The Right Way from Danger of Sin and Vengeance

A Treatise of the way from danger of Sin and vengeance in this wicked world, unto godly wealth and salvation in Christ.

Chapter. I.

T HE Lord be merciful unto us, and bless us, & show the light of his countenance on us, so that we may know and keep his way vpō erth, with speedy passage intoheauen. For now doth sinful wretchedness, devilish darkness, and dangerous vengeance overflow the face of the whole erth, to drive them from desire and love of earthly things. Now is the way, the truth and the life provided of God, and proffered unto men, to allure, guide, & bring them through all earthly dangers unto heavenly joys. Now be the evil days and perilous times: and now is the day of salvation, the acceptable time. For even now God calleth most earnestly unto men, seeing them in greatest dangers, offering them his exceeding mercies, saying: Come unto me all ye that travail and be burdened, and I shall ease and refresh you. Come now when as I do call, walk now while ye have light. Now is the world worthily condemned to be utterly destroyed, because that light is come into the world, & men loving worldly darkness more than godly light, do refuse gods mercies, and provoke God's vengeance. Now is such calling and crying to enter with Christ the bridegroom into the chamber of comfort, as thretneth the shortly shutting up of the gates of grace, against all them which will not come when as they be called, but tarry to take their partes and portions with hypocrites in outward darkness, which is for the Devil and his angels provided. Now the prince of darkness knowing his time to be short▪ doeth moste furiously rage to destroy man: and God therefore seeing man in greatest danger and necessity, doth now most evidently offer his saving health unto man, in the face of Jesus Christ his son. Not in the face of Chrysts body, which is falsely fygured in colors & caruings, but in the face of Christ's conversation and doctrine, which is so truly, and clearly revealed in holy Scriptures, that it cannot be covered and hid frō any mā, but alonly frō them, whose faithless understanding y ^e prince of this world hath so blinded, that they cannot nor will not behold the clear light of the Gospel of the glory of Christ most comfortably shining unto the salvation of man. For the gracious goodness of God doth appear in all his words, and works, howbeit towards man sufficiently unto salvation it can no otherwise be seen and perceived, but by the light of the gospel showing y ^e face of Christ God and man, the favor and grace of God towards man, in the deeds and doctrine of Christ Jesus, which is the way, the life and the truth, which is by the gospel so shown and set forth before all men, as maketh most to the shameful confusion and utter perdition of them that will refuse it, and to the exceeding comfort & assured salvation of them that do receive it. For the same sort of sins which caused sundry plages in sundry places afore times, be altogether fully flowing into this wicked world at this time, and the same salvation that was promised unto the fathers, witnessed by the law and the Prophets, signified by sacrifices, sealed by sacraments, and shadowed in ceremonies afore time: is now plainly and plentifully by the light of the Gospel, through power of gods spirit presented and proffered unto us in this time. Therefore to escape from under many dangers, and to come unto great comfort, to walk in the way of saluatiō promised unto the fathers, and performed unto us, shadowed in the law, and revealed in the Gospel, a man must not sleep in slouthfulnesse under dangers, nor trust and stay in the signs and shadows of sacrifices and ceremonies, nor in the letter of the law, nor in the persons of Prophets and preachers: but use all these things as means to make him mindful of Christ only, in whom by faith man may ever find and obtain mercy and grace, help & comfort plentifully. For be that feleth by faith howe that the Father hath given Christ his deer son to die for mā, he shall find by experience, howe that God hath made, and doth guide and give all creatures as is best for the necessity & commodity of man. And as the wonderful wisdom of god doth never make any prouisiō but such as is necessary, so the great merciful goodness of God doeth ever provide sufficient succor for all them that be in danger of extremity. Therefore God hath now sent the light of the gospel, so clearly and openly abolishing sin, shadows and figures, as is sufficient to put away any manner of darkness, & as should not have been necessary, if god had not foreseen us to have now come under many moe & greater dangers, at this our time, thā other men did in their times.

CHAP. II.

T HERE is but one way of salvation in Christ only, and that hath ever been at diverse times diversely revealed, as God hath forseene to be moste expedient and necessary. And this salvation cannot be gotten by man's works, in keeping of the law, but it is freely given by God's grace to the believers of the Gospel. The righteousness of the law of God is so heavy a yoke by reason of the infirmity of man's flesh, as no man is able too bear: the glad tidings of the gospel of Christ by reason of the grace of god be so clear and comfortable unto the faithful, as causeth all things to be unto them pleasant and profitable. So Abraham hearing and believing the promise in his seed, which was the glad tidings in Christ to come, felt no loss nor lack, neither of his native country & kindred from whence he was called, neither of bis dear son which was commanded to be sacrifised, but had great abundance of all riches, with a sure promise of blessed succession, and large lands of possession, and was by imputation of righteousness taken and named to be the friend of God, and the father of the faithful. So Adam which did not by any ability of free will perfectly obey God's commandment to continue in the pleasures of Paradise: did (by hearing and believing the glad tidings that the seed of the woman should break the head of the Serpent) escape all danger of sin and damnation, thorough all temptations, troubles and travels in this world, unto joy and glory everlasting in the kingdom of God.

Here is an example in Adam at the first, showing unto all men that should come after forever, that nothing is so good as that it may continue commodious and comfortable unto man without faith in Christ by the light of the Gospel, nor nothing so evil, but that it shall serve by the grace of God unto the profit and pleasure of them that believe in Christ according to the gospel. Yea the righteous law of God, which is a heavy yoke, charging man with more than he is able to bear, declaring sin and working wrath, when it is separated from the gospel & faith in Christ, bringeth cursing, death and damnation unto man: but being well used, to drive and force men unto the comfort and perfectiō of the gospel by faith in Christ, it is both holy and righteous in itself, and also good and profitable unto man. Let us therefore so abuse nothing, as it may draw and stay us from faith in Christ and the liberty of his Gospel: but so rightely use the law and all things, as they may best further and bring us unto Christ and his Gospel.

CHAP. III.

T HE first setting forth of the law of God unto man, so as in writing it should proceed thorough out all the world, was in wilderness at the mount Sinai, when as the Israelites (delivered out of Egypt through thered sea) were assembled and stood round about the lower parts of y ^e mountain and the Lord upon the mountain in flaming fire, smoke, cloud, storm and thunder, presently spake and said:

O mortal man, consider with what reverence, love and diligence thou hearest, rememberest, and regardest this law, then pronounced of the eternal God, with such terrible sightes and signs, and now conveyed and commended unto thy ears, and eyes, by so many sounding voices and visible letters, as make every word and jot everywhere most evident and present, too be seen and heard of thee, for the Lord thy God hath spoken & written these words, that they shall forever by letters and voices be brought unto thine ears and eyes, in such sort as thou mayest ever hear and see, and shouldest take and keep the law of God, as a light commending the righteousness of God, and confounding the unrighteousness of man, and as a good tutor or schoolmaster to bring man from all presumption of himself, towards a sure faith and trust in Christ. See therefore how wonderfully and how plainly the eternal God from the mount Sinai by infinite words and writings speaketh unto thee in all places at every time, O mortal man, saying: I am the Lord thy God. This should with more thankful reverence be heard and remembered of thee, than if all men would say and assure thee, that they be thy friends, their gold thy good, their riches thy treasures, and that all which is theirs should be thine. For God hath well assured thee of his goodness.

Which brought thee out of the lande of Egypt, out of the house of bondage.

These words well taken & applied unto us, he of more weighty matter than is the story of the bare letter, spoken and referred too the Israelites only. For when as these two things, the story in the letter, and the mystery in the full matter, be not separated in sunder, but joined together. Then Pharaoh king of Egypt, is also (by signification) the Devil, prince of darkness. Their passage through the red Sea wherein their enemies were drouned, is also our regeneration in baptime, whereby our enemies be subdued, both fleshly lusts daily mortified, and spiritual powers continually vanquished. Manna angels food as rain from the clouds scattered amongst them, is also the true lively food of the word of God, out of the heart's of the Preachers plentifully poured amongst us. Rivers of water running out of the stony rock to refresh them, is also abundance of the spirit proceeding from the father and the son, to replenishe us, and many such matters so covered and closed under figures and shadows unto them, as could scarce then be perceived, which be all now without any strange colors of dark shadows plainly and plentifully ministered unto us. Therefore hearing or reading these words: I am the Lord thy God which brought thee out of the lande of Egypt, out of the house of bondage. Knowe that the eternal God speaketh unto thee, O mortal man, which was by thine own corrupt nature a child of wrath, covered and kept in darkness to serve in sin under Satan, and art now, from thence by gods mercy and grace delivered and brought into the household of God as a Citizen with saints to serve God in such holiness and righteousness as is acceptable before him all the days of our life. For he is the Lord that hath all power and authority. He is thy God, that is, all gracious goodness with exceeding love and favor unto thee, which saith:

Thou shalt have none other God's before me

Thou delivered out of darkness of sin, and danger of damnation, too walk by the light of the truth in the way of righteousness unto eternal salvation: shalt have, shalt honor or serve, believe or confess, with prayer, thanks or praise none other God's, which be all Idols, false forms and fashions of creatures craftily counterfeited by devilish illusion in man's imagination, so that thou shalt not take any such vanity to be thy god: but me, which am in deed of perfect and infinite being and power, goodness and glory, even I only am the living God, and all others be no God's, but vain idols & wicked devils. Therefore I give thee this commandment as a doctrine and charge, for thee to flee from all evils, dangers and damnation coming by them, that thou mayst have all good things with life and salvation of me, only. And because all things at altimes in every place, yea even the very secrete thoughts of the heart, be evident afore my face. Therefore ever be mindful how by thought, word, or deed, thou dost honor or dyshonor me, being ever in my presence, even openly before my face.

Thou shalt not make unto thyself any graven Image, nor the likeness of anything that is in heaven above, or in earth beneath, nor in the water under the earth, thou shalt not bow down to them nor worship them. For I the Lord thy God am a gelous God, and visit the sin of the fathers upon the children, unto the third and fourth generation of them that hate me, and show mercy unto thousands in them that love me and keep my commandments.

THOU, created and made by the infinite wisdom and goodness of God like unto his image and likeness truly in deed: shalt not make unto thyself, shalt not devise or abuse by the invention and fantasie of man falsely framing in imagination any graven image, nor the likeness of anything, any resemblance of creatures, counterfeited through caruings or colors, in any matter, place or time. Thou shalt not bow down to them nor worship them, thou being the lively image of god, created by gods wisdom unto gods glory, shalt not submit thyself to honor or reverence counterfeted creatures carved or coloured by the craft of man, to satisfy the foolish fantasie of man, under pretence or purpose to honor God, in preferring the devise of man unto the wisdom of God, & a counterfeted resembling of a corruptible creature, unto the lively image of the eternal God. For I the Lord, thy God, the maker and lover of all things truly created and made, & specially of thee o man as most like unto me & best beloved of me, am a gelous God, am grievously offended when my beautiful image and amiable creatures be shamfully abused by thy fowl fashioned fantasies. For albeit in thy own conceit thine own work seemeth fair unto thee, yet in deed & truth afore my face, far fowler is that fashion of an eye which is without all sight, than that which is much bleared: and likewise that form or figure of face and body, which hath no life, no feeling, nor no sense, is far fowler and worse thā that which is full of all sickness & sores. Thy idols which have eyes and see not, ears and hear not, be nothing like unto my creatures, which seem as they be, and be as they seem, in form and substance true and perfect. Therefore I visit the sin, I revenge and punish the sin of the fathers upon the children, proceeding from the elders in their successors, unto the third and fourth generation of them that hate me, when as the elders devise and give, and their successors take and follow occasion and ensample of sin against me, especially when as they so disdain mine honor, abuse mine image, and corrupt my creature, as proveth plainly that they hate me, & deserve that I should so punish them, and show mercy in thousands, and bestow my mercy in forgiving the faults and bearing with the infirmities of very many in long succession, of them that love me, liking and allowing in their hearts all my works better than any of their own devises, and keep my commandments, always ready and willing to do or not to do anything as they be taught & bidden of me. Wherefore, O mortal man, saith the eternal God concerning imagery, in the which is more noisome poison of counterfeit corruption, than available profit of true representation of my good creatures purely and plentifully made and placed everywhere by me, unto my honor and glory, and unto thy comfort and commodity, if thou do love and not hate me, if thou wouldest escape vengeance and purchase mercy of me, take heed and beware that thou do not follow any subtle reason, crafty invention, or common custom, contrary unto this my commandment.

Thou shalt not take the name of the Lord

thy God in vain. For the Lord will not hold him giltlesse that taketh his name in vain.

