likenesse truely in deed shalt not make vnto thy selfe shalt not deuise or abuse by the inuention and fantasie of man falsely framing in imagination any grauen image nor the likenesse of any thing any resemblaunce of creatures counterfayted through caruings or coloures in any matter place or time Thou shalt not bowe downe to them nor worship them thou being the liuely image of god created by gods wisdome vnto gods glorie shalt not submit thy self to honor or reuerence counterfeted creatures carued or coloured by the craft of man to satisfie the foolish fantasie of man vnder pretence or purpose to honor God in preferring the deuise of man vnto the wisdome of God a counterfeted resembling of a corruptible creature vnto the liuely image of the eternall god For I the Lorde thy God the maker and louer of all things truely created and made specially of thée o man as most like vnto me best beloued of me am a gelous God am greeuously offended when my beautiful image and amiable creatures bée shamfully abused by thy fowle fashioned fantasies For albeit in thy own conceit thine own work séemeth faire vnto thée yet in deed truth afore my face far fowler is that fashion of an eie which is without all sight than that which is much bleared and likewise that forme or figure of face and body which hath no life no féeling nor no sense is far fowler and worsse thā that which is full of al sicknesse sores Thy idols which haue eyes and sée not eares and heare not be nothing like vnto my creatures which séem as they be and be as they séem in forme and substance true and perfit Therefore I visit the synne I reuēge and punish the sinne of the fathers vpon the children proceding from the elders in their successors vnto the thirde and fourth generation of them that hate mee when as the elders deuise and giue and their successors take and followe occasion and ensample of sinne against mée especially when as they so disdayne mine honor abuse mine image and corrupt my creature as proueth plainly that they hate mee deserue that I shuld so punish them and shewe mercie in thousands and bestowe my mercy in forgiuing the faults and bearing with the infirmities of very many in long succession of them that loue mee liking and allowing in their heartes all my workes better than any of their owne deuises and kepe my commandementes alwayes readie and willing to do or not to do any thing as they be taught bidden of me Wherfore O mortall man sayth the eternall God concerning imagerie in the which is more noysome poison of counterfet corruption than auaileable profit of true representation of my good creatures purely and plentifully made and placed euery where by mée vnto my honour and glorie and vnto thy comforte and commodity if thou do loue and not hate me if thou wouldest escape vengeaunce and purchase mercie of mée take heede and beware that thou do not follow any subtile reason craftie inuention or common custome contrarie vnto this my commaundement Thou shalt not take the name of the Lorde thy God in vaine For the Lorde will not holde him giltlesse that taketh his name in vaine O man lacking light and void of knowledge the Lord thy God that can be resembled by nothing nor named by anie word according vnto the worthinesse of his glorious maiestie and yet wil by many words and works notifie himselfe vnto thée as is for thy capacitie and commoditie hée commaundeth and teacheth thee with suche reuerent diligence to hearken vnto his woord and regarde his workes and such his ordinarie meanes as may make continue and increase in thée vnfayned feare and loue of him by true knowledge and remembrance of him Wherefore Thou shalt not take in vaine without increase of honour vnto him and comforte vnto thée his name in anie of his wordes or workes especially his holy Scriptures and godlie saccraments For the Lorde God which by his woordes and woorkes doth declare and witnesse sufficiently vnto a ll men anye truthe wil not holde him giltelesse will not iudge him out of fault or suffer him escape vnplagued that taketh his name in vaine that taketh and abuseth his holy worde good creature or blessed ordinaunce to couer or confirme any lies and vanities or else refuseth and neglecteth the same as not necessarie and sufficient to teache trie and wytnesse any godlie truthe and veritie so as is most vnto Gods honor and glorie and best for mans comforte ▪ and commoditie Therfore O man being of thy selfe a shameful lier and yet by Gods grace called and ordayned vnto the knowledge and witnesse of God and of his truth vnto his glorie and thy comforte with dreade loue and reuerence to bring and keepe the knowledge of God and his truthe amongst men thou shalt search in the holy scriptures desire of god in faithfull prayers and declare and witnesse in time expedient the truthe of God in the name of god For vpon all such as béeleue blinde prophecies or arrogant Astronomers that call vpon Diuels in coniuring or that abuse the name of GOD in swearing or that fearing to professe the truthe haue hope in dissembling and lying will God bée reuenged when as they by strong illusion wrought by the subtiltie of Sathan bée woonderously deceyued too bée worthily plagued and damned bicause they would not receiue the loue of the truth that they might bée saued Remember that thou kepe holy the Sabbothe daye sixe dayes shalt thou labour and do all that thou hast too do but the seauenth is the sabboth of the Lorde thy god In it thou shalt do no manner of worke thou and thy sonne and thy daughter and thy man-seruant and thy mayde seruant and thy cattell and the stranger that is within thy gates For in syxe-dayes the Lorde made heauen and earth the sea and all that in them is and rested the seauenth day wherfore the Lorde blessed the seauenth daye and hallowed it O man bannished out of pleasaunt Paradise for thy sinne vnto painfull penance vpon earth to eate there thy breade in the sweate of thy face all the dayes of thy life and yet by the grace of God hauing prouided and graunted vnto thée for release and reléefe a holy sabboth of solace in the Lord thy God now in all trauayle and laboures duely seruing thine owne necessitie thou mayst and shouldest feele cheereful comfort in mindfull remembrance of keping a holy Sabboth vnto Gods glorie And as the last day and ende of the weeke was the sabboth of the Iewes so after all trauayle and labours in this life to bée ended by death beginneth rest and quietnesse in the Lorde eternally to continue wythout any ende or feare of death and in euerie Christen congregation certaine times be appointed for all men to ceasse from bodily labours that they may with more quietnesse of mynde receiue more spiritual comfort yea and euerie man priuately hath
