Basill nor with Gregorie Nazianzen nor with Ambrose in this matter but with the Lord will I holde And yet I tell you that euen these men Contra Idola Ambrosius Lib. de spiritu sancto cap. 12. Denieth it law full to pray to the Virgin Marie named by me are contrarie to them selues For Athanasius sayth in his booke of Prayer that Mens fons est orationis 1 The minde is the fountaine and well spring of Prayer And to the same vpon the fiftie and fowre Psalme he sayth Promptae semper in hominum praecationes Dei aures sunt 1 That is The eares of the Lord are alwayes open to the prayers of men By which his Testimonies he is contrarie to the other places of praying to Saintes for first Athanasius referreth all to the spirite of man and secondlie The Fathers haue not defended the praying to Saintes giueth all audience to the Lord and none other And Basill in his booke De vita solitaria is verie flat against him selfe he speaketh much in other places against praying to Saints For this he saith Ora ad Deum cum timore et animi humilitate That is Pray vnto God in feare and all humilitie of the minde You sée prayer made by him to God excludeth all other For it went a lyttle afore Pete ex fide semper quod binum est operans 1 Aske by faith doing that alwayes which is good Faith excludeth héere praying to Saintes séeing that Faith and beléefe is not to be reposed in them I may say the same of Gregorie Nazianzen and of Ambrose and Ambrose him selfe is flat against praying to Saintes and against all prayers that are to be made to the Virgin Marie as appeareth in his booke Lib. 3. De spiritu sancto ca. 12 Non quicquam adorandum praeter Deum sicut Scriptura dixit Dominum Deum tuum adorabis 1 There is nothing to be worshipped but God He giueth an other reason For it is written in the scripture Thou shalt worship the Lord thy God Wherefore I am of opinion that some Miscreant and wicked man moued by the Spirite of error hath enterlaced and in many places corrupted the good sayinges of the Fathers with euill opinions Tertullian in his Apollogie Cap. 17. sayth We must worship this onely one and true God who with his worde hath made the heauens and the elementes and all spirituall bodies in the same Epiphanius Lib. 3. against the Antidicomarianites and against the worshippers of the Virgin Marie hath many excellent sayinges concerning this thing to whome I referre you Gregorius Nazianzen in his Oration to the Subiects that were affrayde sayth thus Christus tanua et reconciliatio hominum ad Patrem factus 1 Christe is made the doore and the reconciliation of man vnto his Father Cyrill vpon Iohn Lib. 7. Cap 3. sayth That an entraunce is made vnto the kingdome of heauen all onely by Iesus Christe Wherefore I doo request you to reade that learned Theophilact in his Epistle to them of Colossa and Augustine to Honoratus Cap. 10. and the same in his booke of True Religion and they will satisfie you in this Question of praying and to whome to pray Wherefore I will conclude with two reasons drawne out of the Scriptures Psal 51.6 Iob. 14.4 Pron 24.16 Rom. 3.10 The first is this They which sinne as wée doo can not be helpers of vs in our prayer for all prayer is to them that are holie and perfect but the Saintes haue sinned and sinne as we doo Ergo Psalm 3.8 Esa 27.3 Hos 13.4 we haue no cause to pray to them but to the Lord that can helpe vs. Also it is euident that prayer is not to be giuen to any but such as can helpe themselues and other Now the Saints can helpe neither themselues nor any other but Christe Iesus onely must doo it Then no prayer is to be giuen to them for this is the nature of prayer and such things are to be required herein 1. First we must pray to God for he heareth the prayers of the whole world 2. Secondly to one that is able and can doo all thinges which onely is God 3. Thirdly that he be a worthy Person to whom we pray and so is none but the Lord. 4. Fourthly that he be no creature least we derogate from the creator so that the dead haue no portion or inheritaunce in our prayers but onely the Lord. Now therefore I will conclude that Israell must all onely serue the Lorde his God and none other neither in heauen neither in earth neither aboue the heauens neither vnderneath the earth is there any one to whom we must giue homage but onelye to him Then take the Cuppe of salnation into your handes and call on the name of the Lorde Sanctifie your selues and drawe néere to his Tabernacle A stronge Towre is the name of the Lord he that runneth to him shal be saued In Ierusalem is saluation and on the heads of the Goodly is strengthe no falsehood is found in the wise and no halting in those that feare God Though