without him there can be no holinesse, nor nothing holy vnto any man. For it is onely the holy Ghost, in the heart and mind of man, that sanctifieth, that maketh, and kéepeth pure and holy.

The holy Catholicke Church.

I know and thinke assuredly, that I and all Christians, be one Church, one congre­gation, in such vnitie of liuely faith, which worketh by charity, as doth euer kéep vs to­gether as members of one bodie in Christ, although we be farre a sunder by reason of diuers times and places in the world, & by the holy Spirit, Word, and Sacraments of God in this Church, is such holinesse as doth euer striue and preuaile against vngod­linesse, such holinesse as is the continuall purging of men from their sinnes, to furnish and garnish them with godly righteousnesse in Christ. This Church or congregation is so Catholicke, so made one of many, so made one misticall body in Christ of many men in all places, as is one mans naturall body of diuers members, euery one seuerally hauing [Page 46] their owne places and proportions, and all together ioyned accordingly in one bodie of one person.

And so, the communion of Saints.

The vnitie of them that be sanctified, re­déemed, and deliuered from the seruice of the diuell, the flesh, and the world to glori­fie God in holinesse, and righteousnesse, is, by Christ, and in Christ a common comfort and commoditie vnto all them, of euerie thing that is good or profitable vnto any of them, which although many times they can not be séene, and perceiued of worldly men, nor well knowne one vnto another, yet be­ing all of one faith, be euer altogether afore God in one minde as members of one body, to haue communion, comfort and commo­ditie euery one with all other in Christ their head. And as it was said, they haue Moses and the Prophets, let them heare them: so haue we alwaies in this holy Catholicke Church the foundation of the Prophets, and Apostles, Christ being the head corner stone, albeit not their persons in bodily pre­sence, yet their examples of liuing, and truth of doctrine in their writings, so that euer [Page 47] therein we may see and perceiue that face and fashion of the holy Catholicke Church, which God hath ordained, to be so shewed, as most expedient and sufficient vnto all men, at all times, in all places.

The remission of sinnes.

In this Church of Christ, and company of Saints, I know and receiue freely by faith forgiuenesse of sinnes, which be so great and grieuous debts, as do deserue death & dam­nation: and as the least of them could neuer haue béene discharged, but only by the pre­cious passion and oblation of Christ once for all.

The resurrection of the bodie.

I know and looke that our bodies by sinne of man, deseruing death to decay in corrup­tion, shall by the might and merits of Christ by raised to receiue glory and 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 inhe­ritance with Christ, in whom according vn­to [Page 48] Gods promises and our faith, all these things be most sure and certane, that is to say Amen. So be it.

NOw thus beléeuing and comparing the kingdome of heauen with the plea­sures of 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 sinne in Adam. Yea I haue a good vnderstanding and comfortable experience, how that God hath concluded all men vn­der sinne, to be mercifull vnto all, how that the Scripture truly describing and decla­ring the righteousenesse of God, and the sin­fulnes of man, hath concluded al men vnder their owne sins, that righteousnesse which commeth of the faith of Christ, mighthe gi­uen vnto the beléeuers: how that through the righteousnesse of the law, & infirmities of mans flesh God doth make great abundance of sin to appeare in all mans déeds and deser­uings that more abundance of grace might be granted & giuen by the merits of Christ vnto all that receiue & beleeue the Gospell. O blessed be God for y^e gift of this beliefe, by [Page 49] the which he maketh the losse of the plea­sures of Paradise through mans sin to serue vnto the inheritance of the kingdome of hea­uen by Gods grace. And the sinfull sores in mans conscience to be comfortable signes and tokens of sauing health by Christs Phi­sicke and medicines. And all daungers, plagues, and vengeance for sin in the world to driue men to assurance of health & wealth by faith in the Lord.

There can nothing be so sure and certain as this faith, which commeth by hearing of Gods word, which is the worke of Gods Spirit, which is confirmed by the life, doc­trine, and death of all that euer were Pro­phets, Apostles, Euangelists, and Martyrs to teach and witnesse Gods truth. For this faith is not onely a knowledge of the grace, mercy & goodnesse of God, but also an assu­rance of y^e same vnto mans selfe by the word and spirit of God. So that it is the ground-worke and stay of all good hope, the argu­ment and euidence of all such mysteries, as be hid, and couered from worldlings, to be referued and reuealed only vnto Gods chil­dren. Therefore any man may eastly learne to speak these words, but the goodnes of God [Page 50] towards man by these words signified, is such, as cannot be known or perceiued of thē which be of bloud, or of the will of the flesh, or of the wil of man, but onely of them which be borne of God, which be priuiledged by Christ to be the children of God. For this beliefe is not of the fréewell of man, but of the holy Spirit of God, not by kéeping cu­stomes or traditions of men, but by hearing the word of God, by hearing or reading the glad tidings of the Gospell, in such sort as cannot be reuealed, but onely in Christ of the heauenly father, by the holy Ghost, vn­to Gods children.

The blind eyes of witty worldlings, in séeking for worldly weath, and con­temning Gods word, can sée, and finde in déede nothing but the wrath and ven­geance of God in all things, and espe­cially in sicknesse, plagues, warres, and losse of any lands or goods: but the cleare eyes of faithfull Christians, by the light of the Gospell, séeking the kingdome of God, and the righteousnesse thereof, in all things, and especially in losse of goods, or suffering any paines, do euer sée the mercifull pitie, and tender loue of their heauenly father al­waies [Page 51] kéeping them vnder the rod of cor­rection, and the crosse of persecution as his most deare children.

All Iewish persons will haue such a Mes­sias, as shall make them Princes and Pre­lates in a worldly kingdome: faithfull Chri­stians haue the Sonne of God their Lord and Sauiour, which hath bought & brought them from this world, to be a holy people and kingly Priesthood, vnto God in his hea­uenly Hierusalem.

The crosse, the passion and death of Christ is an offence vnto all such, as be delighted and drowned in Iewish ceremonies and su­perstition, and a foolishnesse vnto such as glory in gréekish learning and wisedome: but for all faithful Christians which beléeue the Gospell of the same crosse, death, & pas­sion, it is the power of God vnto their euer­lasting rest and saluation.

Grosse idolaters doe boldly and blindly imagine a presence of God in imagerie, or vnder the forme of some manner of bodie, to be kept and honoured of them, according vnto their phantasie: but the cleare light of y^e Gospel, doth euidently vnto the faithful shew Emanuel, him which is God with vs, so that [Page 52] they most comfortably sée by faith, Christ God and man, so in his naturall bodie glori­fied in heauen, that in power of his spirit, with the ministers of his word, and mem­bers of his misticall bodie vpon earth, he is alwaies present amongst men, bestowing such gifts of his grace vpon them, and recei­uing such honor, thanks, and seruice of them as may be most for his honour and glory, and their comfort and commoditie.

Voluptuous Epicures be alwaies weary of the time present, and void of all good hope of that which is to come: but faithfull Chri­stians chéerfully bestow their time in ho­nest godly studie, labours, and exer­cise, with most comfortable hope and de­sire of Christ to come in maiestie, to receiue them into his eternall ioy and glorie.

Coniurers and charmers doe imagine such a vertue to be in their words and wa­ters, circles, and crosses, breathings and blessings, as should powre abundance of ho­linesse, into any thing which pleaseth them, yea as could force the diuell from hell, and God from heauen, to appeare vnder some likenesse presently vnto them: faithfull Christians by Gods word do learne & know [Page 53] how that the holy Ghost by faith in Christ, doth purge mens harts from all vngodlines, and replenish them with such gracious good­nesse as sanctifieth them and all things, as causeth them with all manner of Gods good creatures, euer to serue God in holinesse and righteousnesse, without any presump­tion or desire to coniure eyther God or the Diuell.

Superstitious hypocrites, can sée no face of that Church which they wil cleaue vnto, but in solemne shew of ceremonies, and pompe of Prelates; faithfull Christians do euident­ly see in the holy Scriptures, such a founda­tion of Prophets and Apostles ioyned vnto Christ the head corner stone, as is most ne­cessary, commodious, and sufficient for them, in faith, doctrine, and conuersation, to be framed, ioyned and made members and partes agréeable vnto that head and foundation. They see by faith that face of Christs Church, which God by his word hath shewed to the faithfull.

Desperate persons can neuer trust, nor desire of God forgiuenesse of sinnes, resur­rection of their bodies, nor life euerlasting. But faithfull Christians, by glad tidings [Page 54] of the Gospell, he taught and encouraged, to desire and beléeue that their sinnes shall be vtterly abolished, their bodies from corruption and death changed and raised, that they themselues vnto the Image of God in Christ reformed, may in life euerla­sting with Christ be glorifyed.