no holinesse nor nothing holie vnto any man For it is not only the holy ghost in the heart and minde of man that sanctifieth that maketh and kéepeth pure and holy The holy catholicke church I knowe and thinke assuredly that I and all Christians be one church one congregation in suche vnitie of liuely faithe whiche worketh by charitie as dothe euer kéepe vs togither as members of one bodie in Christe although wée be farre asunder by reason of diuers times and places in the worlde and by the holy spirite worde and sacraments of God in this church is such holinesse as doth euer striue and preuaile against vngodlines such holinesse as is the continual purging of men from their sins to furnishe and garnishe them with godly righteousnesse in christ This Church or congregatioÌ„ is so catholike so made one of many so made one mysticall bodie in Christ of many men in all places as is one mannes naturall body of diuers members euery one seuerally hauing their own places and proportions all together ioyned accordingly in one body of one person And so the communion of Sainctes The vnitie of them that be sanctified redemed and deliuered from the seruice of the Diuell the flesh and the worlde to glorifie God in holinesse and righteousnesse is by Christ and in Christ a common comfort and coÌ„moditie vnto al them of euery thing that is good or profitable vnto any of them which although many times they caÌ„not bée séene and perceyued of worldely men nor well knowne one to another yet being all of one faith be euer altogether afore god in one mind as members of one body to haue communion comfort and commodity euery one with al other in Christ their head And as it was sayde they haue Moses and the Prophets let them heare them so haue wée always in this holy catholike Church the foundatioÌ„ of the Prophets Apostels Christ being the beade corner stone albeit not their personsin bodily preseÌ„ce yet their examples of liuing and truthe of doctrine in their wrytings so that euer therein wée may sée and perceyue that face and fashion of the holie catholicke Churche which God hath ordayned to be so shewed as moste expedient and sufficient vnto all men at al times and all places The Remission of sinnes In this Church of Christ and companie of Saintes I knowe and receiue freely by fayth forgiuenesse of sins which be so great and gréeuous debts as do deserue death and damnation and as the least of them could neuer haue bene dyscharged but onely by the precious passion and oblation of Christ once for all The resurrection of the body I know and loke that our bodies by sin of man deseruiug death to decay in corruptioÌ„ shall by the might and merite of Christ be raised to receiue glory immortalitie And life euerlasting And finally that bodies and soules in ioy and glory shal liue for euer in the kingdome of god when as we shall receiue our inheritaunce with Christ in whom according vnto Gods promises and our fayth al these things be most sure and certaine that is to say Amen So be it Now thus beleuing and comparing the kingdome of heauen with the pleasures of Paradise and the holinesse of regeneration with the purenesse of creation I finde and féele how that I do get more and better by faith in Christ than that which I did loose by sinne in Adam Yea I haue good vnderstanding and comfortable experience how that God hath concluded al men vnder sin to be mercyful vnto all how that the scripture truely describing declaring the righteousnesse of God and the sinfulnesse of man hath concluded all men vnder their owne sinnes that righteousnesse which coÌ„meth of the faith of Christ might be giuen vnto the beléeuers howe that through the righteousnesse of the lawe and infirmities of mannes flesh God doth make greate aboundance of sinne to appeare in all mens beedes and deseruings that more aboundaunce of grace might bée graunted and giuen by the merits of Christ vnto all that receyue and beleeue the Gospell O blessed be God for the gifte of this beléefe by the which he maketh the losse of the plesures of Paradise through maÌ„s sinne to serue vnto the inheritance of the kingdome of Heauen by gods grace And the sinfull sorowes in mans conscience to be coÌ„fortable signes and tokens of sauing health by Christes Phisicke and medicines And all dangers plagues and vengeance for sinne in the world to driue men to assurance of health and wealth by faith in the Lorde There can be nothing so sure certaine as this faith which commeth by hearing of Gods worde which is the worke of Gods spirite whiche is confirmed by the life doctrine and death of al that euer were Prophets Apostles Euangelists Martyres to teach and witnesse Gods truth For this faith is not only a knowledge of the grace mercy goodnesse of God but also an assurance of the same vnto mannes self by the word sprite of god So that it is the ground worke stay of al good hope the argument and euideÌ„ce of all such mysteries as be hid and couered from worldlings to be reserued and reueled only vnto Gods children Therefore any man may easely learne to speake these wordes but the goodnesse of God towards maÌ„ by these words signified is such as can not be knowne or perceiued of them which be of bloud or of the will of the Flesh or of the wil of man but only of them whiche be borne of God whiche be priuiledged by Christ to be the children of god For this beléef is not of the fréewill of man â—ut of the holy spirit of God not by keping customes or traditions of men but by hearing the word of God by hearing or reading the glad tidings of the Gospell in such sorte as can not be reueled but onely in Christ of the heauenly father by the holie ghost vnto Gods children The blind eyes of wittie worldlings in séeking for worldely wealth contemning Gods worde can sée and finde in déede nothing but the wrath and vengeance of God in al things and especially in sicknesse plagues wars and losse of any lands or goods but the cleare eyes of faythfull christians by the light of the Gospell seeking the kingdome of god and the righteousnesse therof in all things and especially in losse of anie góodes or suffering any paynes do euer sée the mercifull pitie and tender loue of their heauenly father alwayes keping them vnder the rodde of correction and the crosse of persecution â–ª as his most deare children All Iewish persons wil haue such a Messias as shall make them Princes and prelates in a worldely kingdome faythfull christians haue the sonne of god their Lord and sauior which hath bought and brought them from this world to bee a holie people and kingly priesthode vnto God in his heauenly Hierusalem The Crosse the passion death of Christ is an offence vnto all such
