PREF. II. To The Christian Reader.
PREF. II. To The Christian Reader.
Among all the sundry and manifold affairs of this short life of ours, there is nothing (good Christian Readers) that so nearly toucheth man, whether we regard the end whereunto he was first made, or the salvation, which he hath obtained by Christ, or the love he hath to his own kind, as doth religion. For if man be carried with a continual desire of increasing mankind in the propagation of the flesh; with how much more ardent desire is he led to multiply the spiritual seed of souls? Because he knoweth, even by the light of nature engrafted in his heart, and by a consideration of the power omnipotent, and provident government of all things, not only that man consisteth of two parts; the soul and the body: but that though the body die, and be dissolved into dust, yet the soul is immortal, and never perisheth. And therefore all people in the world, in what country soever they live, and what manner of God soever they serve, do most highly esteem their own religion: whereby they think, of mortal and corrupt creatures, to make a long and everlasting generation, and of a daily dissolved knot of society, to make a perpetual bond of friendship. And for
this cause, when all other questions and debates, between man and man, between state and state, between kingdom and kingdom, whether they concern the body, or the temporal goods and possessions, are easily decided, and in process of time are finished, and the adversaries at the length reconciled: yet the controversy in religion, which toucheth the conscience, which concerneth souls, which pertaineth to eternal salvation, not of one only, but of innumerable others, is never finished, is never pacified, is never quieted. And as this happeneth generally between all religions in the world; so the nearer that religions: be of likeness, the harder it is to discern the difference; the nearer the adversaries be of country and kindred, the sharper is the contention, and the more desperate is the hope of reconciliation.
Now then, if ever this position have been found true, between any religions or any people in the world, how clearly is it seen in the differences of the Christian religion: but how sensibly is it perceived here among our own nation? For who can without great lamentation and grief, yea without abundance of tears flowing from his heart, remember the endless strife which groweth as well by words as writing between the Romanists and us for the cause of religion? Or what heart doth not melt, to fee the intolerable rage and unmerciful cruelty, which the pretended Catholics execute against the poor professors of the Gospel? Would to God that once all we, which be as it were of one faith; and for whom Christ shed but one and the self-same blood, and which hold the grounds of one and the self-same religion, and which have but one and the self-same word, for the comfort of all our souls, would once condescend to one and the self-same doctrine! Which we might easily bring to pass, if they that make themselves the rulers of the Lord's house, would seek not their own, but Jesus Christ's: if they would not trust
in their own righteousness, but in the righteousness of faith, which Christ hath obtained for us: if they would judge themselves; that they might not be judged of the Lord: if they would once with indifferent ears, and obedient hearts, give place to the truth, when it is laid before them out of the holy word, or when their errors be plainly confuted by invincible arguments and authorities: if they would shake off the dregs of their own vain opinions, and the maliciousness of their own cruel minds towards us, and with a single heart and faithful zeal towards God and his truth, would read and understand, and laying aside all the trust and confidence that they have of their own cause, would come and confer charitably with us, with all desire of true knowledge and sincere understanding of the heavenly word. Or if they that call themselves ancient and catholic, would once effectually show that their doctrine was written or taught either by the apostles, or by the primitive church. Or else when they call us new masters, would show where any one opinion which we hold, is newly sprung up and devised of us; and which we do not sensibly prove to be derived from Christ and his apostles.
