A TREATISE of the right way froÌ„ Danger of Sinne vengeance in this wicked worlde vnto godly wealth and saluation in CHRISTE Made by Th. Leuer and now newly augmented Seene and allowed according to the order appointed clearly and sincerely preached and professed then and there is moste acceptable time and saluation and moste perillous time daunger and damnation moste acceptable tyme and saluation for them that vnderstande beleeue and professe the same truely and most perillous time daunger and damnation for them that neglecte refuse or abuse the same corruptly For the one sorte shall bee taken as children out of a Schoole too enioy their Fathers inheritance the other shall bee taken as beasts out of a pasture vntoo the day of slaughter Those that learne and folowe the will and wisedome of God in the worde of God shal be sure as Gods childreÌ„ to haue al things necessarie and comfortable by Gods prouidence and also to inherite Gods kingdome and those that feede their owne affections in fleshly lustes and in worldly vanities shall bee taken as beastes from the pasture vntoo slaughter from pleasure and pastime worldely vnto payne and perdition eternally Consider therfore how Gods children learne by Gods woorde written in holy Scripture for theire learning so as in reading or hearing of the same they seeke and finde comfort of conscience with suche meditation of the meaning thereof as doothe dayly mortifie their carnall affections All others do eyther vtterly refuse or corruptly abuse the woorde of God euer feeding their carnall affections I say suche as refuse Gods worde do feede their affections in worldely vanities and fleshely lustes and such as abuse Gods worde do feed also their affections in some ceremoniall superstitions or hypocriticall abuse of Gods woorde But Gods children bee all taught of God so too vse the hearing reading and meditation of Gods woorde written in holy Scriptures by inspiration of God taught also as the woorde of faith preached by ministers and preachers sent of God that thereby Gods spirite dothe put good lawes intoo their minds and write them in their heartes And then they feling their myndes illuminated with the truth and theirs hearts inflamed with the sincerity and simplicitie of Gods woorde may boldly and comfortably say that God of his owne good will hath begotten vs by the worde of truthe wee are nowe borne not of blood not of the will of fleshe nor of the will of man but of god VVee are nowe not in the fleshe but in the spirite bycause the spirite of God dwelleth in vs. So then wee are nowe detters not vntoo the fleshe too lyue after the fleshe but vntoo the spirite For if wee shoulde liue after the fleshe wee shoulde die but if wee mortifie the deedes of the bodye by the spirite wee shall lyue Therefore Gods children vse the hearing reading preaching and meditation of Gods woorde not to feede but to kill their carnall lustes All others whether that they doo vtterlye refuse or else accepte and vse the woorde of God yet they doo but feede carnall affections through diuelishe illusions eyther with worldely vanities and fleshely lustes euidently or else with some abuse of Gods woorde colourably and corruptly Of this matter did I wryte a little Booke beyng at Geneua in the time of Queene Maries raigne when I was there by diuerse Englishe men mooued and requested too cause it too bee printed and so then with a lyttle Preface I dyd sende many of those Bookes so printed intoo this Realme of Englande And nowe finding none of those Bookes too be solde in anie place but beeing of some desired too peruse one of them whiche was founde in a freendes hande and putte it too printing agayn with some admonition meete for this tyme I haue â—ritten this Epistle or Preface aduertising and desiring all suche as will reade it so to search the holie Scriptures and their owne consciences that they may see and take occasions to pittie and praye for them selues for all men and especially for the Queenes moste excellent Maiestie and all those that bee in aucthoritie vnder her that wee may liue a peaceable and quiet life with godlynesse and honestie And not too vse suche feeding of their owne affections as causeth suspecting enuying mysliking and mysreporting of others especially of such as be in authoritie for that of such thinges commonly commeth greate daunger and the vtter ouerthrowe of the Churche and Common wealth with all vngodlinesse and iniquitie And seeing that the grace of God that bringeth saluation to all men hath appeared teaching vs that wee forsaking vngodlinesse and worldly lustes shoulde liue soberly righteously and godlily in this presente worlde Therefore lette vs not in feeding our owne worldly and fleshly affections prouoke God vtterly too ouerthrowe but in learning and folowing the will and wisedome of God reuealed and taught in Gods woorde by Gods grace pray and desire God too preserue and prosper our Church and common wealth with the gouernours of the same in Christ Iesu. At London 1571. THOMAS LEVER VNTO Englande wisheth grace mercie and peace of God in Christ. WHEN as I did perceyue that my presence and preaching in Englande should not muche profit then did I take a long iourney or pilgremage vntoo holie places voyde of Images inhabited with good Sainctes nowe liuing whereas in prayer vntoo God studie of the scriptures and councelling with godly lerned men I did euer desire and seeke some way too helpe my natiue countrie And nowe truely if any man or woman belonging vntoo Englande and abyding there or elsewhere will reade this little Booke diligentely they shall see the way howe too please God too profit their countrie too discharge their duetie too comforte their consciences and too tourne all perillous Plagues intoo plentifull prouision of all thinges necessarie and commodious for their countrie beyng Christes Churche for themselues and for all theirs Therfore ô Englande I an Englishe man enuying or hating no person high or lowe riche or poore but of charitie afore God wishing to euery one as too my selfe haue made dedicate and sent this little booke vntoo thee as a token to witnesse my will and acknowledge my duetie towardes thee God graunt that suche thinges as bee well made and ment for thee may be well taken and vsed of thee vnto Gods glorie vntoo thy profit and vntoo the comfort of Christians in Christ. For I take God to witnes that I doo not mean or purpose to charge any maner of persons with any faultes or too threaten them with any plagues but such as their owne conscience shall force them to finde in the lawes and commaundementes of God nor also too flatter any person in forging fayned shifts and refuges but faithfully to teache euery man that plaine way of godly healthe and welthe whiche is conteyned in the common creede in that fayth whiche the holie catholike Churche of Christe doth professe Therfore all my laboure in studie and prayer for thee vntoo God