as be delited and drouned in Iewishe ceremonies and superstition and a foolishnesse vnto such as glory in Gréekish learning and wisedome but for all faithfull Christians whiche beléeue the Gospell of the same crosse death and passion it is the power of God vnto their euerlasting rest and saluation Grosse idolaters do boldly and blindly imagine a presence of God in imagerie or vnder the forme of some maner of bodie to be kept and honored of them according vnto their fantasie but the cléere light of the Gospell doth euidentely vnto the faithfull shewe EMANVEL him which is God with vs so that they most comfortably sée by fayth Christ God and man so in his naturall bodie glorified in heauen that in power of his spirit with the ministers of hys worde and members of his mystical bodie vpon earth he is alwayes present amongst men bestowing suche giftes of his grace vpon them and receiuing suche honoure thankes seruice of them as may be most for his honor and glory and their comforte and commoditie Uoluptuous ▪ Epicures be alwayes wery of the time present and voide of all good hope of that which is to come but faithfull Christians chéerefully bestowe their time in honest godly study labors and exercise with most comfortable hope and desire of Christ to come in Maiestie to receiue them into his eternall ioy and glory Coniurers and Charmers doe imagine suche a vertue too be in their wordes and waters circles and crosses brethinges and blessinges as shoulde poure aboundance of holynesse into any thing as pleaseth them yea as coulde force the deuil from hell and God from heauen to appeare vnder some likenesse presently vnto them Faithefull Christians by Gods worde doe learne and knowe how that the holy Ghost by faithe in Christ doth purge mennes hartes from al vngodlynesse and replenishe them with such gratious goodnesse as sanctifieth them and all things as causeth them with all manner of Gods good creatures euer too serue God in holinesse and rightuousnesse without any presumption or desire to coniure either God or the deuill Superstitious hypocrites can sée no face of that Churche whiche they wil cleue vnto but in solemne shewe of Ceremonies and pompe of Prelates faithfull Christians do euidently sée in the holy Scriptures suche a foundation of the Prophets and Apostles ioyned vnto Christe the heade corner stone as is moste necessary commodious and sufficient for them in faith doctrine and conuersation to be framed ioyned and made members and partes agréeable vnto that head foundation They sée by faith that face of Christes church which god by his word hath shewed to the faithful Desperate persons can neuer trust nor desire of God forgeuenesse of sinnes resurrection of their bodies nor life euerlasting But faithfull Christians by glad tydinges of the Gospell be taught and encouraged to desire and beléeue that their sinnes shall be vtterly abolished their bodyes from corruption and deathe chaunged and raysed that they themselues vnto the image of God in Christ reformed may in life euerlasting with Christ be glorified For in the light of the gospel of Christ is the vncouered face of Christ the euidente example and doctrine of Christ so shewed to be séene as doth transforme the faithfull beleuers into the same image of godlinesse which is in Christes doctrine and conuersation as doth moue and make men to put of olde Adam that they may become newe creatures in christ So they be taughte of the father to know the sonne they be drawen of the father to come vnto the sonne they be transformed from the custome and trade of this world to be framed and fashioned like vnto the sonne of God as vnto the heade corner stone of a spirituall house of a holie temple to offer spirituall sacryfices acceptable vnto God to offer as Paule teacheth the Romaines their owne bodies a sacrifice holie liuely and acceptable vnto God and as Paul calleth the charitable bestowing of the Philippians goods odours of swéete sauour acceptable sacrifices plesaunt vnto god So that fayth which commeth by the Gospell maketh mens bodies and mindes landes and goods and al that they haue to be sanctified sacrificed and offered vnto god For the Gospell teacheth howe that God ordeyneth and gyueth all things vnto mannes comfort and commoditie and howe that men should do all thinges vnto Gods honour and glorie So by the Gospel al holinesse and godlinesse ▪ all gracious goodnesse all true treasures and riches be giuen abundantly vnto man and all honour and seruice all thanks and prayse be rendred duely vnto god But vnto all manner of men lacking the lyghte of the Gospell all manner of things be vnprofitable yea al their owne dooings be abhominable afore God ▪ and damnable vnto thēselues For nothing can be good or profitable vnto man which doth offend and displease god Nothing can please God without faith in Christe and it is vnpossible to haue fayth in Christe and not to haue the Gospell of Christe Therfore it was verie necessarie and expedient that afore the cleare lyghte of the Gospell did fully shine vnto the world that the experience of other thinges shoulde be well tried and knowne in the world For suche is the good ordinance of God to vse all maner of meanes to bring mē frō vaine hope in any other thing vnto a sure faith in christ only which cōmes by hering of gods word according to Christes gospel For of all the good creatures of God and of the habilitie of fréewill man had sufficient experience in paradise afore there was any infirmitie and corruption of nature by reason of sinne And afterwardes the promisses made vnto the fathers the lawe giuen by Moyses with all Sacrifices and ceremonies in the Tabernacle and in the Temple dyd serue for a season to make men myndefull and desirous of the commyng and kingdome of Chryste whyche should performe the promisse and satisfye the Lawe beautifying his Churche with suche cleare lyght of the Gospel as shoulde vtterly abolishe all shadowes and figures of Sacrifices and Ceremonies with the Tabernacle and the Temple And Christ himselfe did in bodie depart from the earth to be glorified in Heauen so as by sending from thence the holie Ghoste was most expedient for men to haue Christe in spirite alwayes present with them vppon earthe So therfore after all other good thinges as the last and the best God hath thus in the ende of the worlde set vp the kingdom of Christ with the clere lighte of the Gospell and comfortable presence of his spirite Seeing therefore that man in Paradyse amongest all Goddes creatures hauing a pure nature did not then by the habilitie of his Fréewill nor by the goodnesse of other creatures continue and stande in vprightnesse he should not imagine that now in the vanities of this worlde and infirmities of his fleshe being drowned in sinne he can finde any thing able to rayse him vp vnto rightuousnesse Also it is a cruel thing by the heauie
