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 ..
bosome Psalm 79.13 and to powre out of his wrath as vpon the nations and vpon those kingdomes that know not his name yea let all the enemies of the Lorde perish let none prosper that loue not the Lorde our God â—â—d 5.31 As in the day of ouerthrow so let the vnrighteous men perishe I hope the Lord will raise vp in his furie and lift vp himselfe in the coastes of his enemies Then shal your iniquities be as the inâ—quities of Galgall Hos 9.15 For those the Lord loueth not because of the malitiousnesse of their inuentions And as for vs we wil not cease to speake against you and against Rome and against all the enymies of God both day and night for the thinges that you commit are execrable thinges Nothing that you doe pleaseth the Lorde for you haue not one iot of his lawe in your lippes but all that you haue is of man God saith heare my wordes you heare the wordes of a straunger and of the Pope God saith doe that I command you you doe as man commandeth you God saith remember me for euer you forget him in all the thinges that you doe and you vse other ordinances and other lawes then you hane commaundement for You thinke I doe you iniurie no I séeke to reclaime you you say I deale hardly with you nay not so I will deale frankely with you These inâ—entiâ—â— of men 〈…〉 successâ—â—el 〈◊〉 Pope to Poâ—â—â— till their veâ—â—mous 〈◊〉 poison 〈…〉 and 〈…〉 are so 〈◊〉 with 〈◊〉 mes that 〈◊〉 can inueâ—â— nâ— more For if you can prooue either that your owne order of Iesuites which some of you professe or that your Hermites your Anchorists your Nunnes your Friers your Monkes your Chanons haue so much as any color or shew in the booke of God I am contented to like of them If you can finde but the name of any one of them all there or their customes or their rites or their traditions wee will thinke you haue proâ—ited maruellously I am sure that your fathers coulde not And as for you because I am to frame my speach as to men present not absent I haue déeply straitly to charge you What presumptioÌ„ was it for you to come to vs Wee sought you not What arrogancie to teach vs We are not destitute of such as can instruct What was it because you woulde sowe your damnable errors heere Paul Floren of Cesaâ—s schoole a â—â—â—te in Vienna hath opened and this much more as you did of late amongest the Iaponians a people that might haue béene conuerted nowe they are infected by you that might haue séene the light nowe they are blinded thorowe you that were forwarde nowe they goe backewarde by meanes of you that would haue known Christ aright now are farre from him thorowe you For with the Iaponians whome you haue mocked there are Iamambuxae knightes of the Vallies for high personages in their spiritualtie they committe horrible thinges amongest them there bee Tundi in stead of your Bishoppes and they sell mens soules for monie These are all one with the massing Priest that did all for the penie there bée Boulit in steade of Monkes they make shipwracke of the men of that countrie they with their fellowes take menie to be paide when they are deade in an other worlde there be Idols Amida and Zaca which the men of that countrie worshippe as they were taught by you Thinke you that it is vnknowne to vs are we ignorant of your dealinges Simon Magus Carpocrates Saturninus Basilides were the first heretikes that vsed charmed drinkes associating accompaning of spirits al which the Iaponians had of the Iesuites No I tell you no For we are certified euen of the horrible and detestable sacrifices which were taught the Iaponians who doe offer dayly vnto spirites and for that they shoulde not hurt the standers by your Colleges taught them to giue them of the fruite Crizam which in banquet wise they set before them And come you hither and haue you hope to preuaile héere with vs and as Apostles as Apostataes I should say come you hither into Englande to confirme that your Copemats haue spread abroaâ—e there Why you are beguiled you haue no hope you can not preuayle For our children laugh at you when they heare or sée you our yong men condemne you for they can indge of you our fathers and graue Seniors controll you for they sée into you olde and young young and olde cryâ— out and spurne againste you there is not one onely some reprobate heere or there or one Sanders or some Harding or a runnagate out of his Countrie excepted that holde with you But if GOD giue you eyes and grace this you may sée That this honourable and great assemblie haue all their eyes set vppon you and they would be right glad if happily the spirit of the Lord would rest vppon you at this present and chaunge you that you might become newe men We pray for all that God 〈◊〉 turne all if hee please We pray against all â—o many as are wicked and hardened least they shold infect all for so