Wherefore, to the intent that all ye, my beloved brethren, whose salvation in Christ I regard as mine own, may have continually before your eyes, if ye be of the reformed church, how to answer your adversaries, or if ye be of the deformed synagogue, how to discern your errors; I have laid before your eyes, in your own mother tongue, the sum of all D. Martyrs doctrine: not your countryman indeed; but yet one, that for your sakes passed many dangerous brunt's by sea and by land, before kings and princes, publicly and privately: that left his own wealth and quietness, to instruct you in truth and godliness: that rested neither day nor night to teach you the right way of the Lord, and who contemned his own life to gain you to the Gospel of Christ. Innumerable books at this day are written by many zealous and
faithful men, wherein the errors of the Romish church have been discovered; but yet in none, nor scarcely of all are so clearly confuted all the arguments of the adversaries, as in this book. Many hard questions in the scriptures by many have been assoiled, but nowhere so many and so difficult, as in this book. Behold therefore here in the steed of all volumes one, to satisfy both the learned and unlearned, the true professor and the false worshiper, in all the ways of godliness, and all the principal points of true religion. If this will not suffice thee in all the controversies handled therein (and therein are handled in a manner all) of what opinion soever thou be, thou wilt never be satisfied. Five years continually have I traveled herein: that since the Lord hath not endued me with such sufficient knowledge and utterance, as I might be accounted worthy the room of a builder in the church, yet at the least-wise I might serve the servants of the Lord, in bringing to their hands such excellent stuff and matter, as the most skillful artificers and messengers of Christ have already prepared for the work. What pains, diligence, and faithfulness I have used therein, I shall not need to be mine own witness, others will testify for me. And to show the manner of my proceeding, and the manifold lets I had before I could achieve to my purpose, by reason of the heap of Editions, and multitude of Additions that came forth together, while the work was in hand, were overlong to recite. Nevertheless, by comparing of this book with the last edition in Latin, printed this present year of the Lord 1583: which also at my special request and instance was in many places amended, and greatly increased, the same will most evidently appear. Yet this must I needs show you (good Reader) both for your contentment, and mine own discharge; that if you find that the number of Common places herein, and every particular section in every place concur not in each respect with the said last Latin
copy, understand that we have gained somewhat thereby: seeing you shall there perceive, that I have heaped more matter of Common place out of Master Martyrs Commentaries, than did Massonius a learned and painful man, who gathered together the Latin book: or else I have placed some certain things in a more exquisite order. All which notwithstanding I did by the advice of very learned and excellent men. And besides sundry and manifold additions, which out of the Commentaries I have inserted into the Common places, you shall find the Disputations, which he made at Oxford with certain learned adversaries of the Gospel: and also a notable sermon of re-edification of the church, and some learned epistles, neither in the Latin book, nor before extant in print, but brought to light by mine own industry and diligent search.
And least any should mistrust, that I being not exercised in the study of divinity, might not be able to perform so great a charge, and faithfully to translate so notable a work, wherein is comprehended so manifold learning, so incomparable knowledge, and so divine understanding; especially I living in the Court, as it were in continual peregrination, and as a Rechabite among the children of Israel: I thought it good for the satisfying of you (my dear and well-beloved brethren in the Lord) to let you understand, that although the time of coming forth of the book were hereby prolonged, yet the faithful translation of the same was nothing hindered. For by this means
I had fit opportunity to confer and examine the same with sundry persons of great learning and judgment: neither did I presume to bring it into light, before I had found out the perfect sense of everything, and was fully resolved in every word, clause, and sentence, which was hard or doubtful.
And here withal add, that what want of skill soever might be ascribed unto me, that hath my care and diligence fully supplied. Wherefore, all godly
Readers, being by this means persuaded, it shall be very profitable for them to bestow some time in the study of this book: whereby perhaps the better learned themselves may more readily and with greater light discern the hardness and doubtfulness, which otherwhile appeareth in the Latin book: especially, where some of the ancient fathers be cited. Whereby also the less skillful and learned sort, by applying their minds to the reading and remembering of those things, which they shall find herein, shall be fully satisfied in the greatest matters, and be able to stop the mouths of the most learned adversaries, in the chiefest controversies of religion. And for this cause would I exhort the ministers of the word, not to let pass so good an occasion. Whom in the name of Jesus Christ I exhort, that they having taken upon them so weighty a charge, will not be negligent in their excellent vocation, but will wholly dedicate themselves day and night to all manner of godly readings necessary for their function. For the better performance whereof, if they do not know how to order their studies, and to benefit the church, I have at the end of this Preface set down a brief way and example for them to follow, with the right use of common places of the scripture.
Wherewith, if everyone, because of my brevity, shall not think himself satisfied, I refer them, which understand the Latin, to Hyperius, an excellent writer to this purpose in his book De ration studij Theologici, where they shall be fully instructed. And when they are by this manner of means made fit heralds to proclaim the name of the Lord in Zion, I would desire them, and all other which seek the truth, and would gladly have the church of the Lord to be restored to the right form that God hath prescribed in his holy word, that they will set to their hearts and hands to the building up of the same: and endeavor by all means possible to reduce the wandering flock unto their own sheepfold.