this cōmandement duly Thou shalt not steale Thou hauing of Gods gracious gift body and soule which by reason of Gods plentifull prouision can neuer bee vtterly destitute of any thīg necessary shalt by no craft or crueltie keep or conuay from any man any thing that is his according to law and equitie or that should serue vnto his cōfort or reliefe according to godly charitie For as God the only Lord ouer al hath disposed and giuē vnto al seing prouiding best for euery mans necessitie so should euery man be best contēt to yeld himself vnto gods ordinance prouidence not willing or seking any profit or plesure vnto him self by breking the ordinance and refusing the prouidence of God in getting any thing vncharitably from man Therfore to auoyde the daunger of dispising Gods ordinaunce and prouidence and to liue in the lawe of loue and charitie thou arte charged and taught by this commaundement not vnlawefully to take frō any man any thing that he hath of his owne nor vncharitably to kepe from him any thing that he néedeth of thine Thou shalt not beare false witnesse against thy neighbour Thou hauing a tong and other meanes to wytnesse the truthe vnto the honour of God and profit of men shalt by no manner of meanes denie the truth or forge lies which is alwayes a dishonouring of God with daunger and domage vnto man For as God is the authour of all truthe and the Diuell the father of all lies so all examinations of truthes and occasions of lies be trials causing the children of God and of the Diuell to confesse and vtter the wylles and workes of their fathers Therfore that thou mayst shewe thy selfe a childe of God and not of the diuel thou shalt neuer make or maintain any lies but euer confesse and confirme any truth as shal be expedient for thy neighbour And note that al blind prophesies all forged lies all false reports and vntrue tidings all fayned flatterie and enuious slaunders and all vncharitable dissembling or deceytfull counterfeating of any thing be diuelish contrarying of Gods truthe against thy neighbour against that duty which thou owest of charitie vnto thy neighbour Thou shalte not couet thy neighboures house thou shalt not couet thy neighbours wife nor his seruaunte nor his mayde nor his oxe nor his asse nor any thing that is his Thou walking afore the face of GOD whose eyes behold all secrets euen in the bottome of thy heart shalt not couet shalt not will or wish thy neighbours house any possession of person landes or goods which is thy neighbors to be thine nor any thing that is his nor any thing to be thine which is giuen of god not vnto thee but vnto him Yea the profit or pleasure of any thing that is thy neighbours shal not stirre vp in thée a luste to haue it thy selfe but rather any lacke or néede that thou mayest sée in thy neighboure shall make thée to helpe hym if thou bée able and euer mooue thée hartily to pray and desire of God all goodnesse vnto him euen as vnto thyself according to the lawe of loue and perfection CHAP. IIII. The lawfull vsing of the Lawe is to force men by feare of their owne deseruings to flee vntoo Christ in the comfortable light of the gospel FOR God whiche of his goodnesse did make thée perfect and pure in thy creation doth nowe by his rightuous law require of thée suche holinesse and perfection as is according vnto that integritie whiche thou then receyuedst of his maiestie And also be promiseth blessings and life vnto the kéepers and threatneth cursings and death vnto the breakers of this his righteous good and perfit lawe Therfore considering and comparing thine owne habilitie and obedience with the righteousnesse and equitie of this lawe thou mayst in it as in a glasse afore the maiestie of God vnder blessings and cursings betwixte life and death sée euidently thy face case thy conuersation state and condition But if thou leaue looking into this lawe and follow the flatterie of thine owne fantasie thou shalt deceyue thy selfe daungerously not onely in negligence but also in labouring tóo confesse thy selfe afore God duely For as the Pharisie that compared himself with the Publicane so thou in geuing thankes vnto God for all that thou thinkest good in thy selfe and being bold too preferre thy selfe to some other for the euils which thou knowest in them shalt so deserue to depart lesse iustified and further from the fauor of God and loue of thy neyghboure for the more that thou doest compare thine owne well doings with the euil doings of others the lesse shalt thou dispose and submitte thy selfe to receiue mercie of god to bear the infirmities of thy brother But when as thou doest examine thine owne conscience and iudge thine own déedes by the law of God afore the face of god then shalt thou finde such euils inwardly as shall giue thee greate occasion to be so earnestly occupied in refourming thy selfe that outwardely thou cannot be bolde eyther to glorie in thy self or to iudge any other They which haue not the right vse of the law can haue no true knowledge of sinne but thou that wilt iudge thy self by the law shalt feele what is in thy selfe against the lawe For if thou do not finde thy selfe giltie in hauing any strange God yet shalt thou find many and great faultes in thy self against the first commaundement so often as thou dost consider and remember that thou dost not perfitly with all thy heart wyth all thy minde and with all thy might loue reuerence feare trust praise and confesse the eternall liuing God as thy only Lorde and God. And thou neuer honour or make any Image in any matter carued or painted yet so often as thou doest imagine the diuinitie of God vnder any forme or fashion in thy minde and imagination thou makest such kinde of imagerie as is by the second commaundement forbidden vnto thée Yea and so ofte as thou makest or takest any image carued or painted to be like vnto Christe God and man so ofte thou presumest too liken the foulest abhomination in the world vnto him that is most glorious in estimation afore God for man being a lier maketh and taketh an image that hath eyes seeth not eares and heareth not as though it were like vnto Chryst Iesu but Goddes worde which is truthe witnesseth that all suche images be not like vnto Chryst but vnto idolaters which make them and put their trust in them Undoutedly there is no true knowledge of Chryst learned of Gods worde but a false idoll of Christ forged by imagination in the hearts of them that can be content to say that Chryst their Sauior is like vnto any such vile things And also in imagerie of other things many men do much offende in esteeming more the vaine counterfet made by man than the good creature made by god I meane in imagerie of things belōging to the secōd
