Two Godly and Learned Sermons, Sermon 1
¶A Godly and learned Sermon, made by Maister Ihon Caluin, wherein all Chriſtians are admoniſhed, to flie outward Idolatrie. Taken out, of the thirde verſe, of the ſixteene Pſalme.
I will not communicate with theyr bloody ſacrifices, neither will I take their names, in my mouth.
THe doctrine, which we ſhal entreat in this place, is plaine inoughe and eaſy, ſauing that the greateſt part of thoſe, that profeſſe themſelues to bee Chriſtians, doo ſéeke out and bringe, I can not tell what ſubtilties, to cloake theyr euill withall. But the ſum of this whole doctrine is, that after we knowe the liuing God to be our father, & Ieſus Chriſt our redéemer, we ought to conſecrate, bothe bodie and ſoule vntounto him, who of his infinite goodnes hath taken vsus into the number of his ſonnes: and to acknowledge with all kind of beneuolence, honour, and obedience, the ſame benefite which our moſt déere Sauiour, did vouchſafe to beſtowe on vsus, after he had bought it with ſo great a price. And becauſe we are bounde, not onelyonly to renounce all infidelitie, but alſo to ſeperate our ſelues from all ſuperſtitions, which do as well diſagree with the true ſeruice of God, as the honour of his Sonne, & which can by no meanes agrée, with the pure doctrine of the Goſpel, and true confeſſion of the faith: I ſayd this doctrine of it ſelfe to be ſo eaſie, that onelie the practiſe and exerciſe therof, ought to remaine vntounto vsus, ſauing that many men doo ſéeke certayne deceytfull ſhiftes, thorow which they will not be ouercome in that thing, the which is moſt chéefely condemned, by Gods own mouth.
This cauſe conſtraineth vsus at this time, to tarie longer in the declaration of this matter, that euerie man may knowe, his owne duetie, and deceyue not himſelfe, thinking that he is eſcaped, when he is couered, as the common ſaying is, vnderunder a wet ſacke. But for that there be many of this opinion, whoſe Churches are thorowlie purged from the filthineſſe, and Idolatries of the Papiſme, that this argument or Treatiſe, is but ſuperfluous, before we paſſe any further, it is not vnprofitable to declare ſuch men, moſt fowlie to be deceiued. Firſt, when it is declared, how great an offence it is, for vsus to be polluted and defiled with the Idolaters, feyning our ſelues to cleaue and conſent to theyr impieties, we are admoniſhed to mourne for our former ſinnes, and to aſke of God forgiueneſſe of them, with all humbleneſſe, and in this thing to acknowledge, the ſingular benefite which hee gaue vntounto vsus, drawing vsus foorth of that ſame filth, wherin we were holden downe and drowned. For we truelie are not able to ſet foorth, this ſo great a benefite woorthely inough. And for that we knowe not, what ſhall happen vntounto vsus, and to what ende GOD dooth reſerue vsus, it is verie expedient to be prepared and armed in tyme, that into what ſtate ſoeuer we ſhall come, or with whatſoeuer temptations we maye be oppugned, we neuer ſwerue from the pure word of God. Fyrſt, it may be, that many of this our Church and Congregation, ſhall trauaile into ſome Papiſticall countrey, who ought greatly now to bee in a readines, and armed to battell. Then albeit God dooth giuegive vsus at this time liberty, to ſerue him purely and godlily: yet we know not how long this benefit ſhall continue. Let vsus therefore take this time of our quietnes and tranquilitye, not as though it ſhal alwaies laſt, but as it were a time of truce? wherein God dooth giuegive vsus leaſure to ſtrengthen our ſelues, leaſt when we ſhall be called, to vtter the confeſſion of our faith, we be found new, & vnprepared, becauſe we contēned the meditation of that matter in due time. Neither truely ought we to forget in the meane while our brethren, which are kept vnderunder the tiranny of Antichriſt, oppreſſed with moſt miſerable bondage, but to take care, remembraunce, & pittie ouer them, and ſo pray God to ſtrengthen them with that conſtancye, which hee requireth in his worde. We muſt alſo admoniſhe and ſolicite them by all wayes, not to reſt in places, where men are faſte on ſléepe in their voluptuouſnes, but to apply dilligentlie thought this, and will, that they confeſſe the glorie, due vntounto God. For we are not taught of God, onelye for our ſelues, but that eueryevery man, after the meaſure of his faith, ſhould brotherly communicate, with his neighbours, and diſtribut vntounto them, that thing he hath learned, and knowen in Gods ſchole. Now, ſée we then that it is profitable, yea truely neceſſarie ſo well to our ſelues, as to our brethren, that the remembraunce of this doctrine, ſhould bée renued very oft, eſpecially ſéeing the text it ſelfe, which wée ſhall expound, dooth leade vsus to the ſame purpoſe. Dauid dooth openly proteſt, and as it were dooth make a ſollem vowe,Pſal. 16, 4.…. That hee will neuer be partaker, in the Sacrifices of Idolaters, and alſo that he will ſo deteſt, and greeuouſly hate the Idoles, that hee will not at any time once name them, as though, he ſhould defile his mouth in naming them. This is not the facte of ſome one meane man, but the example of Dauid, the moſt excellēt King and Prophet, which ought to bee vntounto all Gods Children, a certaine common rule to right and Godly life. And to the entent, we may the better perceiue this thing, and more vehemently be mooued, with the true feare of God, the cauſe is to be noted which he addeth, wherein truely reſteth, as it were a certaine foundation, of that ſame alienation and offence, whereby he dooth moſt greatlie abhorre the Communion of Idolaters. The Lord (ſayth he) is mine inheritaunce. Pſal. 16.6.But is not this thing common to all faithfull, and godlie men? There is no man truelie, which would not glorie in ſo excellent a thing. And this is ſure without all doubt, that God being once giuen vntounto vsus, in the perſon of his Sonne, dooth daylie entiſe vsus to poſſeſſe him. But there be verie fewe, which are ſo affected in this parte, as the greatneſſe, and woorthineſſe of this ſame matter, ſhould ſéeme to aſke and deſerue. Neither truelie can we by any meanes poſſeſſe God, vnleſſe on this condition, that we alſo become his. Dauid therefore of good right, and woorthelie dyd ſet foorth the foundation of his godlineſſe, and Religion in this ſentence and reaſon, ſéeing that God is his inheritance, he will refraine from all pollutions of Idolles, which doo turne vsus from God himſelfe.
This is the cauſe why the Prophet Eſaie, when he had vpbraided the Iewes, that they had giuen themſelues to falſe and ſtrange Gods, whome they had made, added afterward: theſe, ſayth he, are thy portion, ſignifying by theſe wordes: that God dooth deny to the worſhippers of Idolles, all bonde and fellowſhippe of couenaunt, and diſenheriteth them, and vtterlie depriueth them, of that ſo infinitlie great benefite, which he would hauehave beſtowed on them, giuing himſelfe vntounto them. So man will except and ſaye, that the Prophet entreateth in that place onelie of them which put theyr affiaunce in Idolles, and deceyueth themſelues thorowe opinion and incredulitie.