And first of all ye my good Lord's, whom I honor, reverence, and obey in my heart, with all duty and service; ye to whom the servant of God our dear
Sovereign hath committed the sword of government; ye which be the nurses, and pillars, and defenders of the English church; ye which be unto us, as Moses, Joshua, and Samuel to the children of Israel: continue ye the great care and zeal that ye have always borne to the true religion: and provide that both by the faithful execution of her Highness laws, and by the virtuous example of your own life, the church of England may be commended and well-spoken of among all nations. But principally I beseech you put to your helping hand, that the Bishops, pastors, and all others, that have any commission to govern the church and causes ecclesiastical, be so chosen, as their godliness of life be of all men allowed, their soundness of doctrine clearly approved, their boldness in professing thoroughly well tried, their gifts of edifying of all men perceived; and which seek not for the desire of honor, but receive for edification of the church, the livings, honors, and authorities given unto them: which being performed, ye shall be rid of infinite care and business; otherwise your labors will be no whit lessened, nor your heavy burden lightened: but the appeals unto you will be daily increased, and the troubles of the church remain unpacified. And this will be one special furtherance to the building up of the Lord's temple.
Furthermore, ye that be the Bishops and chief Prelates of the congregation; my honorable Lord's and reverend fathers in Christ, which have committed unto you the care of the Lord's house, and of the ministers of the same; I beseech you for the discharge of your own offices and consciences, for the more speedy re-edification of the temple, and for the desire ye have of the chosen's felicity, ye will have a watchful eye unto
your charge: and that ye will neither for favor, nor for affection, nor for private commodity, no nor at the special suit of any mortal man, admit any other ministers, than such as be learned, grave, and of good report among all men: and unto whom God hath given gifts to edify in the congregation.
That ye will likewise provide by your government, that all things may be done to the glory of God, to spiritual edification, and to a decent order in the church. That ye suffer no notorious fault to escape unpunished, and that there be no occasion given to the adversaries to speak evil of the Gospel for your sakes. That ye will by all means possible reconcile the diversity of opinions, and make that we may speak and think and believe all one thing in Christ Jesus. That ye will live in a continual peregrination in your diocese: and not only visit all your particular churches (if it be possible by yourselves, if not, by your faithful and well-chosen officers) but eftsoons also search and inquire, whether your decrees be executed, and all disorders amended. Remember if any part of the Lord's house fall to decay by your default, it shall be required at your hands; but if it be kept in good plight by your diligence and good oversight, ye shall reap an incomparable reward in the kingdom of heaven. What remaineth now, when ye and other excellent men have by your writing, and by your teaching and preaching both confirmed the true religion, and confuted all superstitious doctrine; but that all the adversaries will be ashamed and yield, when they see your diligence in governing, and unblamableness of living joined with the godly zeal of your preaching: if they perceive you to contemn all things as dung in comparison of the Gospel of Christ, and to be ready, if need shall require, to lay down your life for the brethren: finally, if ye mortify yourselves to the world, that ye may live unto Christ. For unless life and government be joined with preaching and teaching, ye labor in vain, and withhold the truth
of God in unrighteousness, making the word of God of none effect. And ye shall but lose your labor in rising early, and in late taking rest, and in eating the bread of carefulness. For if all these things be not performed of you, whatsoever ye build up with the one hand, ye pluck down with the other.
Again, ye that be the heads of both the Universities, have ye a circumspect eye that there be no corrupt member within your Colleges; and where ye perceive any such to grow up, let him be examined and weeded out from the good come, least he persuade Israel to commit sin and idolatry.
Cease ye not, but declare him to the magistrates which may take further order for him, least he by his liberty infect other places in the realm.
And generally, all ye that be the common people, which live in hope of your felicity, and look for the second coming of our Savior, be ye diligent in hearing and reading of the word. And cease not there, but if there be any necessary place which you do not easily understand, compare it diligently with other places of the scripture which concern that matter. If this will not suffice, consult ye either with some godly and learned man, or with this and such other learned books how that place should be truly understood. And for this cause specially (beloved Readers) I have set forth unto you large and ample tables, whereby ye may, by the alphabet of letters, find out a full exposition of all those things, which this book setteth forth out of the holy scriptures necessary to salvation. Those read, I say, with all humility; but be not too curious in searching out of the mysteries, which be too high above you: but desire God always, that ye may see what the good and acceptable will of the Lord is. For it is no wonder why a great part of the world is yet still lead in blindness, since it is their own willfulness that causeth their error: it is their own negligence that maketh their ignorance: it is their own malignant heart that driveth the Lord to refuse them. When Augustine was
converted from Manicheism to the true religion, he was commanded by the spirit of God, To take up the book and read. And the Eunuch in the Acts, when he was diligent in searching out of a mystery that tended to salvation:
God sent Philip to interpret unto him. And think we that he will not send his spirit to interpret unto us, when we earnestly desire him by prayer to vouchsafe unto us the right understanding of his word?