wee are coÌ„manded And you sée what harme wee wishe you wée labor to alter you wee labor to conuert you wee labor to labor to perswade you wée labor to teache you And as many of my fellowe bretheren and learned men haue béene here So am I come to say something vnto you that at the least whether it bée to life or to death the worde of the Lorde may haue his course wherefore I will nowe come to particular pointes which you defende wherein if you stande not as you haue done hetherto peruersely I hope in the Lord to doe good if not let the will of the LORD bee done Articles of our faith must depend on the scriptures â—hen if 〈◊〉 will 〈…〉 leeue 〈…〉 they 〈…〉 〈◊〉 refeâ—â—e the 〈◊〉 the scriptures else 〈◊〉 not wee to credit them In this place GOD sayth thus My wordes which I commaunde thee this day shall bee in thy hearte Tell mée then séeing the wordes of GOD are onely to bée looked vnto what worde what commaundement what scripture or what place you can prooue it in That your Masse is lawfull or that it is a propitiatorie sacrifice for the quicke and the deade What worde haue you to prooue that Christ is really corporally fleshe bloode and bone in the Sacrament What worde haue you for your administration of the Supper of the LORD in one kinde What word haue you the you should refuse to come to heare the word of the LORD which you will not hears but by compulsion If I can prooue that all these your assertions for which you suffer and are in bondes bee vntrue vnlawefull most false will you then yéelde and relent For my parte I doe ensure you that if all the learned Papistes in the worlde coulde from the firste originall and springe of these
yéelde certaine reasons Pride First of all the pride of Sion is great and her daughters haue waÌ„dring eyes and stretched out neckes they mince it in the stréetes with their féete as if onely they had a care to liue héere and to doo nothing else Securitie Secondly the fulnesse of bread is great and 〈◊〉 are inglutted with the Oliue and the Grape therefore beginne freé to to be carelesse Whordom Thirdlie there is a gréeuous sinne which of all other I feare which aboue the rest I abhorre which of all is most damnable which in the most is most common yet estéemed of ouer lighthe by the most godlie which is whoredome that is so sparinglie punished For these sinnes am I perswaded that God hath begunâ—e to shewe his displeasure and angrie countenaunce vpon vs the Lord hath nowe forewarned vs to looke about and to examine our selues against the tyme of his comming And assuredlie I am sore grâ—ucâ— for the same for the Papistes finding that we haue displeased God and knowing that the Lord neuer striketh but when he is angry have nowe of late lyft vp their heads thinking to make a conquest and to pray vpon vs So that I sée we are nowe in distresse and two kinde of inconueniences fall vpon vs for our sinnes First the Lord is 〈◊〉 honoured and the Papistes they hope for a day Secondlie our people and nation is affrighted and in parte discouraged 〈◊〉 they feare that because the multitude of Heretiques are nowe incâ—â—sed that therefore God as he hath warned vs hath also forsaken vs and as he hath touched vs hath certainly delivered vs into their handes which is nothing so wherefore séeing the the aduersaire is so exalted against God in his pride and the poore Church so discouraged for her sinnes in great humilitie I will say some thing to them be the. As concerning you the aduersaries of God and enimies to England whether you be called by the name of Papistes or tearmed as Catholiques or estéemed as Iesuites or thought to be Seminaries 〈◊〉 called by any other name among men Vnderstand all of you that if we haue sinned you haue no cause to reioyce we haue not trespassed against you but against God and if any thing happen vnto vs we are vnder the handes of the Lord not vnder yours What if our fathers haue erred what if our Kinges and Princes haue offended what if our Rulers haue trespassed and we his people gone astraie that appertayneth not vnto you but vnto our God To him we submitte our selues to him we yéelde to him we acknowledge our sinnes 〈◊〉 for you what haue you to doo with vs why trouble you his people and what haue you to doo with his annointed we will submitte not selues to the highest we will not be delyuered into your handes nor into the handes of men Knowe you that we will neither choose to â—ye thrée dayes before our enimies nor haue seuen yéeres famine come vpon vs in the land but we will fall into the handes of God let the Lord doo what séemeth him best in his eyes Now if it should come to passe that we were againe made slaues vnto you as we haue béene of oide tyme yet would the Lord be reuenged vpon you your Shéepheards should be scattered as was Gardner and Bonner your Princes and blasphemers should perishe as all those haue