O man lacking light and void of knowledge, the Lord thy God that can be resembled by nothing, nor named by any word according unto the worthiness of his glorious majesty: and yet will by many words and works notify himself unto thee, as is for thy capacity and commodity, he commandeth and teacheth thee, with such reverent diligence to hearken unto his word and regard his works, and such his ordinary means as may make, continue and increase in thee unfeigned fear and love of him, by true knowledge and remembrance of him. Wherefore, Thou shalt not take in vain, without increase of honor unto him and comfort unto thee his name, in any of his words or works, especially his holy Scriptures, and godly saccraments. For the Lord God, which by his words and works doth declare and witness sufficiently unto a ll men any truth, will not hold him giltelesse, will not judge him out of fault, or suffer him escape vnplagued, that taketh his name in vain, that taketh and abuseth his holy word, good creature, or blessed ordinance, to cover or confirm any lies and vanities, or else refuseth and neglecteth the same, as not necessary and sufficient to teache, try, and witness any godly truth and verity, so as is most unto God's honor and glory, and best for man's comfort▪ and commodity. Therefore O man, being of thyself a shameful liar, and yet by God's grace called and ordained unto the knowledge and witness of God and of his truth, unto his glory, and thy comfort, with dread, love and reverence, to bring and keep the knowledge of God and his truth amongst men, thou shalt search in the holy scriptures, desire of god in faithful prayers, and declare, and witness in time expedient the truth of God in the name of God. For upon all such as beeleue blind prophecies, or arrogant Astronomers, that call upon Devils in conjuring. or that abuse the name of GOD in swearing, or that fearing to profess the truth, have hope in dissembling and lying, will God be revenged, when as they by strong illusion wrought by the subtlety of Satan, be woonderously deceived, too be worthily plagued and damned, because they would not receive y ^e love of the truth that they might be saved.

Remember that thou keep holy the Sabbothe day, six days shalt thou labor and do all that thou hast too do, but the seventh is the sabbath of the Lord thy God. In it thou shalt do no manner of work, thou and thy son and thy daughter, and thy manservant and thy maid servant, and thy cattle, and the stranger that is within thy gates. For in syxe-days the Lord made heaven and earth, the sea and all that in them is, and rested the seventh day: wherefor the Lord blessed the seventh day and hallowed it.

O man bannished out of pleasant Paradise for thy sin, unto painful penance upon earth, to eat there thy bread in the sweat of thy face all the days of thy life, and yet by the grace of God having provided and granted unto thee for release, and relief, a holy sabbath of solace in the Lord thy God, now in all travail and labors duly serving thine own necessity, thou mayst and shouldest feel cheereful comfort in mindful remembrance of keeping a holy Sabbath unto God's glory. And as the last day and ende of the week was the sabbath of the Jews: so after all travail and labors in this life to be ended by death, beginneth rest and quietness in the Lord eternally to continue without any ende or fear of death: and in every Christian congregation certain times be appointed for all men to cease from bodily labors, that they may with more quietness of mind receive more spiritual comfort: yea, and every man privately hath many just occasions of some rest and quietness after his labors and business. Seeing therefore that all painful labors pertain unto penance deserved by sin of man, and all comfortable restes be gracious gifts of God's goodness unto the relief and release of man's miseries. Remember that thou keep holy the sabbath day, in thy painful labors thou shalt continue, cheer and refresh thyself with comfortable remembrance of ghostlie rest and quietness. For syx days shalt thou labor and do all thou hast to do, thou shalt with good corage in any labors to discharge thy duty continue at all times, but the seventh day is the sabbath of the Lord thy God, but then when as by any death, any common ordinance, or by some singular and peculiar occasion thou shalt of God be dimissed from bodily business unto spiritual rest and quietness, which time as the last day of the week, and the ende of all thy works and business, thou shalt ever keep holy, ever reserve & refer wholly unto the Lord thy god: In it thou shalt do no manner of work, thē shalt thou not be troubled with worldly affairs, or bodily business, but receiving comfort and consolation of the Lord, render thanks and praise with joy and gladness of mind, for in remembering to mortify thy flesh with bodily labors upon the work days, thy mind shall not be weried, but well dysposed unto all charitable exercises and godly meditations upon the holy day, upon the day & time granted and given of god unto thee, that then thou refreshing thy mind in quiet godly meditation, shouldeste not burden thy body, or cūber thy conscience with worldly cares or business, then shalt thou leave of all such labors, thou and thy son and thy daughter, and thy man seruante and thy maid servant, and thy cattle, and the stranger that is within thy gates, as all that beelongeth unto thee, were made partakers of punishment, when as thou was put to penance for sin, so shall they all have their parte and portion of this rest and release graciously givē to thy recreation & renovation. For in syx days the Lord made heaven and earth, the sea and all that in them is, for the Lord that made all things, appointed all other times for necessary works, and rested the seventh day, showing by example that a pleasant rest should remain after the end of times consumed in labors. Wherefore the Lord blessed the seventh day and hallowed it. Wherefore O man, the Lord god hath blessed the time of his rest frō thy labors, with most pleasant blessings, unto all creatures, & hallowed it in most acceptable service unto himself. Wherefore thou remē bring with diligence y ^e dispatch of all worldly works in due time, to keep all thy rest ever wholly & holy unto the Lord, shall most and best praise god, please other, & comfort thine own conscience, according as thou hast here example & commandment of the Lord God. So this manner of keeping of my sabboths is a sure tokē & sign that I the Lord God do sanctify thee with all, that thou hast to keep a continual sabbath or continual quietness of conscience, serving me the Lord thy God in holiness and righteousness all the day • s of thy life. As contrariwise the breaking or abusing of my sabboths is a certain sign that such as so do be subject to Satan the prince of this world, ever laboring with corruption of mind and conscience to serve them selves in ungodliness and wickedness all the days of their lives. So are not such men sanctified by me, but my sabboths and all that they have of me, be polluted and abused by them.

Honor thy Father and thy Mother, that thy days may be long in the lande which the Lord thy God giveth thee.

Bicause thou art a child of such folly and fraylenesse, that thou canst not sufficiently provide for thyself, nor charitably live in order and keep company with other but by the fatherly protection and provision of such as I the Lord thy God of fatherly affection towards thee, have placed in authority over thee. Therefore thou shalt with all loving obe • ience and due payments honoring them, obey and glorify me, that thy days may be long, that thou mayest continue with comfort, under the protection of them whose hearts always be in the hand of the Lord to maintain and direct that power and authority which they have of the Lord, ever to correct, punish, or destroy evil doers, and to cherish, reward and defend them that do well, in the lande which. the Lord thy god giveth thee: in place or in places which the Lord God of loving favor towards thee, will ever provide, so as he foreseeth and knoweth be most meet and expedient for thee.

Thou thyself being a man, shalt in no wise by thought, word or deed commit any such evil, as in any wise hurtefull unto the life of man, for the hurt of man's life, is the sheading of man's blood: and the sheading of man's blood upon earth crieth unto God for vengeance to fall from heaven: & God which searcheth the heart, seeth all that lieth lurking in the mind: so that if there be in thy heart any hate of thy brother, thou art afore God a murderer: yea, he is the cause of the death of man afore God, that lacketh love to save the life of man upon earth. Therefore that thou mayest keep thy hands clean from sheading of innocente blood, and not be the cause and prouoker of vengeance to fall from heavē upon earth, thou shalt do or wish nothing that is evil unto any man, but all that is good to the uttermost of thy power unto every man, according unto the meaning of this commandment, given of god unto man, for the preservation of man.

Thou whom God hath created like unto his pure image, and unto whom he hath made a fellow helper in like form, to be coupled together in honorable matrimony, for the godly continuance of thy kind in succession, shalt either keep thyself chaste in pure virginity, or else in sanctified matrimony live with thy yoke fellow only: so that no filthy lust in thy heart, loke of thine eye, or gesture in any parte of thy body, defile thy flesh with adultrie, with any man • r of corruption contrary unto the pureness of godly matrimony. For all filthy lust coming of that seed which god hath created in nature, and sanctified in wedlock unto the increase of mankind, when as it is not dysposed and used in the holiness of matrimony, unto the blessing of succession, and the avoiding of fornication, then doth it unnaturally and ungodly defile, delude and drive body and mind of man to abuse, refuse, and break godly wedlock unto the corruption, curse and perdition of man, his seed and succession. Therefore thou shalt avoid all such unnaturalness, such ungodliness, such corruption, curse and perdition, and keep thyself pure in spirit, in soul and body, if thou keep this commandment duly.

Thou having of God's gracious gift body and soul, which by reason of God's plentiful provision, can never be utterly destitute of any thing necessary, shalt by no craft or cruelty, keep or convey from any man anything that is his, according to law and equity, or that should serve unto his comfort or relief, according to godly charity. For as God the only Lord over all hath disposed and givē unto all, seeing & providing best for every man's necessity, so should every man be best content to yield himself unto gods ordinance & providence, not willing or seeking any profit or pleasure unto himself, by breking the ordinance, and refusing the providence of God, in getting anything uncharitably from man. Therefore to avoid the danger of despising God's ordinance and providence, and to live in the law of love and charity, thou art charged and taught by this commandment, not vnlawefully to take frō any man anything that he hath of his own, nor uncharitably to keep from him anything that he needeth of thine.

Thou shalt not bear false witness against thy neighbor.

Thou having a tongue, and other means to witness the truth, unto the honor of God and profit of men, shalt by no manner of means deny the truth, or forge lies, which is always a dishonoring of God, with danger and domage unto man. For as God is the author of all truth, and the Devil the father of all lies: so all examinations of truths, and occasions of lies, be trials causing the children of God and of the Devil to confess and utter the wylles and works of their fathers. Therefore that thou mayst show thyself a child of God, and not of the devil, thou shalt never make or maintain any lies, but ever confess and confirm any truth as shall be expedient for thy neighbor. And note that all blind prophesies, all forged lies, all false reports and untrue tidings, all feigned flattery and envious slanders, and all uncharitable dissembling or deceitful counterfeating of anything, be devilish contrarying of God's truth, against thy neighbor, against that duty, which thou owest of charity unto thy neighbor.

Thou shalt not covet thy neighbors house, thou shalt not covet thy neighbors wife, nor his servant, nor his maid, nor his ox nor his asse, nor anything that is his.

Thou walking afore the face of GOD whose eyes behold all secrets, even in the bottom of thy heart, shalt not covet, shalt not will or wish, thy neighbors house, any possession of person, lands or goods, which is thy neighbors, to be thine, nor anything that is his, nor anything to be thine, which is given of god not unto thee, but unto him. Yea the profit or pleasure of anything that is thy neighbors, shall not stir up in thee a lust to have it thyself: but rather any lack or need that thou mayest see in thy neighboure, shall make thee to help him if thou be able, and ever move thee heartily to pray and desire of God all goodness unto him, even as unto thyself, according to the law of love and perfection.

CHAP. IIII.

F OR God which of his goodness did make thee perfect and pure in thy creation, doth now by his righteous law require of thee such holiness and perfection, as is according unto that integrity which thou then receyuedst of his majesty. And also be promiseth blessings and life unto the keepers, and threateneth cursings and death unto the breakers of this his righteous, good, and perfect law. Therefore considering and comparing thine own ability and obedience, with the righteousness and equity of this law, thou mayst in it as in a glass, afore the majesty of God, under blessings and cursings, betwixt life and death, see evidently thy face & case, thy conversation, state, and condition.

But if thou leave looking into this law, and follow the flattery of thine own fantasie, thou shalt deceive thyself dangerously, not only in negligence, but also in laboring tóo confess thyself afore God duly. For as the Pharisee that compared himself with the Publican, so thou in giving thanks unto God, for all that thou thinkest good in thyself, and being bold too prefer thyself to some other, for the evils which thou knowest in them, shalt so deserve to depart less justified, and further from the favor of God, and love of thy neyghboure, for the more that thou doest compare thine own well doings, with the evil doings of others, the less shalt thou dispose and submit thyself, to receive mercy of god, & to bear the infirmities of thy brother.

But when as thou doest examine thine own conscience, and judge thine own deeds by the law of God afore the face of god, then shalt thou find such evils inwardly, as shall give thee great occasion, to be so earnestly occupied in refourming thyself, that outwardely thou cannot be bold either to glory in thyself, or to judge any other.

They which have not the right use of the law, can have no true knowledge of sin. but thou that wilt judge thyself by the law shalt feel what is in thyself against the law.

For if thou do not find thyself guilty in having any strange God, yet shalt thou find many and great faults in thyself against the first commandment, so often as thou dost consider and remember that thou dost not perfectly with all thy heart, with all thy mind, and with all thy might, love, reverence, fear, trust, praise, and confess the eternal living God as thy only Lord and God.

And thou never honor or make any Image in any matter carved or painted, yet so often as thou doest imagine the divinity of God, under any form or fashion in thy mind, and imagination, thou makest such kind of imagery, as is by the second commandment forbidden unto thee. Yea, and so often as thou makest or takest any image carved or painted, to be like unto Christ God and man, so often thou presumest too liken the foulest abomination in y ^e world, unto him that is most glorious in estimation afore God: for man being a liar, maketh and taketh an image that hath eyes, & seeth not, ears and heareth not, as though it were like unto Christ Jesus: but God's word which is truth, witnesseth that all such images be not like unto Christ, but unto idolaters which make them, and put their trust in them. Undoutedly there is no true knowledge of Christ learned of God's word, but a false idol of Christ, forged by imagination in the hearts of them, that can be content to say that Christ their Savior is like unto any such vile things. And also in imagery of other things many men do much offend in esteeming more the vain counterfeit made by man, than the good creature made by God. I mean in imagery of things belonging to the second table, where imagery is not forbidden for civil usage amongst men, but that such may be made & kept if abusing of them be avoided: yet of things belonging to the first table, where imagery is forbidden for any usage in religion or service of God, all such imagery ought utterly to be avoided and abolished.

