A treatise of the right way fro[m] danger of sinne & vengeance in this wicked world, vnto godly wealth and saluation in Christe. Made by Th. Leuer, and now newly augmented. Seene and allowed, according to the order appointed.

CHAP. VII. (Book 7)

The euill and daungerous abuses of the good creatures and workes of God.

GOd is al truthe and all good∣nesse, therefore euery thing of gods creation, ordinance or institution, is true & good. All men be liers, and all the imagination of mannes hearte is no∣thing but euill: therfore man presuming to counterfait the creature, and to contrary or amende the ordinaunce and institution of God, can deuise and imagine nothing, but that which is fained and fantasticall, euill and abhominable. Some say that they doe not otherwise imagine & honor God there, but as they be taught and commaunded by

their priestes and suche as haue highest au∣thoritie ouer them. So mighte the Idola∣ters in wildernesse with Aaron, & in Dan and Bethel vnder Ieroboam haue answe∣red. For Aaron and Ieroboam did teache and commaund the people to do reuerence ther, not as vnto Images or Idols, but vn∣to the God that broughte them out of the land of Egipt. Howbeit for all that euer the priest could teach, or the king commaund, those Images were Idols, and all they ab∣hominable Idolatrers, which did beléeue that Doctrine of the priest, or obey that cō∣maundement of the king.

Wherfore it is not the teaching of pre∣lates, nor the commaundement of princes which cā cause Christ to be bodily present after suche sort in any thing, as may there be honored as God, or that shall excuse any person beléeuing or honouring that, which is taughte and commaunded according vn∣to mannes imagination against the worde of God.

They say that Christ said, This is my body, and Christes saying is Gods worde, and not mannes imagination. I graūt that Christes saying is gods worde, and that he

so saide of the bread which he toke, and af∣ter thankes geuing, brake, and gaue vnto his Disciples to be eaten in remembrance of him. But how agreeth that saying vnto such bread as the prieste taketh, and after brethings, and blessings lifteth vp, and she∣weth vnto the people to be honoured, and reuerenced in the steade of him? The word of God wrongly wrested, and not rightly applied, is at some times abused to teache Deuilish lies in steade of godly truth. The woord written by the spirit of God, to raise a man from vnder danger of despaire, vn∣to hope of Goddes helpe vpwardes, was wrongly wrested by the Deuill, to moue Christ standing vpon the pinacle, wilfully to fall downewardes. So like wise the woords spoken of Christ vnto his disciples, to raise vp their mindes in comfortable re∣membrance of him glorified in heauen, be euil abused of priestes, to bring downe his bodily presence amongste them to be sacri∣ficed vpon earth.

Surely this same saying, He shall geue his Angels charge ouer thee, &c. Which is the woorde of God spoken and applied to raise vp a man frō daungerous sorowes in

miseries, vnto a comfortable trust in Gods grace and mercies, may be abused by the deuil, to make a man of presumption in re∣fusing the euident ordinance of God, to fall into the danger of tempting God. And so such woordes as be good and godly, spoken with suche circumstances of Christes sup∣per, as teacheth men to keepe a comforta∣ble remembrance of Christes death, accor∣ding vntoo Christes institution, may be Diuelishly whispered in suche sorte by the priest at the aulter, as shuld séeme to make a bodily presence of Christ to be sacrificed and honored according vnto mannes ima∣gination. There is nothing more perillous than to take the woorde, or any good gifte of God, and to abuse it contrary vnto the will and commaundement of God. The vnpro∣fitable seruant, which said vp to kéepe safe∣ly, the talent, or treasure of his Lord, which was deliuered vnto him to haue bene bée∣stowed in vsurie, was by the woorde of his owne mouthe condemned, when as he did confesse that he did otherwise keepe the Lords treasure, than as the Lord had com∣maunded. And if any man thinke that he may say vnto Christe, Lord I knowe that

thou did say of the bread and the wine, this is my body, this is my bloud, take, eat, and drinke in remembrance of mée: and there∣fore haue I euer with suche reuerence ho∣noured them, as was due vnto thée: surely vnto such a man, Christe in conscience wil at some times answer, O wicked seruant, by these woordes of thine owne mouthe, do I condemne thée. For thou doest confesse that I bad thée take, eate, drinke this, in re∣membrance of me, why diddest thou then contrary vnto my commaundement, ima∣gine this to be kept, honored, and sacrificed as the bodily presence of me? The woordes of Christ be moste true: but when as they be pronounced with such circumstances as be moste contrary vnto the custome of the christians, then they haue a meaning most contrary vnto the doctrine and commaun∣dement of Christe.

