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
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
the Lord willinghe yet for the commaundement sake and for necessitie we must obey him The exhortation is to the good and godlie men whome the Lord hath alwayes vsed to styrre vp and prick foreward in his seruice The Commaundement is to the wicked wilfull and vnbeléeuing persons who albeit the beanies and light of trueth apppeareth will not for all that beléeue Wherefore I am of opinion that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 the generall Proposition ende purpose and drifte of Moses is this to exhort and require all such as are the Lordes to haue a regarde to his Commaundements and to feare his name and of this I must speake two manner of wayes First generallie 1. To all that are heere and to such as shall heare heereof heereafter Next perticularlie 2. To certaine persons whom I see in this place and I would they were rather in some other place then heere The first kinde of reuerence and feare to be spoken of generally is appertinent vnto all that looue the Lord who in yeale with perfectnesse in looue with thankfulnesse in great care with earnestnesse ought bothe daylie and continuallie to serue the Lord their God For who defendeth them at all assayes but hée who protecteth them when they are in distresse but onely hée who is able in néede to ease them in myserie to reléeue them in daungers to comfort them in anguishe of soule and heart to deliuer them but onely this whome we should feare whome we should dread whome we should reuerence the Lord our God For this cause in Deuteronomie I finde it thus written Deur 11.18 First that you shall lay vp Secondly the wordes spoken by the Lord. 3. In your heart 4. In your soule 5. You shall binde them as signes on your hands 6. They shal be as Frontlets between your eies 7. Then you shall teach them your children 8. Euen then when thou sittest in thine house 9. Then when thou walkest by the way 10. Then wheÌ„ thou lieft down 11. Then when thou risest vp 12. Then shalt thou write them vpon the postes of thy house and vpon thy gates The reason of this That your dayes may be multiplied that the dayes of your Children may be multiplied in the Land for the Lord sware vnto your Fathers to giue it them so long as the heaueâ—s are aboâ—e the earth Yet there is a condition for this blessing is graunted vpon a bonde wherein Israel was and we nowe his people we bound also Euen to looue the Lord our God to walke in his wayes and to cleaue vnto him c. In the Prophesie of Isaiah Isa 8.19 where as the Lord God dooth most gréeuoustie denounce the heauy Iudgements vpon Iuda Israel and the Affirians for not obeying and seruing the Lord their God At the length the Lord comforteth his people and encorageth the Saintes and wylleth them not to feare albeit they be as signes and wunders to the wicked men and he fetteth downe his will and his purpose of his feare and reuerence in two thinges First In an Inquisition Secondlie In an aunswere to the same The Inquisition is of the wicked men and of Idolaters that say vnto the godlie Enquire of them that haue a spirite of Diuination enquire of them that are Southsayers enquire of them which whisper and murmure The olde Idolaters vpstart Papistes are a lyke in all things and the first kept away the law froÌ„ the people these make ignoraunce the mother of deuotion Then at that tyme this shall be the aunswere made by the godlie Should not a people enquire at their God should you goe from the lyuing to the dead Nay to the Lawe and to the Testimony should you goe and if then you speake not according to that woorde there is no trueth and no lyght in you wherefore they haue first done vs great iniurie I meane the aduersaries of the grace of God the Papistes who haue drawne away not onely the simple and plaine men from the Lord by kéeping the booke of God shut from them but also haue taught them an other lawe of their owne inuentions and contrarie to the lawe they haue receyued of the Lorde O that they had perfectly the Lawe of the Lord in Mathew Where at such time as the Saduces had béene put to silence by our Sauiour Christe and the Pharisées vnderstanding thereof gathered together them selues also to dispute with him Math. 22.34 One among them all an expounder of the Lawe could not temper his affections but boldly rusheth out and speaketh which shall be séene by you in the circumstaunces of the Text. First in a Question The Question mooued by a Scribe Secondlie in a replie to the Question The replie made by our sauiour Christe The Question is the greater moued by the Scribe 1. In the asking 2. In the tempting 3. In the speaking to Christe The Question mooued was Maister VVhich is the greatest commaundement in the Lawe The Aunswer and replie by Christe is this Thou shalt looue whome the Lord thy God Howe 1. With all thine heart 2. With al thy soule 3. With al thy mind And this is the first coÌ„maÌ„demeÌ„t the greatest Moreouer for the aunswer of Christ is twofolde it concerneth The Lorde onely as before is seene in his seruice Man onely which is thus 1. Thou shalt loue 2. Thy neighbor 3. Euen as thy selfe And in these two coÌ„sisteth the Law and the â—…ophets In Marke the Euangelist This same peruerse man the Scribe that did oppose him selfe against Christe after the Question mooued and the replie added the revnto by our sauiour Christe is â—pted to haue spoken discretelie and to haue set downe his opinion bothe soundlie and wiselie concerning this thing And his iudgement was this Maister thou hast saide truelie For there is but one God For there is none other but he And to loue him 1. With all the heart 2. With all the vnderstaÌ„ding 3. With all the soule 4. With all the strength 5. And thy neighbour as thy selfe Is more then all burnt offeringes and Sacrifices In these places rehearsed you plainly sée that in the seruice of the Lord the principall thing required is this That we obey him and his commaundements O how godly and pleasaunt a thing is it for Israel to know the Lord his statutes are in his mouth his Ordinaunces shall make him blessed his séede shall inherite the land he shall not feare by night nor stand in dreade at noone day for the Lord of hoasts is with him the God of Iacob is his defence The Lorde shal be a shéelde to that man and the stay and staffe of peace shal be vpon his head he is sure not to be mooued and to the nethermost hell shall he neuer fall His pathes are pathes of righteousnesse his wayes be the wayes of lyfe Glorie is on his head honour and renowne are a couering for that man happy shall he be for euer and all generations shall remember him