I graunt, but this alſo I aunſwere,Gods honour abuſed throug… Idolles. if they that doo tranſferre Gods honour vntounto Idolles, are vtterlie ſeperated and cut off from his fellowſhippe, they alſo doo erre and declyne ſomewhat from him, which doo feine themſelues to conſent to ſuperſtitions, thorowe feare and weakeneſſe of minde. For no man can in heart, or any conformable faſhion, or in wyll, and in purpoſe of minde, or feyning, or by any true or feyned waie, approche to Idolles, but he muſt ſo farre goe backe from God. Wherefore, let this ſentence be thorowlie perſwaded, and remaine déepelie printed in our hearts, that they which ſéeke God with a true and pure minde, to the ende, to poſſeſſe him for theyr enheritaunce, wyll hauehave no communion and fellowſhip with Idolles, with whome God hath that diuorce & debate, that he would hauehave all his to proclaime and make continuall and deadly warre vponupon them. And in this place Dauid by name dooth expres, That hee will neuer be partaker of theyr oblations, …ſal. 16.5.neither hauehave theyr names in his mouth and talking. He might hauehave ſaide on this wiſe, I will not deceyue my ſelfe with the vnwiſe, and fooliſhe deuotions of the vnbeléeuers, I will not put my truſt in ſuch abuſes, nor I will neuer forſake Gods trueth, to follow theſe lyes, but he ſpeaketh not on this manner, but dooth rather promiſe conſtauntlie, that he will neuer be conuerſaunt among theyr Ceremonies. Therefore he dooth teſtifie, that ſo farre foorth as concerneth the ſeruice of God, he will abide continually, in all puritie and holineſſe, both of body and ſoule.
And firſt in this place we muſt conſider, whether this be not Idolatrie, to ſignifie and declare by outward tokens, our agréement, with thoſe Superſtitions, wherewith the ſeruice of God is corrupted, and vtterlie peruerted. They that ſwim (as the common ſaying is) betwixt two waters, alledge this ſaying, ſéeing that God would be honoured in ſpirite, Idolles can by no wayes be honoured, vnleſſe a man put his truſt in them. But to this maye be eaſilie aunſwered, that God dooth not ſo require the ſpyrituall ſeruice, and adoration of the minde, that he graunteth and remitteth the other parte of our nature vntounto Idolles, as though that parte ſhould ſéeme nothing at all, to belong vntounto him. For it is ſayde in many places, that the knées muſt be bowed before GOD, and alſo the handes lyfted vp to heauen.
What then? Surely, the chéefe honour that God requireth, is ſpirituall, but the outward ſignification, whereby the faithfull doo teſtifie, that it is God onelyonly whom they ſerue and honour, muſt ſo immediatlie followe, that they muſt at one tyme be ioyned together. But one place ſhall ſo ſuffice for all, to confute that obiection which they ſnatch of one worde, that they ſhalbe plainlie rebuked and conuicted.
In the thyrd Chapter of Daniell it is written, that Sidrach, Miſach, Dani. 3.& Ab…dnago, refuſed and denied vnderunder any maner of colour, to conſent vntounto the ſuperſtition, ſet vp and erected by Nabuchodonozor, Declaring that they would in no wiſe honour his Gods.
If theſe goodlie wittie Sophiſters, had béene there at that tyme, they would hauehave laught to ſcorne the ſimplicitie of theſe thrée ſeruauntes of God. For I ſuppoſe, they would hauehave taunted them with ſuch lyke wordes, you fooliſhe men, this truely is not to honour them, ſéeing you put no affiaunce in theſe thinges. There is no Idolatrie, but where there is deuotion, that is to ſaye, a certaine bending, and application of the mind, to honour and worſhip the Idolles. But theſe godlie men, dyd followe a better and wiſer councell: for this aunſwere which they made, procéeded not of theyr owne witte, but rather of the holy Ghoſt, which moued them thus to ſpeake, whome if we wyl not reſiſt, we muſt accept this place, and this example, as a certayne rule and definition, that Idolatrie is an outwarde action againſt Gods honour, yea, although it procéed not from the wyll and purpoſe of the minde, but be onelie colourable and feined. In which matter they make goodlie cauillations, that there is no Idolatrie at all: when as our affiance is not put in Idols. Yet ſhall theſe men continuallie remaine condemned, by the ſentence which the mightieſt Iudge hath pronounced. But theſe men doo contende onelie for that name, onelyonly going about ſomewhat to leſſon theyr faulte, which they can by no meanes defend nor excuſe. Yea, they will graunt that this thing is euill doone, and not rightlie: yet notwithſtanding, they would hauehave this fact to be iudged as a certaine veniall ſinne.
But although we graunt them, as touching the name, that thing they aſke, yet they ſhal not get ſo much therby, that they may make theyr cauſe much the better. Let vsus ſaye thus, that ſuch manner of feined worſhipping of Idolles, is not called Idolatrie: yet neuertheleſſe, it ſhall be a trayterous enterpriſe againſt God, a certaine fact repugnaunt to the confeſſion of faith, and a fowle filthy pollution, moſt full of wicked ſacriledge.
I praye you, when the moſt ſacred ſeruice, and honour of God is ſo violated, that we falſelie breake that promiſe we made to him, that thorow cowardiſe and faintneſſe of ſtomacke, we deny crookedly and falſely our Chriſtian profeſſion, that we become inconſtaunt and double, that we defile our ſelues fowlie with thoſe things, which God hath curſſed with all kinde of malediction. Is this ſo lyght a matter, that after we hauehave doone it, we ought onelie to wipe our mouth, and confeſſe that we hauehave cōmitted a certaine ſmall fault? Let vsus therefore put away th…ſe ſhiftes, ſpeciallie, ſéeing they ſerue for no other thing, but to make vsus bolder, and to giuegive vsus greater lybertie to ſinne, and dooth nothing at all diminiſhe our fault? There be alſo other more impudent, which doo not onelyonly, chaunging the name, go about to perſuade that it is not ſo great and vnwoorthy a ſinne: but doo plainely and preciſely deny it to be ſinne. It is ſufficient (ſay they) that God be honoured with hart and minde. Euen ſo truely, if the hart it ſelfe were not double. For when the minde is truely ſounde and pure, the body ſhall neuer be drawne into a contrarie part.
I would knowe of them what that is, that mooueth and leadeth their féete to the Temple. For when they goe to heare Maſſe, theyr legges wyll neuer be ſtyrred of theyr owne motion, but muſt néedes be moued by the inwarde power of the minde. Then muſt they needes confeſſe, that there is in themſelues a certayne deſyre and motion of the minde, wherof they be carried to worſhippe the Idolles, and chéefelie, becauſe they couet to apply them ſelues after theyr wyl and opinion, which are enimies to the trueth, yea, and doo ſo conforme themſelues to pleaſe them, that they doo much more eſtéeme theyr fauour, and theyr owne life, then Gods honour and glorie.