For in the light of the Gospel of Christ, is the vncouered face of Christ, the euident ex­ample and doctrine of Christ, so shewed to be séene, as doth transforme the faithfull be­léeuers into the same Image of godlinesse, which is in Christs doctrine and conuersa­tion, as doth moue and make men to put of old Adam, that they may become new crea­tures in Christ. So they be taught 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 head cor­ner stone of a spirituall house, of a holy tem­ple, to offer spirituall sacrifices acceptable vnto God, to offer as Paul teacheth the Ro­mans, their owne bodies a sacrifice holy, liuely, and acceptable vnto God, and as Paul calleth the charitable bestowing of the [Page 55] Philippians goods, odors of swéet sauour acceptable Sacrifices pleasant vnto God. So that faith which commeth by the Gospel maketh mens bodies and minds, lands and goods, and all that they haue to be sanc­tified, sacrificed, and offered vnto God. For the Gospell teacheth how that God ordai­neth and giueth all things vnto mans com­fort & commoditie, & how that men should do all thinges vnto Gods honour and glory.

So by the Gospell all holinesse and godli­nesse, all gracious goodnesse, all true trea­sures and riches, be giuen abundantly vnto man, and all honour and seruice, all thanks and praise be rendred duly vnto God. But vnto all manner of men lacking the light of the Gospell, all manner of things bee vn­profitable, yea all their owne doings be abhominable afore God, and damnable vnto themselues. For nothing can be good or profitable vnto man which doth offend and displease God. Nothing can please God without faith in Christ, and it is vn­possible to haue faith in Christ, and not to haue the Gospell of Christ.

Therefore it was very necessarie and ex­pedient, that afore the cleare light of the Gos­pell [Page 56] did fully shine vnto the world, that the experience of other things should bee well tried and knowne in the world.

For such is the good ordinance of God, to vse all manner of meanes, to bring men from vaine hope in any other thing vnto sure faith in Christ onely, which commeth by hearing of Gods word according vnto Christs Gospell.

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 promises made vnto the Fathers, the Law giuen by Moses, with all Sacrifices and Ceremonies in the Tabernacle, and in the Temple, did serue for a season to make men mindfull and desirous of the comming and Kingdome of Christ, which should per­forme the promise and satisfie the Law, beautifying his Church with such cleare light of the Gospell as should vtterly abol­lish all shadowes, and figures of sacrifices and Ceremonies, with the Tabernacle and the Temple. And Christ himselfe did in body depart from the Earth to bée glorified [Page 57] in Heauen: so as by sending from thence the holy Ghost was most expedient for men, to haue Christ in Spirit alwayes present with them vpon earth. So therefore after all other good things as the last, and the best, God hath thus, in the end of the world, set vp the Kingdome of Christ with the cleare light of his Gospell, and comfortable pre­sence of his Spirit.

Séeing therefore that man in Paradise a­mongst all Gods creatures, hauing a pure nature. did not then by the hability of his frée will, nor by the goodnesse of other crea­tures continue and stand in vprightnesse: he should not imagine that now in the vani­ties of this world, and infirmities of his flesh being drowned in sinne, hee can find any thing able to raise him vp vnto righteous­nesse. Also it is a cruell thing, by the heauie yoke of the Law, to force men through feare to fall into desperation, which should by the libertie of the Gospell bée allured of loue to walke in the way of saluation. And it is a perilous presumption of man, with grie­uous offence against God, and a great ble­mishing of the Gospell, to renew the same, or deuise any other such like Sacrifices or [Page 58] Ceremonies as God hath now once aboli­shed by the light of the Gospell. And final­ly there can be nothing more contrarie vnto the truth of God, and the comfort of man, then to imagine any bodily presence of Christ vpon earth with men, vnto whome hee said it was expedient, that hee should depart from them, for else the holy Ghost the com­forter should not come vnto them. But if I depart, saith Christ, I will send him, and he when hee commeth shall reproue the world of sinne, of righteousnesse, and of iudge­ment: but hée shall comfort you, and hee shall remaine with you. For behold through his power, and presence, you preaching the Gospell haue mée alwaies with you, in all times and places euen vnto the end of the world.

Thus therefore it is euident, how that al other thinges did serue in other times and places, so that now remaineth vnto vs on­ly the Gospell of Christ, with such spiritual presence of Christ, as is the power of God vnto the saluation of all that doe beléeue. For all that doe beléeue the Gospell, bee made children of God to inherite his hea­uenly Kingdome, members of Christs my­sticall [Page 59] body, to bee liuely stones of an holy Church and Temple garnished not with Gold, Siluer, Copper, or Colour, in Car­uings or Payntings to please the eyes of men: but with holinesse and righteousnesse acceptable afore God. The goodly costly or­naments and deckings of the Tabernacle of Moses, of the Temple of Salomon, curiously wrought by the handes of cunning worke­men, serued but for a season, and could no longer continue either to please God, or pro­fit man. But faith which worketh by chari­ty, and is in hearing of the Gospell wrought in the heartes and mindes of men by the in­spiration of the holy Ghost, with beautifull fruites of charitable workes, shall alwaies shine and set forth the glorie of God in the Church of Christ: for Christs Church is the elect kindred, the Kingly Priesthood, the holy assembly, & the peculiar people, which God hath called out of darknesse, vnto his merueilous light, for to shew and set forth his vertues.

They bee surely built vpon the foundati­on of the Prophets and the Apostles, fast framed vnto the head corner stone, Christ, in faith euer working and fashioning them [Page 60] by charitie, so conformable vnto the exam­ple & doctrine of Christ set forth by the Pro­phets, Apostles, and Euangelists, that all diuellish deceitfulnesse in the world can nei­ther blinde, nor bring them to mistake, and forsake their Lord and Sauiour Christ, and his holy Catholike Church: for they in faith doe euer sée the face of Christ, and the forme and fashion of Christs Church in holy scrip­tures, euen so as God by his word doth suf­ficiently shew to bée séene, knowne and re­uerenced of all men at all times, and in all places.

But such men as care not for the Scrip­tures cannot clearely sée or know any thing that is good and godly, but boldly and blind­ly in all things misiudge, mistake, and mis­like Christ, and his holy Church, according vnto the common custome, and mans fonde imagination. For when as they will not learne to vnderstand and know the truth, by the word of God, then they doe deserue to be deceiued with lies, by the craft of the Diuell, in learning such sayings, as lacketh all knowledge and vnderstanding. What knowledge or vnderstanding get they which learne to say, that they doe beléeue as the [Page 61] Church teacheth? and bée taught to say and confesse their beléefe in a strange language? when as they say, I doe. beléeue as the Church teacheth; and the Church teacheth, them that vnderstand no Latine to say, Cre­do in Deum, Patrem omnipotentem &c. Surely in such sayings they learne to vn­derstand and perceiue nothing, but take whatsoeuer commeth by the craft of the Di­uell into their imagination so highly, that they will neuer humble themselues to bée taught of Gods Spirit, by Gods word tru­ly. For there is no lesson that liketh and pleaseth them so well, as the lesson of that Doctor which saith, Say that thou beléeuest as the Church doth, and my soule for thine. Oh what it auaileth a man to say wordes, the which he doth nothing perceiue in mind, nor declare in déedes, or who is able in hea­uen or Earth to pay the price, or gage the pledge of mans soule, but onely Christ the sonne of God. Take heed: for the falling of their Doctor or Teacher into the dungeon of damnation is no excuse for them that wil­fully follow a blinde guide. They are wil­full and blinde, which refuse the Gospell of God and follow the doctrine of men. They [Page 62] deserue to bée damned for follwing a blinde guide, whch will not bee taught the Chri­stian beléeue but in such a tongue as they can vnderstand neuer a word: which will not bée perswaded to beléeue the holy Ca­tholike Church, but in such sort as they shall neither beléeue nor know the Gospell of Christ. For they which learne by the Gospell to know Christ and beléeue in him. haue a liuely faith working by charitie, not of selfe-loue séeking by their owne merits to saue themselues, or to haue vaine glorie, but knowing and beléeuing that they bee sa­ued wholy by Christs merits only, of a pure loue towardes God and their neighbour, without any trust or looking vnto the wor­thinesse of their owne déedes, they bee ear­nestly bent vnto good workes to the glorie of God, and the profit of all men.

Thou that lackest the light of the Gos­pell, 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 wouldst not doe good déedes, but that thou beléeuest by them to winne heauen, and so trusting to win heauen by thy good workes, which the truth of the Gospell [Page 63] teacheth cannot be purchased but by Christs bloud, and doing all thy workes for loue of thy selfe, without pure loue of God and thy neighbor, albeit thou say vnto men, that thou beléeuest as the Church doth, yet afore God thy heart and mind is void of Christian faith and godlycharitie, and farre from any true loue of Christ and his Gospell.

CHAP. VI. Certaine differences of chast loue, and of cor­rupt loue, of Christianitie and of Idola­trie: of Christs Church and of Antichrists Kingdome: of the Masse, and of the Com­munion.

THERE is great diffe­rence betwixt the pure loue of Matrimonie, and the filthy loue of vile harlo­trie. If the harlot know she shall not bée forsaken, then will shée set light to offend her paramour, in daliance with other: the more assured that an honest Matron is of her Husbands loue, the more diligent will shée bée to please him [Page 64] only, and to passe for none other. So there is great difference betwixt the godly chari­tie of Christians and the selfe-loue of world­lings. For tell the worldling that God so much doth loue him, that he cannot be vtter­ly forsaken and damned: then will hée care little to forsake God and fall into sinne: the faithfull Christian perceiuing in Christ most certaine assurance of Gods loue and Sal­uation, is so satisfied and comforted there­in, that nothing can separate him from the loue of God in Christ Iesus.