was able to finde out the name of the blessed Trinitie By reason whereof the people stoode in a manunering supposing it was a newe Doctrine Your Massemongers and Idoll Préests durst not preach of it for feare of dulling the peoples heads with so great and déepe Mysteries And diuers of your Church of Roome doo thinke that this Doctrine is to hie a Doctrine for the people yet what colour so euer you all haue and beare of zeale and Religion I sée plainlie that you doo but cast away the soules of men for you reade in an vnknowne tongue you condempne your selues for you speake flatlie against the trueth you doo but dissemble in this waightie Article of our faithe and of the Trinitie and how cunningly soeuer you glose and do ceitfully soeuer it be that you colour your imquitie the Lord shall reueale it and we doo knowe it alreadie Wherefore I will first of all begin with this pointe of our faithe this ended I will come to the rest In all which I promise that no new doctrine shal be taught you or vaine matters opened to you or any doubtfull thinge deliuered to you But for that which I speake I will giue you a good and sufficient warrant out of the booke of God Thus I beléeue therefore and thus I teache all that faithfully will beléeue to hold and kéepe this ground of saluation for euer which is This reuerend doctrine of the Trinitie is in all holy and sacred wise to be read of euery person that vvilbe saued That Trinitie in Vnitie and Vnitie in Trinitie is to be woorshipped For there is the father who created all there is the sonne and he redéemed all and there is the spirit the holie Ghost that dooth sanctifie all The Father is made of none neither made nor created nor begotten The Sonne is of the Father alone not made nor created but begotten The holy Ghost is of the Father and of the sonne not made nor created nor begotten but proceeding And as in the Scriptures all things that are taught vs are of thrée sorts Either put in and set downe for man to beléeue and not to sée as was the heauen and the earth made of nothing by the Lorde Either to beholde and containe by faithe as is our redemption by Christ either which is last sensiblie to perceiue and naturally to take héede of and beware as is our obedience and disobedience in the commaundements of the Lord The naturall man is lead by reason and sense the godly is directed by faithe and hope So I am of opinion that the carnall and grose man is not able to comprehend the depth of this Christian veritie for that he referreth all thinges to the senses which deceiue him or to the outwarde apparaunces which ouerthrowe him or to naturall reasons which ouâ—e come hun or to materiall and visible apparitions which are alwayes drawing and with holding him so that as he measureth his faith by his sight and the truthe by his corporall and palpable blindnes so is he neuer able to attaine vnto the liuely perfect trueth which riseth of faith is giuen by the Lord. For my owne part I am not of your opinion which deuide your selues from the Church by your foolishe â—â—nes of Catholiques Iesuites Seminaries by which as by sâ—les coates you haue béene alwayes known amoÌ„g the righteous you shinke that this doctrine is haroÌ„e If it be it is no â—â—â—aile in you for you be hard hearted vnbeléeuing persoâ—â— you thinke that the depth thereof caÌ„not be attained vnto The vvilful and blinde are more more blinded by God in euerie thing that euery chyld coÌ„trolleth I easily grauÌ„t you this for séeing you serue not the Lord aright in matters wherin children sée your grosenes wherfore should you presume to search the depth of this secrete you thinke that the people is not able to coÌ„prehend this doctrine I think so too for at your hands they caÌ„not be taught at all your selues are ignorant In the scriptures they caÌ„not learne for you kéepe close the booke of the Lord and you hide these Misteries froÌ„ them But they be carnal you worldly it is therfore ouer hard meat for them to féede on They then be as you are no marueile if the blind leading the blind they both fall at length wherefore lye you still snorting in your Closets rather inglutted with surfetting and riot then experienced in articles of your faith and lie there so loÌ„g as you list suffer your own people to die for want of the light as you haue done rather then as ruÌ„nagates and maisterles men to trouble vs in EnglaÌ„d The Pope hath alwayes been knowne to be Antitichrist in sending foorth such as dysturbe common vvealthes I tell you the plainest Preacher that we haue caÌ„ vtter doctrine you caÌ„not coÌ„prehend and now as you fit dumbe mute speaking nothing you shal be witnesses in your own coÌ„sciences that I will speake no other thing then the trueth Therefore I make protestation of my faith vnto you in this manner There is in the Trinitie thrée persons but one God the persons be these the Father the Sonne the holy Ghost In dignitie none desire to rise higher then the other in power they are equiualeÌ„t none goeth beyoÌ„d the other in glory they are glorious none is worshipped more then is the other Such as is the Father in diuinity such is the SoÌ„ne also in his exceltencie as the Father the SoÌ„ne is in theyâ— brightnes so is the holy Ghost equal vnto them in his highnesse Maiesty which power Principality which right Honour and renowne which