Now last of all, though with grief and lamentation of heart, I convert my speech unto you the pretended Catholics of England. O ye blind guides, the leaders of the blind into the destruction of their souls! I bewail your woeful case, howsoever ye yourselves rejoice in your evils. The God of this world hath blinded your minds, for ye disdain the glorious Gospel of Christ, and deride the plain sincerity thereof; ye are enemies to the true church, even to them that Christ bought with his precious blood; ye hate your own flesh and blood; ye storm and rage against your mothers children; and that more furiously and maliciously than against the Turks and infidels that have no knowledge of Christ. Ye are deceived and seduced in the way of the Lord; and your ignorance is willful because ye will not take up the book of the holy scriptures, and labor earnestly therein, that ye might try and search out the truth: but ye follow your own ways, and the deceivable paths of your forefathers: neither will ye suffer the simple sort to read it, or the true interpreters of it. Ye know that there is but one true religion, and that there be assured marks to know the same by: but ye in so divine a thing choose rather to try a certainty by such uncertain marks, as the corrupt heart of man doth devise, than by the infallible rule of the word of God. Ye know that all things in the world, which are out of square, must be compared by that rule and pattern from whence it was derived. The picture of a man is examined according to that man whom it representeth, or by the first lineaments taken
from him. A house to be built is set up according to the platform drawn for the same. A key is shapen according to the print of the original. Every offense committed against the law of man, is examined by the law provided against that offense. If it so fare in temporal things, and that by reason of the uncertainty of man's judgment, human things must be tried not by man's will, but by men's rules; how much more then must the doctrine of God's religion be tried by the rule of God's word, and by no other means?
Howbeit, ye will have no other judges of controversies but yourselves, nor any others to interpret the truth, but yourselves: you consider not that ye be our adversaries, and that no adversary parts may be their own judges: ye see not that we are grown of equal number with you; our books and volumes as many, and as great as yours; our arguments not only in number as many, but in proof and substance more invincible than yours. The fathers do differ; yourselves do vary; Councils do err; all men be liars: but the word of God is true and endureth forever. Why do you not then confess, that the written word is the most equal and indifferent judge; and that the spirit of God speaking out of it to the hearts of men, is the very right and just interpreter of the Lord's will: and that no mortal man may presume to know his will further than he hath declared unto him out of his holy word: but ye intermingle all, both divine and human things together. Ye make the ways of the Lord to be your ways: ye think it impossible that Christ sitting in heaven can rule his church upon the earth by his spirit, and by the government of Christian magistrates, unless he have one principal prelate on the earth for his vicar: (and him only will you have to be the bishop of Rome) unless the counsels of men do establish after their manner that, which the counsel of God hath already decreed after his manner.
