east them into an holie extasie and carried them after a sorte out of themselues and made them to haue little regard Cyrill in haec verbâ— sanguis â—ius sit super noset filios nostros of this present vvorlde and of the pompe and glorie thereof vvhich yet are so glorious in earthly mens eies To vvhat ende saith Cyrill shoulde I have vvealth and hope for the inheritance of the goodes of this vvorlds seeing alreadie I am made heire of thy most precious bloode and redeemed vvith thy most glorious death Why should I not verie much esteeme of my selfe seeing thou hast shedde as much bloode for mee alone as thou hast done for all the vvorld So Bernard O good Iesus O the loue of my soule vvho Bern. in haec verbai desiderio desideravi c. amongest mortall men doth so desire to make his life perpetuall as thou didst desire to loose thine for mine What pleasure vvilte thou take on the vvorld to come vvith thine elect seeing heere vppon earth thon didest call that day vvherein thou didest suffer Easter that is a great and solemne feastivall daie And againe O good Iesus O the redeemer of my soule doe I not happely owe thee as much as all the vvorlde ovveth thee seeing I have cost thee as much bloode as all the vvorlde hath done By the which testimonies of these holie men it is evident and plaine that an holie assurance of the great loue of CHRIST vvho hath died for our sinnes in particular and rose againe for our iustification is the strongest purgation to cleanse our soules from deade workes and to quicken them vp to an heavenly life and to strengthen vs in the ready preformance of all such duties as are most gratefull and acceptable to God And verely all manner of good vertuous works seeme they never so glorious in the eies of mortall men are most vile and base in the sight of God vnlesse the loue of Christ be the worker of them al and vnlesse they are performed as well deserved dueties for his sundry and manifold vndeserved mercies How then can there bee any true devotion at al in any of the children of the Church of Rome if they followe the doctrine â—f the assurance of the loue of God in Christ be the strongest band to binde vs to God then the doubtting therof must needs lette vs loose to runne a stray at random out of the Lordes waies as if we were at our owne liberty to liue as wee list The base borne bastardes of the church of Rome condemne in the legitimate children of God the holy assurance of his fauour and loue as Sap. 2. their former brethrren the elder sons of Satan haue done before theÌ„ Eph. 3. 18. of their mother who teacheth them to bee still in doubt of the loue of Christ in particular towards themselues of their effectuall calling into the state of grace and of the remission of their sins and eternall glory seeing the faithfull apprehension sence assuraÌ„ce of Christs loue the fruits therof is the only effectuall worker of all true devotion Howe can either the church of Rome be the faithful spouse of Christ seeing shee stil standeth in doubt of the loue of her bridegrome or her children bee the children of God our heavenly father seeing they are and must be still in doubt whether he beareth a fatherly affection towards them Surely a faithful spoufe cannot still stand in doubt of the loue of her most kind and carefull husband neither can the naturall and kinde childe alwaies feare whether his natural kind father beareth a louing and a fatherly affection towards him seeing hee hath testified the same by his manifold blessinges And therfore the church of Rome caÌ„not be the true spouse of Christ seeing shee knoweth not assuredly whether shee is his beloued neither can her children be the true children of God our heaveÌ„ly father seeing they are and must be stil vncertaine and doubtfull of his kind and fatherly loue of the most principal effectes thereof Nay in that they condemne the true children of God of pride presuÌ„ption for that they are not abashed to make a bold confession of their knowledge of God and of their assurance of his loue and to glory that he is their father and they his sonnes heereby they declare themselues to belong to the congregatioÌ„ of them alignant yea that they are the children of the devil himselfe in that after the very selfesame manner they condemne the holy faith of the children of God as their elder brethren haue done before theÌ„ in the second chapter of the booke of wisdome VVherfore all ye our deere brethren which are as yet covered with the blacke and darke doctrine of the church of Rome which came out of the bottomles pitte from the very prince of darkenes himselfe even as many of you as belong to the number of Gods elect defraud not your selues any longer of the comfort and fruit of Christs loue by continuing still doubtful of the same with the children of vnbeleife but rather labour with al saints that yee may comprehend what is the bredth depth length heigth to knovv the loue of Christ that passeth knowledge that so yee maÌ„y be filled with all fulnes of God Be ye not desirous to continue any longer doubtful of the remission of your sins of your election to eternal life according vnto the doctrine of the teacher of infidelity which yet boasteth himselfe to be the successour of St. Peter but striue yee 2. Pet. 1. 10 rather to make your election sure by your workes according vnto the most holy doctrine of St. Peter himselfe And as I doubt not but that yee vnfainedly desire to bee fruitful and plentifull in all good workes so labour yee by al meanes possible to compreheÌ„d the loue of Christ and to feele in your harts the coÌ„fortable fruits thereof which are the strongest motiues not onely to perswade but after a sort to constraine force vnto the ready persormaÌ„ce of al good workes Be ye not so foolish still to imagine that your workes which are the fruites of the loue of Christ the effectes of your election and iustification bee the causes of the loue of Christ of your election iustification Especially whereas it is God that worketh in you the wil and the deede and that of his owne meere mercy and good wil in Christ and thereby maketh you more endebtted vnto him by the continuance encrease of his blessings take yee heede of that grievous and intollerable pride wherwith the Devill the defacer of the grace and glorie of Christ hath hitherto beguiled you by making you thinke that God is endebtted vnto you by meanes of your good workes and that by them you merite at his hands remission of sins eternal glory For verely if the kissing of our owne handes that is the ascribing The ascribing to our owne witte industry