So Adam in Paradise by the abuse of the fruite of one trée contrary vnto Gods commaundement shewed suche a sinfull minde as was disobedient vnto God paysoned by the Diuell to preferre a fantasie of false persuasion vnto all the profits and pleasures in Paradise of Gods gracious gifte and prouision So commonly in all realmes and countries and notably in England they whiche receiue great honours possessiōs dignities and offices to be well vsed vnto the honor of God and to the profite of all men Yet for the imagination of priuate pleasure or profit in the abuse of some little things doe deserue death and damnation vnto themselues with losse of al things that is theirs The Israelites placed by Gods prouision in the Lande of promisse by their owne craft and crueltie plucking some parts and parcels one from an other did at lengthe deserue the losse of all together both lands and goodes and themselues to bée taken of strangers and vsed as captiues For the vncharitable getting and kéeping one from an other is the iuste cause of cruell spoyle and losse of all together So Achab in getting a vineyard did lose a kingdome when as he negligently abusing the policie of Iesabel did abhominably sinne in sheading Nabothes bloud Take héede O England for no man can vse more gentle words and liberall promises vnto thée for the inheritaunce of thy croune thā Achab did vnto Naboth for his vineyard and yet by the policie of Iesabel with the consent of the rulers and elders of Iezrael was Naboth spoiled cruelly bothe of his life and of his enheritance and so Achab ioyned the vnrighteous possession of a vineyarde vnto his kingdome not of malice willing the crueltie of Naboths death but of couetousnesse taking the profite of Iesabels policie which was a woman rather encouraged than corrected chastised by the King the countrey to expulse and persecute Gods Prophets for the fauoure shée bare vnto Baals priests And these things then neglected of the king the rulers the cōmons and the countrey as small trifles were soone after rewarded and plagued of God with greate and gréeuous vengeance O Lorde when and with what wilte thou rewarde them that haue more vncharitable gaines than righteous possessions that haue conueyed by couetousnesse pretie portions of a kingdome vnto little or nothing of their owne enheritance that can be content to take profite of other mennes euill policies and also themselues to deuise and practise craftie cruelnesse that haue burned and banished the preachers of the gospel of Christ to receiue and set vp sayers and singers of a ceremonious masse I write not these things to stirre vp cankred stomakes vnto enuie against other but to moue charitable men of pitie to pray vnto God for their countrey O England if that thou dost think that superstitious ceremonies worldly vanities and craftily cloked couetousnesse and ambition be but smal trifles yet shouldest thou be well assured that God will sometimes remember such smal trifles and not long delay the ful reward of more abhominable abuses in greater matters It is a great mater when as any things of great goodnesse either by Gods creation or institutiō be in any wise abused through mannes imagination So was woman created and commended of God vnto mā as a helper vnto comfort and natural séede giuen to the increase of mankinde being both together sanctified in matrimony vnto Gods glory and vnto mannes continuance comforte and commoditie But the floude in Noes time whiche drouned the whole worlde and fire with Brimstone which destroyed Sodome and Gomor did witnesse by vengeance how great and greuous a matter the abhominable sin of thē was whiche did mistake vnto themselues wiues for bodily beautie onely or otherwise misuse themselues in satisfying of their filthy lasts vnnaturally Also the Israelites in the lande of promisse did loue and take in mariage many straunge women hating and forsaking their own lawfull wiues yea they did offer their séede vnto Moloch sacrifising their children vnto Idols and with these euill abuses of these good things they so infected and poysoned the lande that it did euen vomit and spue out them as most vile filthinesse afore the face of God and man. Let all men take héede whiche knowe that God hath created man and woman and sanctified wedlocke vnto their necessary and comfortable felowship that they do nothing contrary vnto Gods ordinance either refusing suche comfortable helpe as they need of one wife or else abusing many women or worse wayes deuised taught by the Deuil to satisfie their filthy lusts that vnder pretence of honest loue to make godly matrimonie there be no craftely couered couetousnesse to commit abhominable ivolatrie Take héede all parentes and you that haue Wardes that yee offer not your séede vnto Moloch that ye sacrifice not your children vnto Idols ioyning them togither by your couetousnesse which is Idolatrie when as there is none suche loue in them as may make godly matrimony Yea all men ought to beware that they cloke not their gréedie couetousnesse and filthie lustes vnder the pretence of any godly purpose For when as Sichem Emors sonne being the head man of the citie of Sichem sought to satisfy his carnal lust with Dina Iacobs daughter persuaded the citizēs of Sichem through couetousnesse of gains to be had of other mens goods to take circumcision appéere in outward profession like vnto the Israelites in religion then that deuilishe purpose couered vnder that godly pretence prouoked vengeance to the vtter destruction of Sichem and all those citizēs Matrimony of gods institution circumcision as a sacrament to seale the profession of gods pure religion were good things according vnto gods ordinance but the abuse of them was a greate euill and a hainous sinne contrary vnto Gods commaundement and therfore is the plage and vengeance which fell vpon them written to be a warning that vengeance from God will fall vppon all Cities and countreys in the which suche hypocrites by suche abuses of Gods ordinances and sacraments do sore slander the true profession of Gods pure religion O England beware least that thou be found still to kéepe and flatter filthie lecherie couetousnesse and ambition cloked vnder the pretence of honestie religion and godlinesse Beware also of the false hearts of such flatterers as easily gaue any honor or authoritie from Christ and the king vnto the Pope to kéepe lands and goods from the crowne the Churche and the common wealth vnto themselues Englande demaunde of them that haue graunted vnto the Pope all authoritie why they do denie him his purgatorie and if they thinke that there is purgatorie wheras séely soules lie to be reléeued by saying masse why do not they restore and bestow al their lands and goods to maintein many masses for to ease and deliuer séely soules out of so great forments and miseries And if they do know that there can be no purgation for sinneful soules but onely Christes bloud