The giftes of God in all things, and es∣pecially his sacraments, be good and godly, but the abuse of them contrary vnto Gods commaundement, is diuelish and abhomi∣nable. The preacher, and the coniurer vse bothe, the name, and the word of God, and good praiers, howbeit not in like manner,

nor for one purpose, for in beléef, behauior, and purpose, they be cleane cōtrary the one vnto the other.

There was neuer séene in the world, two things so muche contrary the one vnto the other, as is the masse & the Lordes supper. Therefore whatsoeuer is well vsed in the one is euill abused in the other. And truely that fault of abuse is no smal offence, albeit that which is abused, séemeth sometime to be but a little thing. For it is a great sin to delight or be occupied in little trifles, ne∣glecting or refusing Gods great giftes and benefits in waightie matters.

So do Priests in their masse abuse gaie garments, neglecting the seemely simplici∣tie of the Lordes supper: and therein com∣mit no small sinne, preferring their owne imagination vnto Christes institution.

So Adam in Paradise by the abuse of the fruite of one trée, contrary vnto Gods commaundement, shewed suche a sinfull minde, as was disobedient vnto God, pay∣soned by the Diuell, to preferre a fantasie of false persuasion, vnto all the profits and pleasures in Paradise of Gods gracious gifte and prouision.

So commonly in all realmes and coun∣tries: and notably in England, they whiche receiue great honours, possessiōs, dignities and offices, to be well vsed vnto the honor of God, and to the profite of all men. Yet for the imagination of priuate pleasure or profit in the abuse of some little things doe deserue death and damnation vnto them∣selues, with losse of al things that is theirs, The Israelites placed by Gods prouision in the Lande of promisse, by their owne craft and crueltie plucking some parts and parcels one from an other, did at lengthe deserue the losse of all together, both lands and goodes, and themselues to bée taken of strangers and vsed as captiues. For the vncharitable getting and kéeping one from an other, is the iuste cause of cruell spoyle and losse of all together. So Achab in get∣ting a vineyard, did lose a kingdome: when as he negligently abusing the policie of Iesabel did abhominably sinne in sheading Nabothes bloud.

Take héede O England: for no man can vse more gentle words and liberall promi∣ses vnto thée, for the inheritaunce of thy croune, thā Achab did vnto Naboth for his

vineyard, and yet by the policie of Iesabel, with the consent of the rulers and elders of Iezrael was Naboth spoiled cruelly, bothe of his life, and of his enheritance: and so A∣chab ioyned the vnrighteous possession of a vineyarde vnto his kingdome, not of ma∣lice willing the crueltie of Naboths death, but of couetousnesse taking the profite of Iesabels policie, which was a woman ra∣ther encouraged than corrected & chastised by the King & the countrey, to expulse and persecute Gods Prophets, for the fauoure shée bare vnto Baals priests.

And these things then neglected of the king, the rulers, the cōmons, and the coun∣trey as small trifles, were soone after re∣warded, and plagued of God with greate and gréeuous vengeance. O Lorde, when, and with what, wilte thou rewarde them, that haue more vncharitable gaines, than righteous possessions? that haue conueyed by couetousnesse, pretie portions of a king∣dome, vnto little or nothing of their owne enheritance: that can be content to take profite of other mennes euill policies, and also themselues to deuise and practise craf∣tie cruelnesse, that haue burned and ba∣nished

the preachers of the gospel of Christ to receiue and set vp sayers and singers of a ceremonious masse? I write not these things to stirre vp cankred stomakes vnto enuie against other, but to moue charitable men of pitie to pray vnto God for their countrey.

O England, if that thou dost think that superstitious ceremonies, worldly vani∣ties and craftily cloked couetousnesse and ambition, be but smal trifles, yet shouldest thou be well assured that God will some∣times remember such smal trifles, and not long delay the ful reward of more abhomi∣nable abuses in greater matters.