no holinesse nor nothing holie vnto any man For it is not only the holy ghost in the heart and minde of man that sanctifieth that maketh and kéepeth pure and holy The holy catholicke church I knowe and thinke assuredly that I and all Christians be one church one congregation in suche vnitie of liuely faithe whiche worketh by charitie as dothe euer kéepe vs togither as members of one bodie in Christe although wée be farre asunder by reason of diuers times and places in the worlde and by the holy spirite worde and sacraments of God in this church is such holinesse as doth euer striue and preuaile against vngodlines such holinesse as is the continual purging of men from their sins to furnishe and garnishe them with godly righteousnesse in christ This Church or congregatioÌ„ is so catholike so made one of many so made one mysticall bodie in Christ of many men in all places as is one mannes naturall body of diuers members euery one seuerally hauing their own places and proportions all together ioyned accordingly in one body of one person And so the communion of Sainctes The vnitie of them that be sanctified redemed and deliuered from the seruice of the Diuell the flesh and the worlde to glorifie God in holinesse and righteousnesse is by Christ and in Christ a common comfort and coÌ„moditie vnto al them of euery thing that is good or profitable vnto any of them which although many times they caÌ„not bée séene and perceyued of worldely men nor well knowne one to another yet being all of one faith be euer altogether afore god in one mind as members of one body to haue communion comfort and commodity euery one with al other in Christ their head And as it was sayde they haue Moses and the Prophets let them heare them so haue wée always in this holy catholike Church the foundatioÌ„ of the Prophets Apostels Christ being the beade corner stone albeit not their personsin bodily preseÌ„ce yet their examples of liuing and truthe of doctrine in their wrytings so that euer therein wée may sée and perceyue that face and fashion of the holie catholicke Churche which God hath ordayned to be so shewed as moste expedient and sufficient vnto all men at al times and all places The Remission of sinnes In this Church of Christ and companie of Saintes I knowe and receiue freely by fayth forgiuenesse of sins which be so great and gréeuous debts as do deserue death and damnation and as the least of them could neuer haue bene dyscharged but onely by the precious passion and oblation of Christ once for all The resurrection of the body I know and loke that our bodies by sin of man deseruiug death to decay in corruptioÌ„ shall by the might and merite of Christ be raised to receiue glory immortalitie And life euerlasting And finally that bodies and soules in ioy and glory shal liue for euer in the kingdome of god when as we shall receiue our inheritaunce with Christ in whom according vnto Gods promises and our fayth al these things be most sure and certaine that is to say Amen So be it Now thus beleuing and comparing the kingdome of heauen with the pleasures of Paradise and the holinesse of regeneration with the purenesse of creation I finde and féele how that I do get more and better by faith in Christ than that which I did loose by sinne in Adam Yea I haue good vnderstanding and comfortable experience how that God hath concluded al men vnder sin to be mercyful vnto all how that the scripture truely describing declaring the righteousnesse of God and the sinfulnesse of man hath concluded all men vnder their owne sinnes that righteousnesse which coÌ„meth of the faith of Christ might be giuen vnto the beléeuers howe that through the righteousnesse of the lawe and infirmities of mannes flesh God doth make greate aboundance of sinne to appeare in all mens beedes and deseruings that more aboundaunce of grace might bée graunted and giuen by the merits of Christ vnto all that receyue and beleeue the Gospell O blessed be God for the gifte of this beléefe by the which he maketh the losse of the plesures of Paradise through maÌ„s sinne to serue vnto the inheritance of the kingdome of Heauen by gods grace And the sinfull sorowes in mans conscience to be coÌ„fortable signes and tokens of sauing health by Christes Phisicke and medicines And all dangers plagues and vengeance for sinne in the world to driue men to assurance of health and wealth by faith in the Lorde There can be nothing so sure certaine as this faith which commeth by hearing of Gods worde which is the worke of Gods spirite whiche is confirmed by the life doctrine and death of al that euer were Prophets Apostles Euangelists Martyres to teach and witnesse Gods truth For this faith is not only a knowledge of the grace mercy goodnesse of God but also an assurance of the same vnto mannes self by the word sprite of god So that it is the ground worke stay of al good hope the argument and euideÌ„ce of all such mysteries as be hid and couered from worldlings to be reserued and reueled only vnto Gods children Therefore any man may easely learne to speake these wordes but the goodnesse of God towards maÌ„ by these words signified is such as can not be knowne or perceiued of them which be of bloud or of the will of the Flesh or of the wil of man but only of them whiche be borne of God whiche be priuiledged by Christ to be the children of god For this beléef is not of the fréewill of man â—ut of the holy spirit of God not by keping customes or traditions of men but by hearing the word of God by hearing or reading the glad tidings of the Gospell in such sorte as can not be reueled but onely in Christ of the heauenly father by the holie ghost vnto Gods children The blind eyes of wittie worldlings in séeking for worldely wealth contemning Gods worde can sée and finde in déede nothing but the wrath and vengeance of God in al things and especially in sicknesse plagues wars and losse of any lands or goods but the cleare eyes of faythfull christians by the light of the Gospell seeking the kingdome of god and the righteousnesse therof in all things and especially in losse of anie góodes or suffering any paynes do euer sée the mercifull pitie and tender loue of their heauenly father alwayes keping them vnder the rodde of correction and the crosse of persecution â–ª as his most deare children All Iewish persons wil haue such a Messias as shall make them Princes and prelates in a worldely kingdome faythfull christians haue the sonne of god their Lord and sauior which hath bought and brought them from this world to bee a holie people and kingly priesthode vnto God in his heauenly Hierusalem The Crosse the passion death of Christ is an offence vnto all such
likenesse truely in deed shalt not make vnto thy selfe shalt not deuise or abuse by the inuention and fantasie of man falsely framing in imagination any grauen image nor the likenesse of any thing any resemblaunce of creatures counterfayted through caruings or coloures in any matter place or time Thou shalt not bowe downe to them nor worship them thou being the liuely image of god created by gods wisdome vnto gods glorie shalt not submit thy self to honor or reuerence counterfeted creatures carued or coloured by the craft of man to satisfie the foolish fantasie of man vnder pretence or purpose to honor God in preferring the deuise of man vnto the wisdome of God a counterfeted resembling of a corruptible creature vnto the liuely image of the eternall god For I the Lorde thy God the maker and louer of all things truely created and made specially of thée o man as most like vnto me best beloued of me am a gelous God am greeuously offended when my beautiful image and amiable creatures bée shamfully abused by thy fowle fashioned fantasies For albeit in thy own conceit thine own work séemeth faire vnto thée yet in deed truth afore my face far fowler is that fashion of an eie which is without all sight than that which is much bleared and likewise that forme or figure of face and body which hath no life no féeling nor no sense is far fowler and worsse thā that which is full of al sicknesse sores Thy idols which haue eyes and sée not eares and heare not be nothing like vnto my creatures which séem as they be and be as they séem in forme and substance true and perfit Therefore I