Besides this, of an insatiable hatred that you bear unto us, and unto the truth which we profess, ye cry out against all our translations of the bible, and ye continually beat into the ears of the simple, that they differ one from another, and everyone from the truth; and for this cause ye forbid men to read them at all, unless they be translated by yourselves. We grant indeed that our translations differ in words, but very seldom in sense: if at any time in sense, yet never in matter of great importance. As for differing in words, we prove that there was never yet any mortal men, two, three, or more, that without an apparent miracle could speak, write, and interpret one and the self-same thing, after one and the self-same manner, with the very same words. Which interpreters notwithstanding, whilst they keep the true sense, are not to be condemned, though they vary in words: wherefore to say the very truth, the difference of our translations is rather in sound of words, than in sense or meaning. And where there be any alterations, they be seldom any corrections, but explications. But put the case there be some few escapes of small weight in some of the first editions, and perhaps some few in the latter, by reason of mistaking some Greek, or Hebrew, or Syrian word or phrase: shall this make the word of God to be of none effect? Shall the people for this cause not once look into the whole scripture for their own comfort and edification? Shall the few small faults of an interpreter forbid a wounded conscience to seek a medicine for his malady, and a salve for his sore? Shall men be denied the use of all vessels, gold and silver, if any crack or flaw happen unto them? Shall every precious jewel that is not adorned with the finest gold, and with the best foils, be cast away? Shall every good land that hath a bauk or bunch, be left unmanured? Shall every good man that is able to do service in the Common-wealth be abandoned, for committing one or two small offenses? If we see no precious thing in the
world, that for any accidental blemish is contemned and cast away? Shall the rich diamond of the word of God be kept from the use of Christians, because of some few words misconstrued by some unadvised men? Will ye deny the New Testament lately translated by your Jesuits into English, to all the English pretended Catholics, because some certain words be misinterpreted therein: some childishly affectate, and some in the very sense itself corrupted? You should have dealt more charitably with us, and not so unjustly have accused all our translations: but especially if you had spied anything amiss in the first Editions, which are mended in the latter; you should not so maliciously have laid those things to our charge; and with more travel you should have learned the truth of the Greek before you had objected unto us such things, as now turn to your own shame and reproof. I thought to have spoken somewhat at large in the defense of our translations: but since that learned Divine Master D. Fulke, whose great labor and diligence in the church I can never sufficiently commend, hath so strongly, and so lately confuted all the causes objected against the same, as all you that be the adversaries shall never be able by all your replies to shake the credit of that book, much less to convince or disprove it; therefore I pass it over with a word or two: assuring you, that we have done nothing partially; but so far as God hath lent us his talent, we have searched out both the Latin and Greek in all those places, wherein might be any mistrust of corruption, and wrong interpretation. Again, if we according to the Greek copies have translated otherwise than your Latin translations will bear, so long as the same agreeth with the rest of the doctrine of the holy scriptures, it is warrant enough for us to use the same, and too great rashness of you to deny it.
Furthermore, we confess, that we in our translations are not so precise, but that where the words of the Greek, or Hebrew, or Latin be so difficult, as
they cannot be lively expressed word for word, especially in the English tongue, we have sometimes added a necessary word by the sense of the place to be understood; which you have not done in your translation of the new testament: and therefore have you left such imperfect sentences, and have given such absurd terms, as every good man doth pity and lament your great fruitless labor. Furthermore, it may be, that we have not in every word kept the proper English of the Greek or Hebrew, as neither ye have done altogether out of the vulgar Latin in your translation; yet nevertheless will the circumstances always bear the same: and so can it not be justly said, that we have any way altered the sense. But now would I not have you think, that we have spoken this, as though the doctrine which we teach cannot be defended, unless our translations be justified at large. For our doctrine is unreprovable, and that which we defend is sound, and the very same that Christ left in his word, that the apostles and all the fathers taught in the primitive church; that we have received from them by the testimony of their own writings, and have many times sealed with our own blood: finally, that we have confirmed with innumerable books and writings, and that we will still steadfastly defend so long as we have breath in our body. Whereupon also we conclude, that since all our translations are consonant to this doctrine, consonant to the original copies of the Greek and Hebrew, and consonant to that, which the apostles and fathers taught in the primitive church; they be sufficiently authorized of themselves, without receiving any further defense from us.