sentence of the word of God favoureth or savoureth of any impiety and so is contrary to the law of God the rule of all true piety and godlinesse then that litteral sence is not the true sence but the figuratiue mysticall or spirituall Except yee eate the flesh of the sonne of Ioh. 6 53. Aâ—g oe doct Christ ab 3 cap. 16. man and drinke his blood yee shall haue no life in you Heere saith S. Austine our Saviour seemeth to commande an impiety It is therefore saith he a figuratiue speech willing vs to communicate with the possion of Christ and sweetely and profitably to lay vp in memory that his flesh was wounded and pearced for vs. Div. 2. That neither faith nor praier nor any other part of the honour which is due to God ought to be communicated to any creature THe law was written in two tables to teach vs that the duety The divisioÌ„ of the lawe into two tables which we owe to God and the duety which we owe to our neighbour is distinct and diverse and that we shoulde giue vnto God that which is Gods and vnto man that which is mans And yet faith praiers and vowes being the principall partes of that service and honour which is due only to God as Beda witnesseth the church of Rome communicateth with the Beda in Luâ— cap. 4. Saintes and so bestoweth vpon the creature the honour due to the Creator and confoundeth the dueties which the Law-maker himselfe hath distinguished and divided contrary to the iudgement of the church of Christ in former ages The saintes vvhich â—ynod Mogunt ca. 46. haue shut vp the course of their liues with a blessed ende ought worthely to bee honoured of vs as the most worthy members of Christs body but not vvith that honour which is due to God but vvith that reverent regarde of society and loue wherewith holy men may be honoured of vs even heere in this life So Saint Austine we worshippe the saintes with charitie Aug. cont Faust Man li. 23. ca. 21. â—…emâ—… verarel ca 55. and not with service neither doe wee builde temples vnto them And againe Let not the worshippe of the dead bee to vs a matter of religion for they are to bee honoured for imitation and not to bee adored for religion And therfore when information was giuen by the Iewes vnto the heathen magistrates against the christians a little before the execution of that blessed Martyr Policarpe that they meante â—o steale Euseb hist ecel â— 4. c. 19 away his dead body after his death and to worshippe him insteed of Christ their answere was that they could never leaue Christ who had suffered for all that were saved in the worlde nor worshippe any other For him say they wee adore as beeing the son of God but the Martyrs as the disciples and followers of the Lord we worthely loue for their exceeding great good will vnto their king and maister to whom God graunt that we may he companions and scholars Div. 3. That the first table containeth foure and the second onely sixe commaundementes THe church of Rome offendeth in dividing the last coÌ„mandement 〈◊〉 subdiâ—…n of 〈◊〉 coÌ„maÌ„â—…ents â—…um beâ—… Marâ—re 〈◊〉 a Pâ—o â—…to 〈◊〉 cateâ—…e of 〈◊〉 in â—…lish â—…sima in â—…ian into two and in ioyning of the second to the first and in some of their praier bookes and catechismes leauing it cleane out for the better shadowing as it seemeth of their open and manifest transgression of the same commandement and for the more setting of that out of sight which might gaull and bite their guilty consciences and breake the neckes of their dumble Idols But the distinction of the commaundements dependeth vppon the distinction of the severall dueties therein contained and therefore the first and the seconde containing severall dueties are to bee set downe as distinct severall commaundementes but the last containing onely diverse severall members of one generall duety if it had beene to be divided it should not haue beene into two alone but into diverse and sundry commaundementes CHAP. 8. Div. 1. That we ought to devote our selues only to the religious service of one true and all-sufficient God CommaÌ„ 1. THE grounde of this commaundement is the Lord thy God is an al-sufficient God therfore thou shalt haue none other gods before him but shalt devote thy selfe only to his service as it may appeare by the introduction to this commaundement I am the Lord thy God which brought thee out of the lande of Aegypt and out of the house of bondage that is I haue done for thee this great and wonderfull benefite as in like manner I haue done for thee all other thinges also therefore as I only haue stoode by thee so thou shalt onely cleaue to me and as I only haue shewed my selfe to bee thy most gracious God so thou shalt shevve thy selfe to bee my faithfull servaunt by devoting thy selfe only to my service Heare O my people saith the Lorde by the prophet David and I vvill testifie vnto thee O Israell if thou wilt hearken Psal â—1 10. vnto mee there shall no strange Gods bee with thee neither shalt thou vvorshippe any other God And vvhy I am the Lorde thy God that brought thee out of the lande of Aegypt open thy mouth vvide and I vvill fill it That is I haue not onely perfourmed for thee that great deliveraunce but also I giue vnto thee all other thinges vvhatsoever thine hearte desireth and therefore thou shalt cleaue to mee alone and devote thy selfe onely to mee So to Abraham I am thy GOD all-sufficient vvalke before me Gen. 17. 1. and bee thou perfecte that is cleaue perfectly to mee and to mee alone I am hee that bestovveth all good thinges vpon thee and that after a most plentifull and liberall manner therefore thou shalt seeke to none but only to mee The which commaundement vvhen it vvas broken by the posterity of Abraham the Prophet Ieremy being amazed at the madnesse of that people that had â—ought to other then to that one true and al-sufficient God and had changed their glory for that which did not profite breaketh out into a very strange extraordinary exclamation saying O yee heavens bee yee astonished at this bee afraid and vtterly confounded saith the Lord for my people haue committed two 〈◊〉 12. evils they haue forsaken mee the fountaine of liuing waters to digge to themselues pittes even broken pittes that can houlde noe vvater And for this offence especiallye came so many and greavous destructions vpon this people according as it vvas threatned also by Moses even for that they forsooke the GOD of 〈◊〉 29. 26. their Fathers vvhich hade done so much for them and did vvorshippe strange GODS vvhich had done for them flat nothing Albeit they did not altogeather reiect the service of the GOD of their fathers yet for that they did either worshippe other togeather with him or did worshippe him after
vs directly to GOD and in the least iote and title thereof they are vnerring and vndeceiueable teachers and therefore they are to bee embraced and followed vvithout any limitation or restriction at all The lavve of the Lorde saith David is perfect and converteth the soule Psal 19 7. and needeth no supply to â—e made there vnto He that addeth any thing to the same setteth but a rotten patch vnto a new and whole garment Yea whereas such is our forget fulnes and readines to let slippe out of our heartes holy things that still vvee haue neede to bee 2. Pet. 1. 12. remembred and to bee put in minde of the same and vvhereas such is our slâ—cknesse and lazinesle in walking on forvvard in the Lordes vvaies that still vvee haue neede to haue the spurre in our sides the holesome and heavenly instructions of the Canonicall scriptures being the meanes appointed by God both to remember vs at all times of our duety tovvardes God and also to stirre vs vp continually to the performaunce of the same The faithful teaching heaâ—ing and embracing of the word of God is the most principall yea the only necessary duty of a faithfull christian Luk. 10. 