hath béene with them from all beginning is common and proper to all thrée Thrée be they in person one and all onely one in Goodhead In béede the Father died not but the Sonne died for vs â—he Sonne was begotten of his Father before all worldes the Father was not begotten of the Sonne The Spirite the holy Ghost protéedeth from them bothe the Spirit the holy Ghost is of them bothe the Spirit the holy Ghost is with them bothe The Father the SoÌ„ne procéeded not of the Spâ—rit yet are they vnited so in the Godhead as the one is not aboue the other neither is there superiority in the one more then is in the other The Rabbines were pitthy and vvittie in many thinges though scrupulous and superstitious in som things The Hebrew Rabbines doo assigne and expresse the Trinitie by this name God which is with them Iehouah This the Gréekes call Tetragrammaton which is a name or word of fowre Letters to outward she we yet there are but thrée indéede for He is put in twise as in the second in the fourth place By these thrée Letters they doo expresse the Trinitie Iod betokeneth Principium 1 A beginning aptlie sheweth the Father that began and created all The second Letter He signifieth To be or to lyue and declareth the SoÌ„ne which is
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
God you haue and may haue and if you repent you shall haue all frée libertie and accesse to the Gospell with out daunger And tell me what is hee whom you so reuerence and adore what is your Pope came he from the heanens or is he indéede as you saye more then a man But what if a wicked man what if a Blasphemer what theÌ„ if he be a Sodomite what if an Inchaunter what if an Heretick what if a Scismatick yea a Simmonist what will you say then if the neuer any Pope was yet Pope of Rome but these or the like or greater sinnes haue béene found within them Tell me if that you meane well as we doo If this be true will you come to vs will you recante will you flie from the Pope if you will then speake and let all these be witnesses And séeing you will not then heare what I will saye First you shew that you are the wicked sonnes of a wicked Father and him you defend in his whorish abâ—ominations Secondly you will take no indifferent proffer in a truthe Thirdly in wilfull manner you will defende that you cannot auouche iustlye Fourthlie you will yéelde to nothing but that you like off And last of all if you were not compelled you would not heare vs at this present But now Conditions offered of subscription to the Iesuits séeing that you are héere giue eare to that which I doo saye peraduenture you may haue an other Prosilite if you deale but in differentlie Remember what you doo you defende the Pope I am against him I shew reasons you will giue me none I offer you the Scriptures as indifferent Iudges and you refuse them I shewe you the Lawe and the Prophets which deny that you holde you regarde them not wherfore I will conclude thus that if any one of you all héere present or any one of your learned Papists beyond the Seas or any one of your close Counterfeits in England be able to prooue out of any godly personne zealous man or any indifferent Iudge whatsoeuer of any time whether he be Croniographer or writer of Historie or Ecclesiasticall Doctor or famous and reuerend for his time or any discriber of Persons or any one that is learned that hath written of your Popes I vvarrant you the Iesuits vvill neither leaâ—ne neither yeelde neither confesse their errors nor agree to reason but against God and man vvill they staÌ„d vvilfully hauing nothing to say against the trueth from the sirt hundred yéere of Christe what time especially your Supremacie and generall challenge began that in the same is able to prooue that the Pope your Lord Maister for whom you suffer so much hath not béene either an infamous Whoremaister or a vile Heretike or a filthy Sodomite or an exceeding grosse Hereticke or a Scismaticke or an InchauÌ„ter or els hath not béen well knowne to haue had some great and damnable sinne raigning within him I for my part will subscribe and holde with the Pope as you doo and for euer hereafter become one of yours I asâ—e but this in like manner of you that if I shall prooue this sufficiently and substantially which I haue bothe spoken and written to you that then you in like manner would become Protestaunts and forsake that Whore of Roome Something I will say vnto you now conterrung this and when I haue more â—eysure I will tell you more Papa Zosimus forged and counterfeyted the Councell of Nice verye falselye and all for to be supreame head of the world Iohn Pope the 2. said Animas piorum non videre faciem Dei That is That the soules of the righteous men did not sée the face of the Lord. Gregorie the sixt which was Hildebrand one of the moÌ„sters of the world was an Inchaunter and vsed other wickednes not to be named Note heere the great iudgement of God that this Idoll of Roome lyfted vp to the heauens might be knowne to fall to the nethermost hell Who making him selfe equal to God to the Angels to Peter to Christ haue had fouÌ„d within them from tyme to tyme such vices as God and maÌ„ abhorring vvere neuer yet found in any reprobate to be more coÌ„mon then in them Iohn the. 8. Pope was a Simonist and sold his Bishopricks for money Boniface Pope was of all other most lyke vnto a Pope for he was cuÌ„ning in all kinde of althinesse and he was expulsed by Ottho Caesar Siluester the second was a Coniurer I find in Stories the one Sforsia was poysoned by the Pope for his wife for that he might the better haue his pleasure of her Siluester the third was deposed you knowe the cause I am sure You haue heard of the pride of Paule the second who deposed the King of Boheme Vrban dispossessed Conradine the right heyre sonne of Conradine King of Sicilia It is a famous Storie bothe woorthy the noting for the great iudgement of God that happened then and for the myserie desperate state of those dayes were séen then For Platina the Popes