Also negligently to hear, speak, or read the word and name of god, or to pray without devotion: yea, not to hear, read & confess God and his truth, with reverence, diligence, praise, thanks and prayer, so oft as thou may have occasion, is condemned by the third commandment, which requireth honor due unto God's name.

The fourth commandment requireth perfect diligence in all due labors, & a mind never wearied, but always delited with godly meditations, so as any mā may thereby ever find himself faulty, both in labor, and rest.

Then doth a man break the fifth commandment, when as he doth not with all earnest deligence & loving obedience, obey and maintain all good orders among men.

Thou sinnest against the sixth as a murderer, so oft as thou dost not relieve & defend every man that needeth, so much as thou may by any charitable means.

Thou art gilty as an adulterous person, against the seventh commandment, so oft as any filthy lust inflameth thy flesh. And if thy filthy lust be satisfied in any abuse of natural seed, then is thy sin not only a vil • corruption of nature, but also a Sodomitical abomination contrary unto nature.

If thou live in idleness upon other men's labors, or do not get righteously, and bestow charitably, so much knowledge and comfort, meats, money, and all manner of goods, as thou may be able by all honest and godly ways, thou art then judged a thief by the eight commandment.

If thou make any manner of lies, or but faintly and unfaithfully defend thy neighbors truth, and honesty, thou art condemned of false witness against thy neighbor, in the ninth commandment.

Finally, if in consideration of thy necessity, thou do not only desire and take as sufficient gods plenty provided unto thee, but in seeing anything fair or good, pertaining unto thy neyghbor, dost covet the profit, or pleasure, property or possession of the same from him unto thee, then dost thou offend afore God against man. Yea every such lust lying in thy heart may be perceived by the tenth commandment to be sin, albeit so secret, that Paul saith he should not have known it, but by this commandment, which saith: Thou shalt not covet.

Surely such knowledge of sin cometh by this law, that when as any man in his own conscience afore the face of God, will truly measure by the line of this law, howe far he is fallen from the righteousness acceptable unto God, into sin abominably offending God, then shall be perceive that through the infirmity of his own flesh, he doth fall so far from all power of free will, from all ablitie to perform fully his duty unto God, that in him self he can have no hope to escape the rigor of the law, the letter of the law, which killeth, curseth and condemneth all faults, infirmities and imperfections in man, unto whom God did give in creation both pureness and perfection.

Therefore as in him that presumeth to be justified by his deeds in doing of this law, any impurenesse or imperfectiō is worthily condemned by the righteousness contained in the law: so contrariwise unto him that feeleth and with faith in Christ confesseth his own faults and infirmities, all horrible sins, and greeuons crimes shall be graciously pardoned through the merciful pity of the Lord over the law.

So is the law a tutor or scholemaster, teaching man what he oweth of duty, and forcing him to flee unto the promise of God in Christ for mercy. They therefore use the law lawfully, which learn by it to know what man ought to do and perform of duty, and so be made meet and desirous too hear the glad tidings of y ^e gospel of Christ, in whom God doth promise and perform unto man all things freely. For the law showeth unto man death and damnation in all his own deeds, and the gospel allureth man unto assurance of salvation in Christ's merits.

So Adam in Paradise being brought unto a perceiving and feeling of his own sinful miseries through the law and commandment, was by the glad tidings of the Gospel, by the promise in the seed of the woman to break the head of the Serpent, comforted and called to come by faith in Christ forth of his own miseries unto God's mercies.

So the Israelites in wilderness, immediately after their grievous idolatry unto the golden calf, being brought under fear of the law, unto a feeling of themselves, were recovered with comfort in the promise of a Prophet to be raised up of God unto them of their brethren. And continually all the days of Joshua, the Judges, and the Kings, and so forth, so oft as by any plagues, preachings and threatenings of the law, they were brought unto true feeling and confessing of themselves and their own faults: they ever learned to flee unto God's promises, and to find recovery in his mercies: but when as they followed their own fantasies, flattering themselves, then fell they continually from evil unto worse sins, and sorrows, miseries and mischeefs. For in continuance of times, and lack of grace, they lost Judges, Kings, and good Governors of their own utterly, they and their country were brought into subjection to serve strangers. Their temple, gods house made to be replenished with riches of godliness, was turned into a den of thieves, which did rob God of his honor and God's people of much riches, and of all manner of godliness: and in the place of godly Priests and true Prophets, false flatterers, and ambitious prelates did by many means draw men from god unto themselves, from God's laws, unto their traditious, to labor in conscience under intolerable burdens. Wherefore as afore time God had by the cruelty of Pharaoh driven them out of Egypt, to be allured and led by meek Moses toward the lande of promise, so then at that time did God drive them by those evils frō serving under y ^e letter of the law, which killeth, to be called by Christ at his coming, unto the liberty of the gospel, which by the spirit quickeneth. So all things that be done in the world, and truly written in holy Scriptures pertaining to the law and the Gospel, serve to declare and witness that all men be sinners, and all their deeds deserve damnation, and that God in many things showeth mercy unto all men, and that he also giveth abundance of mercy, and grace, unto so many as beleus his pronuse made unto them in Christ Jesus.

CHAP. v.

T HE Lord God in Christ did reconcile the world to himself, not charging men with their sins, but offering unto them his mercies. And Christ by his coming and suffering hath abolished all figures and shadows of sacrifices and ceremonies, overcoming in deed sin, death and damnation, and ascending bodily up into heaven, hath sent down the holy ghost to bear witness and work with the preachers of his gospel upon earth, which as faithful messangers of the Lord, earnestly exhort and humbly beseech men in Christ that they would be reconciled unto God. Wherefore now after sufficient experience, and trial of all things, and utter abolishement of such as now might be evil or unprofitable, God the father of mercy and pity, through the merits & means of Christ his son, by the power and presence of the holy Ghost, ever working and witnessing with the Ministers of the Gospel, doth so move and dispose, purify and sanctify the harts and minds of men, as teacheth and causeth them by faith to flee dangers of damnation deserved by their own deeds unto assurance of salvation in Christ's merits.

They be taught to believe in God, by the son, the spirit, the word, and messangers of God.

I do not mean that they be taught, only to say, I believe as the Church doth, or only to say the sum of a good belief in an unknown language, but that as God by the minister of his word and power of his spirit teacheth, so their hearts and minds conceive, their mouths confess, and the fruits of their charitable works be agreeable in such wise, as everyone of them most truly and comfortable doth think, and may say with the holy catholic Church:

I believe in God, the father almighty, maker of heaven and earth.

I which was by nature a child of wrath borne and living in sin under Satan, in the kingdom of darkness, now of grace through the holy ghost, by the immortal seed of God's word, being new begotten and new borne unto the kingdom of God, Do believe as certainly as of moste sure ground, and as thoroughly as of great trial and experience, I do know and trust in god the father almighty, that God which is all goodness in himself, hath of his fatherly love, and almighty power, made me his good creature and deer child, so that he will forever be a gracious God, and loving father unto me, which is the maker of heaven and earth, which hath created and made, & doth rule and order all things in heaven and earth unto his honor and glory, and unto my comfort and commodity. For as he being the Lord over all, hath declared himself to be a father unto me, by his promise, so I am sure of the inheritance of all, being his child by faith.

And in Jesus Christ his only son, our Lord.

I have good knowledge by sure trust in Jesus the Sauioure of his people from their sins, that I shall be saved from my sins, and from all evils through Christ the anointed King, priest and prophet, that I shall be a Christian, that I shall be anointed with grace of Christ's spirit, to be partaker of the kingly priesthood, and godly wisdom of Christ, that in such holiness, righteousness, and godliness as is acceptable before him, I may offer the sacrifice of myself, in serving him all the days of my life and have the crown of glory with him in his kingdom, in the kingdom unto the which he hath redeemed us, that is of nature and substance unto God his only son, making us his brethren and God's children by grace and adoption, so that we must take him to be our Lord obeying the authority, learning the doctrine, and following the example of him, as of our only gouerner, scholemaster and pastour,

Which was conceived by the holy Ghost, borne of the Virgin Mary.

Which in taking by the holy Ghost (of a pure virgins) our flesh upon him, hath purified us from our sins, to be sanctified in his righteousness.

Which suffered under Pontius Pilate.

Suffered under a Judge the judgment of death due for our sins, to purchase for us of god his father, the reward of his righteousness, & to give us example and grace to follow his obedience.

Bearing the curse of the law to get and give unto us the blessing of grace, he

So that now our bodies & minds with him should be mortified and buried frō sin, and not die and damned in sin, for he

He suffered all extremity, not only in body but also in soul: that we should suffer no more than we might be able to bear: and that no pains, or punishment for sins, should be plagues of vengeance to destroy us, but rather corrections of fatherly love to amende us.

The third day he rose again from the dead.

The day and time appointed and afore prophesied with victory over Hell, Death, and Damnation, he rising from the dead, did make death a ready and speedy passage for us unto life, teaching and strengthening us to rise forth of sin and walk in newness of life, after him that

Ascended into heaven, and sitteth on the right hand of God the father almighty.

And like as the sun at midday, so he in bodily presence lift up from the earth into heaven, there in glory of God's majesty abiding, doth from thence shine, and show his virtue and goodness by y ^e power of his spyrite, most presently, and comfortably, unto all creatures in every place upon the earth, and as he ascended bodily into Heaven to replenishe all things, even so in the same body

From thence he shall come to judge the quick and dead.

From heaven whither as he did ascend in the sight of his disciples, so from thence in the sight of all men, shall he come, not only in spirit and power (as he is at all times in all places) but also in his body glorified with majesty as he is now in heaven, and shall not come from thence, until the last day, when as all men both dead afore and living then, shall be changed in the twinkling of an eye, from mortality unto such state as shall ever continue, either in hell or in heaven, according unto the righteous judgment of Christ, in the which he shall declare and take all us that be unfeigned Christians, to be the blessed children, and heirs of God, with him, in that kingdom which could never by any works, or merits of any man have been deserved or purchased, but only in Christ unto Christians, of the only gracious goodness of god hath forever been prepared.

I have knowledge with sure hope in the holy spirit of God, equal with the father and the son, proceeding from the father and the son, to sanctify & beautify Christ's Church, that I shall be sanctified from all sins, and endued with all good gifts of grace, as God seeth is moste necessary, & expediente for me, to edify and not to destroy. Yea, I believe that by him all God's creatures be sanctified and made holy unto all godly men, and that without him there can be no holiness, nor nothing holy unto any man. For it is not only the holy ghost, in the heart and mind of man that sanctifieth, that maketh and keepeth pure and holy.

I know and think assuredly, that I and all Christians, be one church, one congregation, in such unity of lively faith which worketh by charity, as doth ever keep us together as members of one body in Christ, although we be far asunder by reason of diverse times and places in the world, and by the holy spirit, word, and sacraments of God in this church, is such holiness as doth ever strive and prevail against ungodliness, such holiness as is the continual purging of men from their sins, to furnishe and garnishe them with godly righteousness in Christ. This Church or congregatiō is so catholic, so made one of many, so made one mystical body in Christ of many men in all places, as is one man's natural body, of diverse members everyone severally having their own places and proportions, & all together joined accordingly in one body of one person.

And so the communion of Saints.

The unity of them that be sanctified, redeemed, and delivered from the service of the Devil, the flesh and the world, to glorify God in holiness and righteousness, is by Christ and in Christ a common comfort and commodity unto all them, of everything that is good or profitable unto any of them, which although many times they cannot be seen, and perceived of wordly men, nor well known one to another, yet being all of one faith, be ever altogether afore god in one mind as members of one body, to have communion, comfort and commodity everyone with all other in Christ their head. And as it was said they have Moses and the Prophets, let them hear them: so have we always in this holy catholic Church, the foundatiō of the Prophets, & Apostles, Christ being the beade corner stone, albeit not their personsin bodily presence, yet their examples of living, and truth of doctrine in their writings, so that ever therein we may see, and perceive that face and fashion of the holy catholic Church, which God hath ordained to be so shown, as moste expedient and sufficient unto all men, at all times, and all places.

In this Church of Christ and company of Saints, I know and receive freely by faith forgiveness of sins, which be so great and grievous debts as do deserve death and damnation: and as the least of them could never have been dyscharged, but only by the precious passion and oblation of Christ once for all

I know and loke that our bodies, by sin of man, deseruiug death to decay in corruptiō, shall by the might and merit of Christ be raised to receive glory & immortality.

And finally that bodies and souls, in joy and glory, shall live forever in the kingdom of god, when as we shall receive our inheritance with Christ, in whom according unto God's promises and our faith, all these things be most sure and certain, that is to say: Amen. So be it.

Now thus believing and comparing the kingdom of heaven with the pleasures of Paradise, and the holiness of regeneration with the pureness of creation, I find and feel how that I do get more, and better by faith in Christ, than that which I did loose by sin in Adam. Yea I have good understanding and comfortable experience how that God hath concluded all men under sin, to be merciful unto all, how that the scripture truly describing & declaring the righteousness of God, and the sinfulness of man, hath concluded all men under their own sins, that righteousness which cometh of the faith of Christ, might be given unto the believers: howe that through the righteousness of the law and infirmities of man's flesh, God doth make great abundance of sin to appear in all men's beedes and deservings, that more abundance of grace might be granted and given by the merits of Christ, unto all that receive and believe the Gospel. O blessed be God for the gift of this belief, by the which he maketh the loss of y ^e pleasures of Paradise through mans sin, to serve unto the inheritance of the kingdom of Heaven by gods grace. And the sinful sorrows in man's conscience to be comfortable signs and tokens of saving health by Christ's Physic and medicines. And all dangers, plagues, and vengeance for sin in the world, to drive men to assurance of health and wealth by faith in the Lord.