the world doo delight in Chariots and the Kinges of the earth in their Horses and great men in theyr strength yet will we onely call vpon the name of the Lord we wil say glory to the highest and prayses vnto him in the vppermost heauens we will offer sacrifice of thankes giuing vnto our God and paye our vowes to the Almightie we will singe to the Lord a new songe and Sion shall not staye to prayse her God we will singe with Moses and prayse the Lorde with Aaron in his holy assemblye we will not giue his powre vnto man nor the strength of his arme vnto a Forrainer our Crownes shal be set vpon his heade and we will fall downe to him as to our God we will giue blessing and glorie and honour vnto him that sitteth on the Throne for euer and euer and all the Beasts of the earth shall subscribe vnto vs. But as for you you haue not knowne the Lord the God of Iacob hath not béene your defence you haue giuen his honour to the great Beast and the Oragon hath frayed you so that you haue his markes of blasphemie in your foreheads you haue serued that great whore and bowed your knées to the Woman of sinne Therefore shall your portion be without the Gates of the holy Cittie and you shall not sée the Lambs and his face for euer In the Vinepresse of his wrathe shall you bee troden to péeces and if you repent not your portion shal be Fier and Brimstone for euermore You are the sonnes of the bloody Fathers that haue killed the Prophets you are the Children of the cursed séede You are of the posteritie of Amelech vnworthie to liue among Israell You are the reliques of Iebus and of the remnaunt of the Hittites that haue béene prickes and thornes in the sides of the righteous men You are the Chemerims
whether he did well or euill And Osorius did but the other day sende abroade his CoÌ„nfections to poyson the young Frie of England who as he flaunteth it out in a leafe or two yet halteth he in many places and speaketh verie roughly and breaketh out euery where vnpleasauntly and then healeth vp the wound so rawly againe as that his gleaned and piked vp corne stolne words borrowed ware deceiptfull stile quauering Notes and slaunderous speeches against the trueth be wundered at and greatly pittied of all cunning woorkemen Moreouer the other day was the like seene for the Snowe hath not yet falne vpon the ground nor yet hath the Sickle beene put into the Corne sithence one to name Campion and an other to name Howlet haue caste out Rebellious Pamphlets and offered combate to all the learned in this Realme Now all these men for that they wanted credit and estimation where they liued before are coÌ„tent like Maisterlesse men to goe abegging and aske for entertainement abroade Therefore haue they praesumed to enter the Courte gates and there to open their Pedlers Packes and to set out to sale their counterfeit Merchaundies supposing that because her Maiesties Subiects vpon hope of amendement haue in all clemencie beene borne with all to this day Therefore also they should looke for the same fauour and good woordes bothe of her Maiestie and your Honours handes as a rewarde giuen them for their slaunderous and Scismaticall Libelles May it please you therefore with the same eyes and like harte as you haue to this daye moste Honourably continued so also to turne back and looke vpoÌ„ the learned with in this Realme It wil be knowne vnto you that God hath so blessed them in England with all kinde of furniture Timber Wood and Stone fine woorke wrought woorke and needell woorke golde siluer and all other kinde of Science Arte and knowledge bothe diuine and humaine as all theyr outlandish falshoods robbery pilfering and stealth with their foolish and mishapen Quiddities loose arguments broken reasons falsified Scriptures coloured and disguised Authors are neuer able to be compared or come neere vnto vs. For whye the Lorde is on our side and he rayseth vp bothe the eloquent and the good man As for those men what haue we to doo with them seeing they are bewitched with falsehood and lyes The Lorde our God is he that we must follow his voyce must we heere and as for those that bring not his woorde the Lorde shal be reuenged on them himselfe For my owne parte what I haue set downe against our aduersaries the Iesuites in this booke in the same I will not be my owne Iudge but I will referre that I haue spoken to the indifferent Reader and he all that I haue doone vnto the Scriptures The Lorde the true and righteous euermore the God of our fathers that hath alwayes beene with you kindle your noble and vertuous proceedings more and more that you maye bee a light and fartherer in the same to all those that looue and feare the Lorde