The loue of harlots is soone extingui­shed in pouertie and sickenesse: the loue in wedlocke is then through pittifull pro­uision of the one for the other wonderous­ly purified and increased betwixt man and wife.

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

Harlots vse outwardly much curious trimming, and many gorgeous vanities, be­ing inwardly infected with filthie fornica­tion, and many vile vices. Matrons haue outwardly a comfortable countenance and [Page 65] plaine apparell, being inwardly beauti­fied with modestie, honestie, and such ver­tues.

So comparing Idolatrie vnto Christia­nitie, it is euident to bée séene how on the one part outwardl, places and persons with Imagerie and Crosses, Copes, and Vestiments, Ceremonies and showes bée solemnely set forth, which inwardly bée fil­led with spirituall fornication, hypocrisie, and superstition. And on the other part how-outwardly persons and places, after most plaine manner and fashion without any counterfeited garments Images, Ceremo­nies, or any Solemnities in comfortable preaching of the Gospell, and ministration of the Sacraments be inwardly replenished with Faith Hope and Charitie. The Who­rish Church of Antichrist, taketh of all man­ner of men, whatsoeuer shée can catch to make her selfe to séeme gaie and goodly. The holy Church of Christ will receiue nothing of any man, but of Christ only, that shée may in déede bee chast, pure and holy.

Therefore the Masse made of many mens inuentions, is taken as a thing most profi­table, and pleasant vnto the one: nothing [Page 66] but the plaine preaching of the Gospell, sea­led with the Sacraments of Christs only in­stitution, and ordinance, can be receiued as comfortable & commodious vnto the other.

Into the masse be now gathered such solem shewes, dumme ceremonies, with strange words and whisperings, as afore haue béene vsed of the Gentiles in Idolatry, of the Iewes in superstition, and of Sorcerers in incantations and coniurings: which were all vtterly codemned, refused, and separa­ted of Christ and his Disciples, from such preaching of the Gospell, ministration of the SACRAMENTS as the Church of Christ, hath receiued of CHRIST, and doth kéepe and vse according vnto Christs onely institution and ordinance. For in ho­ly Scriptures be written all such things as Christs Church did receiue of Christ by him and his Disciples so instituted and taught, as should euer be obserued and kept. And therefore it is verie euident by plaine wri­tings in the holy Scriptures, how that Christ and his Apostles by preaching of the Gospell and Ministration of the Sacra­ments, did teach men in all places, to sancti­fie themselues to bee offered as a Sacrifice [Page 67] to serue God in holinesse and righteousnes, as liuely members of Christes mistical bo­die, but how by saying Masse to make of breade and wine turned into Christs natu­rall bodie, a sacrifice, for the quicke and the dead, there is not one word in all holy Scripture, no, there is not in all holy Scrip­ture any manner of masse now vsed, taught or commaunded by Gods word.

For Moses and the Prophets set forth in writings all sacrifices and Ceremonies per­taining vnto the Law. And likewise doe the Apostles and Euangelists al such as be­long vnto the Gospell. And all that is writ­ten in the new Testament by the Apostles & Euangelists, containing al such doctrin and déedes of Christ and his Disciples, as God wold by them shuld be taught vnto vs, doth as much reproue the Masse, as in the old te­stament Moses & the Prophets did reproue y^e sacrifices of y^e Israelits in Dan & Bethel. For as vnlike is y^e Masse at y^e altar, vnto y^e Lords supper at the table, as were the calfes set vp by Ieroboam in Dan and Bethel vnlike vnto the Arke and Propiciatorie betwixt the Cherubins in the Temple at Hierusalem.

And as the Prophets and Priests of God [Page 68] did teach such a memoriall and presence of God at Hierusalem, as should moue and stirre vp the minds of men there to remem­ber and reuerence God in Heauen: but Ie­roboam and his Priests, did teach and make men to bléeue that their Idols were not on­ly Images of remembrance, but the same God that brought them out of Egipt, in such corporall presence then there in Dan and Bethel, as did kéepe the Israelits minds from Heauen, and their personall presence from Hierusalem. Euen so now Godly Preachers doe teach such a remembrance, and presence of Christ in the Lords Supper as should moue and make all Christian men to remember and reuerence Christ in Hea­uen, but vngodly Priests doe pretend such a bodily presence of Christ vpon their Altars, as doth draw mens minds from Heauen, and their personall presence from the Lords Supper at the Lords table.

Then were the Israelits blinde and bold to set vp calfes, imagining so to honour and please God in Dan and Bethel vnder Iero­boam, as their forefathers did most dishonor & displease God in wildernes with Araon.

And what a bolde blindnesse is it now of [Page 69] Christians to set vp a sort of their Ceremo­nies vnto the honour of God, when as God by the light of the Gospell hath abolished his owne Ceremonies as vnprofitable vnto his Seruice? And what a boldnesse is it to say, that Christs bodily presence is kept vpon earth vnder the forme of bread, which ac­cording vnto the Scriptures is ascended vp from the Earth, and glorified in Heauen in the forme of man?

The light of the Gospell hath vanquished Ceremonies afore ordained of God as now vnprofitable, and can any Ceremonies deui­sed by man now blemish the Gospel and not be abhominable?

The comfortable aboundance of the ho­ly Ghost did not come vntill the bodily pre­sence of Christ was departed and gone: and how then can they receiue aboundant com­fort of Christs Spirit, which bee infected and blinded with a grosse imagination of Christs bodie? The flesh profiteth nothing, saith Christ, the wordes that I speake, bée Spirit and life: hée doth not say that the wombe which did conceiue and beare him, or the breast that gaue him sucke is blessed: but, blessed be they which heare the word of [Page 70] God and kéepe it, as though hee had said: Not those which would haue him God and man in bodily presence, or imagine him to bee in any visible thing: but those which know and honour God in the truth of his word and presence of Spirit bée blessed. Those in Wildernesse which did not know what was become of Moses being in talke with God vpon the top of the mountaine, because they did desire and imagine a bodi­ly presence of God to bee with them at the foot of the mountaine, could not be conten­ted and comforted with a true spiritual pre­sence of God, but were deceiued and pla­gued for the vaine imagination of a bodily presence. Those can haue no comfortable féeding of the words, which bée Spirit and life, at the Lordes Supper, which will haue a wonderfull gasing stocke at a gorgeous Masse. Which will desire and imagine Christ to be bodily vpon earth, because they doe not see and know by faith Christs bodie glorified in heauen, as causeth his spirituall presence, euer to continew most comforta­ble vnto all the faithfull in any place vpon earth.

The plaine preaching of Gods worde [Page 71] surely sealed with the Sacrament of the Lords supper, sheweth and offereth in Spi­rit and truth to bée séene and receiued by faith, the bodie and bloud of CHRIST glorified in Heauen in the forme of man.

The strange language, secret whispe­rings and solemne shew of Ceremonies in the Masse, serue and please the blind ima­gination of man in forged vanitie, pre­suming to place the bodie and bloud of CHRIST vpon the Altar, there to bee honoured and sacrificed vnder the forme of bread and wine.

CHAP. VII. The euill and dangerous abuses of the good creatures and words of God.

GOD is all truth and all goodnsse, therefore euerie thing of Gods creation, Or­dinance, or institution is true and good.

All men bée liars, and all the imagination of mans heart is nothing but euill: therefore man presuming to [Page 72] counterfeite the creature, and to contrary or amend the ordinance and institutiō of God, can deuise and imagine nothing, but that which is fained and phantasticall, euill and abhominable. Some say that they doe not o­therwise imagine and honor God there, but as they be taught and commanded by their Priests and such as haue highest authoritie ouer them. So might the Idolaters in Wil­dernesse with Aaron, and in Dan and Bethel vnder Ieroboam haue answered. For Aaron and Ieroboam did teach and commaund the people to doe reuerence there, not as vnto Images or Idols, but vnto the God that brought them out of the Land of Egipt. Howbeit for all that euer the Priest could teach or the King commaund, those Images were Idols, & all they abhominable Idola­ters, which did beléeue that doctrine of the Priest, or obey that commaundement of the King.

Wherefore it is not the teaching of Pre­lates, nor the commaundement of Princes, which cā cause Christ to be bodily after such sort in any thing as may there bee honored as God, or that shall excuse any person be­léeuing or honouring that which is taught [Page 73] and commaunded according to mans ima­gination against the word of God.

They say that Christ said, This is my bo­die, and Christs saying is Gods word, and not mans imagination. I grant that Christs saying is Gods word, and that he so said of the bread which he tooke, and after thankes­giuing, brake, and gaue vnto his Disciples to be eaten in remembrance of him. But how agréeth that saying vnto such bread as the Priest taketh, and after breathings and blessings lifteth vp, and sheweth vnto the people to be honoured and reuerenced in the stéed of him? the word of God wrongly wre­sted, and not rightly applied is at some times abused to teach diuellish lies in stéed of god­ly truth. The word written by the spirit of God, to raise a man from vnder danger of dispaire, vnto hope of Gods helpe vpwards, was wrongly wrested by the diuell to moue Christ standing vpon the pinacle wilfully to fall downwards. So likewise the words spo­ken of Christ vnto his Disciples to raise vp their minds in comfortable remembrance of him glorified in heauen, be euill abused of Priests, to bring downe his bodily pre­sence amongst them to bee sacrificed vpon earth.