There can be nothing so sure & certain as this faith, which cometh by hearing of God's word, which is the work of God's spirit, which is confirmed by the life, doctrine, and death of all that ever were Prophets, Apostles, Evangelists, & Martyrs to teach and witness God's truth. For this faith is not only a knowledge of the grace, mercy, & goodness of God, but also an assurance of the same unto man's self by the word & sprite of God. So y ^t it is the ground work & stay of all good hope, the argument and evidence of all such mysteries, as be hid and covered from worldlings, to be reserved and revealed only unto God's children. Therefore any man may easily learn to speak these words, but the goodness of God towards mā by these words signified, is such, as cannot be known or perceived of them which be of blood, or of the will of the Flesh, or of the will of man, but only of them which be borne of God, which be privileged by Christ to be the children of God. For this belief is not of the freewill of man, • ut of the holy spirit of God, not by keeping customs or traditions of men, but by hearing the word of God, by hearing or reading the glad tidings of the Gospel in such sort as cannot be revealed, but only in Christ, of the heavenly father, by the holy ghost, unto God's children.

The blind eyes of witty worldlings, in seeking for wordly wealth, & contemning God's word, can see, and find in deed nothing but the wrath and vengeance of God in all things, and especially in sickness, plagues, wars, and loss of any lands or goods, but the clear eyes of faithful Christians, by the light of the Gospel seeking the kingdom of god, and the righteousness thereof, in all things, and especially in loss of any góodes, or suffering any pains, do ever see the merciful pity and tender love of their heavenly father always keeping them under the rod of correction, and the cross of persecution▪ as his most dear children.

All Jewish persons will have such a Messias, as shall make them Princes and prelates in a wordly kingdom: faithful Christians have the son of god their Lord and savior, which hath bought and brought them from this world to be a holy people, and kingly priesthood unto God in his heavenly Jerusalem.

The Cross, the passion & death of Christ is an offense unto all such as be delited and drouned in Jewish ceremonies and superstition, and a foolishness unto such as glory in Greekish learning and wisdom: but for all faithful Christians which believe the Gospel of the same cross, death and passion, it is the power of God unto their everlasting rest and salvation.

Grosse idolaters do boldly and blindly imagine a presence of God in imagery, or under the form of some manner of body, to be kept and honored of them, according unto their fantasie: but the clear light of the Gospel, doth euidentely unto the faithful show EMANVEL, him which is God with us, so that they most comfortably see by faith, Christ God and man, so in his natural body glorified in heaven, that in power of his spirit, with the ministers of his word, and members of his mystical body upon earth, he is always present amongst men, bestowing such gifts of his grace upon them, and receiving such honor, thanks, & service of them as may be most for his honor and glory, and their comfort and commodity.

Uoluptuous▪ Epicures be always weary of the time present, and void of all good hope of that which is to come: but faithful Christians cheerfully bestow their time in honest godly study, labors, and exercise, with most comfortable hope and desire of Christ to come in Majesty, to receive them into his eternal joy and glory.

Coniurers and Charmers do imagine such a virtue too be in their words and waters, circles and crosses, brethinges and blessings, as should pour abundance of holiness, into anything as pleaseth them, yea as could force the devil from hell, and God from heaven to appear under some likeness presently unto them: Faithefull Christians by God's word do learn and know, how that the holy Ghost by faith in Christ, doth purge men's hearts from all ungodliness, and replenishe them with such gracious goodness as sanctifieth them, and all things, as causeth them with all manner of God's good creatures, ever too serve God in holiness and righteousness, without any presumption or desire to conjure either God or the devil.

Superstitious hypocrites, can see no face of that Church which they will cleue unto, but in solemn show of Ceremonies, and pomp of Prelates: faithful Christians do evidently see in the holy Scriptures, such a foundation of the Prophets and Apostles joined unto Christ the head corner stone, as is moste necessary, commodious, and sufficient for them, in faith, doctrine and conversation, to be framed, joined, and made members and partes agreeable unto that head & foundation. They see by faith that face of Christ's church, which god by his word hath shown to y ^e faithful.

Desperate persons can never trust, nor desire of God forgiveness of sins, resurrection of their bodies, nor life everlasting. But faithful Christians, by glad tidings of the Gospel, be taught and encouraged, to desire and believe, that their sins shall be utterly abolished, their bodies from corruption and death changed and raised, that they themselves unto the image of God in Christ reformed may in life everlasting with Christ be glorified.

For in the light of the gospel of Christ, is the uncovered face of Christ, the euidente example and doctrine of Christ, so shown to be seen, as doth transform the faithful believers into the same image of godliness, which is in Christ's doctrine and conversation, as doth move and make men to put of old Adam, that they may become new creatures in Christ. So they be taught of the father to know the son, they be drawn of the father to come unto the son, they be transformed from the custom and trade of this world, to be framed and fashioned like unto the son of God, as unto the head corner stone of a spiritual house, of a holy temple, to offer spiritual sacryfices acceptable unto God, to offer as Paul teacheth the Romaines, their own bodies a sacrifice holy, lively, and acceptable unto God, and as Paul calleth the charitable bestowing of the Philippians goods, odors of sweet savor, acceptable sacrifices, pleasant unto God. So that faith which cometh by the Gospel, maketh men's bodies and minds, lands and goods, and all that they have to be sanctified, sacrificed, and offered unto God. For the Gospel teacheth howe that God ordeyneth and giveth all things unto man's comfort and commodity, and howe that men should do all things unto God's honor and glory.

So by the Gospel all holiness and godliness▪ all gracious goodness, all true treasures and riches, be given abundantly unto man, and all honor and service, all thanks and praise, be rendered duly unto god. But unto all manner of men lacking the light of the Gospel, all manner of things be unprofitable, yea all their own doings be abhominable afore God▪ and damnable unto thenselves. For nothing can be good or profitable unto man, which doth offend and displease God. Nothing can please God without faith in Christ, and it is impossible to have faith in Christ, and not to have the Gospel of Christ.

Therefore it was very necessary and expedient that afore the clear light of the Gospel did fully shine unto the world, that the experience of other things should be well tried and known in the world.

For such is the good ordinance of God, to use all manner of means, to bring mē frō vain hope in any other thing unto a sure faith in christ only, which cōmes by hering of gods word, according to Christ's gospel.

For of all the good creatures of God, and of the ability of freewill, man had sufficient experience in paradise, afore there was any infirmity, and corruption of nature by reason of sin. And afterwards the promises made unto the fathers, the law given by Moses, with all Sacrifices and ceremonies in the Tabernacle, and in the Temple, did serve for a season to make men myndefull and desirous of the coming and kingdom of Christ, which should perform the promise, and satisfy the Law, beautifying his Church with such clear light of the Gospel as should utterly abolish all shadows, and figures of Sacrifices and Ceremonies, with the Tabernacle and the Temple. And Christ himself did in body depart from the earth to be glorified in Heaven: so as by sending from thence the holy Ghoste was most expedient for men, to have Christ in spirit always present with them upon earth. So therefore after all other good things as the last and the best, God hath thus, in the ende of the world, set up the kingdom of Christ, with the clear light of the Gospel, and comfortable presence of his spirit.

Seeing therefore that man in Paradyse amongst all God's creatures, having a pure nature, did not then by the ability of his Freewill, nor by the goodness of other creatures, continue and stand in uprightness: he should not imagine that now in the vanities of this world, and infirmities of his flesh, being drowned in sin, he can find anything able to raise him up unto righteousness. Also it is a cruel thing, by the heavy yoke of the law, to force men thorough fear to fall into Desperation, which should by the liberty of the Gospel be allured of love to walk in the way of salvation. And it is a perilous presumption of man, with grievous offense against God, and a great blemishing of the gospel, to renew the same, or devise any other such like sacrifices or Ceremonies as God hath now once abolished by the light of y ^e gospel. And finally there can be nothing more contrary unto the truth of god, & the comfort of man, than to imagine any bodily presence of Christ upon earth with men, unto whom he said it was expedient, that he should depart from them, for else the holy Ghost the comforter should not come unto them. But if I depart, saith Christ, I will send him, and he when he cometh, shall reprove the world of sin, of righteousness, and of judgment: but he shall comfort you, and he shall remain with you. For behold through his power, and presence, you preaching the Gospel have me always with you, in all times and places even unto the ende of the world.

Thus therefore it is evident, howe that all other things did serve in other times and places, so that now remaineth unto us only the Gospel of Christ, with such spiriall presence of Christ, as is the power of God unto the saluatiō of all that do believe. For all that do believe the Gospel, be made children of God to enherite his heavenly kingdom, members of Christ's mystical body, to be lively stones of an holy church and temple, garnished not with gold, silver, copper, or color, in caruings or paintinges to please the eyes of men: but with holiness and righteousenesse acceptable afore God. The goodly costly ornaments & deckings of the tabernacle of Moses, of the temple of Solomon curiously wrought by the hands of cunning workmen, served but for a season, & could no longer continue either to please God or profit man. But faith which worketh by charity, & is in hearing of the gospel, wrought in the harts & minds of men, by the inspiration of the holy ghost, with beautiful fruits of charitable works, shall always shine and set forth the glory of God in the church of Christ: for Christ's church is the elect kindred, the Kingly Priesthood, the holy assembly, and the peculiar people, which God hath called out of darkness, unto his marvelous light, for to show and set forth his virtues.

They be surely built upon the foundation of the Prophets and the Apostles, fast framed unto the head corner Christ, in faith ever working and fashioning them by charity, so conformably unto the example and doctrine of Christ set forth by the Prophets, Apostles, and Evangelists, that all devilish deceytfulnesse in the world, can neither blind, nor bring them to mistake, and forsake their Lord and savior Christ▪ and his holy Catholic Church: for they in Faith do ever see the face of Christ, and the form and fashion of Christ's church in holy Scriptures, even so as God by his word doth sufficiently show to be seen, known and reverenced of all men at all times, and in all places.

But such men as care not for the scriptures, cannot clearly see or know anything that is good and godly, but boldly and blyndely in all things misiudge, mystake, and mislike Christ and his holy Church, according unto the common custom, and man's fond imagination. For when as they will not learn to understand & know the truth, by the word of God, then they do deserve to be deceived with lies, by the craft of the Devil, in learning such sayings, as lacketh all knowledge and understanding. What knowledge or understanding get they, which learn to say, that they do believe as the Church teacheth? and be taught to say and confess their belief in a strange Language? When as they say, I do believe as the Church teacheth, and the Church teacheth them that understand no Latin, to say, Credo in Deum Patrem omnipotentem. &c. Surely in such sayings they learn to understand and perceive nothing, but take whatsoever cometh by y ^e craft of the devil into their imagination so highly, that they will never humble themselves to be taught of gods spirit, by gods word truly. For there is no lesson that lyketh and pleseth them so well, as the lesson of that Doctor which saith, Say that thou believest as the Church doth, and my soul for thine. O what availeth it a man to say words, the which he doth nothing perceive in mind, nor declare in deeds, or who is able in heaven or earth to pay the price, or guage the pledge of man's soul, but only Christ the son of God? Take heed, for the falling of their Doctor or teacher into the Dungeon of damnation is no excuse for them, that wylfullye follow a blind guide. They are willful and blind, which refuse the gospel of God, and follow the Doctrine of men. They deserve to be damned for following a blind guide, which will not be taught the Christian Belief, but in such a tongue as they can understand never a word: which will not be persuaded to believe the holy catholic church, but in such sort as they shall neither believe nor know the Gospel of Christ. For they which learn by the Gospel to know Christ and believe in him, have a lively Faythe, working by charity, not of self love seeking by their own merits, to save themselves, or to have vainglorie, but knowing and believing that they be saved wholly by Christ's merits only, of a pure love towards God and their neighbor, without any trust or looking unto the worthiness of their own deeds, they be earnestly bent unto good works to the glory of God, and the profit of all men.

Thou that lackest the light of the gospel, mayest say, that thou believest as the church doth, and yet think in thy heart, that thou by thy good deeds mayest be saved: yea that thou wouldest not do good deeds, but that thou believest by them to win heaven. And so trusting to win Heaven by thy good works, which the truth of the gospel teacheth cannot be purchased but by Christ's blood, and doing all thy works for love of thyself, without pure love of God and thy neighboure, albeit thou say unto men, that thou believest as the Church doth, yet afore God thy heart and mind is void of Christian faith and godly charity, and far from any true love of Christ and his Gospel.

CHAP. VI.

T Here is a great difference betwixt the pure love of honest matrimony, and the filthy love of vile harlotry. If the harlot know she shall not be forsaken, then will she set light to offend hir paramour, in daliance with other: the more assured that an honest matron is of hir husbands love, the more diligent will she be to please him only, and to pass for none other. So there is great difference betwixt the godly charity of Christians, & the self love of worldlings. For tell the worldling, that God so much doth love him, that he cannot be utterly forsaken and damned: then will he care little to forsake God and fall into sin: the faithful Christian perceiving in Christ most certain assurance of gods love and salvation, is so satisfied and comforted therein, that nothing can separate him from the love of God in Christ Jesus.