Secretarie in his discription of Pope Clement the fifth sayth thus That at the Coronation of the same Pope whereas there were present Phillip King of FrauÌ„ce and Charles his brother and Iohn Duke of Brittaine the same Iohn Duke was ouerwhelmed with the fall of a wall and died Sée the great iudgement of God for this happened in the time of the Coronation when as the maner is the Pope was led thorow the Cittie Also King Phillip by the same ruine was sore hurt and lamed The Pope was striken off his Horse and lost a Rubie out of his Miter that cost sixe thousand Duckets I doo remember what a man of late time writeth of Calixtus that was Anno salut 1120. and he is one of your owne Order to name Theodoricus an Abbote and he witnesseth that the same Calixtus was called when he gouerned by the name of Simon Magus I coulde recken vp vnto you an infinite company lyke vnto these but I wyll deferre the spéeche of them tyll some other time and wheras I was purposed to haue giuen vnto you thrée other reasons by collection iust proofe gathered out of the Scriptures against the Pope and the grosse heresie of his Supremacie those I haue let slip That which novv is omitted may be seene if you reade Nauclerus Pius Secundus and Platina and Volateran purposing if God will to make a knitting vp of them another time Onely this I will adde at this present That whereas I haue saide much concerning the Pope and you also his Schollers at this time I haue doone it the Lord knoweth neither of spight to prouoke you nor of hatred to molest you nor of contempte to disdaine you nor of péeuishnes to smite you but in a feare and a reuerence haue I doone it and before the Lorde that if possible it may be I may winne you This is true Verbum meum quod
stonie they that dwell there as Epiphanius witnesseth doo woorship Moses for the miracles that hee did and pray vnto him as vnto God And at the Oke and grous Mambre where the Angels appeared to Abraham they that dwell in Phâ—nitia and Arabia and in the farthest coastes of Palestine they doo giue the same homage the other doo Lib. 2. cap. 4. vnto the dead as Sozomenus witnesseth Now whether you will dâ—â— as the Gentilles doo or be like Christians whether as God commaundeth or as they will you whether as the woorde and Scriptures allow off or as man hath inuented that make you choyse of This I knowe that the Saintes of God haue refused woorship offered them being aliue and I am sure they neuer asked that of you when they were dead And this one thing I note where as the Letany in which are so many Orate pro nobis a Commemoration of the Saincts that shoulde praye for vs was fyrste instituted by Mamercus Bishop of Vienna in Fraunce Sidonius in Epist ad Mamercum vpon these occasions First an Earthquake which then happened then a great Fier which at that time burned then the gréeuous assaultings of wilde Beasts which in those Countries mustered and in the same no mention made that I reade of of any praying to those that are dead your late superstitious Prelates haue put in Orate pro nobis 1 A number of the Saintes of God that must praye for vs. Lib. de Cura pro moâ—tuis Cap. 16. Therefore saythe Augustine Nonum est et supersticiosum quod pro mortuis caeperunt orare 1 It is bothe new and a supersticious thinge in that they haue vsed of late to pray for the dead And vndoubtedly if it could be prooued out of the Scripture your owne men would haue gaggeled and thrust out theyr throates more a great deale with better proofe then nowe they are able to make thereof And albeit Moses was a man for lyfe famous for Myracles wondered at Deut. 34.6 for talking with the Lord and for the family aritie God vsed with him most highlie estéemed of all Iude. 9. yet not one in Israel is found to haue prayed to him béeing dead and his Graue and his Sepulchre is vnknowen to this day AbrahaÌ„ Isaack Iacob Dauid Samuel no nor any one of the Prophets Nor Christ nor his Aposties nor the Church for many yeeres nor the godly did euer inuocate the name of Saints Ergo also we ought not Though Elyas parted the water with his Mantell though at the graue of Elyzeus a dead man was raysed from death to life yet was there neither adoration nor immcatioÌ„ made to these by the Saintes of God nor yet any Reliques of theirs as a memoriall of such thinges done by them Wherfore you doo the Lord great dishonour vs great iniury that wyll come hether as Roauers and Maisterles men to teach vs when in deede we haue no Teachers but the Lord and his Prophetes and séeke instruction at his handes not at yours I am not ignoraunt of that blockishe and doltishe reason you haue vsed concerning Marie the Virgin the mother of Christe neyther is it vnknowne to me how you and your Colleages The sacriledge committed in this Booke is not to be named haue vsurped and much abused the Lord God in your Sodomiticall brutish and Heathenish booke called the Rosarie The Lord no doubt will be reuenged vpon you and the Lord will aske it at your handes One argument I will aunswer of yours concerning the Virgin Marie who as for the looue wherewith God looued her she was blessed so you for your false Adoration and Worshippe giuen vnto her are accursed Rosarie You say first of all O holy mother of our Lord c. Pray vnto thy sonne for vs c. Your owne men are of this opinion that the wordes vsed by the Angell in Luke Luke 1.27 wheras Gabriel saluteth Marie are wordes of Adoration Prayer they are not a bare salutation as we holde I doo find that in Egipt there vvas one to name Marie in the tyme of Valens and Valentinianus vvho vvas first an arrant struÌ„pet and after that was canonized for a Saincte novv of that Marie the stories are full but for 400. yeares af-after Christ there vvas no kinde of vvorship giuen to the Virgin Marie but the Popes brought in all their filthines of late yeeres of their vvorshipping the Mother of Christ Wherefore your first Idoll worship and your second superstitious and vaine iuuocation is all onely grounded vpon this place that the