visit the synne I reuēge and punish the sinne of the fathers vpon the children proceding from the elders in their successors vnto the thirde and fourth generation of them that hate mee when as the elders deuise and giue and their successors take and followe occasion and ensample of sinne against mée especially when as they so disdayne mine honor abuse mine image and corrupt my creature as proueth plainly that they hate mee deserue that I shuld so punish them and shewe mercie in thousands and bestowe my mercy in forgiuing the faults and bearing with the infirmities of very many in long succession of them that loue mee liking and allowing in their heartes all my workes better than any of their owne deuises and kepe my commandementes alwayes readie and willing to do or not to do any thing as they be taught bidden of me Wherfore O mortall man sayth the eternall God concerning imagerie in the which is more noysome poison of counterfet corruption than auaileable profit of true representation of my good creatures purely and plentifully made and placed euery where by mée vnto my honour and glorie and vnto thy comforte and commodity if thou do loue and not hate me if thou wouldest escape vengeaunce and purchase mercie of mée take heede and beware that thou do not follow any subtile reason craftie inuention or common custome contrarie vnto this my commaundement Thou shalt not take the name of the Lorde thy God in vaine For the Lorde will not holde him giltlesse that taketh his name in vaine O man lacking light and void of knowledge the Lord thy God that can be resembled by nothing nor named by anie word according vnto the worthinesse of his glorious maiestie and yet wil by many words and works notifie himselfe vnto thée as is for thy capacitie and commoditie hée commaundeth and teacheth thee with suche reuerent diligence to hearken vnto his woord and regarde his workes and such his ordinarie meanes as may make continue and increase in thée vnfayned feare and loue of him by true knowledge and remembrance of him Wherefore Thou shalt not take in vaine without increase of honour vnto him and comforte vnto thée his name in anie of his wordes or workes especially his holy Scriptures and godlie saccraments For the Lorde God which by his woordes and woorkes doth declare and witnesse sufficiently vnto a ll men anye truthe wil not holde him giltelesse will not iudge him out of fault or suffer him escape vnplagued that taketh his name in vaine that taketh and abuseth his holy worde good creature or blessed ordinaunce to couer or confirme any lies and vanities or else refuseth and neglecteth the same as not necessarie and sufficient to teache trie and wytnesse any godlie truthe and veritie so as is most vnto Gods honor and glorie and best for mans comforte ▪ and commoditie Therfore O man being of thy selfe a shameful lier and yet by Gods grace called and ordayned vnto the knowledge and witnesse of God and of his truth vnto his glorie and thy comforte with dreade loue and reuerence to bring and keepe the knowledge of God and his truthe amongst men thou shalt search in the holy scriptures desire of god in faithfull prayers and declare and witnesse in time expedient the truthe of God in the name of god For vpon all such as béeleue blinde prophecies or arrogant Astronomers that call vpon Diuels in coniuring or that abuse the name of GOD in swearing or that fearing to professe the truthe haue hope in dissembling and lying will God bée reuenged when as they by strong illusion wrought by the subtiltie of Sathan bée woonderously deceyued too bée worthily plagued and damned bicause they would not receiue the loue of the truth that they might bée saued Remember that thou kepe holy the Sabbothe daye sixe dayes shalt thou labour and do all that thou hast too do but the seauenth is the sabboth of the Lorde thy god In it thou shalt do no manner of worke thou and thy sonne and thy daughter and thy man-seruant and thy mayde seruant and thy cattell and the stranger that is within thy gates For in syxe-dayes the Lorde made heauen and earth the sea and all that in them is and rested the seauenth day wherfore the Lorde blessed the seauenth daye and hallowed it O man bannished out of pleasaunt Paradise for thy sinne vnto painfull penance vpon earth to eate there thy breade in the sweate of thy face all the dayes of thy life and yet by the grace of God hauing prouided and graunted vnto thée for release and reléefe a holy sabboth of solace in the Lord thy God now in all trauayle and laboures duely seruing thine owne necessitie thou mayst and shouldest feele cheereful comfort in mindfull remembrance of keping a holy Sabboth vnto Gods glorie And as the last day and ende of the weeke was the sabboth of the Iewes so after all trauayle and labours in this life to bée ended by death beginneth rest and quietnesse in the Lorde eternally to continue wythout any ende or feare of death and in euerie Christen congregation certaine times be appointed for all men to ceasse from bodily labours that they may with more quietnesse of mynde receiue more spiritual comfort yea and euerie man priuately hath
yoke of the law to force men thoroughe feare to fall into Desperation which should by the libertie of the Gospell be allured of loue to walke in the way of saluation And it is a perillous presumption of man with gréeuous offence against God and a great blemishing of the gospell to renue the same or deuise any other such like sacrifices or Ceremonies as God hathe now once abolished by the light of the gospel And finally there can be nothing more contrary vnto the truth of god the comfort of man than to imagin any bodily presence of Christ vpon earth with men vnto whome he sayde it was expedient that he shuld depart from them for else the holy Ghost the comforter should not come vnto them But if I depart sayth Christ I will send him and he when he commeth shal reproue the worlde of sinne of righteousnesse and of iudgement but he shall comforte you and hée shall remayne with you For beholde through his power and presence you preaching the Gospell haue me alwayes wyth you in all tymes and places euen vnto the ende of the worlde Thus therefore it is euident howe that al other things did serue in other times and places so that now remaineth vnto vs only the Gospell of Christe with suche spiriall presence of Christe as is the power of God vnto the saluatiō of all that do beléeue For all that do beleeue the Gospel be made children of God to enherite his heauenlye kingdome membres of Christes mysticall body to be liuely stones of an holy churche and temple garnished not with golde siluer copper or colour in caruings or paintinges to please the eyes of men but with holynesse and righteousenesse acceptable afore god The goodly costly ornamentes deckings of the tabernacle of Moses of the temple of Salomon curiously wrought by the hands of cunning workmen serued but for a season coulde no longer continue either to please God or profit man But faith which worketh by charitie is in hearing of the gospel wrought in the harts minds of men by the inspiration of the holy gost with beautiful frutes of charitable works shall alwayes shyne and set forth the glory of God in the church of Christe for Christes churche is the elect kinred the Kingly Priesthood the holie assemblie and the peculiar people which God hath called oute of darknesse vnto his maruellous light for to shewe and set forth his vertues They be surely built vpon the foundation of the Prophetes and the Apostles fast framed vnto the heade corner Christe in faithe euer working and