It is a great mater when as any things of great goodnesse either by Gods creation or institutiō, be in any wise abused through mannes imagination. So was woman created and commended of God vnto mā, as a helper vnto comfort, and natural séede giuen to the increase of mankinde, being both together sanctified in matrimony, vn∣to Gods glory, and vnto mannes continu∣ance, comforte, and commoditie. But the floude in Noes time whiche drouned the whole worlde: and fire with Brimstone

which destroyed Sodome and Gomor, did witnesse by vengeance how great and gre∣uous a matter the abhominable sin of thē was, whiche did mistake vnto themselues wiues for bodily beautie onely, or other∣wise misuse themselues in satisfying of their filthy lasts vnnaturally. Also the Is∣raelites in the lande of promisse did loue, and take in mariage many straunge wo∣men, hating and forsaking their own law∣full wiues, yea they did offer their séede vn∣to Moloch, sacrifising their children vnto Idols, and with these euill abuses of these good things, they so infected and poysoned the lande, that it did euen vomit and spue out them, as most vile filthinesse afore the face of God and man.

Let all men take héede, whiche knowe that God hath created man and woman, and sanctified wedlocke vnto their necessa∣ry and comfortable felowship: that they do nothing contrary vnto Gods ordinance, ei∣ther refusing suche comfortable helpe, as they need of one wife, or else abusing many women, or worse wayes deuised & taught by the Deuil, to satisfie their filthy lusts: & that vnder pretence of honest loue to make

godly matrimonie, there be no craftely co∣uered couetousnesse, to commit abhomina∣ble ivolatrie. Take héede all parentes, and you that haue Wardes, that yee offer not your séede vnto Moloch, that ye sacrifice not your children vnto Idols, ioyning them to∣gither by your couetousnesse, which is Ido∣latrie, when as there is none suche loue in them, as may make godly matrimony. Yea & all men ought to beware that they cloke not their gréedie couetousnesse, and filthie lustes, vnder the pretence of any godly pur∣pose. For when as Sichem Emors sonne, being the head man of the citie of Sichem, sought to satisfy his carnal lust with Dina Iacobs daughter, & persuaded the citizēs of Sichem, through couetousnesse of gains to be had of other mens goods, to take circum∣cision, & appéere in outward profession like vnto the Israelites in religion, then that deuilishe purpose, couered vnder that godly pretence, prouoked vengeance to the vtter destruction of Sichem and all those citizēs. Matrimony of gods institution, & circumci∣sion, as a sacrament to seale the profession of gods pure religion, were good things ac∣cording vnto gods ordinance: but the abuse

of them was a greate euill and a hainous sinne contrary vnto Gods commaunde∣ment: and therfore is the plage and venge∣ance which fell vpon them, written to be a warning, that vengeance from God will fall vppon all Cities and countreys, in the which suche hypocrites, by suche abuses of Gods ordinances and sacraments, do sore slander the true profession of Gods pure religion.

O England, beware least that thou be found still to kéepe and flatter filthie leche∣rie, couetousnesse, and ambition, cloked vn∣der the pretence of honestie, religion, and godlinesse. Beware also of the false hearts of such flatterers, as easily gaue any honor or authoritie from Christ and the king vn∣to the Pope: to kéepe lands and goods from the crowne, the Churche, and the common wealth vnto themselues. Englande, de∣maunde of them that haue graunted vnto the Pope all authoritie, why they do denie him his purgatorie? and if they thinke that there is purgatorie, wheras séely soules lie to be reléeued by saying masse, why do not they restore and bestow al their lands and goods to maintein many masses, for to ease

and deliuer séely soules out of so great for∣ments and miseries? And if they do know that there can be no purgation for sinneful soules, but onely Christes bloud, clensing liuing mennes hearts by faith hearing and beleeuing the gospell, why do they suffer a∣ny priestes in saying masses so dangerous∣ly and damnably to abuse the word of god, and the churche and spouse of Christe, con∣trary vnto the gospell of Christe? yée that know, that gods word is abused, if it be not so plainly red, preached, or pronounced, as may make men to vnderstand, knowe, and beleeue gods truth, and that the séely soules and simple persones, hated and contemned héer liuing in this world, be the church and spouse which Christ hath purchased, puri∣fied, & sanctified vnto him selfe by his owne bloud: I beséeche you beware of those pro∣cters of purgatorie, whiche by their masse bring themselues and all theirs, into suche a madde mase, as too imagine that their woords which cannot be heard and vnder∣stand to comforte the consciences of the li∣uing, may in any wise serue to saue or de∣liuer the soules of the deade: or that those landes and goods which be bestowed to re∣plenish

their temples with their owne idle bellies, and with carued and painted ima∣ges, be any other things, than the open and abhominable spoile & robbery of the liuely stones, members, and ministers of the ho∣lie Churche, and mysticall bodie of Iesus Christ.