Angell is thought to pray to Marie To you I first aunswere thus Reade the Septuagints and the best Translations in Greeke there shall you finde that the wordes vsed there are no such wordes as your blinde Popishe Idolatrous ignoraunt and vnskilfull Abby lowbies taught the people Your old TranflatioÌ„ is Hayle Mary full of grace c. The Gréeke importeth not so much For the woord is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is reioyce which worde is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as grace fauour so that the word the Septuagints vse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is thou that hast fouÌ„d fauor and grace in the sight of God then this is not a prayer according to your doltish custome that men must pray and say thrée or foure or more Aue Mariaes but it is a salutatioÌ„ of the Angell by which Gabriell declareth the good will of the Lord showen vnto her and his acceptation and fauor which aboue other he hath loued her withall Now also sée how you erre and are deceyued For why was Marie belooued rather then other what for her owne sake onely or for her righteousnes or because there was no blemish found with in her or because she deserued it or because she was vnspotted and without sin or because as most holy she was worthy of greater Benefits O foolish and slowe to vnderstand the Scripture and what is written It became you to search and learne truly the meaning of this place and not to cleaue to your owne opinions wherefore marke the Scripture vnderstand and see and learne and conuert 1 First God saith by the Angell that Marie is freely belooued that is of his meere mercie did he it she deserued it not 2. Secondly the Lorde was with her for God is with all his elect 3. Thirdlye she is chosen before the rest for God did thinke well of her as of one a Vessell of election rather then any other 4. Fourthly shee was in fauour and found it shee had it not of her selfe 5. Fiftely belooued in that shee conceyued and bare our Sauiour Christ and belooued for him the belooued of all not for her owne sake 6. Sixte lie belooued and blessed in that he whom shee bare was the Sauiour of the worlde not that shee saued anie Basil to Iulitta vvylleth vs to pray to God
fire Deut. 4.24 For the Lorde he is a iudge of the world 1. Sam. 2.10 he is as in Egle swift to anger Exod. 19.4 he is as a man strengthened with wine Psal 78.65 hee is as a roaring Lyon to the wicked Isay 31.4 and as a deuourer and eater vp of the impenitent The Lord he is terrible Deut. 7.21 a reuenger of vnrighteousnes he is swift to deuoure the families of the wicked and he will not spare the vngodly houses therefore out of these places of scripture I make this conclusion His wordes are to be feared and his lawes and comandements are to bee kept that is able if wee disobay him to destroy vs But The Lord our God is a consuming fire a two edged sworde as a flaming fire to the wicked that disobey him ergo The Lorde our God is to be feared and his lawes his command ementes but none other whatsoeuer coÌ„trarie to his are to be kept Now this coÌ„maundement here is taken two manner of wayes Exclusiue 1 Excluding all manner of false worship 2 Excluding all other commaundements of men contrarie to this 3 Excluding all foraine power and iurisdiction of Turke and Pope contrarie to this Inclusiue For God includeth all kinde of true worship within this coÌ„mandement of his word The second circumst was this Who they were this commandement did concerne touch They were the Israelites and the people of God hereof I may principally yeeld two reasons 1 First because the promise made so Abraham should be kept that God shoulde be mindfull of that that was spokeÌ„ namely that he and his séede should be blessed for euer which â—hing hath bene must largely and most aboundantly both séene and knowne to all the world and continued so long as Israel feared his name serued him the Lord their God Was it not so of old and doe not we knowe that it is true Israel why they were the inheritaunce of the liuing God Deut. 4.20 Deut. 9.26 Deut. 14.2 2. Sam. 21.3 Israel they were redéemed in his strength Israel was a holy people to their God Israel was as the vineyard of the Lord and he brought out the Heathen and planted them Psal 80.9 Israel was elected of God and the Lorde loued them euermore Deut. 10.15 Israel was a royall Priesthoode Exod. 19.6 and a holy nation counted of till they forsooke the Lord their God of hoste and then God forsooâ—e them 2 Secondly this lawe was giuen to Israel that it might be a witnes vnto them of the iust iudgements of God if they obeyed him not as Moses did prophecie for for this cause are they called by God Rebels and runnagates from the Lorde Deut. 9.24 Psal 106.40 Then were they castawayes from the face of GOD. Eze. 16.3 Then were they counted a wicked generation and of the posteritie of Cham Then as they sell straungely were they called ignominiously by the name of Apostataes Then Eze. 2.3 Then named hypocrites for their dissembling with their God Rom. 2.17 Then Incredulous persons for their vnbeliefe Then were they called the Slayers and murtherers of the Prophetes Iohn 7.28 for in déede they killed them Then the Persecutours of the Gospell Matth. 