The love of harlots is soon extinguished in poverty and sickness: the love in wedlock is then thorough pitiful provision of the one for the other wonderously purified and increaced betwixt man and wise.

Worldlings be weary of Religion lacking wealth and prosperity: Christians find comfortable increase of pure love under the cross of Christ.

Harlots use outwardly much curious trimming, & many gorgeous vanities being inwardly infected with filthy fornication, & many vile vices. Matrones have outwardly a comfortable countenance & plain apparel, being inwardly beautifyed with modesty, honesty, and such virtues.

So comparing Idolatry unto Christianity, it is evident to be seen howe on the one parte outwardly, places and persons with imagery and crosses, copes and vestments, ceremonies and shows be solemnly set forth, which inwardly be filled with spiritual fornication, hypocrisy and superstition. And on the other part how outwardly persons and places, after moste plain manner and fashion, without any counterfaited garments, images, ceremonies or any solemnities in comfortable preaching of the Gospel, & ministration of the Sacraments be inwardly replenished with faith, hope, and charity. The whoorishe church of Antichrist, taketh of all manner of men, what so ever she can catch to make hir self to seem gay and goodly. The holy Church of Christ will receive nothing of any man, but of Christ only, that she in deed may be chaste, pure, and holy.

Therefore the Mass made of many men's inventions, is taken as a thing moste profitable, and pleasant unto the one: nothing but the plain preaching of the gospel, sealed with the sacraments of Christ's only institution and ordinance, can be received as comfortable and commodious unto the other.

Into the Mass be now gathered such solemn shows, dumb ceremonies, with strange words and whisperings, as alore have been used of the Gentiles in Idolatry, of the Jews in Superstition, and of sorcerers incantations and coniuryngs: which were all utterly condemned, refused, and separated of Christ and his disciples, from such preaching of the Gospel, ministration of the Sacraments as the church of Christ hath received of Christ, and doth keep and use according unto Christ's only institution & ordinance. For in holy scriptures be written all such things as Christ's church did receive of Christ by him and his disciples so instituted and taught, as should ever after be observed and kept. And therefore it is very evident by plain writings in the holy Scriptures, how that Christ and his Apostles by preaching of the Gospel and ministration of the sacraments, did teach men in all places, to sanctify themselves to be offered as a sacrifice to serve God in holiness and righteousness, as lively members of Christ's mystical body: but how by saying Mass, to make of bread and wyne turned into Christ's natural body a sacrifice for the quick and the dead, there is not one word in all holy scripture, no, there is not in all holy scripture any manner of Mass now used, taught or commanded by God's word.

For Moses and the Prophets set forth in writings all sacrifices and Ceremonies pertaining unto the Law. And like wise do the Apostles and Evangelists all such as belong unto the Gospel. And all that is written in the New Testament by the Apostles and Evangelists, contaynyng all such doctrine and deeds of Christ and his disciples, as God would by them should be taught unto us, doth as much reprove the Mass, as in the Old Testament Moses and the Prophets did reprove the sacrifices of the Israelites in Dan and Bethel. For as unlike is the Mass at the Altare, unto the Lord's Supper at the Table, as were the Calfes set up by Jeroboam in Dan and Bethel, unlike unto the Ark and propiciatorie betwixt the Cherubims in the temple at Jerusalem.

And as the Prophets and Priests of God did teache such a memorial and presence of God at Jerusalem, as should move and stir up the minds of men there to remember and reverence God in heaven: but Jeroboam and his Priests, did teache and make men to believe that their Idolles were not only images of remembrance, but the same God that brought thē out of Egypt, in such corporal presence then there in Dan and Bethel, as did keep the Israelites minds from heaven, and their personal presence from Jerusalem: even so now godly preachers do teach such a remembrance, & presence of Christ in the Lord's supper, as should move and make all christen men to remember & reverence Christ in heaven, but ungodly priests do pretend such a bodily presence of Christ upon their altares, as doth draw men's minds from heaven, and their personal presence from the Lord's supper at the Lord's table.

Then were the Israelites blind and bold to set up Calves, imagining so to honor and please god in Dan and Bethel under Jeroboam, as their forefathers did mrst dishonor and displease God in wilderness with Aaron.

And what a bold blindness is it now of Christians to set up a sort of their Ceremonies unto the honor of God, when as God by the light of the Gospel hath abolished his own Ceremonies as unprofitable unto his service? And what a boldness is it to say, that Christ's bodily presence is kept upon earth under the form of bread, which according unto the scriptures, is ascended up from the earth, and glorified in heaven in the form of man? The light of the gospel hath vanquished ceremonies afore ordained of God as now unprofitable, & can any ceremonies devised by man now blemish the gospel & not be abhominable?

The comfortable abundance of the holy Ghoste did not come until the bodily presence of Christ was departed and gone: and howe then can they receive abundant comfort of Christ's spirit, which be infected and blinded with a gross imagination of Christ's body? The flesh profiteth nothing saith Christ, the words that I speak, be spirit and life: he doth not say that the womb which did conceive and bear him, or the breast that gave him suck is blessed: but, Blessed be they which hear the word of God and keep it, as though he had said: Not those which would have him God and man in bodilye presence, or imagine him to be in any visible thing: But those which know and honor God in the truth of his word and presence of spirit be blessed. Those in wyldernesse which did not know what was become of Moses, being in talk with God upon the top of the mountain, because they did desire and imagiue a bodily presence of God too be with them at the foot of the mountain, could not be contented and comforted with a true spiritual presence of God, but were deceived and plagued for the vain imagination of a bodily presence. Those can have no comfortable feeding of the words, which be spirit and life, at the Lord's supper, which will have a wonderful gasing stock at a gorgeous Mass. Which will desire and imagine Christ to be bodily upon earth, because they do not see and know by faith, Christ's body so glorified in Heaven; as causeth his spiritual presence, ever to continue most comfortable unto all the faithful in any place upon earth.

The plain preaching of God's word surely sealed with the Sacrament of the Lord's Supper, showeth and offereth in spirit and truth to be seen and received by faith, the body and blood of Christ glorified in heaven in the form of man.

The strange language, secrete whisperings, and solemn show of ceremonies in the mass, serve and please the blind imagination of man in forged vanity, presuming to place the body & blood of Christ upon the altar, there to be honored and sacrificed under the form of bread & wine.

CHAP. VII.

G Od is all truth and all goodness, therefore everything of gods creation, ordinance or institution, is true & good. All men be liars, and all the imagination of man's heart is nothing but evil: therefore man presuming to counterfeit the creature, and to contrary or amende the ordinance and institution of God, can devise and imagine nothing, but that which is feigned and fantastical, evil and abhominable. Some say that they do not otherwise imagine & honor God there, but as they be taught and commanded by their priests and such as have highest authority over them. So might the Idolaters in wilderness with Aaron, & in Dan and Bethel under Jeroboam have answered. For Aaron and Jeroboam did teache and command the people to do reverence there, not as unto Images or Idols, but unto the God that brought them out of the land of Egypt. Howbeit for all that ever the priest could teach, or the king command, those Images were Idols, and all they abhominable Idolatrers, which did believe that Doctrine of the priest, or obey that commandment of the king.

Wherefore it is not the teaching of prelates, nor the commandment of princes which cā cause Christ to be bodily present after such sort in anything, as may there be honored as God, or that shall excuse any person believing or honoring that, which is taught and commanded according unto man's imagination against the word of God.

They say that Christ said, This is my body, and Christ's saying is God's word, and not man's imagination. I grant that Christ's saying is gods word, and that he so said of the bread which he toke, and after thanks giving, brake, and gave unto his Disciples to be eaten in remembrance of him. But how agreeth that saying unto such bread as the priest taketh, and after brethings, and blessings lifteth up, and showeth unto the people to be honored, and reverenced in the stead of him? The word of God wrongly wrested, and not rightly applied, is at sometimes abused to teache Deuilish lies in stead of godly truth. The word written by the spirit of God, to raise a man from under danger of despair, unto hope of God's help vpwardes, was wrongly wrested by the Devil, to move Christ standing upon the pinnacle, willfully to fall downewardes. So like wise the words spoken of Christ unto his disciples, to raise up their minds in comfortable remembrance of him glorified in heaven, be evil abused of priests, to bring down his bodily presence amongst them to be sacrificed upon earth.

Surely this same saying, He shall give his Angels charge over thee, &c. Which is the word of God spoken and applied to raise up a man frō dangerous sorrows in miseries, unto a comfortable trust in God's grace and mercies, may be abused by the devil, to make a man of presumption in refusing the evident ordinance of God, to fall into the danger of tempting God. And so such words as be good and godly, spoken with such circumstances of Christ's supper, as teacheth men to keep a comfortable remembrance of Christ's death, according unto Christ's institution, may be Diuelishly whispered in such sort by the priest at the altar, as should seem to make a bodily presence of Christ to be sacrificed and honored according unto man's imagination. There is nothing more perilous than to take the word, or any good gift of God, and to abuse it contrary unto the will and commandment of God. The unprofitable servant, which said up to keep safely, the talent, or treasure of his Lord, which was delivered unto him to have been beestowed in usury, was by the word of his own mouthe condemned, when as he did confess that he did otherwise keep the Lord's treasure, than as the Lord had commanded. And if any man think that he may say unto Christ, Lord I know that thou did say of the bread and the wine, this is my body, this is my blood, take, eat, and drink in remembrance of me: and therefore have I ever with such reverence honored them, as was due unto thee: surely unto such a man, Christ in conscience will at sometimes answer, O wicked servant, by these words of thine own mouthe, do I condemn thee. For thou doest confess that I bad thee take, eat, drink this, in remembrance of me, why diddest thou then contrary unto my commandment, imagine this to be kept, honored, and sacrificed as the bodily presence of me? The words of Christ be moste true: but when as they be pronounced with such circumstances as be moste contrary unto the custom of the Christians, then they have a meaning most contrary unto the doctrine and commandment of Christ.

The gifts of God in all things, and especially his sacraments, be good and godly, but the abuse of them contrary unto God's commandment, is devilish and abhominable. The preacher, and the conjurer use both, the name, and the word of God, and good prayers, howbeit not in like manner, nor for one purpose, for in belief, behavior, and purpose, they be clean contrary the one unto the other.

There was never seen in the world, two things so much contrary the one unto the other, as is the mass & the Lord's supper. Therefore whatsoever is well used in the one is evil abused in the other. And truly that fault of abuse is no small offense, albeit that which is abused, seemeth sometime to be but a little thing. For it is a great sin to delight or be occupied in little trifles, neglecting or refusing God's great gifts and benefits in weighty matters.

So do Priests in their mass abuse gaie garments, neglecting the seemly simplicity of the Lord's supper: and therein commit no small sin, preferring their own imagination unto Christ's institution.

So Adam in Paradise by the abuse of the fruit of one tree, contrary unto God's commandment, shown such a sinful mind, as was disobedient unto God, paysoned by the Devil, to prefer a fantasie of false persuasion, unto all the profits and pleasures in Paradise of God's gracious gift and provision.

So commonly in all realms and countries: and notably in England, they which receive great honors, possessions, dignities and offices, to be well used unto the honor of God, and to the profit of all men. Yet for the imagination of private pleasure or profit in the abuse of some little things do deserve death and damnation unto themselves, with loss of all things that is theirs, The Israelites placed by God's provision in the Lande of promise, by their own craft and cruelty plucking some parts and parcels one from another, did at length deserve the loss of all together, both lands and goods, and themselves to be taken of strangers and used as captives. For the uncharitable getting and keeping one from another, is the just cause of cruel spoil and loss of all together. So Ahab in getting a vineyard, did lose a kingdom: when as he negligently abusing the policy of Jezebel did abominably sin in sheading Nabothes blood.

Take heed O England: for no man can use more gentle words and liberal promises unto thee, for the inheritance of thy croune, thā Ahab did unto Naboth for his vineyard, and yet by the policy of Jezebel, with the consent of the rulers and elders of Iezrael was Naboth spoiled cruelly, both of his life, and of his enheritance: and so Ahab joined the unrighteous possession of a vineyard unto his kingdom, not of malice willing the cruelty of Naboth's death, but of covetousness taking the profit of Iesabels policy, which was a woman rather encouraged than corrected & chastised by the King & the country, to expulse and persecute God's Prophets, for the favor she bare unto Baals priests.

And these things then neglected of the king, the rulers, the commons, and the country as small trifles, were soon after rewarded, and plagued of God with great and grievous vengeance. O Lord, when, and with what, wilt thou reward them, that have more uncharitable gains, than righteous possessions? that have conveyed by covetousness, pretty portions of a kingdom, unto little or nothing of their own enheritance: that can be content to take profit of other men's evil policies, and also themselves to devise and practice crafty cruelnesse, that have burned and banished the preachers of the gospel of Christ to receive and set up sayers and singers of a ceremonious mass? I write not these things to stir up cankered stomachs unto envy against other, but to move charitable men of pity to pray unto God for their country.