doe nowe all together so fully flow into this wicked worlde and into thée O England as dothe deserue vtter sodaine destruction Therefore thou that feelest and confessest thy selfe sore sick and deseased greeuously wounded and heauily charged and burdened with the abhomination of thine owne sinfull wretchednesse and with the daunger of deserued plagues and vengeance thou mayest beste assure thy selfe by fayth in Christe of comfortable deliuerance and sure saluation For vnto thée euen vnto thée sauing health is prouided and proffred of God in him and by him whiche sayeth They that be in healthe haue no néede of a Physition but they that bée sicke and diseased I came not to call the rightuous but sinners vnto repentance Come thou therfore vnto mée which labourest and art heuie laden and I shall ease thée I shall helpe deliuer and saue thée Come therfore in sorowing thine owne sinnes and pitying all mens miseries and I will not refuse the sacrifice and oblation of thy humble spirite and contrite hart I wold not haue set forth the abhomination of thy sins so openly and shewed so many tokens of plagues and vengeaunce comming presently but to make thée more willing to come at this my earnest calling bycause now thy danger is great thy tyme is shorte and thou canste haue no refuge or remedie if thou doe not spéedily come vnto me whiche am willing able to heale all thy diseases to forgiue all thy sinnes to deliuer thée out of all daungers and to turne perillous plagues of vengeance from thée into plentifull prouision of all comfortable commodities vnto thée Remember and consider the example of the children of Iacob which by enuying of their brother Ioseph casting him into a dungeon and selling him vnto straungers deserued such a plague of famine hunger as forced them to seeke for food in a strange countrey and there when as they pittying Beniamin their yongest brother with charitable loue one towardes an other did all togither hūble thēselues in praier afore the ruler of the coūtry which did speake sharply then the ruler béeyng in déede Ioseph their brother coulde no longer vse himselfe strangely towardes them but with louing pitie did forgiue them all their former fautes agaynst him and did make moste comfortable and plentifull prouision for them their father their wyues and children And if you whose sins haue caused Christe to be bought and solde to dye and suffer whiche haue falsly pretended fayntly fauored yea shamefully sclandred and cruelly persecuted the gospell of Chryst which wilfully and wittingly in manifeste and manifolde periuries haue prouoked the wrathe and vengeance of GOD whiche haue enuied hated and sclaundered one an other and so deserued daungerous plagues but yf you will now pittie them that bée in miserie and in vnitie of Fayth and brotherly charity altogether humble your selues in prayer afore your heuenly father then Christe whiche hath all authoritie of tender harte will embrace you with louing pitie take you as his own brethren forget and forgiue all that hath bene done against him and prouide plentifully al things commodious or necessary for you youres Hée will fetche you from farre into that wealthie place where as he is a ruler he will gather you oute of all quarters into that church wherof he is the head that whiche you did meane euill towards him will hée so order as shal be best for you I say surely for all you that being thus now called will come after this maner yea if you be many all the rest also shall be spared for your sakes if you be but few in numbre yet euery one of you shall bée so prouided for that if there remayne vpon earth any godly comfort for you ye shall be reserued and kept to sée and enioy it and if nothing shall remaine but miserie and mischiefe then shall ye be preserued and deliuered oute of the griefe and danger of it vnto ioy and glorie with Christ. CHAP. XI An admonition and exhortation only too loke and trust vnto the goodnesse and promise of God earnestly to desire and pray to see and enioye the kingdome of Christe THus dothe the woorde of God in holy Scriptures giue good light vnto the right way from all dangers vnto the beste assurance of all goodnesse For the lawe whiche declareth and requireth mans duetie dothe proue that man being frayle of flesh tempted of the deuil bewitched of the worlde dothe deserue wrathe and vengeance And the Gospell bringing gladde tydings of free deliuerance doth set foorth the mercies and grace of god in Christ vnto man And then man by faith doth flée from himself the deuill and the world vnto all gracious goodnesse in Christe onely So the kéeping and the walking of the right way is the continuance and increase of suche fayth as commeth of Gods worde And fayth that commeth of Goddes worde is continued and increased by the forsaking or leauing of other things to looke and truste onely vnto the worde and promise of god So Abraham did forsake his owne kinred and countrey leauing all reasoning and doubting eyther of prouision amongs straungers eyther of the barennesse of his own body and of hys wiues wombe eyther of the sacrifising of his sonne I saye Abraham doubting or fearing none of these things but onely regarding and trusting the word and promise of GOD was made strong in faith giuing prayse vnto God beyng throughly perswaded that he whiche had promised was able to performe So Peter regarding nothing but the calling of Christ did come forth of the ship walke vpon the waters by a strong sure fayth but looking aside at the windes and waues by a faynte and féeble fayth did sinke downward in danger to be drowned Learne therfore all ye that be called and commaunded of Christ to flée from the abhomination of desolation not to feare stagger and doubt for lands and goods wiues and children frends or foes fire or sworde but be ye strong in fayth throughly persuaded that be which hath promised is able to perform vnto you in suffring for his cause that one haire of your heades shall not perish and that for the losse of any thing here in this present world ye shall receyue manyfold recompence and afterwards in the world to come life euerlasting Surely all your goods countrey and kinred shall not be so muche hurt by the worlde as blessed of God when as you in Christes cause for Gods glory by death prison exile or any manner of persecution bée forced to leaue and cōmend them wholly vnto the fatherly prouidence of god But if ye forsake God for loue of them then doe yée deserue that God should destroy you and plage them As when the Israelites at Cades were called of God to come forth of the wildernesse into the lande of promise then they douted and feared so muche the daunger of euils to their wiues and children that they refused Gods calling and God therefore returned them vnto long