23.34 for they hated the way of life Then were they called the betrayers of Christ for they killed him And from that day to this Actes 13.46 haue they and their séede bene Vagabonds in strange landes they haue runnâ— from countrie to countrie Actes 3.13 and they haue had no place for why they prouoked the Lord their God to anger and nowe hath he punished them according to the wordes of his seruaunt Moses long before Nowe therefore this appertaineth vnto vs As the Ammorites Pâ—eresits and Iebusites were dâ—â—en â—ut of their owne land thâ—â—â—â—â—el might postede and eâ—â—oy the same So were the Israelites dispossessed of their inheritaÌ„ce for their sinnes that we might be heirs in their steede for séeing that this lawe was giuen vnto them to kéepe and they disobeyed it it is taken from them and giuen vnto vs that we may loue it And in as much as all the day long the Lord stretched foorth his hande vnto a disobedient and gaynesaying people we haue also to take héede that we harden not our heartes as they did in the day of temptation wherefore in many trials and in a long patience and sufferable affection did the Lords leade them from time to time that they might knowe him At the length did he cast them off for their stubbornnesse and hardnesse of heart and whereas they were accepted before GOD gaue vnto them the spirite of slumber and their table was made a snare and a net and a stumbling blocke as 〈◊〉 recompence vnto them to this day And whereas before they were braunches of the right Oliue trée nowe are they cut off and we are taken in in their steade Rom. 11.24 Israel is cast off and we the Gentiles are in their place we must therefore take héede that we also liue now according to the lawes of our God lest that the Lorde despise vs God is of long suffering and of great mercy but when as he striketh he is a consuming fire as he did them for his rigor vpon Israel and his mercy towardes vs his angrie countenaunce shewed vnto them and his louing fauour to vs warde declare both his seueritie and iustice vpon them in refusing them and his clemencie towarde vs that were straungers in that he hath chosen vs as an other Israel and an other Church vnto him selfe for we are nowe the Israel of God and so long we shall be the same as we either obey him rightly or serue him vprightly or be readie to serue him or swerue not from him but kéepe the right way which that we may doe we will examine the third circumstance The thirde circumstance What is the commaundement commaunded here It is this These wordes which I commaund thee this day shall be in thy heart c. Wherein I wold that you noted many thinges 1 First the words commaunded are the words of God not the wordes of Man Turke Pope c. 2 Secondly giuen this day noteth that as yeres doe consist of dayes so day after day making many dayes doth declare that God is to be loued and feared euery day 3 Thirdly here is to be noted the future time these words shal be in thy heart which is a precise lawe that in as much as no time is limited but the future time named it doth argue that God is to be remembred at all times 4 Fourthly I doe gather here in that God saith These wordes shall be laide vp in thy heart that therefore Rires and ceremonies are not to be required so much in the true seruice of the Lord as is the soul and spirit For God will be serued in spirit and trueth 5 In that his wordes are to be remembred is
is giuen all onely vnto vs by the incarnation of our Lord and Sauiour Iesus Christe Isychius saith Lib. 1. in cap. 4. Lon. The onely worke and the effecte of the crosse of Christ is the remission of our sinnes Maximus saith verie well for this Christusommbus natus est sed fidelibus dat salutem i. Homil. 4. de Chr. Christe in deede was borne for all but hee giueth eternall life to them onely that beleeue And Prosper hath a proper verse where he speaketh of faith and of loue that man shoulde haue to God Quo fiat iustus sitque beatus home that is 〈…〉 By faith alone and loue of God we iust and happie seeme Then séeing we can neither finde in the scriptures nor in the fathers nor in the schoolemen that your masse is able to iustifie you for your partes must séeke some other way to helpe I for my part will leaue you to the Lorde whome I wishe you to séeke vnto more then you haue done But wee will examine this scripture God saith these wordes which I commaunde thee this day shall bee in thy heart It is apparant I am sure The worde of God is high yet comprehended it is largâ— yet learned it is deepe yet attayned it is darke yet opened to the faithful it is a rule for al it is enough sufficient vnto all it is all in all and without this is ther nothing to deliuer or to aue any one maÌ„ that the Lorde God doeth comprebende in this remmandement all the lawes and commandements set downe by Moses For in the wordes of God which here generally are but touched onely bee all the wordes of the Lorde vnderstood Then if the law bee so straite the charge so great the ordinance so firme and the certaintie thereof so sure as may be none more strong more ample or higher or déper or larger or broader then is this I can not but maruell greatly howe in what manner by what meanes what color what shew what proofe you can haue for your damnable and grosse opinions which you holde contrarie to this prescript worde of God Among them all for sacriledge most offending for derogation to his maiestie most greiuing God is this which you hold of transubstantiation whereof you haue no grounde but you haue the shew and color of some foundation that is laide weakely by the men of your side And now it is straung to be considered Christ is the bread ergo hee is in it really ergo bodily it doth not followe read Ambrose de Sacra lib. 4. cap. 4. Ierom. in Isa cap. 62. Hilary de Trin. li. 8. and Athanas Apol 2. There is but one counterfeiting color with which you ouerlay that reason worke of yours It is this Christ saide take eate this is my bodie ergo say you Christ is really and bodily fleshe and bloode in the Sacrament The boye that learned Seton but the last wéeke will finde the falt of this argument but we will examine the wordes and let your childish toyes be as they bee Christ saith take eate this is my bodie c. Then sée se what you doe looke vnto it and examine your selues in the same For if that bread giuen was the verie naturall bodie and naturall blood of Christ you shal sée that you be neuer able to defende it wherefore consider those wordes spoken in the interrogations and circumstances which afforde them selues willingly to be pondered of all that shall reade them 1 First If the Iesuites say Christ is here really then these heresies do arise theron if they say Christ is in the bread spiritually they are against theÌ„selues