40. therefore the dilligent teaching hearing and meditating therof hath beene iudged to be the most principall yea the only necessary duety of a faithfull Christian and a most certaine token of our vnfained loue towarde God and an evident marke of a true servant of Christ O Martha Martha saith our blessed Saviour thou art trouâ—led about many thinges but one thing is necessarie Mary hath chosen the best pars vvhich shall never bee taken from her Now Martha was troubled about many things which were provided for the better entertainmenâ— of Christ himselfe and his disciples but Mary was busied about the caroful entertainement and laying vp in her heart of the divine instructions of Christes heavenly doctrine and therefore it is a farre more acceptable worke to haue care that our soules be fedde with GODS holy worde then with our bodily sustenaunce to refresh the bodies of GODS dearest Saintes yea it is after a sort the only or at the least the most necessary duety of all other from the which vve ought in no case to be hinderâ—d no not for the performance of any other duety VVhen complainte vvas made to the Apostles for some disorder that vvas committed aboute the providing Act. 6. 1. for the poore and as it seemeth it was required at their handes that they themselues setting aside the preaching of the vvoâ—de for a â—ime shoulde more throughly looke into that matter and redresse the abuse they aunsvvere peremptorelie that it vvas not meete that they shoulde leaue the worde and serue tables and therefore they committing that businesâ—e of lesse importaunce to men of meaner giftes themselues possessing the highest roomes in the Church and being endued with the greatest gifâ—es employed themselues in continuall praâ—er and preaching as being the greatest and chiefest dueties And verily it is a more glorious vvorke to builde the spirituall temple of GOD in the heartes of the faithfull by the preaching of the vvoorde then to â—recte a sumpâ—uous temple of timber and stones for the out vvarde exercise of the service of God it is a farre more excellent vvorke by the seede of the nevve birth to be get many children to God and so to enlarge the kingdome of heaven then by ouâ— vvealth vvisedome and provvâ—sse to enrich and enlarge any earthly kingdome it is a farre more excellent vvorke to feede the soules that are ready to famish with the bread of life then to feede the bodies of such as vvant with our temporall sustenaunce It is a farre more excellent vvorke to bring those that sit in darckenesse and in the shaddowe of death to the vision of GOD by the light of the vvâ—orde then to deliver them out of bodyly bondage and to enrich them with all earthly and temporall commodities For our fâ—ll vision of GOD is the cause of our perfect blessednâ—sâ—e so that wheÌ„ 1. Ioh. 3. 2. vve shall see him vvith open face themshall vvee be perfectly blessed and the nearer in this life vve come to behold him the nearer we come to this our perfect bleslednes now here in this life wee behold him principally in the glasse oâ— his worde espeoâ—ally in the mirrout of the glorious gospell of CHRIST and 1. Cor. 3. 18 therefore the more often and the more reverently wee contemplate the same and the more serious is ouâ— study and meditation therein the nearer we come to our perfect blessednes Wherfore it was not without cause that our Savâ—our himselfe a little before his ascension â—nto heauen did so straightly charge Peter a principall Ioh. 21. 15. man among his Apostles that if hee did loue him more then the rest he should feede his sheepe more then the rest and by his continuall holding ouâ— of the light of the word he shoulde bring the Lordes people to the vision of God as to the châ—efest bâ—essing of God and to the cause of all other blessing And hereof it is that on the Lordes day which is especially dedicated to the service of God the Lord especially requireth both of Pâ—est people that they shoulde principally be emploied in the teaching hearing meditating of the holy word of God as being not only in it selfe a principal worke but also the cause of al good works and of the whole worship and service of God And therfore wheÌ„ this so principal and necessary a worke began to be neglected among vs Englishmen when the service of God according vnto the order of Gregory began to be established in our churches the people had their senses satisfied more with sweete soundes goodly shewes then their soules fed with the heavenly foode of the word Venerable Bede ablbeit he bare great reverence to the Bed l. 4. c. 18. de gest Anglor church of Rome could not refraine himselfe but that he must vtter his great dislike thereof in plaine tearmes Heretofore saith he insteede of these things the principall service of God consisted in the preaching of the gospell and in the hearing of the word of God Neither must we imagine that there was more need of the diligeÌ„t preaching hearing of the word of God in former ages then is now or shal be to the end of the world not only for that whether we be baptised or vnbaptised and descend either from faith full or faithlesse progenitors we are all without any difference equally Rom. 3. 9. by nature blind and ignorant of God and therfore stande in neede to haue the lampe of the worde alwaies burning in our hands if we desire to be preserved from continuall stumbling falling but also for that the most part of all that professe themselues Christians content themselnes with an out ward professioÌ„ of the faith albeit they feele no inward conversion and take theÌ„selues to be
happy also is the estate of those sheepe which haue Ioh 21. 15. a faithfull sheapheard to goe in and out before them and to lead thē alonge into the pastures of righteousnes as lamentable is the case of those Cōgregations which are as sheepe scattered abroad without a sheapheard as wretched is the estate Math 9. 36. of that ground which hath no skilfull husbandman to manure the same Surely the harvest is great the labourers are but few therefore we must make earnest suite to the Lord of the harvest that he would thrust forth labourers into his harvest And may we not as truly say that these battles are hote that the leaders thereof on the adverse part are many expert cruel therefore that there is great neede that all the Leaders of the Lords armies should be stirred vp encouraged each by other to stand vp in the breach and couragiously to withstand the force of the enimie The which thinge if any of thē shall either be vnwilling or vnable to performe order had neede to be taken presētly for such least the armie thereby should be brought in great danger And verely right Reverend in the Lord it is lamentable to behold what great massacres blindnes and ignorance superstition and Idolatrie do make as yet in the middest of many Congregations who are laide as it were wast and desolate for want as it may be supposed either of hability or else of industry in their Leaders which should withstand the force of these enimies How many are there even among those which outwardly notwithstāding cōforme thēselues to law order who feede still vpon poisō for want of holesome foode to be so divided that they may be able to receaue the same like silly sheepe are still ready to stray hither thither to become a pray to the greedy wolfe for wāt of such a sheapheard as should still goe in out before thē and direct them along in a right course For is it not with vs who are in this our Church as it were the feete of the Ministery as it was with that image represēted to Nabuchadnezzar in a dreāe whose feete were part of iron part of clay For there are in many the Lord be blessed for thē encrease the number of thē the strength of iron whereby they are enabled to stay the people vpright to keepe thē in obediēce to God to their Soveraigne and there are others like moultring clay hauing little power to strengthē thēselues lesse hability to stay others Thus am I bold to intimate the estate of Christs sheepe vnto your Lordshippe being our great sheepheard who not onely by your antority do require our watchfulnes