This sinfull abuse, is like to cause En∣gland to be sore plaged, especially bicause of suche men, as did pretende a loue vnto Christes gospell to gette abbay Landes, and churche goodes into their handes, and nowe consent, to expell and persecute the gospell, to kepe the same in their hands, and in the meane time neither be ashamed nor afraid of their manifest and manifold per∣iurie in suche solemne othes, for the pur∣chase and possession of their lands & goodes, for the inheritance of the Crowne, for the iuste authoritie of the king, for the vsurped primacie of the pope, for the profession both of godly religion, and of vngodly Idolatrie and Superstition, as by the woords of their owne mouthes, taking God to witnesse, they haue shewed them selues afore all the worlde, periurers, theeues, and traitoures

vnto their countrey, vnto their king, vnto GOD, and vnto man: vndoutedly these euill abuses, bée sure tokens of sore venge∣aunce.

Likewise all abused oblations and sa∣crifices do rather prouoke, than appease the anger and wrathe of God towardes man: as was wel séene in the sacrifice of Caine, lacking faith: and in the multitude of sacri∣fices offered of the Israelites, with bloudie hāds of vncharitable gotten goods. Wher∣fore the lord crieth, saying, that he is ouer∣burdened, sore greeued, and wearied with many sacrifices. He sayth, the hands of the offerers be bloudy, he hateth al burnt offe∣rings of spoile and robberie, euery thing is spoile and robberie afore God, that is got∣ten or kept vncharitably amongst men. O howe vncharitably did the Pharisies catch and kéepe vnto themselues by their traditi∣ons, the riches and releefe which yong men did owe vnsoo their olde impotent parentes by Gods commaundement, They did pre∣tend such a seruice towards god the father & the church their moother, as though al obla∣tions cōming vnto their hands for y^e mayn∣tenance

thereof, should best haue pleased god, and most profited the people and their parents when as in déed by teaching such their traditions, so contrary vnto Gods cō∣maundements they did rob God of his ho∣nor, the churche of holinesse, the people of their riches, and poore parentes of due and necessarie releefe and reuerence. And much like or farre worsse is the manner of them which to maintaine masse as dayly sacri∣fice for the séely soules in Purgatorie, ac∣cording vnto mans imagination, contrarie vnto Gods word do robbe the liuely mem∣bers of Christ vpon earth, ••f the comforta∣ble light of the Gospell, and of charitable reléefe of men, pretending nothing to be so much vnto gods glory, and all mennes pro∣fite, as the masse, which in deede maketh gods house of prayer, a dē of theeues too rob God of his honor, and gods people of much riches, and of all godlinesse. For preten∣ding to honor God vpon the altare, and to releeue soules in purgatorie by the sacrifice of the masse, they dishonor God in heauen, and dangerously blinde the mind, and cum∣ber the consciences of mē vpon earth with such doctrine and déeds, according vnto the

fantasie of man, contrarie vnto the cōman∣dement of God, as bée indéede afore God a stinking sacrifice of vile abhomination, by∣cause they be vncharitable and vnfaithfull. Nothing can be acceptable vnto god with∣out fayth, that worketh by charitie. Fayth commeth by hearing of the worde of God. So whosoeuer doth not learn by the worde of God to beléeue in God, and liue in cha∣ritie, but will presume vppon his owne y∣magination to offer vnto God the sacrifice of his seruice, according as hée seeth in the fashion of this world commonly, hée cā not attaine v••to sa••uation by fayth in Chryste, as Abel did, but deserue damnation for his owne doings, as Cain did. He that liueth in idlenesse vpon other mennes labours, or that is much occupied in anie other than in his owne office, cannot offer his own body in diligent doin•• of his owne dutie, as a sa∣crifice holie, liuelie, and acceptable vnto God, for hee hath no faith working by cha∣ritie according vnto Gods worde: but some such wittie and worldly policie as by coue∣tousnesse and ambition is framed alwayes according vnto the fashion of the worlde. Such were the priestes pastors in Israell,