done that stoode against vs your Runners and Deuowrers with the swoord should haue a deadly ende as hath befaine to the persecutors of our Church and you your selues should haue all the plagues of Egipt to trouble you tyll you had deliuered vs. what if we serued you seuen or eight péeres for our sinnes to reclaime vs yet would the Lord send an other Othoniell Iudg. 3.9 to redéeme vs consume you what if eightéen yéeres as we confesse some times we did what aduantage was that to you when Eglon your King Iudg. 3.14 with the Ammonites and Amalekites were afterward destroyed for it by Ehud of Gera the Captaine of the Lord What I pray you aduauntageth it you to rayle on the hoast of the lyuing God and to curse vs and to defie vs before the Lord if afterwards you and yours be found all onely to be they that are cursed for so it fell out in the dayes of Ezechias when Senacherib defied Israell and rayled on the lyuing God Isai 37.38 And so fell it out at the beginning to Balack the sonne of Ziphor Numb 22. that hyred Balaam to curse Israell as the Pope hath hyred and sent you out to curse vs. Therfore this people if they will feare the Lord shall not be afraide of two or thrée Bées of the East but euen they shall sée your dead carcases vppon the ground and you the enimies of God to be drowned and swim before their faces And nowe for the second point for which I doo perceyue the people of this Land are greatly troubled namely because that the Papistes and Iesuites with other the riffe raffe and scumme of this Realme are nowe séene to appeare who before this tyme haue béene hidden in the bytches and channelles of England Let them all vnderstand that it is a small thing with God and no great or rare matter to haue wicked men and vngodlie ones to arise in the Familie of the Lord. For so it must it be in his Church Congregation for euer that those that are his may be tried VVhy wherefore for what cause should you be â—â—â—couraged it hath béene so of olde from the beginning it hath béene thus Looke and sée search and vnderstand it will be found true It is a small matter in great abundance of small hearbes to haue a handfull of stinking wéedes in a mightie ground well eared with corne to finde some Darnel or some Cockle in plentifull Gardens and well â—â—ored to haue a bundle or two of Nettles or in our great and mighty Church of England to haue a fewe of wicked and peruerse papistes The Israelites cannot doo amisse though some Préestes of â—â—all 〈◊〉 in the Land the Congregation shall not all perishe though Coré Dâ—than and Abiram conspire the Prophetes of God all faithfull persons must not be dismaied albeit some offer vp Incense to the Quine of Heauen and England must not be afrayde though some Iesuiets trouble them The Church of Corinthus had in it false brethren that hindred them and Laodecaea and Smirna and Theatyra in the Reuelation had among them wicked persons that withortwe them and the Primitiue Church hath not béene without Heretiques at all tythes that haue withstoode them neither shall England be without Seâ—inaries and schollers of the Pope to molest them I remember what Augustine sayth August ad Petrum Cap. 43. Firmissime tene et nallatenâ—â— dubites Aream esse Dei ecclesiam Catholicam et in ea vsque in sinem seculi frumento mixtas pale as contineri That is It is to be thought
world Yet for that you séeme to make a colour of some matter I will not sticke to enter into your follie and discouer it to the world An aunswer to the place of Ezechiel and the Iesuits argument You say that one appeared We knowe it was an Angell and shewed his readinesse Therefore shall you be aunswered out of Ezechiel the Prophet that will be an equall Iudge betwéene vs bothe answer 1 First that which is vttered by the Prophet is done by way of a Vision no materiall or reall thing done indéede But by a Vision is the Captiuitie and destruction of Ierusalem opened by the comming of the Babilonians from out of the North who should ouer runne them answer 2 Secondly all that which was séene was a representation and figure of those thinges were to be done As for example The sixe men seene were the Babylonians and messengers of Gods wrath Lying toward the Northâ— Declared the place from whence they came Hauing weapons in their hand Betokened destruction Wheras a man appeared in white Linnen cloathes Was shewen the looue of God to the faithfull who sent them a helper Hauing a writers Inckorne Opened that he marked such as should be saued The persons are described that should be marked namely such as mourne for Gods children crie out and mourne for the iniquities and transgressions of the wicked séeing the glorie of their God defated The marke wherewith they are marked is Signum Than as some translate which you that holde of the Popes side call the signe of the Crosse And as in other things