Beſides this, theyr impudencie is ſo manifeſt and ſhamefull, that I am aſhamed to diſpute againſt it, as though it had ſome colour or lykeneſſe of reaſon, yet I muſt néedes doo it, ſéeing they doo pleaſe themſelues ſo greatlie, and are, as it were men droonken in their own opinions and pleaſures, fallen faſt on ſléepe.
They thinke this is inough to worſhip God in ſpirite, whoſe then ſhall the body be? Truely, Saint Paule, Mooueth vsus to honour God, both in body and ſpirite, 1. Cor. 6.19.20.for they be his owne, and belongeth to none other.
God hath created the body, and ſhall it be lawfull for vsus, therewith to ſerue and honour the deuill, as though he ſhould ſéeme to be the aucthour and maker thereof? It were better, they would profeſſe themſelues openlie to be Manichées, and deny that God made the whole man. If they had neuer ſo lyttle taſte of the Goſpell, they would not burſt out into ſo lycentious impudencie. But nowe it is plaine inough, that they in no wiſe know, what is the power and greatneſſe of this benefite, to be redéemed with the blood of Gods ſonne. And to proue this true, how can we looke for the reſurrection of the fleſhe, except we beléeue that Chriſte Ieſus is the redéemer, both of bodyes and ſoules? Saint Paule alſo dooth admoniſh vsus,… Cor. 7.22, …. Not to be the ſeruauntes of men, becauſe wee were bought and purchaſed with ſo great a price, which is the blood of Gods ſonne.
Then he that dooth ioyne and addict him ſelfe to the wicked ſeruice of Idols, dooth he not treade vnderunder his féete, the moſt ſacred blood of Ieſus Chriſte, wherein dooth conſiſt the price of the eternall and immortall glorie, which we looke for in our bodies? What reaſon is it, that our bodies ſhould be defiled and prophaned before Idolles, ſéeing the crowne of eternal lyfe is promiſed vntounto them in heauen? This wallowing in Sathans ſtewes, and moſt filthy defiling, is it a meane and waye, whereby we may come to the kingdome of God? Moreouer, it was not ſayd without a great cauſe, Our bodies are the temples of the holie Ghoſt, 1. Cor. 6.19.therefore they which perceyue not, that they ought to be kept in all holineſſe, doo plainlie ſhewe themſelues, to perceyue and vnderſtande nothing at all of the Goſpel.
Alſo, they declare that they knowe no whit at all, what is the power of Ieſus Chriſte, and of his grace. For when it is ſayde on this wiſe,Gala. 5.30. That we are bone of his bones, and fleſhe of his fleſhe: We ought to vnderſtande, that we be ioyned with him, both in body and ſoule. Therefore, no man can defile his owne body, with any manner Superſtition, but hée dooth ſeperate himſelfe, from that coniunction and vnion, whereby we are made the members of the ſonne of God. But now let theſe wittie and ſubtyll doctours, aunſwer me, whether they hauehave receyued baptiſme onelyonly in theyr ſoules, or whether God hath cōmaunded rather, and inſtituted, that this ſigne ſhould be imprinted in our fleſh. Shall the body then wherin the marke of Ieſus Chriſte is printed, be polluted and defiled with ſo contrarie, repugnaunt, and ſo wicked abhominations? Alſo, the Lordes Supper, is it receyued in the mind onelie, and not alſo in the hands and mouth? Hath God engrauen in our bodies, the arms and badges of his ſonne, that we afterward ſhould pollute our ſelues with all vncleannes, with moſt fowle ſpottes and ſhame, and ſo vnſéemelie deforme our ſelues, that no kinde nor lykeneſſe of Chriſtian beautie ſhould appeare?
It is not lawfull, in coyning one péece of golde, to print two contrarie coynes, neyther to ſet two ſeales, the one repugnaunt to the other, vntounto one writing: and ſhall a mortall man take vppon him, to counterfeite and corrupt Baptiſme, and the moſt holie Supper of Ieſus Chriſte, and alſo be bolde to ſaye, that there is no euyll in ſo great and miſchéeuous a facte? Such men truelie are woorthy, that theyr ſeruauntes ſhould perſwade, and make them beléeue, they hauehave a great pleaſure to doo them ſeruice, when notwithſtanding, they giuegive themſelues to ſléepe, pleaſures and all idleneſſe, and doo not mooue one finger to doo any worke at all.
If they ſaye it is not a lyke reaſon, becauſe we hauehave néede of theyr labour that bee vnderunder vsus: I aunſwere, although GOD hauehave no neede of vsus, yet for that hee wyll vſe our labour, ſeruice, and obedience, to ſerue and honour him, truelie, it is too much vnſéemelie, and for vsus the greateſt ſhame and infamie, to doo all things otherwiſe then hee wyll, and cleane to bee voide of the ſtudie and duetie, which wee owe vntounto him, yea, our ſhame is ſo much the greater, that the woorme of the earth, and an vnlyuing Creature, ſhall requyre more power ouer vsus, and honour then his Creatour.
But yet wee muſt talke with theſe beaſts more plainely. They ſay it is lawfull for them, to feine and cloake whatſoeuer they will among the Papiſts, and to conforme themſelues to that manner and faſhion of religion, which is thought moſt apt to nouriſh ſuperſtition.
Who is he then that giueth them bread, to be fed therewithall? Who dooth make the ground fertile, to bring foorth fruite? If GOD doo féede and nouriſhe them, in thoſe places where they dwell, as he dooth all other men in the other partes of the earth: why doo they not honour the giuer of the benefite, with that part of themſelues, which is ſo bountifuly nouriſhed of him? Why doo they rather obey, and ſerue the deuil with theyr bodies? If theſe men were in any parte Chriſtians, I would vſe with them more waighty and higher reaſons: and I would aſke of them, to what ende we liue in this world, and wherevnto our lyfe ought to be referred. But Oh myſerable caſe, that they which with ſubtilties and ſhifts, wyll dally with GOD, are ſo brutiſhe, that they muſt be handled, as men not onelyonly deſtitute of Gods ſpirite, but in a maner voide of naturall common ſence.
They thinke this is a ſufficient excuſe, to ſaye, they doo nothing in this kinde, but for feare of perill and daunger, but if this colour may take place, then muſt we ſay, That Ioſeph ſhould hauehave doone none euyll, Gene. 39.if he had committed whoredome with his Miſtreſſe, when it was violentlie offered him, ſeeing he ſhould not hauehave followed his owne wyll, but hauehave giuen place to neceſsitie and violence, which she did vntounto him. It ſhould hauehave béene a fooliſhe fact of him, to enter ſuch peryl and infamie, as afterward he ſuffered, by the falſe accuſation of that naughtie woman, ſéeing he might hauehave eſcaped thoſe euilles, if he had accompliſhed her wyll. But we ought rather to followe the example of Ioſeph, and allowe the teſtimony of the holy Ghoſt, who dooth commend his conſtancie.