And the Lorde graunt that his countenaunce may shine vpon vs that his word may be knowne rightly his lawes and commaundements obserued diligently the vertuous and godly men defended mightely the wicked and obstinate punished seuearely and his goodnes and mercie spreade abroade openly vpon vs all That her Maiestie may raigne long time ouer vs to see the iudgements of our God put in execution that her Grace may see an end of all vnquietnes dissention and strife and establish peace vnitie and concorde in the Church of God Amen Your Honours moste humble to commaund Iohn Keltridge From my Chamber in Holborne at London Iune 10. To the Readers and faithfull Christians health and peace in Christe Iesus THe great looue that the Lord our GOD hath borne to the Church neither is it neither can it be hid from any man and if we which haue nowe Itued in the same many yeeres be not either stuffed and choaked vp with his manifolde benefites or carelesse secure for that they haue béene so plentifull Then will euerie faithfull and good man say as I say that of all Nations and Countries vnder heauen we haue hitherto liued most happily For if Warres were looked for the Lord hath turned all to peace If conspiracies and Treasons were practised they haue béene reuealed from time to time If Insurrections were made they the authors haue béen suppressed immediatly If Forrainers and straungers haue determined any thing against vs their pretended deuises neuer tooke effect If at any time they haue purposed to spoyle vs the Lord hath deliuered them into our handes If the heauens haue portended any great thing or the earth hath shaken her pillers against man or the Elements in flaming manner cast foorth their sparkes of fyre yet haue all these moste straunge thinges to this day shewen their force declared their effectes and plainely manifested their angrie countenaunâ—â—s against other Nations and straunge people not against vs of England So that I may say happy are we if we may continue happy and blessed be we aboue all other if we be still blessed of the Lord and most of all are we to praise our God if héereafter we shall be able to stande as hetherto we haue done which he onely knoweth not man Of this I am certaine and for the same I haue a good warrant that if our sinnes be not come vp vnto the brim if our iniquities be not ripe or our manifolde transgressions come vp before God then haue we not to feare any thing but whatsoeuer kinde of â—â—â—righting it be howsoeuer mens heartes doo fayle them or what rumors and signes of alterations the wicked doo forecast in their hearts all shall be turned to the best if we haue not prouoked the Lord. In verie déede it is true that the Lord is able to remooue our Candelstitke that the Lord is able to carrie vs into a straunge lande and he is of power to hang vp our Harpes vpon the willowe Trées and enforce vs to sing a song of Sion in Babell Yet let Israel be of good chéere and you the people of the Lord comforted for if you will feare the Lord and obey him all thinges shall goe well with you Deut. 28.2 all the blessinges of God shall be powred vppon you and you shall stande in feare and dread of none But and if you disobey the Lord your God and cleaue not vnto him all the plagues and curses set downe in his booke shall ouertake you Leui. 26.14 Lamen 2.17 I tell you of a trueth that if we looke not to our wayes and take héede to such thinges as the Lord our God hath forbidden vs without questioÌ„ he will bring such a thing to passe as all the eares of men that heare thereof shall tingle at it For my owne part I am perswaded that euen now God hath begun to becken his hand and shake his rod at vs and of the same I will
now also write I haue to lead me therunto these causes First my office and calling draweth me as beeing a Dispensar of the woord of God Secondly my dutie which is to winne all but especially you which are so farre off Thirdly that care which beyond measure I haue had is a prick and a spurre within me since the firste time I was with you at the Tower And which should prouoke me I haue a commaundement giuen me from the eternall God to preach in season and out of season in time and out of time whersoeuer I see the Church to stand in need Therfore I beeing espetially mooued aboue the rest you haue no farther to enquire after me As concerning the thinges I am to charge you withall they are many great importable and such as you can neuer answere They concerne the Lord the high God whose lawes you contemne They concerne the Church from which you are fled They concerne the trueth which you denye They concerne Religion which you abhorre They concerne Christianitie which