trauell and many troubles in wildernesse where as their bodies and carkases all died and perished their wiues children were ofte and gréeuously plagued And euen so when as a man is called in witnessing of Gods truth by any deathe to come spedily out of this world into heaueÌ„ then if for feare or loue of freÌ„des goods hée vtterly wil refuse deny so to forsake all come vnto God he shall deserue that God with long wretchednesse in this worlde shold destroy him and plage all that is hys For in fleeing from spéedie passage by a fierie fagot which is sodenly ended hee shal fall in daunger of a fiery feuer or of some such sicknesse as shal most miserably consume his body euer biting and burning by a little a little to make him to feele long sorowes of life vnder a slow deathe Yea in refusing to come with a courage beyng louingly called of God vnto life euerlasting he runneth in danger to dispaire when as by fearful death hee shal be forced to forsake this world this life and euery suche thing as hée nowe lyketh and loueth Many fearing to bée shutte vp in a stinking prison where as godly men haue euer found most swéete consolations of Goddes spirit doo flée from the truthe and fall into snares and banâ—s of the diuell drawne with grudge grief of conscience vnto moste vile and filthie seruice of sin superstition and idolatry Many also bee so addicte vnto their owne countrey there abiding in the shadowe of death vnder Idolatrie that they will not desire séek and find the churche of Christ in other places openly assembled in suche sincere profession of Christen Religion as God dothe blesse and beautifie with the riches and grace of his cléere truth comfortable countenance Many knowing and liking the truth inwardly in their mind yet frame themselues in outwarde apperance to please the world hauing their owne conscience to witnesse that in purposing so to please bothe God and man they can not long escape the iudgement shame confusion of vnfaithfull flattering dissembling bothe with God man For in halting vppon both sides they can not vprightly stand or go with either party but in bowing vnto Baal they fall from god And hauing good knowledge of God and yet giuing occasion of offence to the simple that lacke knowlege they deserue worse than a milstone to be tyed about their necke and to be drowned in the sea bycause they seeing vngodlinesse doe wittingly presume afore the face of God to bring them selues and others folowing their example in danger of the same that they sée is vngodly by going to Masse and pretending a loue and knowlege vnto the gospell they make the simple ignorant to think that the Masse is not vngodly or that for policye a faythfull Christian may company with the vngodly at vngodlynesse A man may haue iust occasion to kéepe or change any place but neuer to yelde or agrée vnto any euill and vngodly thing It is not the flying from place to place only but from the vngodly fashion of this worlde vnto newnesse of life that can profite man and please god So therefore vse all places as may helpe beste to the amendment of your liues And where as ye do sée Idolatry mainteined forced by authoritie fary not in that countrey except God haue so there prouided for you that ye shall not be forced for feare of man to bowe vnto Baal for to flatter please worldly powers to heare or say the vngodly Masse And if ye come forth of youre countrey for loue of youre pure religion reste not but in suche places as haue the riche blessings of sincere godly doctrine and discipline If yée forsake your countrey for Christes cause doe not leaue Christes Churche Gods blessings grace and chéerful countenance to please Christes enimies When as God shall sende his messanger in the spirit power of Helias then they that halte vpon both sides shall bée sharply rebuked they that be neyther hote nor colde shall bée cast vp vomited and spued forthe as moste vngodly and wicked They that flatter Princes and mock and persecute prophets and preachers shall bée in daunger of fire from heauen to destroy them The priests of Baal shall not escape the rage of the people stirred of zele in seing howe abhominably by them they haue of long time ben deceiued God dishonored All suche as bée of the house and kinred of the kind conditions of Achab Iesabell in getting vnrighteous possessions in sheding innoceÌ„t blood in vsing and maynteyning idolatrie shall féele zelous Iehu executing wrath and vengeaunce of God vppon them vnto the third and fourth generation of them WheÌ„ suche as Peter that before a woman was afrayde to confesse Christe bée so recouered and encouraged by Gods spirite that boldly they wil charge the chiefe rulers the high Priestes and all the people euen to their faces that they haue forsaken and condemned the Gospell of Chryste whiche is the power of God vnto saluation of all that do beléeue and required taken the masse whiche is the author and maker of sedition murder of mens soules then shal ye heare and see that there is no way to escape the wrath and vengeance of God but by fléeing now from this frowarde and peruerse generation vnto that sauing health whiche God in Christe by the light ministerie of the Gospel doth shew send offer to you Therfore now when as God doth shew vnto you the abhomination of desolation standing in the holie place When as hée dothe giue you warning of vengeance that is coÌ„ming flée from ignorance vnto knowledge froÌ„ vice vnto vertue from worldlinesse vnto godlinesse and loke not backe at the losse of any thing as the wife of Lot did and was turned into a salt piller nor looke not aside at any terrible stormes and raging waues which might cause you like vnto Peter to fainte for feare and sinke in worldely wretchednesse as in the water but set your eyes and your heartes wholly vpon the promis and prouision of God as Abraham did so shall ye be strong in faith and take and kéepe the right way eueÌ„ vnto the ende For thou shalt see finde and féele in leauing or loosing any thing to take and beare the crosse of Christ manifold recompence héere and in the worlde to come lyfe euerlasting and paynful death vpon earth spéedy passage vnto the ioyes of heauen in close prison and bonds of the body libertie of conscience to solace the minde in heauenlie meditation and in expulsion or fléeing from kindred and countrie entrance into a christen congregation garnished with all godlinesse belonging vnto Christes kingdome And for the loue and desire to sée and enioy the restitution and aduauncement of this kingdome rather than of any worldy wealth vain glory or tyrannous emperie do not woorke or wish vengeaunce vnto other least that it fall vppon your selues or else least that