If there be no wickedneſſe, in taking vppon vsus Idolatrous religion, when we doo it to auoide the raging cruelty of the Papiſtes: the ſeruaunt ſhall not ſinne, who for his Maiſters pleaſure, ſhall playe the bawde, kyll, and playe the traytour, for feare to diſpleaſe him, vnderunder whoſe power he is. But I abyde too long in this matter, wherein (as I ſayde before) there is no doubt or difficultie. It ſhall not be farre from the purpoſe, to conſider into how great confuſion they fall, which trauayle with all theyr craftes, to eſcape Gods iudgement. Others there be, that hauehave founde an other ſhifte and ſtarting hole: they graunt, that the ſuperſtition of the Gentiles, is a wicked and deteſtable Religion, but it is not all one reaſon of theſe, and the ſuperſtitions which are in the Papiſme.
Falſe religion a corrupting of true religion.As though all the falſe religion that euer was among the Heathen, was not a corrupting and deprauation of the true Religion of God. From whence did the Heathen drawe, and take to themſelues theyr Ceremonies, but of the holie Fathers? In which dooing this was theyr great fault, that they depraued and vtterly peruerted, thoſe thinges which they had receyued, well and wiſely inſtituted of God. But yet all the abhominations that euer were in the world, hauehave béene cloaked with a beautifull tytle of God himſefe, and the culture of his Religion. But thoſe counterfeite Religions, had neuer that commendation, power and aucthoritie, that God dyd any tyme approoue thoſe ſeruice… and congregations, or that faithfull men did vſe and frequent them.
Go too, let vsus procéede further. Although I ſhould graunt the Idolatrie of the Papiſtes to be vnlyke, and differre from the ſuperſtition of the olde Gentyles,God dooth forbid falſe religion. yet can they not deny, but God ſo earneſtly dyd forbidde the Religion, wickedly ſet vp in Bethel, as all other ſuperſtitions which were inſtituted and celebrated in other places.
When the Calues were erected in Dan and Bethel, this was inſtituted and done vnderunder a certaine colour of his name, which had brought his people out of Egipt, and yet the ſame Religion which was there appointed, is manifeſtly againſt the doctrine of the lawe. God dooth condemne all thoſe that goeth thyther, to defyle and pollute themſelues.
And truely, the Supper of Ieſus Chriſt and the popiſhe Maſſe, are no leſſe repugnaunt and contrarie, the one to the other, then the Sacrifices of Moſes and Ieroboam. From whence then is this diſpenſation and lycenſe, to goe and heare Maſſe vnderunder this colour, that the Supper of Ieſus Chriſte is but tranſfourmed, yea, rather in déede defourmed? But I ſaye and affyrme contrariwiſe, that all they that doo feare GOD truelie, and honour him godlilie, ought ſo much the more to hate and deteſt it, for that it dooth more openly violate and prophane the holy inſtitution of Ieſus Chriſte, then if it were not ſo repugnaunt and contrary vntounto the ſame. Wherefore, let vsus kéepe this common rule generally, that all the ordinaunce and inuencions of men, proponed and taken in hande, to corrupt the ſimple trueth of Gods worde, and to peruert that Religion which he requireth and alloweth, are verie ſacriledges, with which the Chriſtian man, may in no wiſe communicate, without that iniurie and contumelie, which treadeth vnderunder féete Gods honour moſt wickedlie.
I know wel inough, how gréeuous and vntollerable, this ſeuere iudgement ſeemeth to them, which would after theyr owne luſt and delycate minde, be more nicely and méekely ſpoken too and taught. VVherein, what would they I ſhould doo? What moderation and lenity ſhould I vſe? Truely, now I perceyue how tender and deinty they are, I couet ſo much as may be to ſpare them, but both I and they muſt be condemned ſo ſoone as God hath ſpoken: therefore if we wyll tender our owne ſaluation, let vsus take it in good part.
They ſaye, they finde no man more ſeuere and ſharpe then I am, but I will declare vntounto them, on the other part, that I handle them more méekely and tenderlie, then the trueth of the cauſe, the woorthyneſſe of Gods name, and theyr ſaluation, dyd require. Which thing beeing ſo in déede, truely they cannot excuſe and delyuer themſelues, from the neceſſitie of that duetie and teſtimony, that the Prophete Ieremie dooth require of the Iewes, captiues in Babylon, whome hee not onelie forbiddeth to come néere the abhominations of the Chaldeans, or colourablie or feinedlie, to giuegive any conſent to them: but alſo doth giuegive a plaine commaundement, that they ſhould declare the wicked Religion of the Chaldeans, to be vntounto them a moſt filthy ſauour. You ſhall ſay to them, Iere. 10.11.(ſayeth the Prophete Ieremie) the Gods which hauehave not made heauen and earth, ſhall periſh both out from the earth, and alſo from vnderunder heauen.
There is alſo in this place an other cyrcumſtaunce to be marked, that when the Prophete had written his booke in Hebrue, yet he put in this ſentence, expreſt in the common vulgar ſpéeche of the Chaldeans, as though he would by this means, conſtraine the Iewes, to chaunge from theyr tongue, to the ende they might more apertlie profeſſe, the hatred and diſagréement they hauehave with the wicked Idolatours.
Now let our nice yonglings complaine of me, as though my aduertiſement excéedeth all meaſure, & yet I hauehave not at any tyme deſired the halfe part of that duetie, which the Prophete requireth and aſketh ſo earneſtlie. But whatſoeuer be the manner, eyther of my ſaying or moderation, or elſe of my ſilence and taciturnitie, neuertheleſſe, we are tyed and bounde to that lawe, which God dooth giuegive vntounto vsus. And truelie, it is not without a cauſe, that God ſpeaking to his faithfull, ſayeth to them, You are my witneſſes, and my ſeruaunts whome I hauehave choſen.
Wherefore, whoſoeuer will prooue him ſelfe to be a member of Ieſus Chriſte, ought by all meanes to declare, that the prayſe and honour of Gods name, dooth ſo appertayne to him, that they which by theyr feining, doo hide and burie the teſtimony of his trueth, doo leaue themſelues inexcuſable.
What I praye you is to be thought, of them that doo all theyr lyfe tyme ſubuert the ſame? Of what ſorte are they, that doo not onelie hyde the profeſſion of the Chriſtian Religion, and ſheweth no token thereof before men, but alſo committeth many thinges, and thoſe moſt contrarie and vnſéemelie. This therefore reſteth, that Gods chyldren which lyue, where theſe impurities and abhominations romaine, doo mourne after the example of the godlie man Lotte, and alſo ſpeake ſo fréelie, againſt ſo many and ſo great abhominable vices of menne, as God ſhall giuegive to them power and oportunitie.
Let vsus nowe come to ſhewe certaine kindes of Idolatries, which are of moſt eſtimation in theſe dayes. Among which ſort, the Maſſe is chéefe, whereof I hauehave toucht ſomething before. For although it be ſo famous and notable blaſpemye, both in abſurditie and greatneſſe of miſchéefe, that nothing can be imagined more fowle and wicked, yet ſtyll be there patrons found for an euill cauſe, which doo trifle foorth in this part.