O England, if that thou dost think that superstitious ceremonies, worldly vanities and craftily cloaked covetousness and ambition, be but small trifles, yet shouldest thou be well assured that God will sometimes remember such small trifles, and not long delay the full reward of more abhominable abuses in greater matters.

It is a great mater when as any things of great goodness either by God's creation or institutiō, be in any wise abused through man's imagination. So was woman created and commended of God unto mā, as a helper unto comfort, and natural seed given to the increase of mankind, being both together sanctified in matrimony, unto God's glory, and unto man's continuance, comfort, and commodity. But the flood in Noes time which drouned the whole world: and fire with Brimstone which destroyed Sodom and Gomor, did witness by vengeance how great and grievous a matter the abhominable sin of thē was, which did mistake unto themselves wives for bodily beauty only, or otherwise misuse themselves in satisfying of their filthy lasts unnaturally. Also the Israelites in the lande of promise did love, and take in marriage many strange women, hating and forsaking their own lawful wives, yea they did offer their seed unto Moloch, sacrifising their children unto Idols, and with these evil abuses of these good things, they so infected and poisoned the lande, that it did even vomit and spew out them, as most vile filthiness afore the face of God and man.

Let all men take heed, which know that God hath created man and woman, and sanctified wedlock unto their necessary and comfortable fellowship: that they do nothing contrary unto God's ordinance, either refusing such comfortable help, as they need of one wife, or else abusing many women, or worse ways devised & taught by the Devil, to satisfy their filthy lusts: & that under pretence of honest love to make godly matrimony, there be no craftily covered covetousness, to commit abhominable ivolatrie. Take heed all parents, and you that have Wardes, that ye offer not your seed unto Moloch, that ye sacrifice not your children unto Idols, joining them together by your covetousness, which is Idolatry, when as there is none such love in them, as may make godly matrimony. Yea & all men ought to beware that they cloke not their greedy covetousness, and filthy lusts, under the pretence of any godly purpose. For when as Shechem Emors son, being the head man of the city of Shechem, sought to satisfy his carnal lust with Dinah Jacob's daughter, & persuaded the citizens of Shechem, through covetousness of gains to be had of other men's goods, to take circumcision, & appear in outward profession like unto the Israelites in religion, then that deuilishe purpose, covered under that godly pretence, provoked vengeance to the utter destruction of Shechem and all those citizens. Matrimony of gods institution, & circumcision, as a sacrament to seal the profession of gods pure religion, were good things according unto gods ordinance: but the abuse of them was a great evil and a heinous sin contrary unto God's commandment: and therefore is the plage and vengeance which fell upon them, written to be a warning, that vengeance from God will fall upon all Cities and countries, in the which such hypocrites, by such abuses of God's ordinances and sacraments, do sore slander the true profession of God's pure religion.

O England, beware least that thou be found still to keep and flatter filthy lecherie, covetousness, and ambition, cloaked under the pretence of honesty, religion, and godliness. Beware also of the false hearts of such flatterers, as easily gave any honor or authority from Christ and the king unto the Pope: to keep lands and goods from the crown, the Church, and the common wealth unto themselves. England, demand of them that have granted unto the Pope all authority, why they do deny him his purgatory? and if they think that there is purgatory, whereas seely souls lie to be relieved by saying mass, why do not they restore and bestow all their lands and goods to maintain many masses, for to ease and deliver seely souls out of so great forments and miseries? And if they do know that there can be no purgation for sinful souls, but only Christ's blood, cleansing living men's hearts by faith hearing and believing the gospel, why do they suffer any priests in saying masses so dangerously and damnably to abuse the word of god, and the church and spouse of Christ, contrary unto the gospel of Christ? ye that know, that gods word is abused, if it be not so plainly red, preached, or pronounced, as may make men to understand, know, and believe gods truth, and that the seely souls and simple persons, hated and contemned here living in this world, be the church and spouse which Christ hath purchased, purified, & sanctified unto him self by his own blood: I beseech you beware of those procters of purgatory, which by their mass bring themselves and all theirs, into such a mad mase, as too imagine that their words which cannot be heard and understand to comfort the consciences of the living, may in any wise serve to save or deliver the souls of the dead: or that those lands and goods which be bestowed to replenish their temples with their own idle bellies, and with carved and painted images, be any other things, than the open and abhominable spoil & robbery of the lively stones, members, and ministers of the holy Church, and mystical body of Jesus Christ.

This sinful abuse, is like to cause England to be sore plagued, especially because of such men, as did pretend a love unto Christ's gospel to get abbay Lands, and church goods into their hands, and now consent, to expel and persecute the gospel, to keep the same in their hands, and in the mean time neither be ashamed nor afraid of their manifest and manifold perjury in such solemn oaths, for the purchase and possession of their lands & goods, for the inheritance of the Crown, for the just authority of the king, for the usurped primacy of the pope, for the profession both of godly religion, and of ungodly Idolatry and Superstition, as by the words of their own mouths, taking God to witness, they have shown them selves afore all the world, periurers, thieves, and traitoures unto their country, unto their king, unto GOD, and unto man: undoubtedly these evil abuses, be sure tokens of sore vengeance.

Likewise all abused oblations and sacrifices do rather provoke, than appease the anger and wrath of God towards man: as was well seen in the sacrifice of Cain, lacking faith: and in the multitude of sacrifices offered of the Israelites, with bloody hands of uncharitable gotten goods. Wherefore the lord crieth, saying, that he is overburdened, sore grieved, and wearied with many sacrifices. He saith, the hands of the offerers be bloody, he hateth all burnt offerings of spoil and robbery, everything is spoil and robbery afore God, that is gotten or kept uncharitably amongst men. O howe uncharitably did the Pharisees catch and keep unto themselves by their traditions, the riches and relief which young men did owe vnsoo their old impotent parents by God's commandment, They did pretend such a service towards god the father & the church their moother, as though all oblations coming unto their hands for y ^e maintenance thereof, should best have pleased god, and most profited the people and their parents when as in deed by teaching such their traditions, so contrary unto God's commandments they did rob God of his honor, the church of holiness, the people of their riches, and poor parents of due and necessary relief and reverence. And much like or far worse is the manner of them which to maintain mass as daily sacrifice for the seely souls in Purgatory, according unto man's imagination, contrary unto God's word do rob the lively members of Christ upon earth, • f the comfortable light of the Gospel, and of charitable relief of men, pretending nothing to be so much unto gods glory, and all men's profit, as the mass, which in deed maketh gods house of prayer, a dē of thieves too rob God of his honor, and gods people of much riches, and of all godliness. For pretending to honor God upon the altare, and to relieve souls in purgatory by the sacrifice of the mass, they dishonor God in heaven, and dangerously blind the mind, and cumber the consciences of mē upon earth with such doctrine and deeds, according unto the fantasie of man, contrary unto the commandment of God, as be indeed afore God a stinking sacrifice of vile abomination, because they be uncharitable and unfaithful. Nothing can be acceptable unto god without faith, that worketh by charity. Faith cometh by hearing of the word of God. So whosoever doth not learn by the word of God to believe in God, and live in charity, but will presume upon his own ymagination to offer unto God the sacrifice of his service, according as he seeth in the fashion of this world commonly, he cā not attain v • to sa • uation by faith in Christ, as Abel did, but deserve damnation for his own doings, as Cain did. He that liveth in idleness upon other men's labors, or that is much occupied in any other than in his own office, cannot offer his own body in diligent doin • of his own duty, as a sacrifice holy, lively, and acceptable unto God, for he hath no faith working by charity according unto God's word: but some such witty and worldly policy as by covetousness and ambition is framed always according unto the fashion of the world. Such were the priests pastors in Israel, feeding thenselves, & not y ^e flock. Such were the prelates in Jerusalem void of humble diligence in godly doctrine, & full of arrogant business in civil matters. Suche were the carnal Gospellers, and covetous worldlings, and painted prelates in England, ever pretending such religion and reformation as best pleased the King, the Queen, or highest in authority: and never ceasing in shifting and seeking for their own safety, profit and vainglorie, to turn many things frō evil unto worse, unto the great slander of godly religion, & utter abolishment of all reformation. Suche having no lively faith in Christ's merits, desired and deserved the shadow of death, under diuellishe abuses in a solemn Mass.

The gross vices in manifest abuses afore, were never so evil and abhominable, as was in Christ's time the fine coloured hipocrisy of those, which once caused Christ to be crucified at Jerusalem, or of such as yet take upon them daily to sacrifice Christ in all places.

Adā in Paradise abused an apple, a small trifle, neglecting many good gifts of God: they in Jerusalem, & in all places, teache & keep men's traditions, neglecting & making of no force the commandments of God.

Many men at other times abominably sinned concerning godly Matrimony, and natural seed, moved only by covetousness or carnal beauty, to take wives, and keep whores, or otherwise unnaturally to satisfy their filthy lusts: these Priests through covetousness and ambition, with usurped authority, did then in the Jewish Synagogue, and do now in the Romish church, abuse the amiable daughters of the holy city, the consciences of devout men in the spiritual Jerusalem: & also unkindly convey and corruptly abuse the immortal seed of the word of the living God. Natural seed is ordained of God to continue succession unto men upon earth: and the seed of God's word to serve in regeneration of God's children unto God's kingdom. And what good fruit can spring of such good seed amongst them that condemn and forswear godly matrimony? and that willfully spill by Massing, such seed as should be well sown in preaching?

Aaron in wilderness, of the gold that was brought out of Egypt made a Calf, so to be honored, as caused God to be offended and the people plagued: The Priests in Jerusalem of the law that was given by Moses to lead men unto Christ, did set up such an Idol in men's hearts at Jerusalem, as caused men to kill Christ: And now priests of the supper at the Lord's table, whereas Christ should be remembered, make a Mass at their altare there to have him daily sacrificed.

Jeroboam knowing that God had ordained for his glory, that all Israel should yearly appear afore his face only in Jerusalem, yet to draw and keep the ten tribes from God under his dominion, did set up two golden calves, the one in Dan, and the other in Bethel, saying: this is my GOD which brought thee out of Egypt to Israel.

The chief priests and the elders, being certified by the Soldiers which watched the sepulcher, that Christ was risen with majesty and glory, yet to keep themselves in estimation and authority, did give money to set forth not a figure of a golden calf, but a devilish face of a forged lie.

And now when as the holy Ghost with preachers of the Gospel, witnesseth that Christcs body is glorified in heavē in form of man: yet to draw and keep men's minds from heaven, and to continue a pretenced priesthood in estimation upon earth, they have pretended a presence and sacrifice of Christ's body, void of all glory, under the form of bread and wine.

Christ's body was once for all sacrificed, and then, forever so glorified: that as he was once in form of man seen and conversant amongst men upon earth, so is he now taken from amongst men, and glorified in Heaven. Wherefore he cannot be cloaked or shown here or there under any form of fish, or soul, man, or beast, bread, or wine, or of any bodily creature, until he appear in majesty and glory, as the lightning most clearly shining from the Easte unto the Weast openly unto all men: Even so coming as he was seen ascending and departing, that is, even in the same form of man glorified, in the which he suffered and died. He did not die in the form of man, to be sacrificed & offered under the form of bread, he is not glorified God and man in heavē, to be consecrated or conjured under the form of bread & wine vpō earth.

CHAP. VIII.

C Hriste by his own perfect obedience, oblatiō & sacrifice once for all, hath purchased of God unto them y ^t believe truly in him such forgiveness of sins, such bearing with infirmities, & such gracious goodness, y ^t they shall not be charged for not fulfilling the law, being a yoke to heavy to be borne of man's infirmity, but they shall be commonded, and rewarded as keepers of God's commandment by reason of Faith, that worketh by charity: he hath so abolished sacrifices & ceremonies, that now unto the Faithful there remaineth no darkness under shadows and figures, but great abundance of most comfortable light in spirit and truth. For whē as he had put away and abolished figures and shadows fully and clearly performing the truth in bodily presence, then did he in body ascend from the earth to be glorified in heaven, so as all Faithful in every place upon earth might have a more comfortable and commodious presence of Christ with them in spirit, than could have continued unto some men in any one place in body.

So now the merciful goodness of God, is in many things by many means so signified, as after a sort it might be spied and perceived: but in Christ only so promised and performed, and by preaching of the Gospel through power of the spirit so revealed & offered, as unto salvation it may be received and enjoyed.