féeding thēselues, & not y^e flock. Such were the prelates in Ierusalem voyde of humble diligence in godly doctrin, & full of arrogant businesse in ciuill matters. Suche were the carnall Gospellers, and couetous world∣lings, and painted prelates in England, e∣uer pretending such religion and reforma∣tion as best pleased the King, the Quéene, or highest in authoritie: and neuer ceassing in shifting and séeking for their owne safe∣tie, profite and vainglorie, to turne many things frō euill vnto worse, vnto the great slaunder of godly religion, & vtter abolish∣ment of all reformation. Suche hauing no liuely faith in Christes merits, desired and deserued the shadow of death, vnder diuel∣lishe abuses in a solemne Masse.

The grosse vices in manifest abuses a∣fore, were neuer so euill and abhominable, as was in Christes time the fine coloured hipocrisy of those, which once caused Christ to bée crucified at Hierusalem, or of suche as yet take vppon them dayly to sacrifice Christ in all places.

Adā in Paradise abused an apple, a small trifle, neglecting many good gifts of God: they in Hierusalem, & in al places, teache &

kéepe mens traditiōs, neglecting & making of no force the cōmaundementes of God.

Many men at other times abhominably sinned concerning godly Matrimonie, and natural séed, moued only by couetousnesse or carnall beautie, to take wiues, and kéepe whoores, or otherwise vnnaturally to satis∣fie their filthie lusts: these Priests through couetousnesse and ambition, with vsurped authoritie, did then in the Iewishe Syna∣goge, and do nowe in the Romish churche, abuse the amiable daughters of the holy ci∣tie, the consciences of deuoute men in the spiritual Hierusalem: & also vnkindly con∣uey and corruptly abuse the immortall séed of the woorde of the liuing God. Naturall séede is ordeined of God to continue succes∣sion vnto men vppon earth: and the séede of Gods woorde to serue in regeneration of Gods children vnto Gods kyngdome. And what good fruite can spring of suche good séede amongest them that condemne and forsweare godly matrimonie? and that wilfully spill by Massing, suche séede as should be well sowen in preaching?

Aaron in wildernesse, of the golde that was brought out of Egypte made a Calfe,

so to bée honoured, as caused God to bée of∣fended and the people plagued: The Prie∣stes in Hierusalem of the law that was gi∣uen by Moses to lead men vnto Chryst, did set vp such an Idol in mens hearts at Hie∣rusalem, as caused men to kil Chryste: And nowe priests of the supper at the Lords ta∣ble, wheras Christe should be remembred, make a Masse at their altare there to haue him daylie sacrificed.

Ieroboam knowing that God had orday∣ned for his glory, that al Israel should year∣ly appeare afore his face only in Hierusa∣lem, yet to drawe and keepe the ten tribes from God vnder his dominion, did set vp two golden calues, the one in Dan, and the other in Bethel, saying: this is my GOD which brought thée out of Egipt to Israell.

The chéefe priestes and the elders, being certified by the Souldiers whiche watched the sepulchre, that Chryst was risen with maiestie and glorie, yet to keep themselues in estimation and authoritie, did giue mo∣ny to set forth not a figure of a golden calfe, but a diuelish face of a forged lie.

And now when as the holie Ghost with preachers of the Gospell, witnesseth that

Christcs body is glorified in heauē in forme of man: yet to drawe and kéepe mens min∣des from heauen, and to continue a preten∣ced priesthoode in estimation vppon earth, they haue pretended a presence and sacri∣fice of Christes bodie, voyd of all glory, vn∣der the forme of bread and wine.

Christes bodie was once for all sacrifi∣ced, and then, for euer so glorified: that as he was once in forme of man seen and con∣uersant amongst men vpon earth, so is hee nowe taken from amongst men, and glori∣fied in Heauen. Wherefore he can not bée cloked or shewed heere or there vnder anie forme of fishe, or soule, man, or beast, bread, or wine, or of any bodily creature, vntill he appeare in maiesty and glorie, as the light∣ning most clearely shining from the Easte vnto the Weast openly vnto all men: E∣uen so comming as he was séene ascending and departing, that is, euen in the same forme of man glorified, in the which he suf∣fered and died. He did not die in the forme of man, to be sacrificed & offered vnder the forme of bread, he is not glorified God and man in heauē, to be consecrated or coniured vnder the form of bread & wine vpō earth.