But will they, nill they, they ſhalbe compelled duplicate page duplicate page to confeſſe this that I ſaye, that the Maſſe by it ſelfe, is a deniall of Ieſus Chriſtes death, and a certaine Sacriledge inuented and ordeined by Sathan, to aboliſhe the Sacrament of the Supper. Neither are they able to deny, but that theyr inuocation of Saints, and Suffrages for the dead, are wicked abuſes, whereby the inuocation of Gods name, a thing of all other moſt holy is prophaned. And they, who among the Papiſtes, doo defile them ſelues with theſe abhominations, doo thinke themſelues guilty of no fault.
What ſhould we doo, ſaye they? It is not lawfull for vsus to correct and amende thoſe thinges, which we knowe euill and faultie, we are priuate men, and they that hauehave the power and publique aucthoritie, doo earneſtly defend theſe thinges. Therfore we muſt ſuffer that violent neceſſity. I graunt all this to be true. But I ſaye this is not to the purpoſe. It belongeth not to theyr office, to correct and appoint a common order for the people, neyther dooth any man require this at theyr hand, yet neuertheleſſe, they are admoniſhed to amende themſelues, and to inſtitute an honeſt and mannerly behauiour of priuate lyfe, which thing without all doubt pertayneth to theyr duetie.
Neyther doo wee commaund them, to cleanſe the Temples and the common ſtréetes, but that euerie man kéepe, his owne body and heart in puritie and holines, and labour by all meanes that God maye be honoured, ſerued, and obeyed, in his owne houſe. For theſe are farre vnlyke, and much diſſonaunt, to aboliſhe the Maſſe in any Region, and not to be preſent at it, when as the vſe thereof, and that Religion can by no other meanes be letted. But they repeate and iterate theyr ſaying, that is, that they doo not deny the death and paſſion of Ieſus Chriſte, ſéeing, they hauehave no ſuch purpoſe, to worſhip it in theyr minde.
But I doo aſke of them, what is that a Chriſtian man dooth confeſſe with his mouth, but that ſame that he beléeueth in his heart? This is plaine and manifeſt inough, that this thing which they doo, is moſt diſagréeing with the confeſſion of faith. So that, as much as in them lyeth, they doo not onelyonly hide the true and proper teſtimony of faith, but alſo doo vtterlie deny and forſake it. I wyll yet talke with them ſomething, more familliarlie and plainelie. For the Papiſtes doo ſay, the Maſſe is a Sacrifice, wherein they will offer Ieſus Chriſt, to reconcile themſelues to God.
But if this be ſo, it followeth, that Ieſus Chriſt hath not obtayned vntounto vsus, by his death, righteouſneſſe, and eternall ſaluation. Let them ſeeke all the compaſſes and ſhiftes they will, yet muſt they come héerevnto, that all which goe to Maſſe, vnderunder the name of deuotion and Religion, doo profeſſe that they conſent therewith. Therefore as much truelie as in them lyeth, they ſhewe that they hauehave not their redemption perfect inough, by the death of Ieſus Chriſte.
There be many that ſpeake not ſo largelie, neyther ſuffer theyr talke to wander thorowout all ſortes of Maſſes, that is to ſaye, Sacriledges. They chooſe out one kinde of Maſſes onelie, and that they defend: it is called the pariſhe Maſſe, or th… high Maſſe, for in this they thinke, there is more likenes and agréeing with the Supper of Ieſus Chriſte.
And truelie it might be ſayde not vnaptlie, that all Maſſes, which are ſayd… both of the Prieſtes of the loweſt degrée, and alſo of the Chanons, or of thoſe Prieſtes that hauehave certayne Chappelles, and all other which are founded by any mans wyll, or that are ſo ſaleable, that they be ſette foorth daylie to ſale: that all theſe I ſaye, are not vnlyke to harlottes,Maſſes … vnlyke to harlottes▪ which in the ſtewes ſetting themſelues to ſale without all ſhame and honeſtie, do make their bodies common to all men: but the high Maſſe to be verie lyke the ſame harlotte, which dooth craftilie abuſe the honeſt name of an huſbande, to hyde her vnſhamefaſtneſſe, and to retaine and defende the eſtimation of an honeſt and chaſte wife.
Although this ſimilitude dooth not agrée on euerie parte, becauſe that an harlotte ioyned in matrimonie to an Huſbande, wyll hauehave ſome ſhamefaſtneſſe and modeſtie, that ſhee wyll not ſette foorth and make her ſelfe common to all that commeth: but the pariſhe or high Maſſe, is an whoriſh Idolatry, of all other moſt common, ready and ſet foorth to all mennes deſyres and wicked luſtes: although theſe fylthie bawdes, doo colour and ſmoothe héere with this colour and ſuch beautie, that they retaine ſtyll ſome reliques of Ieſus Chriſtes Supper. It is with theſe as with the Théefe, who braggeth and boſteth himſelfe then more highlie and gloriouſlie, when he hath wunne, and is cloathed with the ſpoyles of him, whome he hath ſlaine, and whoſe horſe he rydeth on.
We (ſaye they) ſéeke the Supper of Ieſus Chriſte, and when we cannot, being oppreſt vnderunder that tyranny, wherein we dwell, hauehave the ſame pure, we muſt be content with that which is left to vsus, looking for the helping hand of God. Forſooth a goodly and prety excuſe. Becauſe they hauehave no right and perfect vſe, of the Supper, as though they had gotten a prouiſo: they witneſſe and openlie profeſſe, that they hauehave not Ieſus Chriſte, the eternall and onelie Prieſt, and therefore euerie wéeke doo ſéeke a new Sacrifice, to put away theyr ſinnes. For all this is in the high Maſſe, as well in that which is ſayde in the name of Nicholas, or for the dead. In which thing they feine themſelues to worſhippe an Idoll, and yet doo boaſt that they ſéeke Ieſus Chriſt: and becauſe they would not ſéeme to fight againſt GOD, without ſword or buckler, they bring and obiect the aucthoritie of this or that man, as though the abſolution of any one man, may exempt and delyuer them, that they be not condemned of God. I wyll not ſaye, that they lie egregiouſlie, when they alledge ſuch men as they doo, for the defence of theyr cauſe.
But in caſe it were ſo, that a deuoute and godly man, were ſometime of this mind, that he thought it was nothing euil to come to the high Maſſe, yet afterward when he knoweth the trueth, if he dooth diſalowe and condemne his former iudgement, his later is ſo much the more to be beléeued, for that God hath brought him, or rather compelled him to diſalowe the ſame: and becauſe hee perceyueth, and plainely knoweth, that he is ouercome in that thing which he before did greatlie embrace and allowe.