But what do ye of the Seminary of Reims think, if we should receive into our church the translation, which ye yourselves lately made (simply I mean, and nakedly without any of your corrupt notes, and blasphemous glosses) would not the very same confirm all our opinions in the chiefest matters, as
much in a manner as our own translations? For it is not your fantastical and new devised terms, that can make Christ's true religion contrary to itself: that can alter the sense and meaning of the holy Ghost, that can either enfeeble our true and grounded positions, or strengthen your false and forged objections. Neither can the name of [Chalice] in steed of Cup, turn our Communion into your Mass; nor [Supersubstantial] instead of Daily, or true bread from heaven in the Lord's prayer, turn natural bread into the body, flesh, and blood of Christ; nor [Hosts] instead of Sacrifices, convert our sacrifices of Thanks-giving, Prayer, Alms, and Mortification into the unbloody sacrifice of the Mass, and hanged up Idol of the Altar. Nor can the name of [Penance] for Repentance, establish your Satisfactions; nor [Condign] for Worthy, take away the worthiness of Christ's death, to erect your merits of Condignitie; nor [Invocate] for Calling upon, establish your
Invocation of Saints; nor yet any other of your new inkpot terms (to wit, [Impudicicitie] for wantonness; [Longanimity] for long suffering;
[Precursor] for forerunner; [Evangelize] for preaching the good tidings of the Gospel; [Azyms] for unleavened Bread; [Parasceve] for the day of Preparation; [Scandalized] for Offended; [Contristate], for making Sorry;
[Propitiate] for making Reconciliation [Depositum] for a thing committed to the hands of another; [Victims] for Sacrifices: [Prepuce] for uncircumcision; [Contradicted] for Spoken against; [Resuscitate] for Stir up; [Holocaust] for Burnt offerings; [By juncture of Subministration] for,
By joining together of that which serveth, &c. and infinite other such obscure and new invented words; (which might easily enough with some small Periphrasis, without hindrance of the sense, have been put in plain
English) that can make good any of your heathenish superstitions. What need the common people be now set to school to their dying day, before
they can learn that out of Latin, by strange and difficult words, which already they know as perfectly as their Pater Noster in plain English, with a long-acquainted custom? Was this Christ's and his Apostles manner of teaching? Did they not speak in the plainest terms they could possibly devise, to make those whom they spake unto understand them? Did not babes and sucklings understand that, which the Lord himself spake? Was not for this cause the gift of tongues sent down to the Apostles, to the intent they might interpret everything to every man in their own natural language?
Wherefore, be ye better advised hereafter, in accusing of our translations, before ye have purged and perfected your own; and before your gains in this matter may be comparable to the travel that you have taken therein.
Now then, since all these translations of ours have been done by faithful, learned, and godly men, and of a good, sincere, and godly purpose, we praise God perpetually, and commend the good endeavors of them. And we most humbly and earnestly desire of God, that because there is no perfect wisdom nor knowledge in man, unless it be given from above: and that there were never any mortal men, that without the assisting grace of the spirit of God, could do anything so truly and exactly, but others after them might find some imperfection therein, it will please him for his sons sake to lighten continually the minds of men of understanding, that they may daily put to their helping hands to the perfect polishing of this excellent translation. And let us magnify the Lord of heaven and earth, that hath turned the envy of you, which be our adversaries, to the advancement of his own glory, the increase of our diligence, the refutation of your errors, and benefit of his church. For ye hating us unmercifully, because we deliver the word of God unto all the people indifferently to be read in their own mother tongue; and yet being forced to confess, that the same ought not to be
detained from them, have even against your own wills, in some respect set forth the glory of God: and so by the self-same sword, wherewith ye thought to have destroyed us, ye have pierced your own bowels, confounded yourselves, overthrown your own counterfeit and false doctrine, and marvelously established the truth of our profession. And herein moreover are we beholding to God, though not unto you (which meant not thereby either to pleasure us, or to edify the people) insomuch as by the narrow sifting which ye have made of our opinions, and translations, we know the very uttermost which you are able to breath and bray out against us. And that by this means, if yet there remain anything that lieth in our power to perform which hitherto hath been neglected, we may run thereunto with all willingness of heart, till at length we come to that principal mark, whereunto we tend with all our desire and godly endeavors.
Moreover, ye contend more vehemently for all those opinions of yours which we deny, than did the ancient fathers with the Montanists,
Marcionites, Arians, and other damnable sects which denied the true humanity or divinity of Christ: or as though the holy scripture had as plainly and precisely commanded those things, as it did every other thing that ye and we both alike confess. And yet Christ and the Apostles in setting down all things in the scripture necessary to salvation, gave not so much as a word or sign of any such opinion. If your opinions had been of necessity to believe, as ye pretend unto us that they are; or if so the pleasure of God had been, that we should embrace them, would the holy Ghost have passed over in silence so weighty matters; and for the which he knew so great controversy should afterward arise between the true church and the false?
Would our merciful God, that so tenderly loveth his elect, and so desirously would have them all to be saved; and who suffereth not his truth to fail, nor
his Gospel to be hidden from any, but from them that perish; would he, I say, hide from his own, any of the necessary principles of religion? If he kept nothing back from the Ephesians, but showed them even all the counsel of God; would he be anything less merciful unto us than he was unto them, by not showing to us in his written word, that which by epistles and preaching the spirit taught unto them? No verily; but what he showed unto them, that hath he showed us, that is to say, hath plainly taught us in the holy scriptures. Wherefore lay aside all maliciousness and hatred towards us, and discern with a pure heart and a single eye, what the good and acceptable will of the Lord is.