so in this doo I wunder at you how impudentlie and boldlie how falselie and vntruelie how corruptlie and vnaduisedlie you haue affirmed this At Roome as they say there men haue great skill in the tongues but it is vnlyke For the Hebrue is so plaine they caÌ„not vvrest it the Greeke is not so intricate but they may attaine it But heere lyeth all they reade olde Idolatrous vvriters they reade vvicked superstitious meÌ„ they neuer conferre that they do with the Scripture heere it is that they fall bothe into the ditche those that haue skill in the Hebrew tâ—gue can tell And God be thanked for it how euer it be that the Hebrew tongue is eyther hidden or obscured or dimmed by you yet we knowe well enough that in shamelesse manner you falsifie bothe the Scriptures and the Hebrew bookes Maister Harding blusheth not to say that Ierome affirmeth Thau To haue had the similitude of the Crosse when as in verie déede Ierome auoucheth no such thing but repreheÌ„deth the Samaritanes that superstitiouslie doo lene vnto the same and the same thing is condempned not commended by Ierome Now therfore shewe vnto me two things which I will aske of you such as béeing present defend the Pope and hold with Images Can you prooue that this Signum Thau is the Crosse which you woo ship when as you say to a péece of wood Aue Rex noster 1 All hayle O King Or can you prooue out of this place that if Thau were the Crosse which we denie Yet that eyther the Man that was séene or the Saints which were marked or the Babilonians which were sayde to come vpon them dyd woorshippe pray vnto or adore this Signum Thau and if you can doo eyther of these I will subscribe to your opinions and become one of you If not then knowe you haue abused the Lord vnderstand you haue misconstrued his woord thinke that you haue beguiled his Saints and be you assured the Lord will require it at your handes And nowe to certifie all men in a trueth I will bothe aunswere you and satisfie the Reader It is to be vnderstoode that the Lord dyd nothing in vaine in his booke there is no lyght thing no néedlesse thing no incoÌ„modious friuolous thing set downe But euerie place euerie Vision euery Prophesse euerie woorde hath his meaning and proper sence which bringeth vnto the ignoraunt personne some knowledge So that if any one of you héere before mée shall aske this question at my handes why the Lord God commaundeâ— the Aungell to write rather the signe Thau then any other of the Letters in the foreheads of the Saintes I wyll giue to that Questionist thrée reasons reason 1 The signe Thau hovv vvas it abused by Papists First Thau is the last letter of the two and twentie Hebrew Letters therefore dooth it make vp the iust and perfect number whereby is signified that the Saints marked with this marke are such as be perfect and pure and wise and such as shall make vp and fullfill the nomber of the elect reason 2 Secondly the law with the Hebrews is Torah Therefore Thau the first letter of this worde Torah which is the lawe dooth represent that those which are marked with the same letter Thau are such as doo indeuor to kéepe the lawe of the Lorde reason 3 Thirdly I am of opinion that as the letter Thau is the last letter of the Alphabet among the Hebrews so those that are signed with the signe Thau are certified to bée such persons as are and shal be counted to bée the last and the worst the basest and the homeliest the meanest and most despised among men And now if any of you all or any of yours are able to saye any thing against this my Assertion I will not hinder you but as patiently here you as you haue hetherto harde me thus concluding that as yet you haue sayde nothing to prooue Images lawfull Against you that worship them against them that made them against all such as holde with them the Lorde God saith much in his booke Isai 40.19 Isa 46.7 Ier. 10.3 Now then shall we obay you or the Lorde Man or God Christe or the Pope or beléeue you or the Scriptures For if it be true Non habebis Deos alienos coram me 1 Thou shalt haue none other Gods before me Exo. 20.3 If it be true Per nomen externorum deorum non iurabitis c. 1 You shall not sweare by the name of any other Gods Exo. 23.13 If it be true Nolâ— adorare Deum alienum Ne ineas pactum cum bominibus earum gentium Thou shalt not worship a strainge God thou shalt not make a league or a treuse with those men and with the Nations Exo. 34.14 If it be true in Leuiticus Thou shalt not tourne thy selfe to Idols and thou shalt make thee no molton Gods Leu. 19.4 Then Images and Idolles are not lawefull If the Lorde saythe well when hee sayde Ego Deus gloriam meam non dabo alteri 1 I am the Lorde God I will giue my glorie to none other Isai 41. If the Lord saith well Confundantur omnes c. Let them be confounded that worship the worke of mens handes c. Psal 105. If the Lord saith well in this place Thou shalt feare the Lord thy God and him onelie thou shalt feare