But what néede we héerein to ſtyrre the truth, as if we ſhould blonder and trouble a water that is pure and cleare. Doo they thinke that with the iudgement and ſaying of a mortall man, they maye ſtoppe God and hedge him in? We knowe that there is nothing beſides the trueth, that in iudgement ought to preuaile, without the reſpect of any perſon. This matter is ſuch, that the pariſhe or high Maſſe, is inſtituted to ſacrifice Ieſus Chriſte, and to reconcile the fauour of GOD, both for quicke and dead, and alſo that a péece of breade ſhould be there worſhipped, as though it were the ſonne of God. I doo not examine thorowlie, all the abhominations and wickedneſſe, that are in that Maſſe▪ for they be almoſt innumerable. But I … rehearſe onelie the worſſer and groſſer. Now let them that doo but feine a conſent with ſuch wickedneſſe and corruptions, waſhe theyr hands ſo cleane as they will, yet ſhall they neuer be more iuſt and innocent then Pilate. But this is a meruaile, that theſe good and religious pariſhioners at Eaſter tyme, doo ſéeke, ſome by Chappell, or ſome mockchriſtian Monke, which may prepare & deliuer vntounto them the apiſh and counterfeit ſupper. If the high Maſſe is moſt néereſt the Supper of Ieſus Chriſte, as they ſay it is, why doo they not obſerue and kéepe it? But nowe after that they hauehave beene at the highe Maſſe, euerie Sundaye thorow the yéere, becauſe they would ſéem to communicate in the Sacrament of the Supper a right, they ſodeinlie ſhake off and forſake the high Maſſe. But we ſhould not meruaile at ſuch inconſtancie, for this is a ſure and due puniſhment, for them which hauehave layde no foundation at any tyme of truth in theyr minds, that they ſhould alwaies wauer, and be contrarie to themſelues, in all things that they doo, and take in hand. As touching that ſame hypocritical Supper, I knowe that they be of this minde, that they ſuppoſe it to be the greateſt iniurie to themſelues that may be, when it is rebuked and improoued. But what can we doo in that matter, ſéeing it is nothing agréeable to Chriſtes rule? Neither doo I finde fault with this, that they doo it ſecretlie, for I knowe that the Supper was neuer better celebrated, nor more deuoutlie, then when the Diſciples went into ſome ſecrete place, to ſlie the tyranny of the enimie.
But héere are two faultes, truely not to be ſuffered. One, that they which doo make ſuch a Supper, and lyke apes doo falſelie and corruptlie counterfeite, the true Supper of Chriſte, doo feine that they kéepe and worſhippe theyr Maſſe.
The other is, that the Miniſter, which for the moſt part is ſome Religious man, the rather to diſſemble the matter, dooth not that office as a Chriſtian, but as a Prieſt of the popiſhe profeſſion: and in this they ſuppoſe they hauehave an honeſt and ſure defence, if the Maſſe ſayer hauehave not this purpoſe, to ſhew the bread and wine to them to be worſhipped, if he leaue out the Canon, wherein are conteined many great impieties, and if he delyuer the Sacrament to all that be preſent vnderunder both kindes.
But when they ſhall come before the higheſt Iudge, then ſhall they féele the fruite that they ſought, by ſuch gloſing and lyes, yea truely, they ought now alreadie to perceyue it. For I doo iudge, thoſe ſame goades and prickes, wherwith theyr conſciences are prickt and wounded, to be a gréeuous féeling of the ſame iudgement. And truely this cauſe muſt be decided, and plainely debated in that ſame place and court, where the trueth hath her graue and true witneſſes. For to be ſhort, they doo knowe themſelues guiltie of the matter, which they hauehave purpoſed to declare, both to Gods enimies, and alſo to the common people. But God muſt néedes deny himſelfe, if he alowe the order and dooing of that profeſſion. If all the men in the world, with one minde and purpoſe, would conſpyre to pronounce theſe men righteous: yet none be he neuer ſo ready and mightie, can excuſe and delyuer them from this, but they ſhalbe thought to halt on both ſides. And GOD dooth declare by his Prophete, that no ſuch halting of any man, ſhall be euer allowed before him.
As touching the man, whome they chooſe to be the Miniſter of theyr Supper, it is a fooliſh thing to abuſe his perſon, as though they could ſéeme to make him an apt man to that office and function. Yea, but the vertue of that ſame Sacrament (ſay they) reſteth not in the woorthineſſe of the Miniſters. That I graunt and adde this too alſo, if any deuill ſhould miniſter the ſupper, it ſhould be neuer the worſe. On the contrary parte, if an Angell ſing Maſſe, yet then ſhould it be no whit the better. But wee are nowe in an other queſtion, that is, whether orders giuen by the Pope to a Monke, doo make him apte, to the office and function of a Paſtour.
If they ſay contrary that they perceiue that thing dooth make nothing to the purpoſe, and that they doo not chooſe him i… that ſort, the thing it ſelfe ſheweth contrarie. But let it be, that they as touchin… the Miniſter hauehave no ſuch reſpect. Y… muſt I abide in that outward profeſſion which they take vponupon them and worſhip yea, I muſt preſſe it earneſtlie, as a profe… ſion moſt contrarie and vnwoorthy a chr… ſtian man.The maner how the papiſts do defend them ſelues. For this is plaine and man… feſt, that they doo and will defend and … uer themſelues, vnderunder the perſonne of Prieſt, made for the nonce to colour a… diſſemble.
But if they would rightly and lawful… celebrate the Supper, it were theyr due… ſo to ſeperate themſelues, from the ord… and profeſſion of Idolatours, that th… ſhould appeare, in that to hauehave nothi… common with them. But now they ſo farre from this ſeperation, that they ſcribe themſelues into theyr fellowſhip and Communion, and doo euerie one them, feinedlie profeſſe themſelues to members of that body.
After this, they will compare vsus to olde heretiques, that did refuſe the vſe the Sacramentes, for the vices of the Miniſters, as though wee doo héere reſpect the proper ſinnes of euerie man, and not rather the common ſtate and condition.
I doo paſſe ouer this matter ſhortly, becauſe that which is ſpoken, is ſufficient inough, to conuince ſo fowle and ſhamefull impudencie. But if theſe men be ſo fooliſhe and dull witted, that they perceyue not this filthineſſe, the word of God muſt ſuffice vsus, as when the Lorde ſayth by the Prophete Ieremie: Iſraell, Iere. 3.12.if thou dooſt turne, turne vntounto mee. In which wordes is moſt plainelie expreſſed, with what ſimplicitie and integritie of minde, wee ought to deale and walke before GOD, without any thought and will to returne to thoſe thinges, which wee knowe are not thankefull nor allowed of him.
Which is a cauſe, why S. Paule dooth teſtifie, that he was ſent to turne the vnfaithfull from their vanities, vntounto the lyuing God, as though he would ſay, it is to no purpoſe, to chaunge ſome one olde and accuſtomed euyll▪ with other hypocriſies and feininges, but vtterly to aboliſhe all ſuperſtitions, that the true Religion may be ſet in her owne puritie and holineſſe. For without this Faith and integritie, men neuer come the right way vntounto God, but doo alwayes wauer & are vncertaine, to what part they may turne themſelues. There be others that are come thus farre, that they diſalowe and refuſe the Maſſe, but they would hauehave ſome patches kepte ſtyll, which they call Gods ſeruice, leaſt as ſome men ſaye, they ſhould ſéeme to be deſtitute of all Religion. And it may be, that ſome of theſe be mooued with a godly minde and zeale: at the leaſt I wyll ſo thinke, but whatſoeuer theyr zeale and purpoſe be, yet maye we not ſaye, that they kéepe the true rule or any good meaſure.