of Chryst your earnest zeles be reproued for that ye do not well knowe your owne minde and spirite but lamentably looking vpon the scattered flocke crie and cal vnto the father of mercie and pitie that as the Lorde of the haruest he woulde send forth labourers faithful pastors godlie preachers to gather kéepe and féede the electe people lambes and children of God in the holie Churche kingdome and inheritaunce of Christ. A meditation vppon the Lordes prayer OVr Father which art in heauen We gloriously formed vnto the Image of thy diuine Maiestie created by thy gracious goodnes vnto highest honour howe be it by our owne sinfulnesse dysfigured with vilenesse deseruing damnacion and yet by Christes death redeemed and restored vnto grace to be citizens with saincts of the familie of God Nowe altogether in christen vnitie as members of one bodie we pray desire and trust to obtayne of thée our heauenly father according vnto thy gracious goodnesse mightie power and faythfull promise vnto vs that aske abundance of thy grace That thy name may be halovved That thy diuine power and glorious maiestie may bée certainely knowen and reuerently honoured That the heartes of vs men by thy worde and prayer may bee sanctified from al sinne and vanitie so that wée with all that wée haue seruing thee in holinesse and righteousnesse may so shine afore men vppon earthe that they thereby may be occasion to honour thee our father which arte in heauen Thy kingdome come Thy worde bée so fruitfully preached amongst vs thy people that we may be thorowly instructed and taughte to bridle our sensuall appetites by naturall reason and to submit our wits and reasons vnto a good godlie spirit and to trie our spirites by the true Scriptures So that within vs may raigne the kingdome of God which is neyther meate nor drink whiche is neither superstitious ceremonies voluptuous pleasures nor vayne glorie but righteousnesse peace and comforte in the holie ghoste by the which we nowe tasting of thy heauenly ioyes may be made from henceforth wearie of all worldly vanities continually looking and praying for the appearance and comming of thy eternall and euerlasting kingdome Thy vvill bee done in earth as it is in heauen In heauen the Angels of reuerent loue do thy will and commaundement with cōfortable courage and ioyfull pleasure In hell the wicked spirits through malice and enuie repining and grudging doe torment and vexe them selues whatsoeuer they bée doing And vppon earth men being subiecte vnto sinne do think it a labour and payne to be occupied in any thing that is good and godlie Wherefore we pray that the grace of thy heauenly spirit may so worke in our earthly bodies that wée beyng deliuered from sinne and vanitie may fréely delight and take pleasure to doo thy will and commandement beyng declared by thy worde to vs men vpon earth as thy glorious Angels do which be in heauen Giue vs this day our dayly bread We hauing great néede not able of our sclues to deserue any thing beséeche thée of thy fatherly goodnesse to giue fréely vnto all vs in generall So that none bée hurt nor hindered seuerally this day when as wee crie constreyned by present néede not craftily crauing for vaine care against to morrowe our dayly bread our dayly and necessary foode and reléefe both bodily and ghostly And especially so that the spirituall foode of Christes fleshe and his bloude by dayly preaching of the Gospell and administration of the Sacramentes may replenishe our hearts and mindes with continuall remembrance of Christes death and his passion dayly to bée vsed for necessary and spirituall consolation Forgiue vs our rrespasses as vve forgiue them that trespasse against vs. Giue vnto vs that féeling our owne sinfulnesse to néede and desire thy merciful forgiuenesse of our faultes and trespasses which we haue committed against thée so that we fréely forgiuing all other that haue offended vs in any thing whatsoeuer it be may bée sure that mercy springing in thée hath procéeded vnto vs and being graciously offered of thée hath bene thankfully receyued of vs and being charitably vsed of vs towardes other shall most certainly bée cōfrmed and enlarged of thée towards vs So that by frée mercie springing and proceeding from thée all faultes may bée fréely forgiuen euen as those which other haue committed agaynste vs so likewyse those which we haue done againste thée And lead vs not into temptation Suffer not the diuell by the abuse of thy benefites to leade vs captiues into deceytfull and damnable temptation drawing vs by daintie meats vnto gréedy gluttony ▪ by money and richesse vnto vnsatiable couetousnesse and by welth and prosperitie vnto pride and vaine glory and by all thy godly gracious giftes vnto euery diuelishe abhominable sinne But deliuer vs from euill Deliuer our goodes from abuse our bodies from corruption our soules from dānation deliuer vs by Christ Iesu from the bondage of sinne vnto the liberty of the Gospell so that from all daunger of diuelishe temptation trayning and entycing men towardes damnation we may be deliuered to serue thee in holinesse and righteousnesse al the dais of our life with most certaine and sure hope of euerlasting saluation through Christ Iesu in whome our hope and thy promis is most certayne that is to say Amen Youre tyme is shorte your daungers bee greate you are vvell vvarned by Gods vvord vvritten Mark. xiij Take heede watche and praye Take heede that your hearts and myndes bee not made heauie harde and dull vvith meates and drinkes vaine pleasures or worldly cares VVatch with diligence to doo youre owne duties in destrous looking for Christes comming Pray that yee may escape all dangers and stande in grace and fauour afore the face of Christ at his comming APOCAL. 22. Behold I come soone Printed by Henrie Bynneman for George Byshop 1575.