fashioning them by charitie so conformably vnto the example and doctrine of Christe set forth by the Prophets Apostles and Euangelists that al diuelish deceytfulnesse in the world can neither blynde nor bring them to mistake and forsake their Lord and sauiour Christ ▪ and his holy Catholike Church for they in Faith doe euer sée the face of Christe and the forme and fashion of Christes churche in holy Scriptures euen so as God by his worde dothe sufficiently shewe to be séene knowne and reuerenced of all men at all tymes and in all places But suche men as care not for the scriptures can not cléerely sée or knowe any thing that is good and godly but boldly and blyndely in all thinges misiudge mystake and mislike Christ and his holye Churche according vnto the common custome and mannes fonde imagination For when as they will not learne to vnderstand know the truthe by the worde of God then they do deserue to be deceiued with lyes by the crafte of the Diuell in learning suche sayings as lacketh all knowledge and vnderstanding What knowledge or vnderstanding gette they which learne to saye that they doe beléeue as the Churche teacheth and bée taught to say and confesse their beléefe in a straunge Language When as they say I doe beléeue as the Churche teacheth and the Churche teacheth them that vnderstand no Latine to say Credo in Deum Patrem omnipotentem c. Surely in suche sayings they learne to vnderstand and perceiue nothing but take what soeuer commeth by the craft of the deuill into their imagination so highly that they wil neuer hūble themselues to be taught of gods spirite by gods word truly For there is no lesson that lyketh and pleseth them so wel as the lesson of that Doctor which sayth Say that thou beléeuest as the Church doth and my soule for thyne O what auayleth it a man to say wordes the whiche he doth nothyng perceyue in mynde nor declare in déeds or who is able in heauen or earth to paye the price or guage the pledge of mannes soule but onely Christ the sonne of God Take héede for the falling of their Doctor or teacher into the Dungeon of damnation is no excuse for them that wylfullye folowe a blinde guide They are wilfull and blynd which refuse the gospell of God and folow the Doctrine of men They deserue to bee damned for folowing a blinde guide which will not be taughte the Christian Beléefe but in suche a tongue as they can vnderstand neuer a worde which wil not be persuaded to beleue the holy catholike church but in such sort as they shal neither beléeue nor know the Gospell of christ For they which learn by the Gospel to know Christ and beléeue in him haue a lyuely Faythe working by charitie not of selfe loue séeking by their owne merites to saue themselues or to haue vainglorie but knowing and beléeuing that they be saued wholly by Christes merites onely of a pure loue towardes God and their neighbour without any truste or looking vnto the worthynesse of their owne déeds they be earnestly bent vnto good woorkes to the glorie of God and the profite of all men Thou that lackest the light of the gospel maist say that thou beléeuest as the church doth and yet thinke in thy heart that thou by thy good déedes maist be saued yea that thou wouldest not do good deedes but that thou beleeuest by them to win heauen And so trusting to winne Heauen by thy good workes which the truth of the gospel teacheth can not be purchased but by Christes bloud and doing all thy workes for loue of thy selfe without pure loue of God and thy neighboure albeit thou say vnto men that thou beléeuest as the Church doth yet afore God thy heart and mynde is voyd of Christen faith and godly charitie and far from any true loue of Christ and his Gospell CHAP. VI. Certayne differences of chaste loue and of corrupte loue of Christianitie and of Idolatrie of Christes Churche and of Antichristes kingdome of the Masse and of the Communion THere is a greate difference betwixte the pure loue of honeste matrimonie and the filthy loue of vile harlotrie If the harlot knowe she shall not be forsaken then will she set light to offend hir paramour in daliance with other the more assured that an honest matrone is of hir husbandes loue the more diligent will
shée be to please him only and to passe for none other So there is great difference betwixt the godly charitie of Christians the selfe loue of worldlings For tell the worldling that God so much doth loue him that he can not be vtterly forsaken and damned then will hée care litle to forsake God and fal into sinne the faithful Christian perceiuing in Christ most certaine assuraunce of gods loue and saluation is so satisfied and comforted therin that nothing can separate him from the loue of God in Christ Iesu. The loue of harlots is soone extinguished in pouertie and sicknesse the loue in wedlocke is then thorough pitifull prouision of the one for the other wonderously purified and increaced betwixte man and wyse Worldlings be wearie of Religion lacking wealthe and prosperitie Christians finde comfortable increase of pure loue vnder the crosse of Christ. Harlots vse outwardly muche curious trimming many gorgeous vanities being inwardly infected with filthy fornication many vile vices Matrones haue outwardly a comfortable countenance plain apparell being inwardly beautifyed with modestie honestie and such vertues So comparing Idolatrie vnto Christianitie it is euident to be séene howe on the one parte outwardly places and persones with imagerie and crosses copes and vestments ceremonies and shews be solemnly set forth which inwardly be filled with spiritual fornication hypocrisie and superstition And on the other part how outwardly persons and places after moste playn maner and fashion without any counterfaited garmentes images ceremonies or any solemnities in comfortable preaching of the Gospel ministration of the Sacramentes be inwardly replenished with faithe hope and charitie The whoorishe church of Antichriste taketh of all maner of men what so euer she can catche to make hir selfe to séeme gay and goodly The holy Church of Christ wil receiue nothing of any man but of Christe onely that she in déede maye bée chast pure and holy Therefore the Masse made of manye mennes inuentions is taken as a thyng moste profitable and plesant vnto the one nothing but the plaine preaching of the gospel sealed with the sacramentes of Christes only institution and ordinance can be receiued as comfortable and commodious vnto the other Into the Masse be nowe gathered suche solemne shewes dumme ceremonies with straunge words and whisperings as alore haue bene vsed of the Gentiles in Idolatrie of the Iewes in Superstition and of sorcerers incantations and coniuryngs which were all vtterly cōdemned refused and separated of Christe and his disciples from suche preaching of the Gospel ministration of the Sacraments as the churche of Christ hath receiued of Christ and doth kéepe and vse according vnto Christs onely institution ordinance For in holy scriptures be written all suche things as Christes churche did receyue of Christ by hym and his disciples so instituted and taught as should euer after bée obserued and kept And therfore it is verie euident by playne writings in the holy Scriptures how that Christe and his Apostles by preachyng of the Gospell and ministration of the sacramēts did teach men in all places to sanctifie themselues to be offered as a sacrifice to serue God in holinesse and righteousnes as liuely membres of Christes mysticall body but how by saying Masse to make of bread and wyne turned into Christes naturall bodye a sacrifice for the quicke