Surely this same saying, He shall giue his Angels charge ouer thee, &c, Which is the word of God spoken and applied to raise vp a man from dangerous sorrowes in mi­series, vnto a comfortable trust in Gods grace and mercies, may be abused by the di­uell, to make a man of presumption in refu­sing the euident ordinance of God, to fall in­to the danger of tempting God. And so such words as be good and godly, spoken with such circumstances at Christs Supper, as teacheth men to kéepe a comfortable remem­brance of Christs death, according vnto Christs institution, may be diuellishly whis­pered in such sort by the Priest at the Altar, as should séeme to make a bodily presence of Christ to be sacrificed and honoured accor­ding vnto mans imagination. There is no­thing more perilous than to take the word, or any good gift of God, & to abuse it contra­rie vnto the will and commaundement of God. The vnprofitable seruant which laid vp to kéepe safely the talent, or treasure of his Lord, which was deliuered vnto him to haue béene bestowed in vsurie, was by the word of his owne mouth condemned, when as he did confesse that he did otherwise kéepe [Page 75] the Lords treasure than as the Lord had commanded. And if any man thinke that he may say vnto Christ, Lord I know that thou did say of the bread and the wine, this is my bodie, this is my bloud, eate and drinke in remembrance of me: and therefore haue I euer with such reuerence honoured them, as was due vnto thee: surely vnto such a man, Christ in conscience will at some times an­swere, O wicked seruant, by these words of thine owne mouth, doe I condemne thee. For thou doest confesse that I bad the take, eate, and drink this in remembrance of me, why diddest thou then contrary vnto my commandement, imagine this to be kept, honoured, and sacrificed as the bodily pre­sence of me? The words of Christ be most true: but when as they be pronounced with such circumstances as be most contrarie vn­to the custome of Christians, then they haue a meaning most contrary vnto the doctrine and comandement of Christ.

The gifts of God in all things, and especi­ally his Sacraments be good and godly, but the abuse of them contrary vnto Gods com­mandement is diuellish and abhominable. The Preacher, & the Coniurer vse both, the [Page 76] name, and the word of God, and good pray­ers howbeit not in like manner, nor for one purpose: for in beliefe, behauiour, and pur­pose they be cleane contrarie, the one vnto the other.

There was neuer séene in the world two things so much contrarie the one vnto the o­ther, as is the Masse and the Lords Supper. Therefore whatsoeuer is well vsed in the one, is euill abused in the other. And tru­ly that fault of abuse is no small offence, al­beit that which is abused, séemeth somtimes to be but a little thing: for it is great sinne to delight or be occupied in little trifles, neglecting or refusing Gods great gifts and benefits in waighty matters.

So doe Priests in their Masse abuse gay garments, neglecting the séemely simplici­tie of the Lords Supper: and therein com­mit no small sinne, preferring their owne imagination vnto Christs institution.

So Adam in Paradise by the abuse of the fruit of one trée, contrary vnto Gods com­mandement, shewed such a sinfull minde, as was disobedient vnto God, poysoned by the diuell, to preferre a phantasie of false per­swasion, vnto all the profits and pleasures [Page 77] in Paradise of Gods gracious gift and pro­uision.

So commonly in all Realmes and Coun­tries, and notably in England, they which receiue great honours, possessions, digni­ties, and offices to be well vsed vnto the honour of God, and to the profit of all men: Yet for the imagination of priuate pleasure or profit in the abuse of some little things do deserue death and damnation vnto them­selues, with losse of all things that is theirs.

The Israelites placed by Gods prouision in the land of Promise by their owne craft and crueltie plucking some parts and par­cels one from another, did at length deserue the losse of all together both of landes and goods, and themselues to be taken of stran­gers, and vsed as captiues. For the vncha­ritable getting and kéeping one from ano­ther, is the iust cause of cruell spoyle and losse of all together. So Achab in getting a Vineyard, did loose a Kingdome: when as hee negligently abusing the policie of Iesabel did abhominably sinne in shedding Nabothes bloud.

Take héed O England: for no man can vse more gentle words & liberall promises vnto [Page 78] thee, for the inheritance of thy crowne, than Achab did vnto Naboth for his vineyard, and yet by the policy of Iesabel, with the con­sent of the Rulers and Elders of Iezrael was Naboth spoyled cruelly, both of his life, and of his inheritance: and so Achab ioyned the vnrighteous possession of a vineyard vnto his kingdome, not of malice willing the crueltie of Nabothes death, but of couetous­nesse taking profit of Iesabels policy, which was a woman rather encouraged than cor­rected and chastised by the King and the Countrey, to expulse and prosecute Gods Prophets, for the fauour shee bare vnto Baals Priests.

And these things then neglected of the King, the Rulers, the Commons, and the Countrey as small trifles, were soone after rewarded and plagued of God with great and grieuous vengeance. O Lord when and with what wilt thou reward 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 inheritance? that can be content to take profit of other mens euill policies, and also themselues to [Page 79] deuise and practise craftie cruelnesse? that haue burned and banished the Preachers of the Gospell of Christ, to receiue and set vp sayers and fingers of a ceremoneous masse? I write not these things to stir vp cankred stomackes vnto enuie against other, but to moue charitable men to pitie to pray vnto God for their Countrey.

O England if that thou doest thinke that superstitious ceremonies, wordly vanities, and craftily cloked couetousnesse and ambi­tion, be but small trifles, yet shouldest thou be well assured that God will sometimes remember such small trifles, and not long delay the full reward of more abhominable abuses in greater matters.

It is a great matter when as any things of great goodnesse, eiiher by Gods creation or institution, be in any wise abused through mans institution. So was woman created and commended of God vnto man as a hel­per vnto comfort, and naturall seede giuen to the increase of mankind, being both san­ctified in matrimony vnto Gods glory, and vnto mans continuance, comfort, and com­moditie. But the floud in Noes time which drowned the whole world: the fire with [Page 80] brimstone which destroyed Sodom and Go­mor, did witnesse by vengeance, how great and grieuous a matter the abhominable sin of them was, which did mistake vnto them­selues wiues for bodily beautie onely, or o­therwise misuse themselues in satisfying of their owne lustes vnnaturally. Also the Is­raelites in the land of promise did loue, and take in marriage many strange women, ha­ting and forsaking their own lawful wiues. yea they did offer their seede vnto Moloch, sacrificing their children vnto Idols, and with these euill abuses of these good things, they so infected and poysoned the land, that it did euen vomit and spue out them, as most vile fifthinesse afore the face of God and man.

Let all men take heede, which know that God hath created man and woman, and sanctified wedlocke vnto their necessarie and comfortable followship: that they doe nothing contrarie vnto Gods ordinance, eyther refusing such comfortable helpe, as they néede of one wife, or else abusing many women, or worse waies deuised and taught by the diuell to satisfie thier filthy lustes: and that vnder pretence of honest loue to [Page 81] make godly matrimonie, there be no crafti­ly-couered couetousnesse to commit abho­minable idolatrie. Take héede all parents and you that haue wards, that ye offer not your séede vnto Moloch, that ye sacrifice not your children vnto Idols, ioyning them to-together by your couetousnesse, which is I­dolatrie when as there is none such loue in in them, as may make godly matrimonie. Yea and all men ought to beware that they cloke not their gréedie couetousnesse, and filthy lusts, vnder the pretence of any godly purpose. For when as Sichem, Emors sonne, being the head man of the Citie of Sichem, sought to satisfie his carnall lustes with Dina Iacobs daughter, and perswaded the Citi­zens of Sichem through couetousnesse of gaines to be had of other mens goods, to take circumcision, and appeare in outward profession like vnto the Israelites in reli­gion, then that diuellish purpose couered vnder that godly precence, prouoked venge­ance to the vtter destruction of Sichem and al those citizēs Matrimony of Gods institu­tion & circumcisiō as a sacrament to seal the profession of Gods pure religion, were good things according vnto Gods ordinance: but [Page 82] the abuse of them was a great euill, and a hainous sinne contrarie vnto Gods com­mandement: and therfore is the plague and vengeance which fell vpon them, written to to be a warning, that vengeance from God will fall vpon all Cities and Countries, in the which such hypocrites, by such abuses of Gods Ordinances and Sacraments, do so slaunder the true profession of Gods pure Religion.