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
71. And see if there be any honor or reuerence or adoratioÌ„ giuen to any other saue onelye to the Lord God then I conclude Ergo none ought to be giuen vnto the Pope The holy order of the Priesthood is not vnknowne vnto you yet if you could finde either in Aaron or in Eleazar or after that in Ely and his sonnes or els if you made any shewe at all of the honor that was giuen to Iehosuah in Zachary Cap. 6. the may séeme to be equiualeÌ„t or come néere vnto yours which you attribute to your Pope no doubt you would cauill perilousâ—ie and fight manfully for your Popedome Your Pope Os Porci that is a Hogge for his filthines of life and after that chaunged his name to Sergius did according to his former name vsurpe the name of God and Constantinus the fyrst was also the fyrste that kissed the Popes feete fell dovvne vnto him as vvitnesseth both Nauclerus Platina but for as much as there is no resemblaunce vnto that man of sinne made by any one in the old law you are lawlesse men that so vnlawfully will striue and impugne the lawe of the Lorde And concerning the Chayre and Cathedrall estate of Peter wherin you suppose him to haue set as Lord and chéefe of the Apostles I saye thus much vnto you if in the Scripture there be any such thing founde of Peter eyther that as Lord he ruled the rest or as Christes Vicegerant he tooke the office or as Vniuersall Bishop he gouerned at Rome or as Supreame head Peter commaunded all or that Peter left any Successour behinde him or that hee was honoured and reuerenced and called vpon as your Pope is I will yéelde subscribe vnto all your opinions But if you cannot prooue this you speake of the Pope will you yéelde to vs wyll you confesse a truthe and renounce your errors will you come to the Lorde and acknowledge your backsliding from the trueth This will I doo if any one of your side can finde the name of Pope or Supreame head or Lord of the Angelles or a Man that can not sinne or generall Bishoppe or successour of Peter or a holie Father or gouernour of the whole Church or any other of your Titles that you giue vnto him I say that againe finde them in any one place of the Bible olde or newe I will subscribe and become as one of you In contrarie manner if not then yéelde you vnto vs. How euer it be we can conuince you by the Scriptures therefore against the Pope héere is the second reason Against the Pope the second reason That which is not found in the Scriptures for the which you haue no warrant which derogateth from the Maiesty of God is not to be done The name of your Pope the tytles of your Cardinals the honor and worship you giue to the Pope and them taketh and derogateth from the maiestie of God Ergo. Your Pope is not to be worshipped as you worship him and that you doo and giue vnto him is not to be done This is not rare in Popes to cause blood shed and rayse Treâ—sons and tumults in coÌ„mon vvealths for by blood Engenius vvas elected vnder Ludouicus Prus Zacharie Pope in his tyme stoode against Caesar and gaue the kingdome of Fraunce to Pâ—pinus after Christe 755. Childericus the true heyre vvas shauen then thrust into a Monastarie by the Pope and thus would he deale with Englande if he could Where finde you that death and lyfe is in the Popes handes as you doo affirme that hée may dispence with any sinne as he dooth That he can redeeme Soules from out of hel and Purgatory as you imagine that he may giue lybertie to whordome frée accesse to Treasen without breache of lawe that he may send out his Bulles with frée release of all the sinnes men haue committed Thinke you that we may suffer these horrible blasphemies or that â—ee may snffer you that vpholde them what an other redéemer beside Christe what that a mortall man shall haue lyfe and death in his handes what that they shall be lybertie graunted to finne and frée accesse to all wickednesse what that any one may redame the soule of his Brother from hell or that a satisfaction maye bée made after his departure What Bulles Pardons Indulgencies or Masses for any Soule aliue or dead Why where what place by whome in what Prophet what Scripture haue you this in It is straunge it is vnknowen to vs Abraham neuer heard thereof Isaack and Iacob neuer knewe so much Daniel Enoch Iob these thrée righteous men neuer spake it they can saue but theyr owne soules in the day of the Lord. And shall we giue more vnto the Pope then we haue done vnto them It is the Lord that bindeth the golden chaine about the necke that giueth Siluer and Golde vnto féeble men The Lorde is cloathed with glorie and honour for it is he that couereth him selfe with lyght SaluatioÌ„ commeth of none but of the Lord lyfe of none but of the lyuing glorie froÌ„ none but from God