Seeing therefore, that it hath pleased God to grant & give unto man in Christ, after such sort all treasures, man can have no need, nor should not have any will or desire to take anything either of any other persō, or else after any other sort or fashion. For it is an abhominable contempt of God to disdain anything freely offered of him, & to seek or desire the same or a worse to be gotten and purchased of any other. It is a spiteful mocking of Christ, to say, that anything may be granted and gotten by some other mean, which Christ did purchase and buy with his precious blood: as though Christ had not so well and wisely bestowed his bloodsheding, as some other might have bestowed some meaner thing. Some men imagine that they need not for everything to call upon Christ, and that they should not themselves presume to pray unto God, but rather humble them selves in praying to saints, to be mediators for them unto god. These men's presumptuous arrogancy is abhominable afore the face of God, for that they will not know themselves to be so vile and sinful, that none other can be able, or meet to bring them unto God, or by any mean to purchase unto them anything of GOD, but only Christ by his precious blood. They do imagine after a worldelie fashion, GOD to be like a proud Prince, which would have suitors to speak unto his servants: and so in judging of God contrary unto all examples & doctrine in God's word, they dare not take the way in at the door, by the which all faithful be called and received as God's friends, but in bold and blind presumption, to climb over other ways, deserve to be repulsed and throw̄ down, as despisers of God's grace, breakers of his ordinances, and traitors unto his majesty. For god is robbed of his honor due to his majesty, by such as presume contrary to the truth of his holy word to judge him like unto proud princes of this wicked world. And saints departing from hence, be not put in office and placed afore God to be hearers and offerers of men and their prayers. For only Christ, which is the door of grace, ever standing open unto all faithful, is sufficient to be mediator 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 he speaking of prayer, saith: There is one God, and one mediator betwixt God and man, even the man Christ Jesus. Nothing that is good can be given of any but of God only. God giveth nothing by force but by favor. Nothing can purchase man favor with God, but only Christ's precyous blood. And they only be redeemed and restored unto God's favor by Jesus Christ's blood, which faithfully receive Christ's Gospel. Therefore to seek or look for remission of any sins, for any gracious gifts, or for any good thing of any other than of God, or by any other mean than by faith in Christ, according to y ^e gospel of christ, is an vnthākfull refusing of the living god, of his gracious goodness, and of saving health in Christ, to deserve by so doing, vengeance with the world, & damnation with devils.

For they that will forsake mercy, shall not escape vengeance, they that will not come unto Christ, shall go unto the Devil. For as there is no other way unto the father, but by him, so what other way so ever any man taketh, he falleth into the hands of the devil from him.

CHAP. IX.

M Any mē lacking grace and good will, to search the scriptures, so as they might find, see and follow this way of salvation in Christ unto God: take that way which cometh into their imagination by common custom, & follow the most parte of men, which commonly keep the worst way and furthest from God. For commonly in man's imagination is such a false feigned fashion of Christ, and his kingdom, as is most unlike and contrary unto the true face and form of Christ and his holy Church▪ as is nothing agreeable unto that which is clearly and comfortably revealed unto such as search and see the same in holy scripture. And therefore they y ^t take Christ and the Church, as cometh by custom into man's imagination, do forsake the foundation of the prophets & the Apostles, Christ being the hed corner stone, do mislyke such example & doctrine of Christ, and his Church, as is by the Scripture taught unto the faithful.

For they flee from the poor little flock and cross of Christ, as from perilous heretics and mischievous plagues, & they follow, regard, and reverence the gretest multitude of priests and prelates, with moste solemn shows and ceremonies: as though the kingdom of Christ were a thing full of worldly glory & outward holiness. So leaving the scriptures, and following custom in blind imagination of Christ and the Church they run unto the devil and damnation in Antichrists kingdom.

They imagine that in following the most they shall escape damnation, when as in leaving the best, they forsake salvation. Many were drouned in the flood, when as few entered with Noah to be saved in the ship. Many tarried and perished in the fire, when as few followed Lot out of Sodom and Gomor. Many in all places did continue in idolatry, when as Abraham was called & did go to serve God in a strange country. Of the Israelites which came out of Egypt many deserved to die in wilderness, and few did enter into the lande of promise.

Ten tribes fell from the kingdom of David into idolatry under Jeroboam, whē as a few in comparison went from thence to keep the law and ordinance of God at Jerusalem. Many ever find and take the broad way which leadeth unto perdition, when as few enter in at the narrow gate unto salvation. Many be called and few be chosen: yea & God doth choose those which the world doth refuse. So y ^t it is the plain path unto perdition, which the greatest mumber, and those that have the moste solemn and seemlie show afore the face of y ^e world keep by common custom contrary unto God's commandment.

Many do imagine that if God work wondersly to set up any in high authority, then whatsoever such a one doth command, is good and godly. It was a wonderful work of God to set up Jeroboam and make him king of Israel: and yet moste ungodly did he cause his people to commit idolatry in Dan and Bethel. And when as he was made a king by the wonderful working of God, and caused the people which he was king over abominably to committee idolatry against God: yet even then in so doing did he say, and command everything in the name of God, as the true honor and service of God. But neither the wonderful work of God in making him king, nor his own saying or meaning to establish that kingdom, could make or prove that to be the honor and service of Go • , which was contrary unto the word and commandment of God. O England beware and take good heed that thou neither resist authority, nor yet committee idolatry. For if thou following man's imagination take either of these two ways, then doest thou perillously proceed towards perdition, contrary unto the commandment of God in the word of God. For the word of God teacheth never to resist authority, but ever to pray for all men, and especially for such as be in authority: and yet if anything be taught and commanded contrary unto God's word and will, then rather to obey god than man, how high in authority soever they be, which take upon them so to teache or command. Therefore if thou feel authority heavy and grievous unto thee, which surely is God's ordinance for man's comfort and commodity, do not repine & murmur against God's ordinance, but repent and amend thine own faults, which do cause God to scourge & beat thee with that rod of authority, which when thou of cursed heart by wishing, word, or deed wouldst snap and pull out of God's hands, then didst thou deserve and cause God to take from thee that rod of his fatherly correction, & pour upon thee plagues of intolerable vengeance. So the Israelites impaciently refusing the correction of severity under Roboam, were plagued with idolatry under Jeroboam. But when as the child that is corrected, or the people that is plagued, doth humbly submit himself under the hand of God his heavenly lord & Father, then will God of fatherly affection, cherish his child, spare his people, and caste the rod into the fire, either as he did graciously change the heart, and mollify the mind of Manasseh, or else as he did righteously remove and destroy the power and person of Nebuchadnezzar, of Saul, and of such other.

Take ye heed and be warned as well princes as people's, as well ye that be in authority, as you that be under authority: for when as the one is punished by the faults of the other, then commonly the ungodliness of them that do suffer, is the cause of the fault in the other.

When as the people in Israel kindled the fury of God fiercely against thenselves, then Satan had power to persuade David their King to commit a great fault, in numbryng the people, for the which GOD did grievously plage them. Whē as David had greeuousely sinned against God in abominable murder and adultery, then the sinful sedition of the people stirred up by ambitious Absalom, served as the sword of God to plague David, & expulse him. Contrarye wise, when as one doth pyttie and pray for another, then God doth pardon the faults, and remedy the myseries of both. As David seeing the people perish, and the angel with the sword of the plague ready to proceed to stryke the city, did fall down in grievous sorrow, confessing his own fault, and pitifully bewailing and praying for the plagued people: so that then David's sin was pardoned, & the plague among the people ceased, and both partes of God chearished and comforted. Likewise the people after the death of Absalom, perceyuing and feeling their own fault, were grieved with the expulsion, and desired restitution of David their King: so as they reverently received him, he lovingly did pardon them, and God graciously did agree and bless both him and them together in a peasable and prosperous kingdom. So surely whensouer men will sorrow and confess their own sins, pity and pray for the myseries of other, then will God forgive the sins, remedy the miseries, comfort the consciences, and bless and prosper the countries and kingdoms of such godly persons.

And therefore, all mē had need to beware of such ungodly minds, as desire and delight to see or hear the mischief and miseries or faults and evils in other. For all they that have so evil disposed minds, shall soon be forced to find and feel in them selves the same evils which they now will and wish unto other. No man should imagine because he can find a fault in other, that therefore he himself is not guilty: or because other be plagued, that he shall be blessed. Adam in Paradise found fault with the woman, and the woman with the Serpent, and GOD did not take the fault of one to be an excuse for another, but rather as cause of greatter offense, and of more just condemnation unto them all. The Pharisee did find faults in the Publican, and had nothing in him self that could please GOD. The Publican feeling and confessyng his own faults obtained mercy and grace of God. And also note, that those which had their blood mixed with sacrifice, being cruelly killed of Herod: and those which were miserably overwhelmed with the fall of a Toure in Siloam, were not the greatest sinners afore God: but ráther shown as notable examples, to give warning unto all men, that if they would not repent and amende them selves, being then spared, they should perish and be destroyed with such vengeance and plagues, as they did see poured upon those other that then suffered.

So the motes in other men's eyes should make us diligent to pul the beams out of our own eyes: and the plagues of other men's punishments be good warnings for us of repentance & amendment. But when as men lightly regarding the good counsel of God's word, and boldly presumyng upon false prophecies, and vain worldly policies, do imagine that faults found in other, make much for the discharge and praise of them: and the destruction of other, for the deliverance or assurance of them: then do their blind eyes which will not see and sorrow their own sins, and other men's miseries, despise the long sufferance and merciful patience of God alluring them by all manner of means unto repentance & amendment: & their hard harts which cannot repent, doth heap & store up against thenselves, the wrath and vengeance of God, in the day of his displeasure, which cometh so sore and sodaynly upon them that they shall find no way to avoid it, nor be able to abide it.

O England take heed. For when God doth begin to judge those that he of his house and family, then doth he make ready, and threaten vengeance and perdition unto such as be strangers and enemies unto him, and unto his house, his church, his Gospel, his truth. As surely as the Lord liveth, if thou wilt not soon see, take good heed, repent and amend, thou shalt not long be without feeling and experience, that carnal liberty sclaundering the Gospel, can be no cover nor cloak for superstitious Papistry refusing the Gospel. Nor wordly covetousness taking and abusing any lands or goods pertaining unto the church of Christ, and to the common wealth, shall not excuse or defend abhominable idolatry against the honor of God, and salvation of men's souls. Fayned flattery to get and keepethe favor of man, shall not serve or save manyfeste and manifold perjuries from the plague and vengeance of God. Foolishe pity weeping for the plages poured upon the green tree, bearing fruits unto the glory of God in heaven: shall not serve to excuse the hard hearts which cannot sorrow for their own sins, themselves and their friends, which be dry trees, vessels to be filled with wrath and vengeance, fire brandes to be burned to kindle and keep a continual fire in hell. Wherefore be warned by gods word 2. Cor. 6. come from emongs them, and be ye separated from them, saith the Lord, and touche ye not the unclean, and I will receive you, and I will be unto you as a father, and ye shall be unto me as sons and daughters, saith the Lord almighty.

CHAP. X.

O Englishman & womā, who or where so ever thou art, behold & see how the merciful goodness of god by many evils, miseries, and dangers, doth drive theefrō hope & trust in thyself, in man or in any worldly thing, that he may the better by the light of the Gospel allure and win thee unto his mercy, grace, and salvation in Christ Jesus.

Thou mayst learn by the law of God, and experience of all ages, that there is nothing of man's mind and imagination, but the evil of sinful abomination. The word of God doth witness, that what ceremonies, sacrifice or service any man at any time did of their own zeal and devotion, devise to honor and please God, was in deed superstitious idolatry and abomination afore God. Thou mayest see by the light of the Gospel through the power and presence of God's spirit, spread and preched in every place, that such shadows & figures in sacrifices and ceremonies, yea & such bodily presence of Christ's humanity upon earth, as God ordained to serve in their time and place, be now 〈◊〉 terly abolished as unprofitable, for that they could not have continued, or been renewed, but that the clear light of the Gospel, should by them be sore blemished and hindered. Now by the grace of the holy Ghoste, sent and come to declare, teache, and witness the truth of God in plain preaching of the Gospel, thou mayest hear, see, and perceive the world, so reproved and rebuked of sin, of righteousness and judgment, as maketh it plain and evident, that such horrible sins as severally in certain times did ever provoke some sore plagues and vengeance, do now all together so fully flow into this wicked world, and into thee O England, as doth deserve utter & sudden destruction. Therefore thou that feelest, and confessest thyself sore, sick and deseased, grievously wounded, and heavily charged and burdened with the abomination of thine own sinful wretchedness, and with the danger of deserved plagues and vengeance, thou mayest best assure thyself by faith in Christ, of comfortable deliverance and sure salvation.

For unto thee, even unto thee, saving health is provided, and proffred of God, in him, and by him which saith: They that be in health have no need of a Physician, but they that be sick and diseased: I came not to call the righteous, but sinners unto repentance: Come thou therefore unto me, which laborest, and art heuie laden, and I shall ease thee. I shall help, deliver, and save thee. Come therefore in sorowing thine own sins, and pitying all men's miseries, and I will not refuse the sacrifice and oblation of thy humble spirit and contrite heart. I would not have set forth the abomination of thy sins so openly, and shown so many tokens of plagues and vengeance coming presently, but to make thee more willing to come at this my earnest calling because now thy danger is great, thy time is short, and thou canst have no refuge or remedy, if thou do not speedily come unto me, which am willing & able to heal all thy diseases, to forgive all thy sins, to deliver thee out of all dangers, and to turn perilous plagues of vengeance from thee, into plentiful provision of all comfortable commodities unto thee.