and the dead there is not one worde in al holy scripture no there is not in all holy scripture any maner of Masse now vsed taught or commaunded by Gods worde For Moyses and the Prophets set foorth in writings all sacrifices and Ceremonies pertaining vnto the law And lyke wise do the Apostles and Euangelistes all suche as belong vnto the Gospell And all that is written in the new Testament by the Apostles and Euangelistes contaynyng all suche doctrine and déedes of Christ and his disciples as God woulde by them should be taught vnto vs doth as muche reproue the Masse as in the old Testament Moses and the Prophetes did reproue the sacrifices of the Israelites in Dan and Bethell For as vnlike is the Masse at the Altare vnto the Lordes Supper at the Table as were the Calfes sette vp by Ieroboam in Dan and Bethel vnlyke vnto the Arke and propiciatorie betwixt the Cherubins in the temple at Hierusalem And as the Prophetes and Priestes of God did teache suche a memoriall and presence of God at Hierusalem as shoulde moue and stirre vp the minds of men there to remember and reuerence God in heauen but Ieroboam and his Priestes did teache and make men to beléeue that their Idolles were not onely images of remembrance but the same God that brought thē out of Egipt in such corporal presence then there in Dan and Bethell as did kéepe the Israelites myndes from heauen and theyr personall presence from Ierusalem euen so now godly preachers do teach such a remēbrance presence of Christe in the Lordes supper as should moue and make all christen men to remember reuerence Christe in heauen but vngodly priestes do pretend such a bodily presence of Christ vpon their altares as doth draw mennes minds from heauen and their personall presence from the Lordes supper at the Lordes table Then were the Israelites blynde and bolde to set vp Calues imagining so to honor and please god in Dan and Bethel vnder Ieroboam as their forfathers did mrst dishonor and displease God in wildernesse with Aaron And what a bolde blindnesse is it nowe of Christians to set vp a sort of their Ceremonies vnto the honour of God when as God by the light of the Gospell hathe abolished his owne Ceremonies as vnprofitable vnto his seruice And what a boldnesse is it to say that Christes bodily presence is kept vpon earth vnder the forme of bread which according vnto the scriptures is ascended vp from the earthe and glorified in heauen in the forme of man The light of the gospell hath vanquished ceremonies afore ordeined of God as now vnprofitable can any ceremonies deuised by man now blemish the gospell not be abhominable The comfortable abundance of the holie Ghoste did not come vntill the bodily presence of Christ was departed and gon and howe then can they receiue abundant comfort of Christes spirite whiche bée infected and blynded with a grosse imagination of Christes body The flesh profiteth nothyng sayth Christ the wordes that I speake bee spirite and lyfe he dothe not saye that the wombe whiche did conceiue and bear him or the breast that gaue him sucke is blessed but Blessed be they which heare the word of God and kéepe it as though he had sayd Not those whiche woulde haue him God and man in bodilye presence or imagine him to be in any visible thyng But those which know and honour God in the truth of his worde and presence of spirite be blissed Those in wyldernesse whiche did not knowe what was become of Moses being in talke with God vppon the toppe of the mountain bycause they did desire and
imagiue a bodily presence of God too be wyth them at the foote of the mountayne coulde not be contented and comforted with a true spirituall presence of God but were deceiued and plagued for the vaine imagination of a bodily presence Those can haue no cōfortable feeding of the words which be spirite and lyfe at the Lordes supper whiche will haue a wonderfull gasing stocke at a gorgeous Masse Which will desire and imagine Christ to be bodily vpon earth bicause they do not see and knowe by fayth Christes body so glorified in Heauen as causeth his spiritual presence euer to continue most comfortable vnto all the faithfull in any place vpon earth The playne preaching of Gods woorde surely sealed with the Sacramente of the Lordes Supper sheweth and offereth in spirite and truthe to be seene and receyued by faith the body and bloud of Christe glorified in heauen in the forme of man. The strange language secrete whisperings and solemne shew of ceremonies in the masse serue and please the blinde imagination of man in forged vanitie presuming to place the body bloud of Christ vpon the altar there to be honored and sacrificed vnder the forme of breade wine CHAP. VII The euill and daungerous abuses of the good creatures and workes of God. GOd is al truthe and all goodnesse therefore euery thing of gods creation ordinance or institution is true good All men be liers and all the imagination of mannes hearte is nothing but euill therfore man presuming to counterfait the creature and to contrary or amende the ordinaunce and institution of God can deuise and imagine nothing but that which is fained and fantasticall euill and abhominable Some say that they doe not otherwise imagine honor God there but as they be taught and commaunded by their priestes and suche as haue highest authoritie ouer them So mighte the Idolaters in wildernesse with Aaron in Dan and Bethel vnder Ieroboam haue answered For Aaron and Ieroboam did teache and commaund the people to do reuerence ther not as vnto Images or Idols but vnto the God that broughte them out of the land of Egipt Howbeit for all that euer the priest could teach or the king commaund those Images were Idols and all they abhominable Idolatrers which did beléeue that Doctrine of the priest or obey that cōmaundement of the king Wherfore it is not the teaching of prelates nor the commaundement of princes which cā cause Christ to be bodily present after suche sort in any thing as may there be honored as God or that shall excuse any person beléeuing or honouring that which is taughte and commaunded according vnto mannes imagination against the worde of God. They say that Christ said This is my body and Christes saying is Gods worde and not mannes imagination I graūt that Christes saying is gods worde and that he so saide of the bread which he toke and after thankes geuing brake and gaue vnto his Disciples to be eaten in remembrance of him But how agreeth that saying vnto such bread as the prieste taketh and after brethings and blessings lifteth vp and sheweth vnto the people to be honoured and reuerenced in the steade of him The word of God wrongly wrested and not rightly applied is at some times abused to teache Deuilish lies in steade of godly truth The woord written by the spirit of God to raise a man from vnder danger of despaire vnto hope of Goddes helpe vpwardes was wrongly wrested by the Deuill to moue Christ standing vpon the pinacle wilfully to fall downewardes So like wise the woords spoken of Christ vnto his disciples to raise vp their mindes in comfortable remembrance of him glorified in heauen be euil abused of priestes to bring downe his bodily presence amongste them to be sacrificed vpon earth Surely this same saying He shall geue his Angels charge ouer thee c. Which is the woorde of God spoken and applied to raise vp a man frō daungerous sorowes in miseries vnto a comfortable trust in Gods grace and mercies may be abused by the deuil to make a man of presumption in refusing the euident ordinance of God to fall into the danger of tempting god And so such woordes as be good and