O England beware least that thou be found still to kéepe and flatter filthy lechery, couetousnesse, and ambition, cloaked vnder the pretence of honestie, religion, and godli­nesse. Beware also of the false hearts of such flatterers, as easily gaue any honour or authoritie from Christ & the King vnto the Pope: to kéepe lands and goods from the Crowne, the Church, & the Commonwealth vnto themselues. England, demand of them that haue granted vnto the Pope all autho­rity, why they do denie him his Purgatory? and if they thinke that there is Purgatorie, where as séely soules lie to be relieued by saying Masse, why doe not they restore and bestow all their lands and goods to main­taine many Masses, for to ease and deliuer [Page 83] sillie soules out of great torments and mi­series? And if they do know that there can be no purgation for sinfull soules but onely Christs bloud, clensing liuing mens hearts, by faith hearing and beléeuing the Gospell, why do they suffer any Priests in saying Masses so dangerously and damnably to abuse the word of God, and the Church and Spouse of Christ, contrarie vnto the Gospell of Christ? ye that know, that Gods word is abused, if it be not so plainly read, preached, or pronounced as may make men to vnder­stand, know, and beléeue Gods truth, and that the silly soules and simple persons, ha­ted and contemnned here liuing in this world be the Church and Spouse which Christ hath purchased, purified, and sanctified vn­to himselfe by his owne bloud: I beséech you beware of those procters of Purgatory, which by their Masse bring themselues and all theirs into such a mad Maze, as to ima­gine that their words which cannot bee heard, and vnderstand to comfort the consci­ences of the liuing, may any wise serue to saue the soules of the dead: or that those lands and goods which be bestowed to reple­nish their temples with their owne idle bel­lies, [Page 84] and with carued and painted Images be any other thinges than the open and abhominable spoile & robbery of the liuely stones, members, and ministers of the ho­ly Church, and mysticall bodie of Iesus Christ.

And this sinfull abuse hath béene formerly practised to Englands woe: by such who pretended a loue vnto Christs Gospell.

Likewise all abused Oblations and Sa­crifices do rather prouoke, than appease the anger and wrath of God towards man: as was well seene in the sacrifice of Cain lacking faith: and in the multitude of sacri­fices offered of the Israelites, with bloodie hands of vncharitable gotten goods. Wher­fore the Lord crieth, saying, that he is ouer­burdened, sore grieued, and wearied with many sacrifices: he saith that the hands of the offerers be bloudie, he hateth all burnt offering of spoyle and robbery, euery thing is spoile and robbery afore God, that is got­ten or kept vncharitably amongst men. O how vncharitably did the Pharisées catch and kéepe vnto themselues by their tradi­tions, the riches & reliefe which yong men did owe vnto their old impotent parents [Page 85] by Gods commandement. They did pre­tend such a seruice towards God the father and the Church their mother, as though all oblations comming vnto their hands for maintenance thereof, should best haue pleased God, and most profited the people and their parents, when as indéed by tea­ching such their traditions, so contrary vn­to Gods Commaundements, they did robbe God of his honour, the Church of holi­linesse, the people of their riches, and poore Parentes of due and necessarie reliefe and reuerence. And much like or farre worse is the manner of them, which to maintaine Masse as daily Sacrifice for the sillie soules in Purgatory according vnto mans imagination, contrarie vnto Gods word, doe robbe the liuely members of Christ vpon earth, of the comfortable light of the Gospell, and of charitable reliefe of men; pretending nothing to be so much vnto Gods glory, and all mens profite, as the Masse, which indéede maketh Gods house of prayer a denne of theeues to robbe God of his honour, and Gods people of much ri­ches, & of godlinesse. For pretending to ho­nour God vpon the Altar, & to relieue soules [Page 86] in Purgatorie by the sacrifice of the Masse, they dishonour God in heauen, and dange­rously blinde the mind, and cumber the con­sciences of men vpon earth with such doc­trine and deeds according vnto the phanta­sie of man, contrary vnto the commaunde­ment of God, as be in déed afore God a stin­king Sacrifice of vile abhomination, because they be vncharitable and vnfaithfull. No­thing can be acceptable vnto God without faith, that worketh by Charitie. Faith com­meth by hearing of the word of God. So whosoeuer doth not learne by the word of God to beléeue in God, and liue in charitie, but will presume vpon his owne imagina­tion to offer vnto God, the sacrifice of his seruice according as hee seeth in the fa­shion of this world commonly, he cannot at­taine vnto saluation by faith in Christ, as Abel did, but deserueth damnation for his owne doings, as Cain did. He that liueth in idlenesse vpon other mens labours, or that is much occupied in any other than in his owne office, cannot offer his owne bodie in diligent doing of his owne du­tie, as a sacrifice holy, liuely, and accep­table vnto God. For he hath no faith wor­king [Page 87] by charity according vnto Gods words: but some some such witty & worldly policy as by couetousnesse and ambition, is framed alwaies according vnto the fashion of the world. Such were the Priests Pastors in Israel féeding themselues & not the flocke. Such were the Prelates in Hierusalem void of humble diligence in godly doctrine, and full of arrogant businesse in ciuill mat­ters. Such were the carnall gospellers, and couetous worldlings, and painted Prelates in England, euer pretending such religion, & reformation as best pleased the King, the Queene, or highest in authoritie: and neuer ceasing in shifting and séeking for their own safetie, profit and vaine glorie, to turne ma­ny things from euill vnto worse, vnto the great slander of godly religion, and vtter abolishment of all reformation. Such ha­uing no liuely faith in Christs merits, desi­red and deserued the shadow of death, vn­der diuellish abuses in a solemne Masse.

The grosse vices in manifest abuses afore, were neuer so euill and abhominable, as was in Chrsts time in fine coloured hypo­crisie of those which once caused Christ to be crucified at Ierusalem, or of such as yet take [Page 88] vpon them daily to sacifice Christ in all places.

Adam in Paradise abused an apple, a small trifle, neglecting many good gifts of God: they in Ierusalem, and in all places, teach and kéepe mens traditions, neglecting and making of no force the commandements of God.

Many men at other times abhominably sinned concerning godly matrimonie, and naturall séede, moued onely by couetousnes or carnall beautie to take wiues and keepe whores, or otherwise naturally to satisfie their filthy lustes: these Priests through co­uetousnesse and ambition, with vsurped au­thoritie, did then in the Iewish Synagogue, and do now in the Romish Church, abuse the amiable daughters of the holy Citie, the consciences of deuout men, in the spiritu­all Ierusalem: and also vnkindly conuey, and corruptly abuse the immortall séede of the word of the liuing God. Natu­rall séede is ordained of GOD to con­tinue succession vnto men vpon earth: and the seede of Gods word to serue in regeneration of Gods children vnto Gods Kingdome. And what good fruite can [Page 89] spring of such good séed amongst them that condemne, and forsweare godly Matrimo­nie? and that wilfully spill by massing, such séede as should bee well sowen in prea­ching?

Aaron in Wildernesse, of the gold that was brought out of Aegipt made a Calfe, so to bee honoured, as caused God to be of­fended, and the people plagued: The Priests in Hierusalem of the Law that was giuen by Moses to leade men vnto Christ, did set vp such an Idoll in mens hearts at Hierusa­lem, as caused men to kill Christ: And now Priests of the supper at the Lords Table, where as Christ should bee remembred, make a Masse at their Altar there to haue him daily sacrificed.

Ieroboam knowing that God had ordai­ned for his glorie, that all Israell should yearely appeare afore his face only in Hie­rusalem, yet to draw and kéepe the tenne Tribes from God vnder his Dominion did set vp two golden Calfes, the one in Dan, and the other in Bethel, saying, This is thy God which brought thée out of Aegipt to Israell.

The chiefe Prests and the Elders being [Page 90] certified by the Souldiours which watched the Sepulchre, that Christ was risen with Maiestie and glorie, yet to kéepe themselues in estimation and authoritie, did giue mo­nie to set forth, not a figure of a golden CALFE, but a Diuelish face of a forged lie.

And now when as the holy Ghost with Preachers of the Gospell witnesseth that Christs bodie is glorified in Heauen in forme of man: yet to draw and kéepe mens mindes from Heauen, and to continue a pretensed Priesthood in estimation vpon Earth, they haue pretended a presence and Sacrifice of CHRISTS bodie, void of all glory, vnder the forme of Bread and Wine.

Christs bodie was once for all sacrificed, and then, for euer so glorified, that as hee was once in forme of man séene and conuer­sant amongst men vpon earth: so is he now taken from amongest men and glorified in Heauen. Wherefore hee cannot bee cloked or shewed here or there vnder any forme of Fish, or Fowle, Man, or Beast, Bread, or Wine, or of any bodily creature, vntill hee appeare in Maiestie and glory as [Page 19] the lightning most clearely shining from the East vnto the West openly vnto all men: Euen so comming as hee was séene ascen­ding and departing, that is, euen in the same forme of man glorified, in the which hée suf­fered and dyed. He did not die in the forme of man to be sacrificed and offered vnder the forme of Bread, he is not glorified God and man in Heauen, to bée consecrated or coniu­red vnder the forme of Bread and Wine vpon earth.

CHAP. VIII. All good things be giuen of God vnto man in Christ, seene by the light of the Gospell, and receiued by faith.