diligence over our severall flocks but also by your owne example do perswade vs therevnto verifiyng by your practise the truth of that saying of one of your L. most famous Predecessors that as an Emperour should die standing in the fielde so should a B. in the pulpitte The high and cheife Bishop of all our soules visite your Lordship daily with his mercies encrease his graces blessings vpon you preserue you both in body soule to his owne honour to the benefite of his Church Amen Your LORDSHIPPES as dutie bindeth me to command IOHN TERRY To the Christian Reader AS it is a necessary duty good Christian Reader for every mēber in mans body even for the meanest and basest as wel as for the most principal to performe their common service for the cōmon benefit preservation of the whole even so it is as needful for every member of the Church cōmon weale be he higher or lower greater or lesse to walke painfully in his seueral calling in obediēce to God who hath thus or thus placed him carefully to discharge that dutie which the Lord requireth at his hands For there are none of Gods blessings be they in cōparison of the greater of never so low a rate estimatiō but that they are worthy that we should employ our cares cogitations about the lavvful obtaining encreasing preserving of the same there is no talent so smal cōmitted to any that is carelesly or cōtemptuously to be flunge aside tied vp in a napkin or buried Math. 25. in the groūd Should a little light be cleane put out wheras it may fit some little cādlesticke serue to lightē some little house Or should a man of meane stature when he is assaulted by his enemy stand nothing at al vpon his owne defence but cast away al manner of weapon because he is not able to vse Hercules clubbe Our Saviour Christ which Isa 42 3. Mat. 21. 16. breaketh not the bruised reede nor quencheth the smoaking flax reiected not the testimony of very childrē crying in the tēple saying Hosanna the son of Dauid but gaue strēgth vnto it with Haue ye never reade out of the mouthes of babes Psal 8. 2. and sucklings thou hast made perfite thy praise Little David vnable to beare the weapon of a man of warre beeing 1. Sam. 17. strengthned by the Lords aide prevailed against great Goliah And experience doth teach that in martiall services a meane souldiours bullet may strike some cheife man of the adverse part and so further the winning of the fielde and helpe to the getting of the full victorie The Lords hād is not shortned nor his spirit tied the planting and watring of such as haue the greatest giftes is nothing vnlesse God 1. Cor. 3. 7. giue the encrease and the laboures of the meanest Minister of Christ may be profitable to his Church when it pleaseth the Lord to giue a blessing therevnto Yea the meaner the instrument the greater is the glorie of him that worketh by the same when all men that see it shall say this hath 2. Cor. 47. the Lord done and shall perceaue that it is his worke Vpon these groundes haue I beene emboldened good Christian Reader albeit but a meane souldiour to come into the fielde with the residue of the Lordes army to the succouring if it be but of one soule or to the rescuing of one captiue out of the enimies handes Many things do plainly cōvince the B. of Rome his adherēts as the most capitall enimies of Christes Church in these last times endes of the world For howsoever they pretend thēselues to be the onely preservers yet in truth they are most greavous destroiers of the Catholike faith albeit they make a shew as if they were the cheifest pillars yet they are the greatest pullers downe of the Church of Christ and although they glory of their perfect consent and agreement with the doctrine of Christ yet in truth they maintaine many flat direct cōtradictiōs against the very groūds foūdations of the doctrine of Christ The shortest sūme abridgment of the doctrine of Christ is Repēt beleeue the gospel Repētāce Faith Whereof the
in respect of them for that their number is alwaies the greater â—as shee is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy in respect of the godly for that they are the better part Wherfore all vngodly and faithlesse dissembling hypocrites as they seeme onely to be holy and are not so they seeme also but are not in deed the true members of the holy catholike church For how can they haue the church to be their mother which are not begotten againe of the immortal seede of the word of God which liueth and lasteth for euer How can I say those bee members of the holy catholicke church and haue her for their mother vvho haue not God for their father who as they honour not God as a father neither endevour to resemble his image so he doth not acknowledge them for his sonnes nor accept them as inheritours of his heavenly kingdome And doth not our creede reach vs also that this holy catholike church of Christ is a communâ—on of saintes who haue in this life remission of sinnes and shall attaine in the life to come to a glorious resurrection and to lâ—e everlasting But the wicked vngodly dissembling hypocrites the sonnes of the bond woman which are base-borne and bastarde brethren they haue no part nor portioÌ„ in these blessings of God with the sonnes Gal. 4. 30. of the free woman which are the elect chosen children of God and the true members of the holy catholicke church of Christ Wherefore the church of Rome greatly disgraceth this holy catholike church of Christ in that shee would allowe an interest in her to impuâ—e and vngodly dissembling hypocrites as on other respectes shee advaunceth her to high in assigning her that priviledge that shee cannot erre and graunting that ability vnto her children whereby they may perfectly fulfill the law of God Div. 4. That the church may erre in matters of faith THe Apostles prophets had their doctrine from God not onely mediately by instruction but also immediatly by revelation Holy but revelations are now ceased and the church hath her doctrine now mediatly onely by instruction out of the divine and sacred scriptures and therefore the church may erre albeit the Apostles and Prophets were free from errour For in learning out of the scriptures the dulnesse and blindnes of our capacity oftentimes misseth of the true sence and meaning thereof which is no impediment when as the spirite of God by revelation vseth not the blockishnesse of our vnderstanding to bring vs to the knovvledge of God but doth immediately by his power shâ—dde it in our heartes or else teacheth vs by such as are instructed immediately 〈…〉 2. Div. 3. That every member of the church breaketh the law and doeth not perfectly fulfill the same NO man loveth the Lorde with all his heart power and strength so that all his â—ffections cogitations thoughts are only employed in the Lords service and in obedience to his commandementes and therefore no man perfectly fulfilleth the whole law For our loue doth so follow ouâ— knowledge that no man can perfectly loue God that perfectly knoweth not his loue and goodnes towardes vs but in this life wee knowe but in 〈◊〉 13. 