Again, you would make the authority of your church to be far greater, than the authority of ours; because of a great consent of many Prelates and Bishops. You weigh not that there is neither authority, nor council, nor conspiracy, nor consent, nor custom, which is not agreeable to the will and word of God, that is of any force. We know that another foundation besides
Christ Jesus, which is already laid, can no man lay; and therefore the true builders will build no other matter upon that foundation, but such as is derived from the rock Christ Jesus: but ye have built your own vile trash upon the same, and therefore the matter being such as neither Christ commanded to build with, nor any of his servants long after him used, nor yet is answerable to the same foundation; we conclude, that neither your church is Christ's church; nor yet the builders thereof, the Lord's builders.
But we for our part have a more certain and assured word of prophesy for the knowledge of our church, and whereby we take not upon us to work the Lord's work, with any other stuff than the Lord himself hath appointed. We build altogether upon the foundation of the prophets and apostles, Jesus
Christ being the head corner stone. And we finish the temple, even
according to that pattern, which is no less evidently set down in the everlasting testament of Jesus Christ, than was the Jews temple unto Moses upon the mount. Therefore is ours the true church, and shall continue forever, whereas yours shall consume, perish, and come to a fearful end.
Furthermore, ye boast that the church of God hath long continued quiet without any general resistance till now of late, that the learned men in Germany and else-where began to disdain that the truth of God should so shamefully be abused by covetous and careless men. Ye consider not that your forgeries crept in by little and little, now one thing and then another, whole ages between: that they sprung up of devotion; of a pretense of holiness; of a wrong conceit of God's omnipotency; of a zeal towards religion, but yet without knowledge: that many times your opinions either were not resisted, because learned men were otherwise better occupied in confuting of more gross and palpable heresies: or if they were resisted, those monuments have perished by the envy of your side; or else through many barbarous nations which invaded Christendom: that many of your opinions grew by mistaking of councils, and misconstruing of the fathers, and of their dark and hyperbolical speeches, and not of any authority received from the primitive church: that your church of Rome might more liberally and without resistance (and therefore more dangerously) raise up errors, her city being the mistress that commanded all nations: that those errors of yours were pretended unto the common people to be taught out of the word of God, and that it behooved to keep them upon pain of damnation; that the godly were humble and charitable: and besides the opinion they had of the authority and learning of bishops and councils; either for charity they would not, or for fear they durst not find fault with any ordinance made by them: further, that God had not as yet put into the
hearts of kings and great estates to defend those that should find fault with the corruptions of the church; that the professors of the Gospel had not prepared so smooth stones, nor had so apt slings for the purpose as now they have: for God had not yet prepared the art of Printing, whereby the word runneth very swiftly into all parts of the world: that the kings of the earth had not as yet drunk the full draught of the whore of Babylon's cup, nor thorough the infection thereof had shed the unjust measure of innocent blood; because the mystery of iniquity had not yet wrought all his force, neither was that man of sin so notoriously revealed; whom now the Lord doth every day more and more destroy with the spirit of his mouth. Further, that the time was not yet come, wherein God by his eternal providence had decreed to build up the walls of decayed Jerusalem, neither yet was the judgment of God so near at hand. Lastly, that all things were not yet fulfilled, which Christ and his spirit prophesied should come to pass before the latter day.
Give over therefore these insolent and vain boastings: for the Lord doth all things in time, in measure and in weight; his purposes are far from men's cogitations, he oftentimes maketh the vilest and basest beginnings to grow up to the greatest advancements of his glory; and he knew before all eternity, whom he had chosen to himself. The sins of your forefathers shall not excuse your willful obstinacy: for I say unto you, that not only they, but the cities of Sodom and Gomorrah would have converted before this time, if either they had seen the wonders that have been done in your days; or else had heard the hundred part of preaching, instructing, and confuting of those errors, that ye have heard, and learned, and thoroughly tried. And since our preachers have preached unto you, not themselves, but Jesus Christ; not any devise of their own, but what they have found in the holy word: and have
taken this labor upon them, not for ostentation of their own learning, or for envy they bear to your persons; but in defense of the truth, but with a zeal of the Lord's house, but for reformation of Christ's church, but for the manifesting of your false opinions, and for the earnest desire of your salvation, ye should have embraced them as the Angels of God, much less have persecuted them to the death. Ye should have taken this faithful travel of theirs, as an infallible token from heaven; that as God, before the first coming of his son, sent many prophets betimes in the morning to rebuke the sins of the people, and to show wherein the priests had violated the law of the Lord, and how grievously the false worshippers had defaced his holy sanctuary; so now before his second coming, he hath sent heaps of these godly and zealous preachers, to lay open the errors of the church, and to gather into the sheepfold the wandering flock, and those whom he had predestinated to his kingdom before the foundations of the world were laid.