If that Christ is not there at all then are they Ophits and Nazarites that deny Christes institution If they say he is in the bread after a heauenly manner then is he not after 'a bodily manner who spake those wordes you say Christ and that two naturall bodies one at the table the other in the bread that was deliuered 2 Secondly when spake Christ these wordes at the meat eating now the bread say you was Christes substantiated body Then Christ did eate Christ Christ eate his owne naturall bodie 3 Thirdly to whome spake Christe those wordes To his disciples he spake them and saide take eate and that bread after the words of consecratioÌ„ was that very body of Christ Then also there were twelue Christes twelue naturall bodies and Christ him selfe sitting at the table made the thirteenth 4 Fourthly If they say he is there in his omnipotencie then also they haue ly ed Christ is not there in his humanitie therefore take heede that the Lorde iudge you not what time was this spoken before Christes death Christ spake the words take eat you inuert the words and say that the thing was done which yet was to bee done you take the time as past and gone which yet is not come you say his bodie was giuen which yet was not crucified you say his blood was shed and his side was not yet persed And you say the bread was his verie bodie the wine his bloode and Christe was not yet offered vp for man 5 Fifthly what be the wordes spoken These take eate this is my bodie Christ saith take this and eate it is my body You say take eate it is a conuerted bodie Christ saith it is my bodie you say it is a transubstantiated body Christ saith it is my body you say it is his naturall bodie Christ saith take eate in a remembrance of mee you say take eate I am very man you shall eate me Christ saith as oft as you shall do it remember my death til I come you say he is not to be remeÌ„bred but to be receiued not to be thought vpon looked vpon not to be absent but to be present not to be abut to bee way but to be there not to bee gone but to be knowne in the bread carnally and bodily fleshly and really as Christ was borne of his mother Marie The verie cause of all these your erronious and blasphemous opinions I take to be all only this Ignorance and want of reading the word aright are the causes of all hereâ—â—es That you are men ignorant brabblers and no readers of the scripture otherwise you could not be deceiued For read the wordes before read the wordes which follow and you shall find the the words of Christ are to be otherwise taken then you take them For they are spoken by a trope by a figure by a Metonymie As in the same Chapter Christ saith to his disciples Luke 22.8 Go and prepare me the Passouer The lambe is called the Passouer yet was it not the Passouer but a figure signe of the Passouer Luke 22.20 Also Christ saith This cup is that new Testament in my bloode which is shed for you First I note the Christ saith not this wine is my blood Or this cup is my blood But Christ saith this cup
haue practised and taken counsell against the Lord against Christ against his annointed but Achitophell with you and you with him you with Absolon Absolon with you shall be ouerthrowne bothe alike and haue one ende you your interprises fall as they did that Adonias did You you shal he ouerthrowne with Hamon you you with your Ioacim and Ioacim with you and you all ioyned together shall not be able to stand against one Ieremie wherfore returne repent amend and conuert and come vnto the Lorde and be saued Leu. 5.4 The soule that hath sworne and hath spoken the worde that he will doe euill yet if hée repent and be sory the lawe dyd admit him to bée reconciled againe vnto the Lorde There was no man that had offended Deut. 4.29 no man that had trespassed but if hée sought the Lorde his God with all his hart and returned hée was receiued was there euer any in Israell but when they had transgressed and serued straunge Gods Gods of siluer and Gods of stone and offended the Lorde after the maner of the nations that for all that were cast off 1. Reg. 8.33 and dispised of the Lord if they came home O then harken vnto his worde harden not your hartes the Lord wyll accept of you as of Israell learne to doo well séeke his statutes looke into the law of the Lorde sée if it be not an vndefiled law yea it is a law wherin is no imperfectioÌ„ no vanity no leasing no deceipt It is a law that suffereth no manner of Image Exo. 20.23 Exo. 34.1.7 which you onely stand vpon It is a lawe that admitteth you not to eate of the sacrifices of the nations nor of the fornications of the Gentiles all which you depende vpon it is a law that willeth you to runne from ydoles and from the abhominations of Ieroboam the sonne of Nabat that made Israell to sinne but you are all one with hym and runne a whoreing from the Lorde The worde of God 2. Reg 20.30 is most pure nothing like vnto it O therefore runne from the inuentions of men For why Dagon may not stand before the Arke Psa 18.33 1. Sam. 5.3 2. Par. 32.19 he shall fall flat vpon his face The Lorde dooth not regarde the workes of mens hands and the inuentions of their hartes bée farre from him The Lorde is hiest aboue all the world like vnto him there is none before hym was none and after him there shall be none such as is our god his name is an vndefiled name and it cannot be giuen to any other Then deferre not to come vnto the Lorde for Kinges haue not bene ashamed of hym Princes haue yéelded vnto his lore and the Kinges of the earth haue bene subiect to his commaundement The whole worlde hath relented to his voyce and commaundemente and all Nations haue subscribed to his hestes who is like vnto our God that sitteth in his throne aboue and what man may be compared vnto him His power and his righteousnesse is in the highest places Psal 35.11 his rules and his commaundements his wonders and his noble Actes within the clowdes Psa 77.13 Psa 83.1 Psa 89.9 None is lyke vnto him and none may be compared vnto our God Then harken