that is glotious Ergo God onely not the Pope can haue any of these giuen vnto him and spreadeth the heauens as a Curtaine The Lord openeth his handes and filleth with good thinges and the gates of death are at his pleasure He sendeth his spirite and they are created and he â—arieth downe to the nethermost hell He spared not the Families of Core and the multitude of Rebelles were swallowed vp quicke He euen the Lord dooth binde Princes to his wyll and he teacheth his Auncientes wisedome he can holde their féete in the stockes and he can chayne them with chaynes of Iron The Lord can saue and defend his people the Lord can delyuer and lyft vp but farre be it from the sonnes of men and let not disobedient chyldren take it vpon them least he strike if he be angrie least his indignation doo aryse and we perishe And if any one will haue lyfe or the people of the Land looke for redemption let them come to the Lord of hoastes the God of I acob shall be their defence Cursed is he that trusteth in man and I wishe all those that feare the Lorde to saye Amen And now concerning my selfe for that I speake vnto you at this tyme rather then any other it is bothe because I would confirme the doctrine which my brethren haue Preached héeretofore and in part also for the hope I may doo some good among you I thinke this and thus of you you haue from your Infancie béen trained vp in blindnesse and error neither doo you vse to reade the scriptures If Papists prayed earnestly lyued soberly and hardned not theyr haits vvylfully but vvould submyt them selues to the Lord vvyllingly then vvould they not erre so grossely so much as to tranaile and ware old in the Doctors So that vpoÌ„ thrée causes which may well be taken away I easily perceyue
Gregorius Na. in his Philos vvylled vs to pray onely to God Lactātius sayth Lib. 2. Cap. 18. That we ought onely to pray to God Ambrose Lib. 3 de Spiritu Sancto praieth to the holy Trinitie Hyllarius in Psalm Referreth him all onely to God that vvyll pray aright But for praying to Saints for praying to the dead for making of any prayer to the Virgin Mary it is not to be found in all theyr Bookes Wherefore you fée first this was no prayer next that the Virgin Marie deserued of her selfe no more then any other Thirdly that the Lord did fréely accept her and that he tooke her vnto mercie Now if you can prooue that any woorship or seruice or honour or homage is to be giuen to Marie or that you should and ought to pray to her for my part I wyll condiscend and yéelde vnto you If not then be no more erronious returne and amende and come home and be saued Why should you yéeld to mens Traditions why should you holde with that which is found out by flesh and blood why should you stand to vaine illusions and deuises of the Popes why should you holde with foolishe constitutions and ordinaunces of your Fathers why should we beléeue you rather then God then Scripture then Trueth then the Gospell Search and sée and finde any such one thing as you maintaine then I know that my fellow brethren and I will not only cease to preach against you but we will think of you as becōmeth men to thinke of the members of Christ But knowing that we doo know we dare not we may not we can not we will not be partakers of your sinnes for sée and looke euen as other so also this abhomination springeth of your Popes and hath rysen from out of the sea of Roome Therfore when Iustinian the Emperour had made a Feast called the receyning in of our Sauiour Christe which was a remembraunce of that day when Simeon dyd receyne him in his armes in the Temple The feast of the Assumptiō of Mary Concilium Lugdunense Your Pope did transferre that was giuen to God vnto the Virgin Marie so the feast of Marie came in in the stéede of the feast and solemnized day of our Sauiour Christe as appeareth at a generall Councell in your booke of Decretals the yéere after Christe 1273. Visitation of Marie You haue a Feast called the Visitation of Marie brought in by Vrban Pope sirt of that name after Christe 1380. who lyued at that tyme when as one of your owne Order a Monster of the worlde a Monke brought in the first vse of Gunnes Annuntiation You haue a Feast of the Annuntiation of Marie which was confirmed vnder Ludouiens Pius by a generall Councell after Christe 819. Conc. Aquisgrangense Conceptio Presentatio Horae Canonicae You haue the Feast of the Conception of Marie allowed in a Councell at Basill after Christe 1439. You haue the Feast of the Presentation of Marie after Christe 1484. You haue howres Canonized in which you praye seuerallie to the Virgin which was done by Vrban the second which was scholler to Gregorie the seuenth after Christe 1090. and he troubled the whole world Salue regina Coelorum You haue Salue Regina All hayle O Queene of Heauen c. That worishh and Romishe that Deuillishe and