CHrist by his owne perfit o­bedience, oblation and sa­crifice once for al, hath pure­chased of God vnto them that beléeue truely in him such forgiuenesse of sinnes, such bearing with infirmities, and such gra­cious goodnesse, that they shall not bée char­ged [Page 92] for not fulfilling the Law, being a yoke too heauie to bee borne of mans infirmitie, but they shalbe commended, and rewarded, as kéepers of Gods commaundement, by reason of faith that worketh by charitie hée hath so abollished Sacrifices and Ceremo­nies; that now vnto the faithfull there re­maineth no darknesse vnder shadowes and figures, but great aboundance of most com­fortable light in spirit and truth. For when as he had put away, and abollished figures and shadowes, fully and clearely performing the truth in bodily presence, then did hee in body ascend from the earth to be glorified in Heauen, so as all faithfull. in euery place vpon earth might haue a more comfortable and commodious presence of Christ with them in spirit, than could haue continued vnto some men in any one place in bo­die.

So now the mercifull goodnesse of God, is in many things by many meanes so signi­fied, as after a sort it might bee spied and perceiued: but in Christ only so promised and performed, and by preaching of the Gospell through power of the Spirit so reuealed and offered as vnto saluation it [Page 93] may be receiued and enioyed.

Seing therefore that it hath pleased God to grant and giue vnto man in Christ, after such sort all treasures, man can haue no néed, nor should not haue any will or desire, to take any thing either of any other person, or else after any other sort or fashion. For it is an abhominable contempt of God, to disdaine any thing fréely offered of him: and to séeke or desire the same or a worse to be gotten and purchased of any other. It is a spitefull mocking of Christ, to say that any thing may bee granted and gotten, by some other meane, which Christ did pur­chase and buy with his precious bloud: as though Christ had not so well and wisely bestowed his bloud-shedding, as some other might haue bestowed some meaner thing. Some men imagine that they néed not for euery thing to cal vpon Christ, and that they should not themselues presume to pray vnto God but rather humble themselues in pray­ing to Saints to bée mediatours for them vnto God. These mens presumptuous ar­rogance is abhominable afore the face of God, for that they wil not know themselues to be so vile, and sinfull, that none other can [Page 94] be able or meet to bring them vnto God, or by any meane, to purchase vnto them any thing of God, but onley Christ by his preci­ous bloud. They doe imagine after a world­ly fashion, God to bee like a proud Prince, which would haue suters to speake vnto his seruants: and so in iudging of God contra­rie vnto all examples and doctrine in Gods word, they dare not take the way in at the doore by the which all faithfull be called and receiued as Gods friends, but in bold and blind presumption, to climbe ouer other waies, deserue to bée repulsed and throwne downe, as despisers of Gods grace, brea­kers of his Ordinances, and Traytors vn­to his Maiestie. For God is robbed of ho­nour due vnto his Maiestie, by such as presume contrarie vnto the truth of his ho­ly word, to iudge him like vnto proud Prin­ces of this wicked world. And Saints de­parted from hence, bee not put in office and placed afore God to be hearers and offerers of men and their prayers. For only Christ, which is the doore of grace, euer standing open vnto all faithfull, is sufficient to bee mediatour betwéene God and man in this matter of prayer, to bring and present men [Page 95] and their prayers afore the face of God. And so Paul. 1. Tim. 2. witnesseth where as he speaking of prayer, saith. There is one God and one mediatour betwixt God and man, euen the man Christ Iesus. Nothing that is good can be giuen of any but of God only. God giueth nothing by force but by fauour. Nothing can purchase mans fauor with GOD, but onely Christs precious bloud. And they only be redéemed, and re­stored vnto Gods fauour by Iesus Christes bloud, which faithfully receiue Christes Gospell. Therefore to séeke or looke for re­mission of any sins, for any gracious gifts, or for any good thing of any other then of God, or by any other meanes then by faith in Christ, according to the Gospell of Christ, is an vnthankful refusing of the liuing God, of his gracious goodnesse, and of sauing health in Christ, to deserue by so doing ven­gance with the world, and damnation with Diuels.

For they that will forsake mercie, shall not escape vengance, they that wil not come vnto Christ, shall goe vnto the Diuell. For if there is no other way vnto the Father, by him, so but, what other way so euer any [Page 96] man taketh, he falleth into the handes of the Diuell from him.

CHAP. IX. A perilous path of perdition, to follow the most part, to obey rather man than God, to resist authoritie vnlawfully, to wish ven­gance, and to lay faultes and blames vpon other vncharitably.

MAny men lacking grace and good wil, to search the Scrip­tures so as they might find, sée, and follow this way of Saluation in Christ vnto God, take that way which commeth into their imagination by com­mon custome, and follow the most part of men, which commonly kéepe the worst way and furthest from God. For commonly in mans imagination is such a false fained fa­shion of Christ, and his Kingdom, as is most vnlike and contrarie vnto the true face and forme of Christ and his holy Church: as is nothing agréeable vnto that which is cleare­ly and comfortably reuealed vnto such as [Page 97] search and sée the same in holy Scripture. And therefore they that take Christ and the Church as commeth by custome into mans imagination, doe forsake the foundation of the Prophets and Apostles, Christ being the head corner stone, doe mislike such ex­ample and doctrine of CHRIST and his Church, as is by the Scripture taught vnto the faithfull.

For they flie from the poore little flocke, and crosse of Christ, as from perilous He­retikes and mischieuous plagues, and they follow, regard and reuerence the greatest multitude of Priests and Prelates with most solemne Shewes and Ceremonies: as though the Kingdome of Christ were a thing full of worldly glorie and outward holinesse. So leauing the Scriptures and following custome in blind imagination of Christ and the Church, they runne vnto the Diuell and damnation in Antichrists King­dome.

They imagine, that in following the most, they shall escape damnation, when as in leauing the best they forsake saluation. Many were drowned in the flood when as few entered with Noe to bee saued in the [Page 98] ship. Many tarried and perished in the fire, when as few followed Lot out of Sodome and Gomor. Many in all places did con­tinue in Idolatrie, when as Abraham was called, and did goe to serue God in a strange Countrey. Of the Israelites which came out of Aegipt many deserued to die in Wildernesse, and few did enter into the Land of Promise.

Tenne Tribes fell from the Kingdome of Dauid into Idolatrie vnder Ieroboam, when as a few in comparison went from thence to kéepe the Law and Ordinance of God at Hierusalem. Many euer finde and take the broad way which leadeth vnto per­dition, when as few enter in at the narrow gate vnto saluation. Many bee called and few bée chosen: yea and God doth choose those which the world doth refuse. So that it is the plaine path vnto perdition, which the greatest number, and those that haue the most solemne and séemely shew afore the face of the world kéepe by common cu­stome contrarie vnto Gods commaunde­ment.

Many doe imagine that if God worke wonderously to set vp any in high autho­ritie, [Page 99] then whatsoeuer such a one doth com­maund is good and godly. It was a won­derfull worke of God to set vp Ieroboam and make him King of Israell: and yet most vngodly did hee cause his people to commit Idolatrie in Dan and Bethel. And when as hee was made a King by the won­derfull working of God and caused the peo­ple which hee was King ouer abhominably to commit Idolatrie against God: yet euen then in so doing did he say, and commaund euery thing in the name of God, as the true honour and seruice of God. But nei­ther the wonderfull worke of God in ma­king him King, nor his own saying or mea­ning to establish that Kingdome, could make or proue that to bee the honour and seruice of God, which was contrarie vnto the word and commaundement of God. O England beware and take good héed that thou neither resist authoritie, nor yet com­mit Idolatrie. For if thou following mans imagination take either of these two waies, then doest thou perilously procéed towardes perdition, contrarie vnto the commaunde­ment of God in the word of God. For the word of God teacheth neuer to resist autho­ritie, [Page 100] but euer to pray for all men, and espe­cially for such as be in authoritie: and yet if any thing be taught and commaunded con­trarie vnto Gods word and will, then ra­ther to obey God than man, how high in authoritie soeuer they bee which take vpon them so to teach or commaund. Therefore if thou féele authoritie heauie and grieuous vnto thée, which surely is Gods Ordinance for mans comfort and commoditie, doe not repine and murmure against Gods Ordi­nance, but repent and amend thine owne faults, which doe cause God to scourge and beat thée with that rod of authoritie, which when thou of curst heart by wishing, word, or déed wouldst snap and pull out of Gods hands, then diddest thou deserue and cause God to take from thée that rod of his father­ly correction, and power vpon thée plagues of intollerable vengeance. So the Israelites vnpatiently refusing 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 plagued, doth humbly submit him­selfe vnder the hand of God, his heauenly Lord and father, then will God of Father­ly [Page 101] affection cherish his childe, spare his peo­ple, and cast the rod into the fire, either as he did graciously change the heart, and mol­lifie the mind of Manasses, or else as he did righteously remoue and destroy the power and person of Nabuchodonosor, of Saul, and of such other.

Take yée héed and bée warned as well Princes, as people, as well yée that be in authoritie, as you that be vnder authoritie: for when as the one is punished by the falts of the other, then commonly the vngodli­nesse of them that doe suffer, is the cause of the fault in the other.