you that are héere I require you agayne to harken yet it is in vayne I speake vnto the winde and I cast foorth my spéeches as into the ayre my talke is to disobedient Children and my wordes are powred foorth in vayne I sée you mooued as men are moued in wrath and you gather you together as the Adder doth stopping his eare charm the Charmer neuer so conningly you doo euill you generation of the wicked and your pride is looked vppon from heauen there is one sitteth aboue laugheth you to scorne and hée hath you already in derision Though you repine at him yet canne you not avoide his handes though you grin and mock yet wyl he hamper you your disobedience wyll hée punishe and your wicked cogitations will hee bringe to naught your haughtie mindes will he bringe downe and your dead lookes wyll hee chaunge I tell you there is a fire gone out alreadye and if it kindle but a litle yea happy shall you bée if you come vnto him For my owne part I hope it not for your partes you intende it not For my selfe I thinke it not for you you determin it not For that which I thinke I doo ensure you I perceiue it not for this time not I but all present sée it not how you are moued wée all sée how you are pricked we all iudge how you wil frame your selues herafter that the Lord knoweth but none of 〈◊〉 Concerning these therfore that are héere whom I perceiue you all are moued at let nothing trouble you right honorable and welbeloued in the Lorde they are as God wyl haue them you bee as God hath thought good for you they shall when God will returne vnto him I must therfore say Lib. 4. dialogorum as Gregorius saieth of such as were hardened in his time Sionti subeâ—dem igne aurum rutilat palea fumat ita sub eodem igne electus purgatur pecâ—ator crematur 1 As vnder the same fire Golde glistereth chaffe smoketh so in the same furnace the electe is purged the offender is burned As the king Iosuah said so must I say who speakinge of the Princes that were destroyed sayde thus It came of the Lord to harden their harts that they should come against Israell in battell Iosh 11.20 to the intent that they shoulde destroye them vtterly And so is it héere either you are come amonge vs that you may sée your selues and repent or els you bée sent of the Lorde that you may harden your hartes and haue a more gréeuous downefall At this let no man wonder For the fiery piller was a light to the Isralites Exo. 13.21 Exo. 14.22 Exo. 19.3 Exo. 16.20 but it was death and destruction to the Egiptians All passed throw the red sea and were baptised in the Clowde and in the Sea by Moses yet all sawe not the Land of promise Mounte Sinai burned and was death to the Isralites but Moses passed throw by the fire and went vp to the Lorde and was not hurt Num. 11.33 The Manna was Angels finde and nourished many it scrawled full of wormes to other and the Quayles nourished and were good meate yet diuers of them died with the meate in their mouthes So likewise is it in the worde of the Lord to some it is saluation to others it is condempnation The Heauens are pleasant and alike to all yet rayned they downe Haylestones vppon the Amorites Iosh 10.11 Cense and Sacrifice were good for all that Nadab and Abihu were consumed with fire from Heauen as they did Sacrifyâ—e Many were stonge with fierie Serpents and dyed but the godâ—ye and righteous men were healed when they looked on the same All that came to Iordan dyd not passe ouer Leu. 10.3 Num. 21.9 2 Reg. 2.8 2. Reg. 5.14 yet the Prophet Elias had no sooner touched it with his Mantell but hée went ouer on drie lande Many bathed in the riuer onely Naaman the Syrian was â—lonsed of his leprosie and by the worde of the Lorde the godly 〈…〉 the wicked are hardened the godly haue lyfe the reprobate are in death I doo remember the Toâ—er of Silâ—â— defended many but the 18 were killed for it fell vpon them and the Angell came downe into the water of Beehesda at certaine times and stirred the water for all that diuers went away Crepâ—â—s as they came 〈…〉 and were not holpen There were many Lopers in the dayes of Christ 〈◊〉 very fewe the ix Leapers were all only they you read of cleansed Great multitudes touched the hâ—m of Christes garments but the woman a Straunger was healed of hir fluxe of blooud Diuers sat in the seate of Moses all only Casphas gaue right sentence that one should die for the people In lyke maner many heare as you doe but God openeth and giueth vnderstandinge And so I conclude with Paule Rom. 9.18 of whom the Lorde our god wyll of hym hath hee mercie and whom hee wyll hee hardeneth And as for you the Lord if it be his wyll and pleasure open your eyes If not his wyll and purpose bee fulfylled FINIS ⧠Faultes escaped in Printing For the first part Page 7. line 9. reade he set page 7. line 22. reade to possesse and pa. 10 line 2. reade and howe page 11. lin 35. reade with power with right page 16. line 25. reade since Christes page 26. line 27. reade force page 29. line 9. reade There is page 36. line 16 reade must page 4â— line 29. reade slaine by them page 43. line 31. reade Apollyon For the second part Page 7. line 15. reade Euen the same commaundement page 11. line 22. reade They all yéelded to that page 13. line 15. reade The Lorde wyll ryse vp in his furie page 13. Annota For hat reade that page 14. Annot. 1. reade hath opened this page 14. lin 17. reade There bée Bonlij page 14. line 27. reade of the fruite Orizam page 16. lin 1. reade condescend vnto the end page 17 line 15. reade for Midbhath Nidbhath page 17. line 21. reade that should lyghten page 18. line 3. kept as at the day page 18. line 8. goe a gleaning page 18. Annot. 2. reade They all almost page 18. Annot. 3. reade not Christ and his Apostles page 20. line 7. reade Is no other page 20. li. 18. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 21. line 4. reade then in vse page 21. line 7. reade Enthutianus page 25. An. Vltima reade Valafridus an Abbat page 29. An. Vltima reade To haue any page 32.17 reade But looked vpon ..