9 parte vvee vnderstande but in parte wee see as through a glasse and in a darke speaking and so our loue also is but in parte it is no wise so perfect as it ought to be VVherefore that perfect loue beeing not in any which the lawe requireth that which wanteth thereof is sinne â—…p 29. and a breach of the lawe and commaundementes of God For to loue the Lorde withall our hearte soule and strength is not a point of perfection counselled onely in the gospell aboue the lawe but a necessary duety commaunded in the lavve and therefore our Saviour calleth it in slâ—tte tearmes not onely a commaundement 〈◊〉 â—…2 38. but also the first of the commaundementes VVherefore all being guilty of the breach of this commaundement there is none that is able to fulfill the vvhole lawe much lesse to doe any worke of supererogation more then is commaunded in the law of God Many prowde debtours hauing not as yet wasted their whole stockes but beeing only declining and ready to fall conceaue so well of themselues and of their owne ability that when they looke but vpon the particular billes of their debt they conceaue some hope to recover and to bee able in time to discharge all but vvhen they cast them all togither and so take a viewe of the totall summe that appeareth by and by to bee so great that thereby they are cleane dismaide and discouraged and vtterly excluded from all hope But the pride of our Romish banke-ruptes is in a farre higher degree in that the summe of all the commandements contayning the summe of our vvhole debte bee it neuer so great and neuer so huge yet it doeth not mooue them to acknowledge their inhabilitie but they still imagine themselues to be able to fulfil the whole lavve and so to discharge their vvhole debte yea and more also vvith the surplussage vvhereof beeing due vnto them The meanest in the church of Rome are taught that they may fulfil al the commandementes whereas the very best in the church of Christ more or lesse faile in all vppon a reckoning and an accountes they thinke themselues able to helpe tovvardes the dischardge of the debtes of others also VVhereas in trueth if vvee vvoulde duely looke into the greatnesse of the duety that is required at our handes in any one of the commaundementes wee should perceiue the very debte of every one of these particular billes to amounte and grovve to so great a summe that as long as vvee liue heere in this life such is our spirituall penury and beggary vvee are neuer able to discharge the same 1. CoÌ„mand For vvho is there euen amonge the most perfecte and iust that neuer preferreth profite or pleasure or the satisfying of one affection or other before iustice and righteousnesse and before his loue and obedience to God thereby placing them after a sort in Gods throne 2 who alvvaies so highly conceiveth of the incomprehensible maiesty of the almighty Iehovah as hee ought to doe and of his incomparable and vnmatchable glory that cannot be resembled by any similitude without great impeachment and derogation to the same 3 Who conceiveth so reverently of the infinite power of the most mighty creator of heaven earth that hee neuer taketh his glorious and dreadfull name in vaine but euer vseth it with such reverence and feare as is due vnto it 4 VVho sanctifieth on that manner the Sabaoth day that ceasing altogither from satisfying his owne vvill hee suffereth the Lord by his holy spirite and sacred vvorde vvholy to vvoâ—ke in himselfe and so employeth himselfe only in his service Yea who is it that keepeth a perpetuall Sabaoth vnto the LORDE 5 VVho is it that so honoureth his pâ—rentes and the rest of his
to keepe the Lordes day holy vnto the Lord. Contrarily the church of Rome depriveth the people of the benefite of publike praâ—er and of the worde of GOD by locking them vp from them in a strange tongue and so taketh avvay the meanes whereby that day should be sanctified and in steed thereof hath brought in such abuses as vvhereby it cannot be but greately prophamed For the practise of her greate Masters in former times hath beene to solemnize the greate feast of the Lordes Nativity vvith a LORD of misrule as if our Saviour had come in the flesh to deliver vs from obedience to all good lawes and to procure a dispensation for all disorder as also to celebrate that other greate feast of VVhitsuntide at vvhat time our LORD and Saviour CHRIST Iesus to make manifest his great power that hee had in heaven and earth sent downe in forme of cloven tongues his holy spâ—rite vpon his Apostles with a freer vse of all such exercises as kindle the coales of vncleane lustes and blow the bellowes to al filthy communication which are things well-pleasing to the vncleane spirite but most offensiue to the holy Ghost and no way tending to the sanctification but rather to the prophanation of the Lords day VVhereas the purpose of the church of Christ in forbidding Marriages about the times of the three great solemnities of Christians was lest by the more free vse of these earthly pleasures and delightes which abound most commonly at marriage feastes the peoples mindes should bee somewhat hindered from the carefull preparation to receaue the holy sacrament which was most vsually celebrated at those times and from the thankefull commemoration of those great benefites which are then also especially to be most religiously remembred Moreouer whereas the Lord in this commaundement giveth a speciall charge to all his people that in no vvise they forget but carefully remember to obserue and keepe holy the Sabboth day by frequenting the publike assemblies and by ioyning vvith the congregation in praier and in hearing the word of God and in causing those of their families to do the like as also on the other sixe daâ—es to vvalke paineâ—ullie in their severall callings to his honour and the good of his people vvhat shall vvee thinke of the Monkes Eremites and Anâ—chorists of the church of Rome which are had in so high reputation for their extraordinary and as it is thought Angelicall holines vvhich liue in the open and manifest breach of both the partes of this commaundement For they both forsake the publike assemblies contrarie to the Apostles 〈◊〉 10. 15. commandement on the Lords day and do not performe on the other sixe daies the painefull vvorke of any profitable calling to the Lords church and yet they are put in great hope by their holy mother the church of Rome that by omitting these so necessary dueties so straitly enioined by the Lord himselfe for the better perfourming of their ovvne vvill-vvorshippes they are in the readiest way to the greatest perfection CHAP. 9. 5 That the Pope cannot exempt the cleargy from secular iurisdiction nor licence any Princes subiectes to withdraw their loyalty obedience and to take armes against their soveraignes 6 That the Pope cannot make it lawfuâ—l much lesse meritorious to lay violent handes on the Lordes Annointed 7 That the Pope cannot authorise stewes and incestuous marriages disallowed by God 8 That the Pope cannot make good the sale of Masses and Pardons but that it shall be condemned for theâ—t before God 9 That the Pope cannot licence any to conceale the truth or to avouch any thing contrary thereto especially vvhen they are commanded by the Magistrate and that vpon their oath to open the same nor yet to breake faith and promise made no not to heretikes 10 That concupiscence entertained and liked for a while albeit it get not our full and setled consent is sinne COncerning the commaundementes of the second table which lay downe our duety tovvardes our neighbour and belong to the preservation of humane society the church of Rome is an oâ—…ender also against the same neither can she being charged therevvith iustly and truely pleade not guilty 5 For against the fift commandement shee offendeth by exempting ecclesiasticall persons from secular iurisdiction and by discharging as shee thinketh it expedient all manner of subiectes from their oath of obedience made vnto their naturall Princes and in exciting them also to take vp armes against them and so to stande out in open rebellion For this is not to honour the parentes of our countries Rom. 13. 