Many ſaye we may come to theyr baptiſmes, becauſe there is no manifeſt Idolatrie in them. As who would ſaye, that this Sacrament were not alſo corrupted, and vtterlie deformed with all kinde of corruption, in ſo much as Ieſus Chriſte may ſéeme to be yet ſtyll in Pilates houſe, to ſuffer all opprobries and ſhames. To conclude, where as they ſaye, that this is the cauſe, why they would retayne ſome Ceremonies, leaſt they ſhould appeare to be voide of all Religion: if one ſhould examine theyr conſciences, the ſame truelie will aunſwere, that they doo it to ſatiſfie the Papiſts, and they chaunge their countenaunce to flie perſecution. Other ſome doo watche a tyme, leaſt they come in the Maſſe whyle, and yet they come to the Temple, that men ſhould ſuppoſe they heare Maſſe. Otherſome doo come, but at Euenſong tyme, of whome I woulde knowe, whether they thinke this to be nothing, that at that ſame tyme the Idols be honoured, that the Pictures and Images be ſenſed with Fumigations, that a ſolemne prayer is made in the interceſſion of ſome Saint, and grounded on his merites, that Salue Regina, be ſoong with a loude voice, and that on euerie ſide, a matter is heard ſo filled and repleniſhed with deuilliſhe and curſſed blaſphemy, that the minde, ſhall not onelie abhorre the offence of the eares and eyes there preſent, but moſte vehementlie the thought, and recordation thereof.
I doo paſſe ouer,Singing in an vnknowen tōgue, is an open …ophaning … Gods …ord. … Cor. 14. that the ſinging it ſelfe in an vnknowne tongue, is manifeſt prophanation of Gods prayſes, and of holie Scripture, as Saint Paule dooth admoniſh in the fouretéenth to the Corinthians. But let this fault be forgiuen them. If they come to Euenſong, to giuegive ſome ſigne and teſtimony of theyr Chriſtianitie, they will doo this chéefelie on the ſolemne Feaſtes. But then there ſhal be ſolemne enſenſing the chéefeſt Idolles, and great plentie of ſwéet fumigations powred out, the which is a kinde of Sacrifice as the Scripture teacheth.
It was alſo a manner vſed among the Gentiles, and wherby they compelled the weake men to denie God. And for this cauſe, the greateſt parte of Martyrs dyd ſuffer death conſtauntlie, for that they would not make perfumes, and burn… incenſe to Idolles.
When theſe men be come thus farre, that they receiue in theyr noſes the ſauour of the Senſours, they alſo pollute themſelues with that pollution, which is moſte greateſt and execrable there. And yet they thinke we ought, to hide and couer this ſo great wickedneſſe and miſchéefe.
But I beſéeche them, in the honourable and holie name of God, that they wyll dilligentlie marke this ſaying of the Pſalm: That Idolles are ſo to be deteſted of the faithfull and godly man, Pſal. 16.5.that they ſhould not be in his mouth or tongue, leaſt the talke had of them ſhould ſeeme to contaminate and defile him.
This one word, ought to fray and withdrawe vsus from all Congregation and fellowſhippe of Idolatours, becauſe that we lyuing in that Congregation, may eaſilie be wrapped in and defiled.
But to ſpeake plainlie and fréely what I thinke of all theſe, which ſéeke a meane way, betwixt GOD and the deuill: they hauehave double and variable mindes, and I cannot finde out a more apt and fitte compariſon to ſet them out, and paint them in theyr liuelie colours, then that ſame which may be brought of Eſau, that ſame filthie and double man.Gene. 28.6, 7, 8, 9. For when hee ſawe his brother Iacob, ſent by his father Iſaack into Meſopotamia to ſeeke a wife, becauſe the women of the lande of Canaan, did ſo much miſlike the father and his wife Rebecca, that they thought theyr lyfe bytter and irkeſome to liue among them, & rather wiſheth death, he marieth a new wife, ſomewhat to ſatiſfie his Parents, but he doth not put away the olde. So that hee dooth keepe ſtyll, the euyll whereof Iſaack did ſo greeuouſlie complaine, but ſomewhat to amend the matter, he marieth a new wife.
Euen ſo, they that are wrapped vp in the world, that they can in no wiſe follow God, doo mingle and toſſe together, many and diuerſe kindes of Religions and Superſtitions, that they may applie and conforme themſelues by ſome waye, to the will of God, and they alwayes kéepe ſtyll ſome corruption, ſo that whatſoeuer they doo, cannot appeare to be pure and ſincere. I knowe alſo right well, that there be in thoſe places many miſerable ſoules, which liue there in great difficulties and cares, which truelie coueteth to walke rightlie without hypocriſie, and yet cannot looſe themſelues, out of many doubtes and ſcruples, which is no meruaile in ſo great and horrible confuſion, as we ſée at this time in the Papiſme.
Yea, I doo greatlie pittie theyr myſerable ſtate, which ſéeke meanes whereby they maye ſerue God deuoutlie, and liue among the enimies of Faith, if it may be poſſible by any wayes. But what wyll we? I can doo nothing elſe to the one, or to the other, but declare theyr errour and ſinne, that they themſelues may adde the remedie. If they come héereafter to aſke of me this or that, more dilligentlie and particularlie, I will ſend ſuch curious inquiſitours to the common rule which I hauehave of God.
I ſpeake this, for that there be ſome of this ſort of men ſo importune, that if a man ſhould aunſwere all theyr difficulties and doubtes, he ſhould ſéeme neuer to make an ende of any thing. And me thinke ſuch men, maye well be compared to them, who after they be taught in a Sermon, to vſe ſober apparell, and decking of the body, without all diſſolute and ſumptuous trimming, they would hauehave the Preacher, to make their hoſe and ſewe theyr ſhoes.
Well, what muſt we doo then? In this matter, there is a certaine thing ſet before vsus, wherevnto we ought to dyrect and conferre our whole minde, ſtudie, and thought. That is, that the zeale of Gods houſe may eate vp our heart, and ſo moue vsus, that we beare and take vppon our ſelues, all diſhonours, contumelies, and opprobries, which are doone moſt vnwoorthily againſt Gods holy name. When ſuch deſire of Gods honour, and feruent louelove ſhalbe kindled in our hearts, not like drie ſtubble ſoone ſet on fyre, and eaſilie extinguiſhed, but lyke a fyre that burneth continuallie, a man ſhall be ſo farre from ſuffering, or approouing theſe abhominations, wherewith the name of GOD moſt ſhamefullie and vnwoorthilie is polluted, that when he ſhall beholde them, he ſhall be able in no wiſe to ſuffer diſſimulation, ſilence, and taciturnitie.