you are farre from They concerne true Woorship which you repose in your Imageâ— They concerne Faith which you lay in Worâ—â—s They concerne perfecte and Christian adoration this you claspe vp in the bosome of the Pope They coÌ„cerne prayer which in steed of God you giue to men They concerne Christe whose institutions you chaunge They concerne the perfect seruice of the Lord which you infolde in the Masse They concerne our Meditation which you make but a sacrifice Propitiatorie by the woork of a Preest They concerne our attonement and reconciler Christe and him whome the heauens containeth you infolde in a Wafer cake They concerne the Gospell which you refuse you stick to the customes of your fathers And they concerne the woord of the Lord which you heare not but compelled which you slaun der beeing hardened which you contemne beeing blinded and which you spurn throwe away euen before our faces to our great greef and your confusion if you repent not All these many things more I am to charge you with hauing this purpose in my selfe That first you are to be loked vnto and if that you will not turne vnto the Lord our God and serue him after the manner that we his People Israell doo either we must shut you out of the Tents and dwelling places of the inheritaunce of our God or we must finde some way to pacifye the Lord withall For I am certainly perswaded that you haue been kept ouer long you and your fellowe Ammonites yea these twentie yeares haue you been pricks and thornes in our sides now you come out of your holes wherin younestled resisting openly the hoste of the Lord vnto their faces But this may not be suffered least your example of gathering sudâ— vpon the Sabaoth day be an occasion also that others shall violate and break the commaundements of God I warne you therfore in time and these Sermons of myne which I made vnto you haue I gathered together in a little volume that you may read them They contayne in them a breefe and short confutation of all such Heresies as you doo holde With this speech if you be not contented I wil then call back and reclaime it when as I perceiue and see thorow ly that you are amended More I cannot say more I may not say and more I dare not say as yet to you whom not I but aâ— Christian harts doo thinke to be instruments of Satan raysed vp for our sinnes as two edged Swoordes to rent and out in peeces the poore Church of England For mine owne parce I wil pray to the Lord our God for your amendement and I will begge that Discipline at his hands which you if you come not to him are woorthie to haue To whom I doo commit you that hath both life and death faluation and condemnation in his handes Yours in the Lord if you come vnto the Lord. Iohn Keltridge At London Iune 10. 1581. The first part of the Sermon wherein is largelie confuted sundrie grosse heresies which the Iesuites Seminaries and other the Popes Schollers doo holde preached at the Tower in their presence that the trueth might be known vnto them more apparantlie 7. Maij. 1581. IT is thus written right Honourable right VVoorshipfull and belooued in our Lord and Sauiour Iesus Christe Deut. 6. v. 4. Heare O Israel the Lord our God is Lord onely and thou shalt looue the Lord thy God with all thy heart with all thy soule and with all thy might And these words which I commaund thee this day shall be in thy heart THe looue that our Lord God bare to Israell his people though it be in many places of this booke shewed openly and declared plainlie to them Of all the bookes of Moses this of Deuteronomy for the blessing great benefiteâ— God shewed to his people is the most coÌ„fore table and heauenly booke Yet in more ample manner it was neuer set downe at any time to that Nation as in this the vnspeakable looue of the Lord their God who in daunger defending them in troubles deliuering them in extremities assisting them in slauerie and captiuiâ—e vpholding them by his mightie hand did not onely by Myracles she we his power or by his Prouision for them signifie his looue or by his outstretched arme manifest his care or by fighting with Kinges for their sakes driue all onlie an especiall reuerence into their hearts of his Maiestie But verie fatherlie in affection most loouingly in Mercie and tenderlte with long Patience did the Lord instructe and teach them by Moses and Aaron that they might know the Commaundements of the Lord and feare him Wherefore as at the first to cause them to remember him the Lord our God appeared in fire and lightning and in most terrible manner to beate a care and reuerent feare into their hearts So to â—omfore them againe was Moses sent with this 〈◊〉 and these Coâ—â—tâ—ndements as