1. and to yeeld subiection to higher powers albeit they be heathenish and persecuting Idolaters 6 See Cardinal de Como his letter to Will Parry Against the sixth commaundement she offendeth in teaching it to bee not onely commendable but also meritorious to murder even the Lordes Annointed the vvhich outragious villany many other murders also are like to follovve all true subiectes especially such as by speciall oath hand and promise of association are bound more precisely thereto being ready to adventure their liues and liuings for the avenging of the death of their leige and loving Soveraignes But this heard hearted steppe-dame little regardeth the liues of many beeing ready at all assayes to embrue her selfe over with blood so that shee may bring to passe her plots and purposes 7 〈◊〉 luâ—…d turâ—… est â—…dor ex â—…alibet Against the seventh shee offendeth in allowing or at the least in tolerating of open stewes for her great revennew shee receaveth by them and in dispensing with incestuous and vnlawfull marriages belike vpon the former respect 8 And albeit shee hath no colour nor shevve to allovve of theft done by violence yet shee her selfe vvaxeth vvonderfull rich by that vvhich is done by fraude and deceite in that she perswadeth the Laity to pay vvell for her Masses and Pardons thereby robbing them of their landes and goods for certainely this is no better then cunning cousonage yea then statte thefte before God If anie Priest saith Saint Augustine â—…e verb â—…ecunâ—… Math. 19 â—0 47. not contented vvith the wages which hee hath by the commaundement of Goâ— for his service at the altar doth play the merchaunt and set to sale his praiers and to readie to receiue the very vviddovves rewardes such an one is to bee accounted rather a merchandizer then a Clerke Neither may vvee alleadge No man can charge vs vvith invasion no man can accuse vs of violence as if oftentimes flattery did not gette a greater booâ—y from vviddowes then force And it skilleth not before God vvhether by force or subtlety thou gettest the goods of others so thou enioy them by either 9 Novve hovve this painted Babylonish harlot vvhich boasteth 〈◊〉 tract 〈◊〉 con 1. â—…6 â—…se poâ—…s this â—…ee 〈◊〉 hearte 〈◊〉 suffiâ—… so much of fidelity and truth liketh in deede of true and faithfull dealing betweene man and man hovv farre shee is of from
set vp in the place thereof a translation made without any speciall or extraordinary revelatioÌ„ vnder the pretence of more greater corruptions crept into the one theÌ„ into the other As if the Lord had not had â—he same care to preserue the truth in the bookes penned by his owne publike registers and notaries as in the translation of such an one whose greatest praise caÌ„not be but this to be their faithful disciple and scholler And as if the Lord had not had the same regard to keepe vnpollâ—…ted his owne divine and heauenly doctrine in the most pure fountaines and springs as in the impure streames and rivers And yet how doth shee also esteeme of the wil of God set downe by the pen of her translator Do not some of her deare children compare it to a nose of waxe and to a shipmans hose which may be turned and wrested every way and sit falshood as wel as truth And doth shee not charge it to bee shadowed with such obscuâ—ities ambiguities that the truth thereby cannot be cleared without the light of an Interpreter and the right faith cannot be found out wiâ—hout the helpe of the Pope his councels Now is this to honour the Lordes will and to reverence it as holy pure and perfect Were that to be esteemed an holy pure and perfect will and testament of an earthly father which is involved with such obscurities and ambiguities that the children cannot vnderstaÌ„d the legacy that is therin bequeathed vnto them nor yet the duety that is required at their handes but that they must still fall at variance and ods among themselues be ready still to go to law one with another or at the least be driven continually to seeke to the lawyers for the opening and explaning of their manifold doubts May not such a will be said to be at the least very vnadvisedly penned and if it were done of set purpose very wickedly also Now the will and testament of our heauenly father was of set purpose peÌ„ned by the spirit of god after that very manner as it is set downe in the bookes of the old and new testament and therefore in that the Church of Rome doth charge these bookes with such obscurities and ambiguities that the children of God cannot vnderstand that heavenly legacie that is bequeathed vnto them therein nor yet that duty that is required at their handes but that they must needes be at variance and fall out about â—he â—…ne continually vnlesse they resorte continually vnto the decision of the Pope and to the determination of his approved counâ—els for the dissolving of all their doubts and for the clearing of all their controversies what else doth shee herein but most impiously charge the most holy pure and perfect wil and testament of our heavenly father not only to haue bin very vnadvisedly but also to haue bin most wickedly penned But let God be true and al men liars as it is written that thou mightest be iustified in thy words overcome wheÌ„ thou art iudged And Rom. 3. 4. let all the most glorious works of the children of pride be vtterly condemned for that they doe them not in most humble obedience to the most holy pure and perfect will of God or that which is farre more heinous and impious for that they are not ashamed in their bookes published in the eies of all men thus to defame and slander that most holy pure and perfect will of the most holy pure and perfect God 2 The will of God is to bee respected in doing our workes for that it is acceptable wellpleasing to god Coll. 3. 20. 1. Tim. 2. 3. Eph. 5. 10. Heb. 13. 16. The second reason why we should haue such a respectiue regard to the wil of God in doing our works is for that what is conformable to his will cannot be but well-pleasing and acceptable to himselfe Children saith the Apostle obey your parents in all thinges for that is well-pleasing vnto the Lord. So to Timothy I exhort therfore that first of all praiers supplications intercessions and giving of thaÌ„ks be made for all men for kings and for such as be in authority that vvee may lead a quiet life in all godlinesse and honesty for this is good and acceptable in the sight of God our Savior So likewise to the Ephesians Yee were once darknes but nowe yee are light in the Lord walke as children of the light approving that which is wellpleasing vnto the Lord. So also the Apostle to the Hebrewes To do good to distribute forget not for with such sacrifices God is wellpleased Now that which God willeth that no doubt he liketh and that which he himselfe commaundeth is assuredly wellpleasing and acceptable in his owne eies For if it bee a pleasure to a wise man when his counsell is obeyed and a griefe and corrasive when it is despised esteemed vaine and nothing worth so it cannot be but wellpleasing vnto him in whom are hid al the treasures of wisdome knowledge when his counsels are obeied and he cannot be but highly offeÌ„ded when they are trodden vnder foote and lightly regarded When blind blockish and sottish men