faithlesse Song which was the worke of Gregorie the ninthe 1240. And you haue certaine times for Bels to be roong to Marie which Iohn Pope 22. dedicated after Christe 1320. Belles So that no more filthynesse no more superstition no more damnable and gréeuous enormities may possiblie be found out or inuented then your Popes haue sought out and imagined to dishonour the Lord God with all And nowe tell me if you be not ashamed of these fooleries which in gréefe I doo repeate but yet of necessitie The wickednes vvhich the Papists doo commyt is great for they pray to many they should pray but to one they pray to man they should pray to God they pray to the Saints they should pray to Christe they should pray to the lyning they pray to the dead they pray to the creatures they should pray to the Crento wherefore there is no man that wilfullie wyll not erre as they doo but he may see very plainly that theyr blasphemy is outragious theyr sacriledge is perillous and theyr dealing is most of all daungerous to the state of the soule I must rehearse that your wickednesse may be séene shewe me if these be tollerable If they be what Scripture haue you If not why defend you them If you can maintaine them then speake for them If you be sorie for them then run from them If you holde them then make proofe of them If you flie from them then denounce them It is better to retyre with modestie then be ouerthrowne desperatlie It is fitter to acknowledge your faultes willinglie then to suffer and be accused publiquelie It is more manlike to holde that is right and good constantlie then to accuse your selues and burne in Conscience inwardlie It is a more pretious thing to the Lorde more acceptable to men and more commended of all to reuolt and returne in tyme then to hope in errour to truste in euyll or defend an vntrueth that your commendation may bée renowned and your names famous among vnrighteous personnes Wherefore giue glorie to whome glorie belongeth honour to whome honour belongeth thanksgiuing to whome thanksgiuing belongeth and prayer to whome prayer belongeth and repent and beforie that you haue derogated so much from the Maiestie of God and giuen vnto Creatures that is none of theirs It may be you will replie and say Why diuers of the Fathers are of our opinion why many of the Doctors say as we say why the Schoole men the greatest number doo as we doo But what then men are men and haue alwayes erred the Trueth is the Trueth and will not lye the Fathers haue béene faithlesse and haue sinned the Scriptures are sacred and no filthinesse hath béene found in them the Doctors haue done amisse the Lord our God neuer troade his foote awrie the Schoolemen haue béene but scoffers in many thinges the schollers of the Lord and his Prophetes neuer led you but right in euerie thing Then take these refuse yours alowe of God cast off men receyue the good auoyde the euill remember the woord eschew lyes And yet though you thinke you haue all the worlde on your side you are deceyued for albeit one or two of the Fathers or more haue allowed in part the prayers to the dead and to Saints yet for all that I can and will appose others against them of more sounder indgement a great deale that doo thinke it vtterlie vnlawfull Errors of the Fathers to pray vnto the Saintes And what though Anathasius dyd thinke that it was lawfull to pray to the Virgin Marie shall we therefore subscribe I tell you no for I will neither holde with
that haue offered vp of the Children of God vnto Deuilles You haue serued Baall Hamon and you haue runne vnto the Calues euen the golden Calues of Dan and Bethell You haue laide in waite for the Lordes annointed and you haue cursed â—auid to his face The Preistes of Nob haue béene slayne by your handes and by your Fathers handes haue the righteous men béene eaten vp Wherefore wee must require this blood at your handes if you will not returne and come vnto the Lorde Truely your blood shal be spilt at the Poole of Samaria according to the worde of the Lorde and that Roome shal be as the house of Baasa The Sworde of the Lord shall waxe red with blood and he shall reioyce in the fat of the slaine As did the Children of Edome at the day of his wrath so shall you sée the bones of your mighty men lye in the stréetes For the Lorde hath seene you and he hath tryed you you are already wayed in the Ballaunce and you are founde to light And if now you repent not and retorne not If now you amend not and reuolte not from your errors as I found you so I must leaue you open to the hand of the enimie And it shal be my prayer bothe day and night that the Lord would quicken you or that he would shorten you that the Lorde would amend you or that he would ende you that you be not reserued as flaming firebrands till the day of displeasure to consume any more of the Saincts of God And for the second