If none of all these things will serve; if nothing will make ye relent; if not yet at the length ye will return to the true church, for all the spiritual and supernatural signs and wonders of your days, for all the admonitions that have been given you, for all the arguments that have confuted you, for all the word that prevaileth against you, for all you see the latter day creeping towards you, and the son of man as a thief in the night-stealing upon you: if still ye will be self-willing and obstinate; if still ye will give more credit to yourselves, than to the lively word of God; if no not yet ye will leave persecuting of your brethren, by fire and sword, by malicious lies and reproaches, and by all manner of wicked ways ye can devise; and that contrary to godliness, contrary to justice, contrary to all humanity, contrary to the law of nature, and contrary to your own consciences, ye will have the judgment of religion in your own hands, and will have no other
interpretation, but such as yourselves devise: behold I pronounce unto you that the mighty God Jehovah cometh; he cometh, and that speedily in his own person, riding upon the wings of the wind. He will not now seek anymore revenge upon Pharaoh and Nebuchadnezzar, for his people of Israel; nor yet upon Dioclesian, Julian, and other heathen tyrants for oppressing the Christians: but he will require the blood of righteous Abel, at the hands of his own brother Cain; of Lot, at his own city Sodom; of Jacob, at his own brother Esau; of Zechariah, at the prince of his own people; of Christ, at the hands of his own Jerusalem; and of his saints and martyrs of England, at the hands of their own countrymen, kinsmen, and brethren. He will not reprove you for intermitting your unbloody sacrifice of the mass; and for not offering up his son every day to his father, which himself once for all offered upon the cross, seeing he never commanded you thus to do.
No, but he will condemn you for mangling his sacraments, and profaning his ceremonies with your false services; for giving unto creatures any part of the honor that is due unto himself; for turning your ears from him when he crieth unto you out of his holy word; for refusing the congregation of his saints, and joining yourselves to Baal-Peor; for grieving his spirit when he sounded his voice into your deaf ears; and for that ye have persecuted him in his saints upon the earth. Now the time approacheth, wherein the Lord shall prevail against you, and shall tread all his enemies under his feet. Then shall ye know that the Gospel of Christ is his power unto salvation, to all them that believe: and that he hath continually, since his departure, spoken and interpreted to you, by his holy spirit, speaking out of his word, whatsoever is necessary to salvation; but ye would not hearken unto him, no more than the Jews would unto Christ, when he told them plainly that he was that very Messias. Therefore since ye will not give credit unto him, by
the soft still noise of his spirit speaking unto you in his word, he shall come in a mighty consuming fire, with a voice more horrible unto you than was heard upon mount Sina; more terrible than was there the face of his majesty, victoriously leading captivity captive, joyfully with all his saints; and triumphantly with innumerable Angels. He shall gather his elect from all the corners of the earth: and all those, which would not hearken to his voice, he shall reject as they that would not suffer him to reign over them: they shall be cast into the uttermost darkness; where shall be weeping and gnashing of teeth.
But all us that have been obedient to his word in this life, and have sought our righteousness in Christ only: and which do sigh and groan for his coming, he shall raise up on high unto him, and we shall see the salvation of our God. Let us therefore with joyful and true hearts look up to heaven above, for our redemption draweth near. Let us fix our eyes and minds upon our mighty God, which cometh in triumph and victory. Let us run forth together with palms in our hands to meet our bridegroom coming unto us.
Let us spread our garments before him in the way, and cry; Blessed is he that cometh in the name of the Lord, Hosanna in the highest. Then will he receive us gladly and embrace us; and because we have continued with him in his temptations, therefore shall we eat and drink with him at his table in his kingdom, where he reigneth everlastingly, and shall judge the world with righteousness, and his own people with equity.