shall so lightly esteeme of the wisdome of God which hee hath made manifest in his owne ordinaÌ„ces that they shal imagine that they themselues caÌ„ invent a better or at the least as good a manner of serving of God as hee himselfe hath ordained in his own word what can be more odious and abominable before God As on the contrary side when men ascribe that perfection of wisdome to the will and commandeâ—ents of God as that they fully perswade themselues that in them are contained his whole and entire worship and service therefore do busie themselues most carefully about the fulfilling of the same this their respect and obedience to the law of God cannot be but a most acceptable sacrifice vnto God For as wee can no better please the prince theÌ„ by being careful to obey the Placita principum princes pleasure so we cannot better please God nor testifie our loue better vnto him then by our carefull keeping of his commandements If yee loue me saith our Saviour Christ keepe my coÌ„mandements Ioh 14 15. and 21. Our loue to God is best shewed in our obedience to his wiâ—l expressed in his owne commandementes And againe he that hath my commandements keepeth them â—he same is he that loveth me and he that loveth me shall be loved of my father and I will loue him and shew my selfe vnto him And againe if any man loue me he will keepe my word and my father will loue him and we will come vnto him and dwell with him he that loveth me not keepeth not my worde By the which so often repetition of one the selfe-same thing so easily to be conceaved and to be born away at the first our Sauior Christ would haue it throughly setled in our harts that we cannot
pride presuÌ„ption or else abuse it to the hardening of their harts by hartening theÌ„selus therby in their sinnes declare theÌ„selus to be bastards not sons being so farre of both froÌ„ the affectioÌ„ also froÌ„ the duty of natural sonnes Why If but a frieÌ„d having testified his loue towards vs â—y some fewe favours should vnderstand that wee stil stoode in doubt either of his sinceriâ—y or coÌ„stancy towards vs did imagm that either he did but disseÌ„ble with vs orelfe that he were vsriable quickly changed would he not thinke himselfe much wroÌ„ged seing he had so wel deserved before had giveÌ„ vs good cause to conceaue better of him And doth God bestowe any gift vpon any of his faithful servaÌ„ts but in al sincerity setled coÌ„stancy with a stedfast purpose to do them good And shal they stil doubt either whether he ever loued theÌ„ at al or else whether he wil ever coÌ„tinue to loue theÌ„ stil Surely they cannot do him a greaten dishonor seing therby as much as in theÌ„ lieth they rob him of â—is sincerity endlea goodnes of his eterâ—al mercy loue Wherfore the most sincere servaÌ„tes of God as they acknowledge themselues to be most highly honoured of God in that hee hath vouchsafed to cast vpon them so vnworthy wretches the eies of his loue and to haue testified the same by the manifold giftes of his mercy eveÌ„ so they are mostâ— desirous to magnify GOD by ascribing every good gifte vnto his most free and vndeserved goodnes and by receiving them al from him as pledges of his great loue and confirmations of his gratious favour yea the more they feele the heate of Gods loue cherishing and comforting them with his gratious blessings the more is the fire of their loue kindled towardes God and the greater is the flame of their obedience and thankfulnes That debteâ— loued most which receiued Luk. 7. 43. the greatest frendship having his whole debt most freely forgiveÌ„ him albeit it was never so great And Mary loued much for that her many sinnes were remitted vnto her albeit they had bin before never so grievous So Peter loued Christ more theÌ„ his fâ—llowes for that he had greater favour to be received the sooner to grace to be streÌ„gthened in the faith before his fellowes albeit he had sinned aboue his fellows And verely Gods grace revealed Gods grace revealed is no cause of sinne but Gods grace concealed and so contemned 1. â—or 2 8. Luk. 19. 42. doth not cause sin but Gods grace coÌ„cealed so conteÌ„ned Gods grace revealed giveth grace soone winneth allowance approbatioÌ„ so causeth al obedieÌ„ce thankfulnes but Gods grace vnknowen is easily coÌ„temned causeth stubbornes rebellioÌ„ that cried out so eagerly crucify him crucify him if they had knowen it they would never haue crucified the Lord of glory if they had knowen those things that did beloÌ„g to their peace they would hever haue so long stood out haue shewed themselues such wilfull obstinat recufaÌ„ts against their God against their owne good If that supersâ—itious carnal woman of Samaria had knowen the gift of God who it was that theÌ„ coÌ„muned with her Ioh. 4. 10. she would not haue stoode pelting with him for a draught of her water but she would without delay haue asked of him the water of life Wherfore the most louing Lord of Abraham Izaak Iacob of al the faithful of what kindred country soever albeit hee doth not vouch safe to shew this mercy to the world of the reprobatâ— as to shew himselfe to theÌ„ yet hee cannot long keepe close his loue from his chosen but doth manifest the same more and more vnto them as hâ—e knoweth it best for them in his divine and heavenly wisedome For if Ioseph could not long keepe in the tender bowels of his brotherly loue towards his vnkinde and vnnatural brethren but that it brake out with streames of teares and disclosed it selfe to their great astonishment and if David could not conceale his fatherly affection towards his most vndutiful and rebellious sonne Absolom no not at that time when he had behaved himselfe so lewdely and had so attempted his vtter overthrow but that it brake out in his straight charge to Ioab his general and to the residue of the captaines of the armie O â—e good to the young man for my sake the which petition whoÌ„ it did not prevaile with Ioab but that he stretched forth his owne hand to take away his life how doth that teÌ„der harted father take on vpon the â—elatioÌ„ therof O my soâ—ne Absolom my sonne my soâ—ne Absolom would God I had died for thee ô Absolom my sonne my sonne And yet the kindneâ— of earthly brethren and parents and that towards their most kind louing brethren children is but as a sparke of the great fire as a droppe to the huge sea of the loue of Christ our elder brother of God our heaveÌ„ly caelestial father CaÌ„ he theÌ„ altogeather coÌ„ceale his loue froÌ„ vs keepe vs froÌ„ that ioy vnspeakable glorious which we are to receive by the revelatioÌ„ therof The foure leapers that came into the Sirians tents whoÌ„ God had caused to flie in al hast to leave their tentes ful of al treasure store when they had wel eaten drunken and hidde also good store of treasure for theÌ„selues considering weighing the great necessity of their prince people by reason of the extreame famine that was among them could reason betweene themselues and say We â—… not well this day is a day of good tydinges wee hould our peace come therfore let vs goe tell the kings â—ousholde They thought 2. King 7. 9. it an offeÌ„ce to coÌ„ceale from their countrey being in extreme misery the remedy that God had appointed for their delivery And shal we thinke that whereas the Lordes owne deare and chosen children without some sence and assurance of his favour loue testified by his manifolde and gratious blessings are ready still to be overwhelined with the horrors of despaire the Lord will not cause the light of his countenance to shine vnto them that so the clouds of distrust that keepe from them the bright beames of his favour may be dispersed and the tempest of dispaire aswaged allayed In deede when they beginne to waâ—e waÌ„ton with peace and plentie and to neglect their duety vnto their good GOD and being at rest heere in this world slacke their passage towards their passagâ— to wordes their heavenly countrey and beeing filled with earthly delights become slow to seek after the true treasure God seemeth for a time to withdraw his favor from them after a sort to hide himselfe to suffer them to bee beaten with many rods â—yea he doth seeme to be grievously offended displeased with theÌ„ himselfe â—o correct chasten them with his owne hands And