When as the people in Israel kindled the furie of God fearsly against themselues, then Sathan had power to perswade Dauid their King to commit a great fault, in num­bring the people, for the which GOD did grieuously plague them. When as Dauid had grieuously sinned against God in abho­minable murder and adulterie, then the sin­full sedition of the people stirred vp by am­bitious Absalon, serued as the sword of God to plague Dauid, and expulse him. Contra­riwise, when as one doth pittie and pray for an other, then God doth pardon the [Page 102] faultes, and remedie the miseries of both. As Dauid séeing the people perish, and the Angell with the sword of the plague readie to procéed to strike the Citie; did fall downe in grieuous sorrows confessing his owne fault and pittifully bewailing and praying for she plagued people: so that then Dauids sinne was pardoned, and the plague a­mongst the people ceased, and both parts of God cherished and comforted. Likewise the people after the death of Absalom, percei­uing and féeling their owne fault, were grieued with the expulsion, and desired the restitution of Dauid their king: so as they reuerently receiued him, hee louingly did pardon them, and God gratiously did agree and blesse both him and the together, in a peaceable, and prosperous kingdome. So surely whensoeuer men will sorrowe and confesse their owne sinnes, pittie and pray for the miseries of other, then will God for­giue the sinnes, remedie the miseries, com­fort the consciences, and blesse and prosper the countries, and the kingdomes of such godly persons.

And therefore, all men had need to be­ware of such vngodlie mindes, as desire and [Page 103] delight to see or heare the mischiefe and mi­series, or faults and euils in other. For all they that haue so euill disposed mindes, shall soone bee forced to finde and feele in them­selues the same euils which they now will and with vnto other. No man should ima­gine because hee can finde a fault in other, that therefore hee himselfe is not guilty: or because other be plagued, that he shall bee blessed. Adam in Paradise found fault with the woman, the woman with the Serpent, and God did not take the fault of one to bee an excuse for another, but rather as cause of greater offence, and of more iust condem­nation vnto them all. The Pharisee did finde faultes in the Publican, and had no­thing in himselfe that could please God. The Publican féeling and confessing his owne faultes obtained mercy and grace of God. And also note that those whihc had their bloud mixt with sacrifice, being cruel­ly killed of Herod: and those which were miserably ouerwhelmed with the fall of a Tower in Siloe, were not the greatest sin­ners afore God: but rather shewed as no­table examples to giue warning vnto all men that if they would not repent and a­mend [Page 104] themselues, being then spared, they should perish and bée destroyed with such vengance and plagues as they did sée pow­red vpon those other that then suffered.

So the moates in other mens eies should make vs diligent to pull the beames out of our owne eyes: and the plagues of other mens punishments be good warnings for vs of repentance and amendment. But when as men lightly regarding the good counsell of Gods word, and boldly presuming vpon false Prophesies, and vaine worldly poli­cies, doe imagine that faults found in other, make much for the discharge and praise of them, and the destruction of other, for the deliuerance or assurance of them: then doe their blind eyes which will not sée and sor­row their owne sinnes, and other mens mi­series, despise the long sufferance and merci­full patience of God alluring them by all manner of meanes vnto repentance and a­mendment: and their hard heartes which cannot repent, doth heape and store vp a­gainst themselues, the wrath and vengance of God, in the day of his displeasure, which commeth so sore and sodainely vpon them that they shall finde no way to avoid it, nor bee able to abide it.

O England take héed. For when God doth begin to iudge those that be of his house & fa­mily, then doth he make readie, & threaten vengeance & perdition vnto such as be stran­gers & enemies vnto him, & vnto his house, his Church, his Gospell, his truth. As surely as the Lord liueth, if thou wilt not soone sée, take good héed, repent and amend, thou shalt not long be without féeling & experiēce, that carnal liberty slandering the Gospell, can be no couer nor cloak for superstitious papistry refusing y^e Gospel. Nor worldly couetousnes taking & abusing any lands or good pertai­ning vnto the Church of Christ, & to the cō­monwealth, shal not excuse or defend abominable idolatry against the honor of God, and saluation of mens soules. Fained flattery to get & kéepe the fauour of man shal not serue or saue manifest & manifold periuries from the plague & vengeance of God. Foolish pity, wéeping for y^e plagues powred vpon y^e gréen trée bearing fruits vnto the glory of God in heauē, shal not serue to excuse the hard harts which cannot sorrow for their owne sinnes, thēselues & their friends which be drie trées vessels to be filled with wrath & vengeance, firebrands to be burned to kindle & keepe a [Page 106] continuall fire in hell. Wherefore (be war­ned by Gods word, 2. Cor. 6.) come from a­mongst them, and be ye separated from them, saith the Lord, and touch ye not the vncleane, and I will receiue you, and I will bée vnto you as a father, and ye shall be vnto me as sonnes and daughters, saith the Lord Almightie.

CHAP. X. The best way for euery man to sorrow for his owne sinnes, to pitie other mens mise­ries, and all together in vnitie of faith and charitie to call and trust vnto God for mer­cie and grace in Christ.

O English man and woman who or wheresoeuer thou art, behold and sée how the the mercifull goodnesse of God by many euils, miseries and dangers, doth driue thée from hope and trust in thy selfe, in man, or in any worldly thing, that hee may the better by the light of the Gos­pell allure and winne thee vnto his mer­cie, [Page 107] grace, and saluation in Christ Iesu.

Thou mayest learne by the law of God. and experience in all ages, that there is no­thing of mans mind and imagination but the euill of sinfull abhomination. The word of God doth witnesse that what cere­monies, sacrifice, or seruice any man at a­ny time did of their owne zeale and deuo­tion, deuise to honour and please God, was indeed superstitious idolatry and abhomi­nation afore God. Thou mayest see by the light of the Gospell through the power and presence of Gods Spirit spred and prea­ched in euery place, that such shadowes and figures in sacrifices and ceremonies, yea and such bodily presence of Christs huma­nitie vpon earth, as God ordained to serue in their time and place, be now vtterly abo­lished as vnprofitable, for that they could not haue continued, or beene renewed, but that the cleare light of the Gospell, should by them be sore blemished and hindered. Now by the grace of the holy Ghost, sent and come to declare, teach, and witnesse the truth of God in plaine preaching of the Gospell, thou mayest heare, see, and per­ceiue the world, so reproued and rebuked of [Page 108] sin, of righteousnes and iudgement, as ma­keth it plaine and euident, that such horrible sinnes as seuerally in certaine times did e­uer prouoke some sore plagues, and venge­ance, doe now all together so fully flow into this wicked world, and into thée O England, as doth deserue vtter and sodaine destruc­tion. Therefore thou that féelest, and con­fessest thy selfe sore sicke and diseased, grie­uously wounded, and heauily charged and burdened with the abhomination of thine owne sinfull wretchednesse, and with the danger of deserued plagues and vengeance, thou mayest best assure thy selfe by faith in Christ of comfortable deliuerance and sure saluation.

For vnto thée, euen vnto thée, sauing health is prouided, and profered of God, in him and by him which sayeth. They that be in health haue no néede of a Phisition, but they that be sicke and diseased. I came not to call the righteous, but sinners vnto repentance. Come thou therefore vnto me which labourest, and art heauie loden, and I shall ease thée. Come therefore in sorrow­ing thine owne sinnes, and pitying all mens miseries, and I will not refuse the sacrifice [Page 109] and oblation of the humble spirit & contrite heart. I would not haue set forth the abho­mination of thy sinnes so openly, and shewed so many tokens of plagues and ven­geance comming presently, but to make the more willing to come at this my earnest calling, because now thy daunger is great, thy time is short, and thou canst haue no refuge or remedie, if thou doe not spéedily come vnto me, which am willing and able to heale all thy diseases, to forgiue all thy sinnes, to deliuer thee out of all daun­gers, and to turne perilous plagues of vengeance from thee, into plentifull pro­uision of all comfortable commodities vn­to thee.

Remember and consider the example of the children of Iacob, which by enuying of their brother Ioseph, casting him into a dongeon, & selling him vnto strangers, deserued such a plague of famine, and hunger, as for­ced them to séeke for foode in a strange coun­trey: and there when as they pitying Benia­min their youngest brother, with chari­table loue towards another did all toge­ther humble themselues in prayer afore the ruler of the Countrey, which did speake [Page 110] sharpely, then the ruler being indéed Ioseph their brother could no lo ger vse himselfe strangely towards them, but with louing pitie did forgiue them all their former faults against him, and did make prouision for them, their father, their wiues and chil­dren. And if you, whose sinnes haue cau­sed Christ to be bought and sold, to die and suffer, which haue falsely pretended, faint­ly fauoured, yea shamefully slaundered, and cruelly persecuted the Gospel of Christ: which wilfully and wittingly in mani­fest and manifolde periuries haue prouo­ked the wrath and vengeance of God, which haue enuied, hated and slaundered one another, and so deserued dangerous plagues, but if you will yet now pitie them that be in miserie, and in vnitie of faith and brotherly charitie all together humble your selues in prayer afore your heauenly father, then Christ which hath all authoritie, of ten­der hart will imbrace you with louing pitie, take you as his owne brethren, forget and forgiue all that hath beene done against him, and prouide plentifully all things commodious or necessary for you and yours. He will fetch you from farre in­to [Page 111] that wealthy place, whereas he is a ru­ler: hee will gather you out of all quar­ters, into that Church, whereof hee is the head, that which you did meane euill to­wards him; will hee so order as shall be best for you, I say surely, for all you that be­ing thus now called, will come after this manner, yea if you bee many, al the rest also shall be separated for your sakes, if you be but few in number, yet euery one of you shall be so prouided for, that if there re­maine vpon earth any godly comfort for you, ye shall bee reserued and kept to see and enioy it: and if nothing shall remaine but miserie and mischiefe, then shall ye be preserued and deliuered out of the griefe and dan­ger of it, vnto ioy and glorie with Christ

CHAP. XI. An admonition, and exhortation, onely to looke and trust vnto the goodnesse and pro­mise of God, and earnestly to desire and pray to see and enioy the Kingdome of Christ.