reâ—embraunces pledges of his looue that in the same they might acknowledge him and in trembling and feare obey him in knowledge increase their looue towards him and in reuereÌ„ce serue him all the dayes of their lyfe Now this booke is a recapitulation a bréefe summarie and short rehersall of all such Lawes Ordinaunces Statutes as the Lord had giuen to Israel and a Commemoration of all his sundrie notable and famous benefites as Israel and this People had receyned at the handes of God and therefore sayth Moses Heare O Israel the Lord thy God is Lord onely These woordes haue in them noted two principall thinges common bothe in the Lawe and in the Prophetes 1. First an exhortation In requesting and in praying them 2. Secondlie a Commaundement In willinge and in forcing them The Inuocation or calling on them to heare that which appertayneth to God declareth howe ready the Lord is to saue man The Lawe and constraint vsed by commaundement certifieth vs albeit we will not come vnto
high Préest onely wherfore I aunswer you that the Cherubins were not séene of the people but your Images are set in Churches before all the people so that if your Images were as were the Cherubins then should your Images be séen of none Then what place will you assigne for your Images I suppose none vnlesse you will make an other Tabernacle then also giue an other lawe then also vse the whole Ceremonies and Rites of the same then also look for an other Christe Then also as yet the Gospell is not knowne and the Apostles haue not preached thorow out the world as yet then you sée howe vppon one inconuenience there followeth an other but I aunswere you farther answer 3 Your Images are not set vp to that end the Cherubins were the Cherubins described and set foorth the glory of the Lord and so doo not your Images for you derogate from the glorious Maiestie of God and giue to Images that you ought not answer 4 The Cherubins were extraordinarie and for a season your Images are ordinarie and daylie vsed and set vp continuallie answer 5 The Cherubins were taken away and are not now found why then doo you suffer your Images to remaine in Churches A full aunswer to the Iesuites Take them away as be nowe the Cherubins and let Images be no more found in your Churches then be the Cherubins in the Tabernacle and then shall you say some thing answer 6 Moreouer the Cherubins were not leste to the ende that any should worshippe and fall downe vnto them but your Images are adored of all Lastlie and to conclude the Cherubins were ser in theyr places and they couered the Mercie seate but yet at the commaundement of the Lord and by his appointment then vpon your owne woordes shall iudgement be giuen If you will haue vs to alowe of your Images prooue that you haue the same speciall commaundement for them that they had for the Cherubins which done we will then allowe of them as you doo in the meane senson we will estéeme of you as you are Ob. 2. Papist As in the former argument and fonde reason of yours you cannot but sée your owne follie so in this second bolte which is let goe by some vnskilfull and wandering roauer on your side there will appeare great rashnesse For the same Maister Harding your Archringleader to the way of death hath most dissolutely and verie carelessie wrested an other place of Scripture to the selfe same purpose that the other was and taken out of the booke of Numb Chap. 21. Where it is sayde That Moses made a brasen Serpent and whosoeuer of the people was stoong with the same he looking thereon lyued Resp Now this was an Image of a Serpent Ergo Images are lawfull In déede answer 1 this that you say prooueth that the Serpent of brasse set vp was lawfull but Ergo your Images it followeth not It is a clowted argument and patched vp with a sowterlie Elench The young Sophister will tell you that Ab eo quod erat adid quod est necessaria consequentia esse non potest 1 For from the thing that was done to an other more contrarie thing that is done no good and sound reason can be framed And yet we may say more vnto you then so answer 2 We can aunswere you as Tertullian dooth who was sufficiently contented for that the Lord God would haue it so which commaūdement you can not shewe for your Images answer 3 Moreouer the brasen Serpent was a figure of Christe so be not your Images and therefore not lawfull and therefore not to be vsed and therefore in vaine and therefore condempned of all answer 4 Also the brasen Serpent healed those that looked thereon which thinge you could neuer auouch for certaintie in any one of your Images this I knowe that by a Faith in those dayes were they healed that were stoong by Serpentes and as the