And it is dilligentlie to be marked, that he ſayth, The zeale of Gods houſe: that we ſhould knowe that to be referred, vntounto the outward order, which is inſtituted in the Church, that we ſhould exerciſe our ſelues in confeſſion of our Faith. I doo not weigh the mockers, which ſay, that I my ſelfe lyuing héere without any daunger, yea, rather in great quietneſſe, doo talke goodlily of theſe matters.
I am not hee, with whome theſe men hauehave any thing to doo: For this is well knowne, I hauehave héere no lande of mine owne. So may wee thinke and ſaye, of all theſe Philoſophers, which giuegive theyr iudgement without knowledge of the cauſe.
For ſeeing they will not heare GOD, who dooth now truely ſpeake ſo gently to them, to teache them: I doo declare the day and iudgement, at what time béeing called before the iudgement ſeate of GOD, they ſhall heare that ſentence, againſt the which there ſhall bee no anſwer nor defence.
For ſéeing they will not heare him, as the beſt and moſt méeke maiſter, they ſhall then knowe at the laſt, and féele him, as theyr moſt ſeuere and iuſt Iudge. At which tyme, the ſtouteſt and the craftieſt of them, ſhall perceyue and knowe, that they were deceyued in theyr opinions.
Let them bee ſo well exerciſed and prepared as they will, to obſcure or ſubuert iuſtice, and equitie, yet their lawlike and iudiciall ornaments, and the badges of the great dignitie and power, wherewith they now proudly wax inſolent, ſhall not then giuegive them the victory. I ſpeake this, becauſe Counſailours, Iudges, Proctours, aduocates, and ſuch other, bearing the ſwinge in Courtes and iudgements are not onelie bolde to ſtryue with God, and ſo to contend, that they would ſéeme, to hauehave gotten a certayne right, to ſcorne and mocke his Maieſtie, but alſo reiecting all holie Scripture, doo ſpue out theyr blaſphemies, as the greateſt ſentenſes of the Lawe, and moſt high Decrées. Theſe men whome the world dooth honour as certayne Idolles, ſo ſoone as they hauehave ſpoken one worde, cannot ſuffer reaſon and trueth to hauehave any place to reſt in.
But yet by the way, I doo admoniſh and warne them beforehand, that it ſhall be better for them, to hauehave ſome remembraunce of that ſame horrible vengeance, which is ordeined for them that chaunge iuſtice with iniquitie, and trueth with lying. Neither the Doctors, and Chamber-maſters, the delitious banquettours, and verie voluptuous men, take any higher degrée héere, then that they may chatter in theyr feaſts and banquettes, and bable foorth theyr wordes againſt the heauenlie Maiſter, to whome truelie all men ought to giuegive moſt diligent eare.
Neither can their goodly & famous titles, plucke any man from this iudgement, in which the Lordly and reuerent Abbottes, Priours, Deanes, Archdeacons, as chéefe Maiſters of the game, ſhall be compelled to leade the daunce in that condemnation, which God ſhall make moſt gréeuous. Now although the Courteours are woont to gratifie men, with the ſprinckling of theyr holie water, let them not thinke, that they can with that kinde of dooing, ſatiſfie God.
To conclude, all ieſters, and praters, let them holde theyr tongue, and boaſt not out theyr merie wittie ſayinges, vnleſſe they will féele his mightie hand, at whoſe word they ought to tremble. Wherein theyr errour is too much fooliſhe, that beléeueth becauſe they take me for theyr aduerſary, therefore, they ſhall not hauehave God to be theyr Iudge. Let them ſcrape my name out of theyr bookes, and vtterlie blotte it foorth, ſpeciallie, in this kinde of cauſe and queſtion, wherein my purpoſe is onelie that God be heard and obeyed, not that I ſhould rule mennes conſciences after my luſt, and charge them with any neceſſitie or lawe.
As for all others, which doo not ſo proudlie deſpyſe Gods word, and yet are ſo delicate and weake, that they can in no wiſe be mooued, I doo moſt heartilie beſéeche them, that they wyll take more thought, and regarde to theyr owne duetie, ſaluation, and Gods honour, and doo more flatter themſelues, as they hauehave doone hytherto.
Let them therefore open theyr eyes, and reare vp themſelues, that they maye beholde the myſerie wherein they are. I knowe well inough the euylles, diffyculties, and ſtoppes, wherein they be wrapt among the Papiſts: I doo not ſpeake vntounto them,…ds ho…ur is to … preferd …ore all …nges. as though it were an eaſie matter, in the middes of the Idolaters, to take vppon them and defend, the pure and ſincere Religion of GOD, but if they lacke ſtrength, I aduertiſe them to flie vntounto God, the aucthour of all power, that they may be made ſtrong by him, and learne to preferre his glorie before all things of this world.
For I doo earneſtlie deſyre, that all faithfull men which are myſerablie afflicted in the Papiſme, ſhould vnderſtande and knowe this, howe that the Prophete Ieremie remaining at Ieruſalem in Iewrie,…e. 29. dyd ſend this aduertiſement and exhortation vntounto the people, which were holden captiue and oppreſſed in Babilon.
If the tyranny of the Pope and of all his miniſters, be to them ſharpe and cruell, they muſt conſider, that the Iewes alſo of that tyme, ſuffered heauy and bytter bondage, and yet they are commaunded in the vulgare ſpéeche of the Country, to execrate the Idolatrie of the Chaldeans.
It is not reaſon, that the tiranny of men ſhould breake, or any deale diminiſh from vsus, the due honour we owe vntounto GOD. Héere is no exception or pretence of priueledge, which high or lowe, ritch or poore, may, or ought to vſurpe vntounto themſelues. Let all men therefore bowe downe theyr necke, and with moſt humilitie ſubmitte, themſelues to God.
Let the poore man hauehave the true feare of God, let him not ſay vnconſtantly, I know not what to doo, leaſt God aunſwer him, neyther knowe I what to doo with thée. The ritch and wealthy men, let them not lyke dronken ſluggardes, …léepe in theyr wealth, and conſume in theyr proſperitie, and aboundaunce of all thinges, as it were in a certayne draffe tubbe, but rather after the example of Saint Paule: let them learne to eſtéeme all that, as dyrte and dammage, which dooth withdrawe vsus from godly and Chriſtian lyfe, nor maye ſéeme any thing to hinder vsus.
We alſo which liue héere in reſt and quiet, enioying the vſe of the greateſt, and ſingular benefites of God: let vsus not forget that I touched in the beginning, that we apply theſe thinges to our learning, that whatſoeuer héereafter befall vsus, or into whatſoeuer Countrey wee ſhall be ledde, yet wee may alwayes conſtauntlie abide in the pure confeſſion of our faith, deteſting all Idolatrous religion, ſuperſtitions, and abuſes, which are againſt Gods trueth, doo obſcure his honour, and vtterlie ſubuert his Religion. Amen.