THus doth the word of God in holy Scriptures giue good light vnto the right way from all dangers vn­to the best assurance of all goodnesse. For the law which declareth and requireth mans duty, doth proue that man being fraile flesh tempted of the diuell, and bewitched of the world, doth deserue wrath and vengeance. And the Gospell bringing glad tidings of free deliuerance, doth set forth the mercies, and grace of God in Christ vnto man. And then man by faith doth flie from himselfe, the diuell, and the world, vnto all gracious goodnesse in Christ only. So the kéeping and the walking of the right way, is the conti­nuance & increase of such faith as commeth of Gods word. And faith that commeth of [Page 113] Gods word, is continued and increased by forsaking or leauing of other things, to looke and trust onely vnto the word and promise of God. So Abraham did forsake his owne kinred and countrey, leauing all reasoning and doubting eyther of prouision amongst strangers, eyther of the barrennesse of his owne bodie, and of his wiues wombe, ey­ther of the sacrificing of his sonne. I say 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 praise vnto God, being throughly perswaded that he which had pro­mised was able to performe. So Peter regar­ding nothing but the calling of Christ, did come forth of the ship, & walke vpon the wa­ters by a strong & sure faith: but looking aside at y^e winds & waues, by a faint & féeble faith did sink downwards in dāger to be drowned.

Learne therefore all ye that be called and commanded of Christ to flie from the abho­mination of desolation, not to feare, stagger and doubt for lands, and goods, wiues and childrē, friends or foes, fire or sword: but be ye strong in faith, throughly perswaded, that he which hath promised, is able to performe [Page 114] vnto you in suffering for his cause, that one hayre of your heads shal not perish, and that for the losse of any thing heere in this pre­sent world, ye shall receiue manifold recom­pence, and afterwards in the world to come life euerlasting. Surely all your goods, countrey, and kinred, shall not be so much hurt by the world, as blessed of God, when as you in Christs cause for Gods glory by death, prison, exile, or any manner of per­secution be forced to leaue, and commend them wholy vnto the fatherly prouidence of God. But if ye forsake God for loue of them, then doe ye deserue that God should destroy you, and plague you.

As when the Israelites at Cades were called of God to come forth of the wilder­nesse, into the land of promise, then they doubted and feared so much the danger 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 carkasses all died and pe­rished, their wiues and children were oft and grieuously plagued.

And euen so when as a man is called in [Page 115] witnessing of Gods truth by any death, to come spéedily out of this world into heauen, then if for feare or loue of friends and goods, he vtterly will refuse and denie, so to forsake all, & come vnto God, he shall deserue that God with long wretchednes in this world, should destroy him, & plague all that is his.

For in flying from spéedy passage by a fiery fagot, which is sodainly ended: he shall fall in danger of a fiery feuer, or of some such sicknesse, as shall most miserably consume his body, euer biting and burning by a little & a little to make him to féele long sorrowes of life vnder a flow death. Yea in refusing to come with a courage, being louingly cal­led of God vnto life euerlasting, he runneth in danger to despaire, when as by fearefull death he shal be forced to forsake this world, this life and euery such thing as he now li­keth and loueth. Many fearing to be shut in a stinking prison, where as godly men haue euer found most swéet consolations of Gods spirit, do flie from the truth, & fal into snares and bands of the diuell, drawn with grudge and griefe of conscience, vnto most vile and filthy seruice of sinne, superstition and ido­latrie. Many also be so addict vnto their own [Page 116] country there abiding in the shadow of death vnder Idolatrie, that they will not de­sire, séeke and finde the Church of Christ in other places opēly assembled in such sincere profession of Christian religion, as God doth blesse and beautifie with the riches and grace of his cléere truth and comfortable countenance. Many knowing and liking the truth inwardly in their mind, yet frame themselues in outward appearance to please the world, hauing their owne conscience to witnesse, that in purposing so to please both God and man, they cannot long escape the iudgement, shame and confusion of vnfaith­full, flattering and dissembling both with God and man. For in halting vpon both sides, they can not vprightly stand or goe with eyther partie: 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 knowledge, they deserue worse than a milstone to be tied about their necks, and to be drowned in the Sea: because they séeing vngodlinesse, doe wittingly presume afore the face of God, to bring themselues & others following their example in danger of the same that they sée [Page 117] is vngodly, by going to Masse, and preten­ding a loue and knowledge vnto the Gospel, they make the simple ignorant to think that the Masse is not vngodly, or that for policie a faithfull Christian may company with the vngodly at vngodlinesse. A man may haue iust occasion to kéep or change any place, but neuer to yéeld or agrée vnto any euil and vn­godly thing. It is not the flying from place to place onely, but from the vngodly fashion of this world, vnto newnesse of life, that can profit man to please God. So therefore vse all places as may helpe best, to the amend­ment of your liues. And where as ye do see Idolatrie maintained and forced by autho­ritie: tary not in that countrey, except God gaue so there prouided for you that ye shall not be forced for feare of man to bow vnto Baal, for to flatter and please worldly pow­ers, to heare or say the vngodly Masse. And if ye come forth of your countrey for loue of your pure religion, rest not but in such places, as haue the rich blessings of sin­cere godly doctrine and discipline. If ye forsake your countrey for Christs cause, do not leaue Christs Church; Gods blessings, grace, and chéerefull countenance to please [Page 118] Christs enemies. When as God shall send his messenger in the spirit and power of He­lias: then they that halt vpon both sides shall be sharpely rebuked, they that be neither hot nor cold shall be cast vp, vomited and spued forth, as most vngodly and wicked. They that flatter Princes, and mocke, and persecute Prophets and Preachers, shall be in danger of fire from heauen to destroy them. The Priests of Baal shall not escape the rage of the people, stirred of zeale in sée­ing how abhominably by them they haue of long time béene deceiued, and God dishono­red. All such as be of the house and kinred, of the kind and conditions of Achab and Ie­zabel in getting vnrighteous possessions in shedding innocent bloud, in vsing and main­taining Idolatry, shall feele zealous Iehu, executing the wrath and vengeance of God vpon them, vnto the third and fourth gene­ration of them. When such as Peter that be­fore a woman was afraid to confesse Christ, be so recouered and encouraged by Gods spirit, that boldly they will charge the chiefe rulers, the high Priests, and all the people e­uen to their faces, that they haue forsaken and condemned the Gospell of Christ, which [Page 119] is the power of God vnto saluation of all that do beléeue, and required and taken the Masse which is author and maker of sedition and murther of mens soules, then shall ye heare and sée that there is no way to escape the wrath and vengeance of God, but by fly­ing now from this froward and peruerse ge­neration, vnto that sauing health which God in Christ, by the light and ministerie of the Gospell, doth shew, send, and offer vnto you.

Therefore now when as God doth shew vn­to you the abhomination of desolation stan­ding in the holy place. When as he doth giue you warning of vengeāce that is comming: flie from ignorance vnto knowledge, from vice vnto vertue, and from worldlinesse vn­to godlinesse, and looke not backe at the losse of any thing as the wife of Lot did, and was turned into a salt Pillar: nor looke not aside at any terrible stormes and raging waues, which might cause you like vnto Peter to faint for feare & sinke in worldly wretched­nesse, as in water: but set your eies and your hearts wholly vpon the promise and proui­sion of God as Abraham did, so shall ye be strong in faith, and take and kéepe the right way euen vnto the end. For you shall see, [Page 120] find and féele in leauing, or loosing any thing, to take and beare the crosse of Christ, mani­fold recompence héere, and in the world to come life euerlasting: in painefull death vp­on earth, spéedie passage vnto the ioyes of heauen: in close prison and bonds of the ho­die, libertie of conscience to solace the mind, in heauenly meditation. And in expulsion or flying from kinred & countrey, entrance into a Christian congregatiō, garnished with all godlinesse belonging vnto Christs king­dome. And for the loue and desire to sée and enioy the restitution & aduancement of this kingdom rather than of any worldly wealth, vaine glory, or tyrannous empery, do not worke or wish vengeance vnto other, least that it fall vpon your selues, or else least that of Christ your earnest zeales be reproued, for that ye do dot well know your owne minde and spirit: but lamentably looking vnto the scattered flocke, crie and call vnto God for mercie and pity, that as the Lord of the har­nest, he would send forth labourers, faith­ful Pastors, godly Preachers, to gather, kéep and féede the elect people, Lambs and Chil­dren of God, in the holy Church, kingdome, and inheritance of Christ.