godly spoken with suche circumstances of Christes supper as teacheth men to keepe a comfortable remembrance of Christes death according vntoo Christes institution may be Diuelishly whispered in suche sorte by the priest at the aulter as shuld séeme to make a bodily presence of Christ to be sacrificed and honored according vnto mannes imagination There is nothing more perillous than to take the woorde or any good gifte of God and to abuse it contrary vnto the will and commaundement of god The vnprofitable seruant which said vp to kéepe safely the talent or treasure of his Lord which was deliuered vnto him to haue bene béestowed in vsurie was by the woorde of his owne mouthe condemned when as he did confesse that he did otherwise keepe the Lords treasure than as the Lord had commaunded And if any man thinke that he may say vnto Christe Lord I knowe that thou did say of the bread and the wine this is my body this is my bloud take eat and drinke in remembrance of mée and therefore haue I euer with suche reuerence honoured them as was due vnto thée surely vnto such a man Christe in conscience wil at some times answer O wicked seruant by these woordes of thine owne mouthe do I condemne thée For thou doest confesse that I bad thée take eate drinke this in remembrance of me why diddest thou then contrary vnto my commaundement imagine this to be kept honored and sacrificed as the bodily presence of me The woordes of Christ be moste true but when as they be pronounced with such circumstances as be moste contrary vnto the custome of the christians then they haue a meaning most contrary vnto the doctrine and commaundement of Christe The giftes of God in all things and especially his sacraments be good and godly but the abuse of them contrary vnto Gods commaundement is diuelish and abhominable The preacher and the coniurer vse bothe the name and the word of God and good praiers howbeit not in like manner nor for one purpose for in beléef behauior and purpose they be cleane cōtrary the one vnto the other There was neuer séene in the world two things so muche contrary the one vnto the other as is the masse the Lordes supper Therefore whatsoeuer is well vsed in the one is euill abused in the other And truely that fault of abuse is no smal offence albeit that which is abused séemeth sometime to be but a little thing For it is a great sin to delight or be occupied in little trifles neglecting or refusing Gods great giftes and benefits in waightie matters So do Priests in their masse abuse gaie garments neglecting the seemely simplicitie of the Lordes supper and therein commit no small sinne preferring their owne imagination vnto Christes institution
this cōmandement duly Thou shalt not steale Thou hauing of Gods gracious gift body and soule which by reason of Gods plentifull prouision can neuer bee vtterly destitute of any thīg necessary shalt by no craft or crueltie keep or conuay from any man any thing that is his according to law and equitie or that should serue vnto his cōfort or reliefe according to godly charitie For as God the only Lord ouer al hath disposed and giuē vnto al seing prouiding best for euery mans necessitie so should euery man be best contēt to yeld himself vnto gods ordinance prouidence not willing or seking any profit or plesure vnto him self by breking the ordinance and refusing the prouidence of God in getting any thing vncharitably from man Therfore to auoyde the daunger of dispising Gods ordinaunce and prouidence and to liue in the lawe of loue and charitie thou arte charged and taught by this commaundement not vnlawefully to take frō any man any thing that he hath of his owne nor vncharitably to kepe from him any thing that he néedeth of thine Thou shalt not beare false witnesse against thy neighbour Thou hauing a tong and other meanes to wytnesse the truthe vnto the honour of God and profit of men shalt by no manner of meanes denie the truth or forge lies which is alwayes a dishonouring of God with daunger and domage vnto man For as God is the authour of all truthe and the Diuell the father of all lies so all examinations of truthes and occasions of lies be trials causing the children of God and of the Diuell to confesse and vtter the wylles and workes of their fathers Therfore that thou mayst shewe thy selfe a childe of God and not of the diuel thou shalt neuer make or maintain any lies but euer confesse and confirme any truth as shal be expedient for thy neighbour And note that al blind prophesies all forged lies all false reports and vntrue tidings all fayned flatterie and enuious slaunders and all vncharitable dissembling or deceytfull counterfeating of any thing be diuelish contrarying of Gods truthe against thy neighbour against that duty which thou owest of charitie vnto thy neighbour Thou shalte not couet thy neighboures house thou shalt not couet thy neighbours wife nor his seruaunte nor his mayde nor his oxe nor his asse nor any thing that is his Thou walking afore the face of GOD whose eyes behold all secrets euen in the bottome of thy heart shalt not couet shalt not will or wish thy neighbours house any possession of person landes or goods which is thy neighbors to be thine nor any thing that is his nor any thing to be thine which is giuen of god not vnto thee but vnto him Yea the profit or pleasure of any thing that is thy neighbours shal not stirre vp in thée a luste to haue it thy selfe but rather any lacke or néede that thou mayest sée in thy neighboure shall make thée to helpe hym if thou bée able and euer mooue thée hartily to pray and desire of God all goodnesse vnto him euen as vnto thyself according to the lawe of loue and perfection CHAP. IIII. The lawfull vsing of the Lawe is to force men by feare of their owne deseruings to flee vntoo Christ in the comfortable light of the gospel FOR God whiche of his goodnesse did make thée perfect and pure in thy creation doth nowe by his rightuous law require of thée suche holinesse and perfection as is according vnto that integritie whiche thou then receyuedst of his maiestie And also be promiseth blessings and life vnto the kéepers and threatneth cursings and death vnto the breakers of this his righteous good and perfit lawe Therfore considering and comparing thine owne habilitie and obedience with the righteousnesse and equitie of this lawe thou mayst in it as in a glasse afore the maiestie of God vnder blessings and cursings betwixte life and death sée euidently thy face case thy conuersation state and condition But if thou leaue looking into this lawe and follow the flatterie of thine owne fantasie thou shalt deceyue thy selfe daungerously not onely in negligence but also in labouring tóo confesse thy selfe afore God duely For as the Pharisie that compared himself with the Publicane so thou in geuing thankes vnto God for all that thou thinkest good in thy selfe and being bold too preferre thy selfe to some other for the euils which thou knowest in them shalt so deserue to depart lesse iustified and further from the fauor of God and loue of thy neyghboure for the more that thou doest compare thine owne well doings with the euil doings of others the lesse shalt thou dispose and submitte thy selfe to receiue mercie of god to bear the infirmities of thy brother But when as thou doest examine thine owne conscience and iudge thine own déedes by the law of God afore the face of god then shalt thou finde such euils inwardly as shall giue thee greate occasion to be so earnestly occupied in refourming thy selfe that outwardely thou cannot be bolde eyther to glorie in thy self or to iudge any other