Serpent was lyfted vp so was the Sonne of Man hoong on the Crosse for our sakes Ioh. 3.24 answer 5 Also in the Serpent that stoong them a remēbrance wherof was that lifted vp in the Wildernesse The Israelites did call to minde the Deuill the olde Serpent the Dragon that beguiled them and such vse there is none in your Images answer .6 Lastly there was a most liuely type and figure of Christe in the lyfting vp of the brasen Serpent for as all that looked thereon were healed So also as many as beléeued in Iesus Christe the sonne of God were saued Then séeing that you vsurpe and mistake all Scriptures wreathing them to your owne purpose to serue your turnes neyther can we holde with you iustlie vnlesse we will be guiltie as you are Neither are we to allowe of you for the Lord hath reiected you neyther may we defend you for you weaken your owne selues neither dare we speake for you in as much as God him selfe is against you but I will pray for you that the Lord would turne you if it be his pleasure or that he would deale in Iustice with you as you deserue that no more of his poore shéepe be deuowred by you as hetherto they haue béene by your meanes For vndoubtedlie you are Caterpillers that haue infected the earth you haue confounded the spéeche of the world and made the simple to rebell against God you haue stroken Moses and Aaron on the face and Israel haue you entised to become Egiptians with you Many of the Saints haue you racked and innumerable companies haue you drawne vnto you from the Lord therefore you shall not escape the iudgements of our God and looke vnto it for they be at hand There remayneth yet one reason more of yours which is thought to be so strong so firme so certaine so vndoubted and of such force as that no man is able to gainsay it It is taken out of Ezechiel the. 9. Cha. Where as sayth Maister Harding There is one cloathed in Linne and he had an Inckorne at his side and was commaunded to write Signum Thau That is sayth Maister Harding The signe of the Crosse In their foreheads For as you suppose this Letter had the similitude of the Crosse and was all one with it and afterwarde as you affirme Constantine the Emperour by the Image and signe thereof ouercame and got the féeld and heard a voice saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Vnder this signe shalt thou conquer and haue victorie and the King ouercame his enimies that day and returned in glorie But what gather you of all this you must conclude Ergo Images are lawfull This is in déede London and Yorke Porchmouth and Douer England and Roome Ergo the next yéere you shall haue warre I marueyle greatlie at so friuolous an argument as you trouble vs with of a trueth it should not séeme méete for men of learning for this is stitched together so botcherlike as nothing may be more vainly spoken by any Abbey lowbie in the
a seruice which toucheth and concerneth God and a seruice which toucheth and concerneth man Whereinto if you or any other shall looke it wil be founde that this scruice which is appertinent vnto God and vnto man is also two folde Seruice of God and man â— The body and the minde goe togeather in the 〈◊〉 wooâ—ship of God Internall which is in spirite for as God is a spirite so also will he be woorshipped in spirite and truthe Externall which is outwarde in reuerence and dutie apparant euen to man Bothe these are required in this place and they be 〈◊〉 vnted togeather as without bâ—the of them the Lordâ— our God cannot bee truelie woorshipped Theresice I will not seueare or deuide the one from the other but I will â—ucke them as in a golden Chaine and make them Caepartuers and fellow companiorts in enerye good action Now this internall and this externall seruice of the Lorde are bothe séenâ— in diners circumstances of my Text as followeth True seruice is seene 1. First if you shal loone 2. Secondly the Lord your God 3. Thirdly with all your hart 4. Fourthly with all your soule 5. Fiftly with all your might 1. The first sheweth the readinesse that is in vs. 2. The second shutteth out all other woorship whatsoeuer 3. The third declareth that nothing should be precious vnto vs but the Lord. 4. The fourth taketh away all counterfeiting and all dissimulation 5. The fife openeth that no creature els may haue this seruice but onely the Lord our God The fall of maÌ„ being in perfection his vnstablenâ—◠〈◊〉 he is on earth his coâ—â—uptâ— mind in a◠〈◊〉 he doo the 〈◊〉 blyndnes and error in the lyght his grosnesse harde hart in beleef dyd requyre a pure and vndefiled lawe to brydle him I am not ignoraunt that euerie man in whome is the breath of life and vpon whome the Lord our God hath powred of his Spirite