guides Yea what cause of heresie observed and noted by her own children hath shee not embraced that so shee might defile her selfe with all manner of spirituall abominations If to make choice of religion according vnto the darke light of our owne natural reason and the servile liberty of our own free-will be to follow such guides as must needs lead into errour shee hath taught her children to do the same If to thinke basely of the common dueties generally belonging to all christians and to make choice of singular and private devotions be the cause of heresie shee hath perswaded her children thereto If the overmuch admiring of men and the addicting of our selues to our particular masters bee not only the beginning of schisme but the cause of heresie shee hath made her sectaries and followers not only schismatikes but also heretikes For vvhere may we finde more admiring and magnifying of men of their supreme power authority of their greate priviledges and prerogatiues of the holinesse of their rules and orders canons and constitutions and of the worthines perfectioÌ„ and merite of their workes then is to be found in the Church of Rome Lastly if he be an heretike which is an other-wise teacher or an after reacher and he a superstitious person that doeth any Rhom in 1. cp ad Tim. c. 1. thing supra statutuÌ„ more then is commaÌ„ded how can the chuâ—ch of Rome be free from the note of superstition and heresie seeing shee performeth her devotions otherwise then they were ordained to be done by the Apostles of Christ and most rigorously exacteth many duties which were not commanded by them at all and hath coyned many after-doctrines which were not heard of in their times For was not the word the sacraments otherwise delivered vnto the people by the Apostles of Christ then nowe Otherwise devotions they are by the church of Rome Was the word either publikely reade by them vnto the people in a strange tongue or kept from their owne private reading in a vnknowen language they sent to learne their devotions froÌ„ senceles dombe and deade images did they not penne it in a most vulgar tongue and after a most plaine familiar manner that for theÌ„ learning instructioÌ„ of Luk. 1. 4. Rom. 15. 4. the people Neither was the Sacrament of the Lordes supper ordained by them to be ministred to the people in one kinde nor baptisme with such a number of ceremonies as it is by the church of Rome disguised cast after a sort into a new forme much lesse was the observation of any outward ceremonie rite more rigorously exacted by them then the precise keeping of Christs institutioÌ„ or vrged vnder the paine of a more grievous curse Did the Apostles ordaine the solemne observing of so many festival daies After doctrines and workes supra statutuÌ„ and eves or the building of churches in the honour of the saints or the running on pilgrimage to offer before their images or the sett times of fasting and abstinence or secret coÌ„fession of all sins in the Priests eare or the vow of single life voluntary poverty Francis Dominike and Layola were not borne in their times not the holy rules made of any of their relligious orders but all vvillworships were condeÌ„ned by theÌ„ which afterward were not only Coll. 2. 23. allowed but also preferred before the workes required in the law of God Lastly the supreme auctority and iurisdiction of the Bishop of Rome was not ordained by the Apostles neither was he appointed by them to bee a vniversall Bishoppe and to haue dominion over the whole church and to bee the vnerring and infallible iudge vnto whom appeale should bee made in all controversies much lesse was he placed by them aboue all kings and Emperors to depose them to set them vp at his own pleasure neither was any such auctority practised by S. Peter himselfe or by his successors long after him which yet had most skill and best courage to maintaine all doctrine belonging to their most Christian profession neither did they approue the bookes Apocriphs for Canonicall scripture nor their lawfull successors long after them alleaged the auctority of those bookes to confirme any doctrine or point of faith much lesse preferred they any translation before the authenticall text of the scripture as it is now done by the church of Rome and iustified openly by her auctority in her last generall councell of Trent Wherby shee hath made it manifest to the whole world that shee is not in some pointes onely but wholy and altogither fallen away from the word of GOD seeing shee refuseth to receiue it for the foundation of her faith as it was penned in the originalles by the speciall direction of GODS vnerring spirit and admitteth it onely as it is expounded by her translator which vvas not therein directed by any revelation nor had any priveledge of not falling into errour And verely if it bee a good reason against vs as it hath beene sette forth not long since by one of her Pamphleters that the vnlearned among vs haue no faith at all but a meere fancie because they doe builde it vppon our bare translations being not able to examine the truth of them by the originalles then much more may vvee avouch that neither the vnlearned nor yet the learned themselues among them haue anie faith at all seeing they all must vvill they vvill they settle their faith vppon the vvoordes and meaning of their transslator albeit hee differ never so much from the originall VVherefore to conclude seeing the Church of Rome hath embraced all manner of meanes of falling avvaie from GOD and his truth vvee may bee boulde to affirme that shee hath revolted and played the Apostata and so is become not onelie hereticall but also apostaticall yea that shee hath brought in that great apostasy that was foretolde by the Apostle Thus hast thou gentle Reader delivered vnto thee the maine foundation of all good workes the foure principall motiues so often vrged in the divine scripture to stirre vp the faithfull to the right and approued manner that is to be kept in the due performing of all holy actions And herein thou hast on the one side sette dovvne the true fountaine of sincere devotion and of all the parts therof wherin consisteth the true worship service of God and his spirituall and heavenly kingdome and on the other side not only the causes of errour and heresy but also of superstition and of all manner of Idolatry Now it remaineth that thou carefully put in practise these holy precepts and sanctified rules wheÌ„ thou art moued to the performaÌ„ce of any good worke and that thou stirre vp the gift of God in thee by these or the like holy meditations thus reasoning with thy selfe and saying This good worke God himselfe in his holy word commandeth me to performe vnto whose will I owe all obedience for that it is