They which haue not the right vse of the law can haue no true knowledge of sinne but thou that wilt iudge thy self by the law shalt feele what is in thy selfe against the lawe For if thou do not finde thy selfe giltie in hauing any strange God yet shalt thou find many and great faultes in thy self against the first commaundement so often as thou dost consider and remember that thou dost not perfitly with all thy heart wyth all thy minde and with all thy might loue reuerence feare trust praise and confesse the eternall liuing God as thy only Lorde and God. And thou neuer honour or make any Image in any matter carued or painted yet so often as thou doest imagine the diuinitie of God vnder any forme or fashion in thy minde and imagination thou makest such kinde of imagerie as is by the second commaundement forbidden vnto thée Yea and so ofte as thou makest or takest any image carued or painted to be like vnto Christe God and man so ofte thou presumest too liken the foulest abhomination in the world vnto him that is most glorious in estimation afore God for man being a lier maketh and taketh an image that hath eyes seeth not eares and heareth not as though it were like vnto Chryst Iesu but Goddes worde which is truthe witnesseth that all suche images be not like vnto Chryst but vnto idolaters which make them and put their trust in them Undoutedly there is no true knowledge of Chryst learned of Gods worde but a false idoll of Christ forged by imagination in the hearts of them that can be content to say that Chryst their Sauior is like vnto any such vile things And also in imagerie of other things many men do much offende in esteeming more the vaine counterfet made by man than the good creature made by god I meane in imagerie of things belōging to the secōd
the immortall séed of the woorde of the liuing god Naturall séede is ordeined of God to continue succession vnto men vppon earth and the séede of Gods woorde to serue in regeneration of Gods children vnto Gods kyngdome And what good fruite can spring of suche good séede amongest them that condemne and forsweare godly matrimonie and that wilfully spill by Massing suche séede as should be well sowen in preaching Aaron in wildernesse of the golde that was brought out of Egypte made a Calfe so to bée honoured as caused God to bée offended and the people plagued The Priestes in Hierusalem of the law that was giuen by Moses to lead men vnto Chryst did set vp such an Idol in mens hearts at Hierusalem as caused men to kil Chryste And nowe priests of the supper at the Lords table wheras Christe should be remembred make a Masse at their altare there to haue him daylie sacrificed Ieroboam knowing that God had ordayned for his glory that al Israel should yearly appeare afore his face only in Hierusalem yet to drawe and keepe the ten tribes from God vnder his dominion did set vp two golden calues the one in Dan and the other in Bethel saying this is my GOD which brought thée out of Egipt to Israell The chéefe priestes and the elders being certified by the Souldiers whiche watched the sepulchre that Chryst was risen with maiestie and glorie yet to keep themselues in estimation and authoritie did giue mony to set forth not a figure of a golden calfe but a diuelish face of a forged lie And now when as the holie Ghost with preachers of the Gospell witnesseth that Christcs body is glorified in heauē in forme of man yet to drawe and kéepe mens mindes from heauen and to continue a pretenced priesthoode in estimation vppon earth they haue pretended a presence and sacrifice of Christes bodie voyd of all glory vnder the forme of bread and wine Christes bodie was once for all sacrificed and then for euer so glorified that as he was once in forme of man seen and conuersant amongst men vpon earth so is hee nowe taken from amongst men and glorified in Heauen Wherefore he can not bée cloked or shewed heere or there vnder anie forme of fishe or soule man or beast bread or wine or of any bodily creature vntill he appeare in maiesty and glorie as the lightning most clearely shining from the Easte vnto the Weast openly vnto all men Euen so comming as he was séene ascending and departing that is euen in the same forme of man glorified in the which he suffered and died He did not die in the forme of man to be sacrificed offered vnder the forme of bread he is not glorified God and man in heauē to be consecrated or coniured vnder the form of bread wine vpō earth CHAP. VIII All good things bee giuen of God vnto man in Christ seene by the light of the Gospell and receyued by Fayth CHriste by his owne perfecte obedience oblatiō sacrifice once for all hath purchased of God vnto them that beléeue truly in him suche forgiuenes of sins such bearing with infirmities such gracious goodnesse that they shall not bée charged for not fulfilling the lawe beyng a yoke to heauie to be borne of mans infirmitie but they shal be commēded and rewarded as kéepers of Gods commaundement by reason of Faith that woorketh by charitie he hathe so abolisht sacrifices ceremonies that now vnto the Faithfull there remaineth no darknesse vnder shadowes and figures but great abundance of most comfortable light in spirit and truthe For whē as he had put awaye and abolished figures and shadows fully and clerely performing the truth in bodily presence then did hée in body ascende from the earth to bée glorified in heauen so as all Faithfull in euery place vppon earth might haue a more comfortable and commodious presence of Chryste with them in spirite than coulde haue continued vnto some men in any one place in body So nowe the mercifull goodnesse of God is in many things by many meanes so signified as after a sort it might bée spied and perceiued but in Christe only so promysed and perfourmed and by preaching of the Gospell through power of the spirite so reuealed offered as vnto saluation it may be receyued and enioyed Seing therfore that it hath pleased God to graunt giue vnto man in Christe after suche sorte all treasures man can haue no néede nor shuld not haue any will or desire to take any thing either of any other persō or els after any other sort or fashion For it is an abhominable contempt of God to disdain any thing fréely offred of him to seke or desire the same or a worse to be gotten and purchased of any other It is a spitefull mocking of Christe to say that any thing may be graunted and gotten by some other meane which Christ did purchase and buy with his precious bloud as though Christe had not so well and wisely bestowed hys bloodsheding as some other might haue bestowed some meaner thing Some men imagin that they néed not for euery thing to call vpon Christ and that they shoulde not themselues presume to pray vnto God but rather humble them selues in praying to saincts to be mediators for them vnto god These mens presumptuous arrogancie is abhominable afore the face of God for that they wil not know themselues to be so vile and sinfull that none other can bée able or méete to bring them vnto God or by anie meane to purchase vnto them any thing of GOD but onely Christe by his precious bloud They doe imagine after a worldelie fashion GOD to be like a proud Prince whiche woulde haue suters to speake vnto his seruants and so in iudging of God contrary vnto al examples doctrine in Gods word they dare not take the way in at the dore by the which all faithful be called and receiued as Gods fréendes but in bold and blinde presumption to climbe ouer otherwayes deserue to bée repulsed and throwē downe as despisers of Gods grace breakers of his ordinances and traytours vnto his maiesty For god is robbed of his honor due to his maiesty by such as presume contrary to the truth of his holie word to iudge him like vnto proud princes of this wicked worlde And saincts departing from hence be not put in office and placed afore God to bee hearers and offerers of men and their prayers For onely Christe whiche is the dore of grace euer standing open vnto all faythfull is sufficient to bée mediatour between God and mā in this matter of prayer to bring present men and their prayers afore the face of god And so Paul 1. Timoth. 2. witnesseth whereas hée speaking of prayer sayeth There is one God and one mediator betwixt God and man euen the man Christe Iesus Nothing that is good can be giuen of any but of God onely God gyueth nothing by force but by fauour Nothing can