parte of this my Sermon the next time that I come hether and when I haue leisure you shall know and vnderstande more * ⎠* FINIS Primae partis THE SECOND PART OF the Sermon preached against the Iesuites at the Towre the 21. of May 1581. being written in the 6. of Deut. ver 6. These wordes which I commaunde thee this day shall be in thy heart Deut. 6.6 THis briefe and shorte sentence beloued in the Lorde is a portion and parcell of the wordes going before in this verse where the Lorde exhorting his people to feare him and to feare him onely did in a compendious maner vtter his will and pleasure in a few estminstances namely to heare his voyce and his worde with all their minde with all their soule with all their might with all their strength wherevpon successiuely did follow a reason of that was spoken that is These wordes which I commaunde thee this day shall be in thy heart Nowe if you doe remember in my generall diuision were noted the other day these two things First an exhortation secondly a commaundement of the exhortation wee spake then at large and nowe wee must say some thing of that remayneth therefore there is generally noted here out of these wordes rehearsed one thing namely â— The onely and sole commandement here set downe And this commandement is seene in circuÌ„stances 1 Who commaundeth The Lorde our God commaundeth 2 Who they bee the commandement concerneth The Israelites be they it coÌ„cerneth 3 What is the comandement These words that I coÌ„mand this day shall be in thy hart that is the commandement 4 For how long a time was this commandement giuen euen for euer and for euer vnto all is it giuen Circumst 1. The Lord commandeth and it is not without cause whose power it we disobay him whose loue if we do serue him whose strength if wee refuse him whose mencie if we imbrace him Whose rigor if we resist him whose fauor if we stick to him haue not now onely but from time to time béen séene of all Therefore is hee omnipotent that hee may rule vs and hée is almightie that hee may fame vs and hee is stout that hee may bridle vs and hee is high that hee may ouersée vs and he the Lord our God is terrible that he may feare vs if we go astray and do that which is amisse Of this that I haue spoken and of him in this place that is the Commander I may giue diuers reasons yet will I onely yéelde thrée vnto you which I know may particularly touch vs all The first is a Personae magnitudine that is a reasonable persuasion from the greatnes of of the person to feare him the Lorde God Deut. 4.39 The Lorde why who is like vnto him who may be compared vnto him Vnus solus est he onely is one and onely God Psal 73.1 The Lord Why Solus bonus bonis hee is onely good to the good Isay 30.18 The Lord Why Clemens c. He is bouÌ„tifull and of long suffering Nech 9.6 The Lord Why Deus est creator he hath made all he hath framed all and he will bee feared of all Esay 49.13 The Lorde Why Suorum consolator he comforteth those that are his 1. Par. 29.12 The Lord Why Vniuer sorum Dominus he is Lorde of all Ezech. 13.21 The Lord Why Dux populi sui he is a leader a captaine and a guider of his people Out of all which wee may gather this conclusion He that made all that framed all that ruled all that guideth all that protecteth all is all in all for to be feared by all But the Lorde our God that heere commaundeth vs that heere forwarneth vs is hee that framed al that ruled all that guideth all that protecteth all ergo The Lorde our God is all in all and onely to be feared by all The second reason from the person of God is taken a personae bonitate i. froÌ„ the goodnesse of his person if we feare him Deut. 7.9 Hee the Lorde our God hee is true faithfull Psal 36.10 Hee the Lord our God he is the Lord the welspring of life Esay 49.5 Hee the Lord our God he is the God of strength Psal 89.18 Hee the Lord our God the glorie of the power and strength of his people Esay 33.22 Hee the Lorde our God is a righteous God and a good trustie lawgiuer Hee the Lorde our God hee is the light and bewrie of Israell out of these is made this conclusion Who so with loue hath tendered vs with mercie hath loked on vs with life hath quickned vs and by his righteousnes hath deliuered vs is to be honored feared of all liuing creatures else none but he The Lorde our God in this place commaunding vs is the same also that hath tendered vs and looked to vs and quickened vs and guided vs ergo The Lord our God is to be feared honoured and obeyed of all liuing creatures and else none but he The thirde reason is taken three manner of wayes from the persoÌ„ of God 1 Amanu i. from his hand that striketh vs 2 Apotentia i. from his power that reacheth vs 3 Apoena i. from his scourges and plagues which consumeth vs If wee obeye him not For he is the sworde of the glorie of his people Deut. 33.29 For he is a consuming