is in some part any in eueriâ— part faultie in this coâ—â—aundoment which naturall blinâ—nesse and Ignoraunce of ours sheweth the groat perfection 〈◊〉 heauenly integritie of the Lord and againe condempneth vs as guiltis in eneriâ— point 〈…〉 our handes at the barte continuallie as béeing on able to 〈◊〉 any lots of this same or to stand before God if he call vs to a reckoning For if that man were able to stand and would neuer fall from his 〈…〉 and his heart vnâ—â—â—â—ble 〈…〉 〈◊〉 be 〈…〉 in Israelit thon â—e 〈…〉 thinke â—ho 〈…〉 〈…〉 that 〈…〉 thing 〈◊〉 of 〈…〉 that 〈…〉 We may 〈…〉 and no doubt the Lord our God hath so stra 〈…〉 vs to obserue these thinges prescribed euen to looue him and him our God and with all our heart and with an our soule and with all out stight 〈◊〉 sundrie waightie and great causes Causes why the Lorde hath giuen so straight a commauÌ„dement 1. First 〈◊〉 our owne â—â—â—etchednesse myseserie and death 2. Secondlie to be aâ—cused not excused before the Lord. 3. Thirdly to tremble and shake when we â—span 4. Fourthly that â—bndemâ—nation may appeare in vs knowing that we are not able to fulfill this 5. Firstly to make vs affrighted and to weaken out consciences seeing that we cannot lyue in â—â—â—â—bedience 6. Sixtly to keepe vs by discipline as vnder a lawe for euer 7. Seuenthly to teach vs the â—ntâ— and perfect workes of righteous nesse 8. Eightly to exclude all other Idoll woorshippe and to serue all onely the Lord our God Man thynking that he â—â—aÌ„deth dooth fall that he is in lyse is yet in death that he is stroÌ„g is vveake that he can doo all thynges dooth nothing aryght therefore hath he inward and secrete sinnes vvhich hee must tame and subdue as well as the outward vices subiect to the eyes of men And now to come more narrowlie to euerie one in this place thâ—gener all is it to he thaught that no man hath an euill eye vpon Abel vpon his brother is the heart of euerie man persen Dooth none despise Iacob Is there not one but 〈◊〉 a porsect Censar or shall we make accoumpt is there nener an 〈◊〉 person in this company not one 〈◊〉 you that hath worne the golden Earinges or hath not cast one stone against the house of God or ioyned them selues with Aaron to committe euyll Is the leauen of Egipt cleane forgotten or hath no man syt downe to eate and 〈◊〉 and rose vp againe to play Is the hearts of you all pire 〈◊〉 the Lord what not once at Samaria in all your life not once at Dan not once at Bethell no not â—ne â—ine or affectioned to Priapus Of a trueth it may hardâ—â— be so thought a man will not indge it and God knoweth it is otherwise Why man he is full of presumptious â—â—â—es why his offeringes be vncleane and the fat of the 〈◊〉 is taynâ—ed Many truct in Chariots and many trust in Horses and diuers say there is no helpe in our God and then which way can we be frée from his wrath The man that worketh no deceypt the man that hath not slaundered his neighbour the man that hath not put out his money to loane nor his coyne to Vsurie the man in whose loule there is no guile is not cannot may not be found I tell you to looue the Lord with all your soule with all your might with all your strength with all your heart to looue the Lord and to looue him onely is to fulfill the whole lawe and the Prophetes As the false Prophetes of Iesabell knewe the trueth in the dayes of nlyas the Prophet and as Amasiah dyd vvilfully resist Ieremie the Seribes Saduces Christe so doo the Iesuites and Papistes resist vs against theyr ewne consciences I doo professe and protest before you all yea before the Lord and before his Angels that I neuer enter into the conâ—â—â—eration of this but that I wonder howe it commeth to paste that the aduersaries of the grace of God the Papistes doo not burst and cleaue in sunder when they sée that honor that zeale that affection that loous that might that strength which is due to the Lord God so wickedly and so commonlie to be giuen to Creatures And now tell me you whose faces are faces of brasse you of the. Colledge of the Pope you his Seminaries you inuested into the order of the Iesuites howe you are able to aunswere and to reconcile your selues vnto the Lord God sayth Looue me you loue the Pope God sayth Looue me with all your heart but how heartilie how faithfully pray you to Saints God sayth Looue me with all thy soule yet you sell prayers vnto men and the Soules of men doo you giue from God for money God sayth Looue me with all thy might and you endeâ—â—â—r day and night to Idolatrie God sayth Heare me onely but you will not heare him at all and if you doo you are compelled vnto it Then in consideration that you haue so boldelie resisted the Trueth and