serued as the sworde of God to plague Dauid expulse him Contrarye wyse when as one dothe pyttie and praye for an other then God dothe pardon the faultes and remedye the myseries of bothe As Dauid séeing the people perishe and the angel with the sword of the plague ready to procéede to stryke the citie dyd fall downe in greeuous sorowe confessing his owne faulte and pittifully bewayling and praying for the plagued people so that then Dauids sinne was pardoned the plague among the people ceased and bothe partes of God chearished and comforted Likewise the people after the death of Absalon perceyuing and féeling their owne faulte were gréeued with the expulsion and desired restitution of Dauid their King so as they reuerently receyued him he louingly did pardon them and God graciously did agree and blesse both him and them together in a peasable and prosperous kingdome So surely whensouer men will sorrowe and confesse their owne sinnes pittie and praye for the myseries of other then wyll God forgiue the sinnes remedie the miseries comforte the consciences and blesse and prosper the countreyes and kingdomes of such godly persons And therfore all mē had nede to beware of suche vngodly mindes as desire and delite to sée or heare the mischief and miseries or faultes and euils in other For all they that haue so euil disposed mindes shal soone be forced to fynde and feele in them selues the same euils whiche they nowe will and wishe vnto other No man shoulde imagin bycause hée can finde a faulte in other that therfore he himself is not giltie or bycause other bée plagued that hee shall bée blessed Adam in Paradise founde faulte with the woman and the woman with the Serpent and GOD did not take the faulte of one to be an excuse for an other but rather as cause of greatter offence and of more iuste condemnation vnto them all The Pharisie did finde faults in the Publican and had nothyng in hym selfe that coulde please god The Publicane féeling and confessyng his owne faultes obteyned mercye and grace of god And also note that those whyche had theyr bloude mixt with sacrifice beyng cruelly killed of Herode and those whiche were miserably ouerwhelmed with the fall of a Toure in Siloe were not the greatest sinners afore God but ráther shewed as notable examples to giue warning vnto all men that if they woulde not repent and amende them selues beyng then spared they shoulde perish and be destroyed with suche vengeance and plagues as they did sée poured vppon those other that then suffered So the moates in other mennes eyes should make vs diligent to pul the beames out of our owne eyes and the plagues of other mennes punishmentes bée good warnings for vs of repentance amendment But when as menne lightly regarding the good counsel of Gods word and boldly presumyng vppon false prophecies and vayne worldly policies doe imagin that faultes founde in other make muche for the discharge and prayse of them and the destruction of other for the deliuerance or assurance of them then doe their blynde eyes whiche will not sée and sorowe their owne sinnes and other mennes miseries despise the long sufferance and mercifull pacience of God alluring them by al maner of meanes vnto repentance amendment their hard harts which can not repent doth heap store vp against thēselues the wrath and vengeance of God in the day of his displeasure whiche commeth so sore and sodaynly vppon them that they shall fynde no way to auoyde it nor be able to abyde it O Englande take héede For when God dothe beginne to iudge those that hée of hys house and familye then doothe hée make ready and threaten vengeaunce and perdition vnto suche as bée strangers and enimies vnto hym and vnto his house hys churche his Gospell his truthe As surely as the Lorde liueth if thou wilt not soone sée take good héede repent and amend thou shalt not long be without féeling and experience that carnall libertie sclaundering the Gospell can bee no couer nor cloake for superstitious Papistrie refusing the Gospell Nor worldely couetousnesse taking and abusing any landes or goods perteyning vnto the churche of Christe and to the common wealth shall not excuse or defend abhominable idolatrie agaynst the honor of God and saluation of mens soules Fayned flatterie to get and kéepethe fauor of man shall not serue or saue manyfeste and manyfolde periuries from the plague and vengeance of god Foolishe pittie wéeping for the plages poured vpon the gréene trée bearing fruites vnto the glorie of God in heauen shall not serue to excuse the hard hearts which can not sorowe for their own sinnes themselues and their frends which be dry trées vessels to be filled with wrath and vengeaunce fyre brandes to bée burned to kindle and kéepe a continuall fier in hell Wherefore be warned by gods worde 2. Cor. 6. come from emongs them and be ye seperated from them sayeth the Lorde and touche ye not the vncleane and I will receiue you and I will be vnto you as a father and ye shall be vnto me as sonnes and daughters sayth the Lord almightie CHAP. X. The best way for euery man to sorrow for his owne sinnes to pitie other mennes miseries and altogether in vnitie of Faythe and Charitie too call and truste vntoo God for mercie and grace in Christ. O Englishman womā who or where so euer thou arte behold sée how the merciful goodnesse of god by many euils miseries and daungers doth driue théefrō hope trust in thy self in man or in any worldly thing that he may the better by the light of the Gospell allure and winne thée vnto his mercie grace and saluation in Christ Iesu. Thou mayst learne by the law of God and experience of all ages that there is nothing of mannes minde and imagination but the euill of sinfull abhomination The woorde of God doothe witnesse that what ceremonies sacrifice or seruice any man at any time did of theyr owne zeale and deuotion deuise to honour and please God was in déede superstitious idolatrie and abhomination afore god Thou maist see by the light of the Gospell through the power and presence of Gods spirite spred and preched in euery place that such shadowes figures in sacrifices and ceremonies yea suche bodily presence of Christes humanitie vppon earth as God ordeyned to serue in their time and place be nowe 〈◊〉 terly abolished as vnprofitable for that they could not haue continued or bene renued but that the cléere lyght of the Gospel should by them be sore blemished and hindered Nowe by the grace of the holy Ghoste sent and come to declare teache and witnesse the truthe of God in playne preaching of the Gospel thou mayest heare sée and perceiue the world so reproued and rebuked of sinne of righteousnesse and iudgement as maketh it playne and euident that suche horrible sinnes as seuerally in certaine times did euer prouoke some sore plagues and vengeance