Remember and consider the example of the children of Jacob, which by envying of their brother Joseph, casting him into a dungeon, and selling him unto strangers, deserved such a plague of famine & hunger, as forced them to seek for food in a strange country: and there when as they pitying Benjamin their youngest brother with charitable love one towards another, did all together humble thenselves in prayer afore the ruler of the country, which did speak sharply: then the ruler, being in deed Joseph their brother, could no longer use himself strangely towards them, but with loving pity did forgive them all their former faults against him, and did make moste comfortable and plentiful provision for them, their father, their wives, and children. And if you, whose sins have caused Christ to be bought and sold, to die and suffer, which have falsely pretended, fayntly favored, yea shamefully sclandred, and cruelly persecuted the gospel of Christ, which willfully and wittingly in manifest and manifold perjuries, have provoked the wrath and vengeance of GOD, which have envied, hated, and sclaundered one another, and so deserved dangerous plagues: but if you will now pity them that be in misery, and in unity of Faith and brotherly charity, altogether humble yourselves in prayer afore your heavenly father, then Christ which hath all authority, of tender heart will embrace you with loving pity, take you as his own brethren, forget and forgive all that hath been done against him, and provide plentifully all things commodious or necessary for you & yours. He will fetch you from far into that wealthy place, where as he is a ruler: he will gather you out of all quarters, into that church, whereof he is the head, that which you did mean evil towards him, will he so order as shall be best for you. I say surely, for all you y ^t being thus now called, will come after this manner, yea if you be many, all the rest also shall be spared for your sakes, if you be but few in number, yet everyone of you shall be so provided for, that if there remain upon earth any godly comfort for you, ye shall be reserved and kept to see and enjoy it: and if nothing shall remain but misery and mischief, then shall ye be preserved and delivered out of the grief and danger of it, unto joy and glory with Christ.

CHAP. XI.

T Hus doth the word of God in holy Scriptures give good light unto the right way from all dangers unto the best assurance of all goodness. For the law which declareth and requireth man's duty, doth prove that man being frail of flesh, tempted of the devil, & bewitched of the world, doth deserve wrath and vengeance. And the Gospel bringing glad tidings of free deliverance, doth set forth the mercies and grace of god in Christ unto man. And then man by faith doth flee from himself, the devil, and the world, unto all gracious goodness in Christ only. So the keeping and the walking of the right way, is the continuance and increase of such faith as cometh of God's word. And faith y ^t cometh of God's word, is continued and increased by the forsaking or leaving of other things, to look and trust only unto the word and promise of God. So Abraham did forsake his own kindred and country, leaving all reasoning and doubting either of provision amongst strangers, either of the barennesse of his own body, and of his wives womb, either of the sacrifising of his son. I say Abraham doubting or fearing none of these things, but only regarding and trusting the word and promise of GOD, was made strong in faith, giving praise unto God, being thoroughly persuaded, that he which had promised was able to perform. So Peter regarding nothing but y ^e calling of Christ, did come forth of the ship & walk upon the waters by a strong & sure faith: but looking aside at the winds and waves, by a faynte and feeble faith did sink downward in danger to be drowned.

Learn therefore all ye that be called and commanded of Christ to flee from the abomination of desolation, not to fear, stagger, and doubt for lands and goods, wives and children, friends or foes, fire or sword: but be ye strong in faith, thoroughly persuaded, that be which hath promised, is able to perform unto you in suffering for his cause, that one hair of your heads shall not perish, and that for the loss of anything here in this present world, ye shall receive manyfold recompense, and afterwards in the world to come life everlasting. Surely all your goods, country, and kindred, shall not be so much hurt by the world, as blessed of God, when as you in Christ's cause for God's glory, by death, prison, exile, or any manner of persecution be forced to leave and commend them wholly unto the fatherly providence of God. But if ye forsake God for love of them, then do ye deserve that God should destroy you, and plage them.

As when the Israelites at Cades were called of God to come forth of the wilderness into the lande of promise, then they douted and feared so much the danger of evils, to their wives and children, that they refused God's calling, and God therefore returned them unto long travel, and many troubles in wilderness, where as their bodies and carcases, all died and perished, their wives & children were often and grievously plagued.

And even so, when as a man is called in witnessing of God's truth by any death, to come speedily out of this world into heavē, then if for fear or love of friends & goods, he utterly will refuse & deny so to forsake all, & come unto God, he shall deserve that God with long wretchedness in this world, should destroy him, and plage all that is his.

For in fleeing from speedy passage by a fiery fagot, which is suddenly ended: he shall fall in danger of a fiery fever, or of some such sickness, as shall most miserably consume his body, ever biting and burning by a little & a little to make him to feel long sorrows of life under a slow death. Yea in refusing to come with a courage, being lovingly called of God unto life everlasting, he runneth in danger to despair, when as by fearful death he shall be forced to forsake this world, this life, and every such thing as he now lyketh and loveth. Many fearing to be shut up in a stinking prison, where as godly men have ever found most sweet consolations of God's spirit, do flee from the truth, and fall into snares and ban • s of the devil, drawn with grudge & grief of conscience, unto moste vile and filthy service of sin, superstition and idolatry. Many also be so addicte unto their own country there abiding in the shadow of death under Idolatry, that they will not desire seek and find the church of Christ in other places openly assembled in such sincere profession of Christian Religion, as God doth bless and beautify with the riches and grace of his clear truth & comfortable countenance. Many knowing and liking the truth inwardly in their mind, yet frame themselves in outward appearance to please the world, having their own conscience to witness, that in purposing so to please both God and man, they cannot long escape the judgment, shame & confusion of unfaithful flattering & dissembling both with God & man. For in halting upon both sides, they cannot uprightly stand or go with either party: but in bowing unto Baal, they fall from God. And having good knowledge of God, and yet giving occasion of offense to the simple that lack knowledge, they deserve worse than a millstone to be tied about their neck, and to be drowned in the sea: because they seeing ungodliness, do wittingly presume afore the face of God, to bring them selves and others following their example in danger of the same that they see is ungodly, by going to Mass, and pretending a love and knowledge unto the gospel, they make the simple ignorant to think that the Mass is not ungodly, or that for policye a faithful Christian may company with the ungodly, at ungodliness. A man may have just occasion to keep or change any place, but never to yield or agree unto any evil and ungodly thing. It is not the flying from place to place only, but from the ungodly fashion of this world, unto newness of life that can profit man and please God. So therefore use all places as may help best, to the amendment of your lives. And where as ye do see Idolatry maintained & forced by authority, fary not in that country, except God have so there provided for you that ye shall not be forced for fear of man to bow unto Baal, for to flatter & please worldly powers, to hear or say the ungodly Mass. And if ye come forth of youre country for love of youre pure religion, rest not but in such places, as have the riche blessings of sincere godly doctrine and discipline.

If ye forsake your country for Christ's cause, do not leave Christ's Church, God's blessings, grace, and cheerful countenance to please Christ's enemies. When as God shall send his messanger in the spirit & power of Helias, then they that halte upon both sides, shall be sharply rebuked, they that be neither hot nor cold shall be cast up, vomited and spewed forth, as moste ungodly and wicked. They that flatter Princes, and mock and persecute prophets and preachers, shall be in danger of fire from heaven to destroy them. The priests of Baal shall not escape the rage of the people stirred of zeal in seeing howe abominably by them they have of long time ben deceived, & God dishonored. All such as be of the house and kindred, of the kind & conditions of Ahab & Jezebel, in getting unrighteous possessions, in shedding innocent blood, in using and maynteyning idolatry, shall feel zealous Jehu, executing wrath and vengeance of God upon them, unto the third and fourth generation of them. Whē such as Peter that before a woman was afraid to confess Christ, be so recovered and encouraged by God's spirit, that boldly they will charge the chief rulers, the high Priests, and all the people, even to their faces that they have forsaken and condemned the Gospel of Christ, which is the power of God unto salvation of all that do believe, and required & taken the mass which is the author and maker of sedition & murder of men's souls, then shall ye hear and see that there is no way to escape the wrath and vengeance of God, but by fleeing now from this froward and perverse generation, unto that saving health which God in Christ, by the light & ministry of the Gospel doth show, send & offer to you.

Therefore now when as God doth show unto you the abomination of desolation standing in the holy place. When as he doth give you warning of vengeance that is coming: flee from ignorance unto knowledge, frō vice unto virtue, & from worldliness unto godliness, and loke not back at the loss of anything, as the wife of Lot did, and was turned into a salt pillar: nor look not aside at any terrible storms and raging waves, which might cause you like unto Peter to faint for fear and sink in wordly wretchedness, as in the water: but set your eyes and your hearts wholly upon the promise and provision of God, as Abraham did, so shall ye be strong in faith, and take and keep the right way evē unto the ende. For thou shalt see, find and feel in leaving or loosing anything, to take and bear the cross of Christ, manifold recompense here, and in the world to come life everlasting: and paynful death upon earth, speedy passage unto the joys of heaven: in close prison and bonds of the body, liberty of conscience to solace the mind in heavenly meditation, and in expulsion or fleeing from kindred and country, entrance into a christen congregation, garnished with all godliness belonging unto Christ's kingdom. And for the love and desire to see and enjoy the restitution and advancement of this kingdom rather than of any worldly wealth, vain glory, or tyrannous emperie, do not work or wish vengeance unto other, least that it fall upon yourselves, or else least that of Christ your earnest zeles be reproved, for that ye do not well know your own mind and spirit: but lamentably looking upon the scattered flock, cry and cal unto the father of mercy and pity, that as the Lord of the harvest, he would send forth laborers, faithful pastors, godly preachers to gather, keep and feed the elect people, lambes and children of God, in the holy Church, kingdom and inheritance of Christ.

A meditation upon the Lord's prayer.

We gloriously formed unto the Image of thy divine Majesty, created by thy gracious goodness unto highest honor, howe be it by our own sinfulness dysfigured with vileness deserving damnation, and yet by Christ's death redeemed and restored unto grace to be citizens with saints of the family of God: Now altogether in christen unity, as members of one body, we pray, desire, and trust to obtain of thee our heavenly father, according unto thy gracious goodness, mighty power, and faithful promise, unto us that ask, abundance of thy grace.

That thy divine power and glorious majesty, may be certainly known and reverently honored. That the hearts of us men by thy word and prayer may be sanctified from all sin and vanity, so that we with all that we have serving thee in holiness and righteousness, may so shine afore men upon earth, that they thereby may be occasion to honor thee our father which art in heaven.

Thy word be so fruitfully preached amongst us thy people, that we may be thoroughly instructed and taught to bridle our sensual appetites by natural reason, and to submit our wits and reasons unto a good godly spirit, and to try our spirits by the true Scriptures. So that within us may reign the kingdom of God which is neither meat nor drink, which is neither superstitious ceremonies, voluptuous pleasures, nor vain glory, but righteousness, peace, and comfort in the holy ghost, by the which we now tasting of thy heavenly joys may be made from henceforth weary of all worldly vanities, continually looking and praying for the appearance and coming of thy eternal and everlasting kingdom.

In heaven the Angels of reverent love do thy will and commandment, with comfortable courage and joyful pleasure. In hell the wicked spirits through malice and envy, repining and grudging, do torment and vex them selves whatsoever they be doing. And upon earth men being subject unto sin, do think it a labor, and pain, to be occupied in anything that is good and godly. Wherefore we pray that the grace of thy heavenly spirit, may so work in our earthly bodies, that we being delivered from sin and vanity, may freely delight and take pleasure to do thy will and commandment, being declared by thy word to us men upon earth, as thy glorious Angels do which be in heaven.

We having great need, not able of our sclues to deserve anything, beseech thee of thy fatherly goodness to give freely unto all 〈1 page duplicate〉 〈1 page duplicate〉 us in general: So that none be hurt nor hindered severally, this day when as we cry constrained by present need, not craftily craving for vain care against tomorrow, our daily bread, our daily and necessary food and relief both bodily and ghostly. And especially so, that the spiritual food of Christ's flesh and his blood, by daily preaching of the Gospel, and administration of the Sacraments, may replenishe our hearts and minds, with continual remembrance of Christ's death, and his passion, daily to be used for necessary and spiritual consolation.

Give unto us that feeling our own sinfulness, to need, and desire thy merciful forgiveness of our faults and trespasses, which we have committed against thee, so that we freely forgiving all other that have offended us in anything whatsoever it be, may be sure that mercy springing in thee, hath proceeded unto us, and being graciously offered of thee, hath been thankfully received of us, and being charitably used of us towards other, shall most certainly be cōfrmed and enlarged of thee towards us: So that by free mercy springing and proceeding from thee, all faults may be freely forgiven: even as those which other have committed against us, so likewise those which we have done against thee.

Suffer not the devil by the abuse of thy benefits, to lead us captives into deceitful and damnable temptation, drawing us by dainty meats unto greedy gluttony▪ by money and richesse, unto insatiable covetousness, and by wealth and prosperity, unto pride and vain glory, and by all thy godly gracious gifts, unto every devilish abhominable sin.

Deliver our goods from abuse, our bodies from corruption, our souls from damnation: deliver us by Christ Jesus, from the bondage of sin unto the liberty of the Gospel, so that from all danger of devilish temptation, training and entycing men towards damnation, we may be delivered to serve thee in holiness and righteousness all the dais of our life, with most certain and sure hope of everlasting salvation through Christ Jesus, in whom our hope and thy promise is most certain, that is to say, Amen.

Youre time is short, your dangers be great: you are well warned by God's word written. Mark. xiii. Take heed, watch, and pray.

Take heed that your hearts and minds be not made heavy, hard and dull, with meats and drinks, vain pleasures or worldly cares.

Watch with diligence to do youre own duties in destrous looking for Christ's coming.

Pray, that ye may escape all dangers and stand in grace and favor afore the face of Christ, at his coming.

Printed by Henry Bynneman for George Bishop. 1575.