WE haue here to handle a do­ctrine cleare and easie inough, were it not that the most part of those which call them selues Christians, sought, I can not tell what maner of subtilties, to cloke their euill withall. The summe is, that after we knowe the liuing God to be our father, and Iesus Christ our redeemer, wee ought to dedicate both our body and soule vnto him, who by his infinit goodnes hath adopted vs for his children, and endeuo [...]r to do homage vnto this so good a Sauiour, for that it hath cost him so deare. And because we are bound not on­ly to renounce all infidelitie, but also too separate our selues from all superstitions, which are contrary as well to the seruice of God, as to the honour of his Sonne, & which can not agree with the pure doctrine of the Gospel, and the true confession of faith: I haue saide that this doctrine is easie ynough of it selfe, and that there remaineth nothing but to put the same well in practise, sauing that there are a sort of people that seeke certaine starting holes and subtill shiftes, to the ende they may not seeme culpable, in that which is so greatly condemned by Gods owne mouth. This [Page] cause constraineth vs to dwel longer in the declaration of this matter, to the ende that euery one may knowe what is his duetie, and that no man deceiue him­selfe, imagining that hee is escaped by couering him selfe, as the common saying is, vnder a wette sacke.

But because that some may thinke that this is a su­perfluous argument in respect of vs, who haue by the grace of God, our churches purged from the infecti­ons and the Idolatryes of the Papacie: before wee passe any farther, it is good to shewe that such people are foulely deceiued. For in the first place when it is showed vs, what an offence it is too defile our selues with Idolatries, faigning to consent or to cleaue too their impieties, we are put in mind to mourne for our former faultes, and to aske pardon of God for them with all humilitie: and therevpon too acknowledge the inestimable benefite that he hath shewed vnto vs, in pulling vs out from such filth wherein wee were plunged. For wee can not too much magnifie such an excellent grace. And because we knowe not what may happen vnto vs, nor to what end God dooth re­serue vs, it is good that wee be alwayes armed afore­hande and in a readinesse, to the ende that in what so euer place we come, or with what temptation so euer we be assaulted, we neuer swarue from the pure word of God. It may fall out that many in this company which haue to trauell into the countries of Papistes: they beeing there in the combate haue neede to bee ar­med aforehand. On the other side, if GOD giue vs at this day libertie to serue him purely, wee knowe not how long it wil indure. Let vs therefore take the time wherin we be in rest, not as though it should alwaies [Page 2] last vs: but as a truce in which god gi [...]eth vs leasure to fortifie our selues to the end that being called to make confession of our faith, we be not to seeke for not ha­uing thought vpon it in time cōuenient. In the meane while, we haue also to think vpon our pore brethren, which are kept vnder the tyranny of Antichrist, to the end to haue pittie vpon them, and to beseech God that he wil fortifie them with such constancie, as he requi­reth by his word. Further also we haue to stir them vp to the end that they sleepe not & flatter themselues, but rather that knowing their dutie, they inforce thēselues to giue glory to God. For it is not only for our selues that we are taught: but to th'end that euery one accor­ding to the measure of his faith, imparte to his neigh­bors of that which hath bin shewed him in the schole of God. We see therfore that it is very profitable, yea necessary not only for vs, but for our brethren, that the memory of this doctrine be oftentimes renewed vnto vs, especially seeing the text which we haue to expoūd leadeth vs thereto. As in this place, Dauid maketh a great protestation, and as it were a solemne vowe that he wil neuer be a partaker in the sacrifices of the Ido­laters especially to haue the Idolles in such hatred and detestation, that he wil abstaine [...] name them, as though he shoulde defile his mouth in naming them. This is not the particular facte of any meane man: but the example of Dauid a most excellent King and Prophet, which ought to be a generall rule to all the children of God.

Notwithstanding to the end that this may be kno­wen more cleerely, & that we also may be better tou­ched therwith, let vs mark the reason that he addeth, the which is, as it were the ground of the horror that [Page] hee hath to mingle him selfe amonge the idolaters. The Lorde (sayeth hee) is mine inheritance. And is not this common to all the faithfull? At the least there is not anie one which dooth not reioyce herein. And in deede it is very certayne, that God being once giuen vnto vs in the person of his Sonne, doeth day­ly inuite vs, to the ende that we should possesse him: but there are verie fewe which are so affected in this behalf as the matter deserueth. For we cannot possesse God but with this condition, that wee also be altogi­ther his. It is therefore for good cause that Dauid groundeth him selfe vppon this theame, seeing that God is his inheritance that hee will abstayne from all pollutions of idols, the which do turne vs away and estraunge vs from him.

Esay. 57.This is the cause why the Prophet Esaie when hee had vpbraided the Iewes, that they had giuen them­selues to false and straunge gods, whiche they had made vnto them selues, hee addeth, Loe these, these (I say) are thy portion: signifying by these wordes, that God denieth all couenaunt and felowship with idola­ters, and disheriteth and depriueth them of that so infi­nite a benefite, which he would haue bestowed vppon them by giuing him self vnto them. Some man will replie that he entreateth there, of those which put their trust in idols, and deceyue them selues through vn­beleefe. I confesse it: but contrariwise I aunswere, that if they which wholie attribute, the honour of God vnto idolles, are fully cut off from him: they also at the least straye in part from him, who through feare and infirmitie faigne thēselues to cōsent vnto su­perstitions. For it cānot be, that any mā in what sorte soeuer it be, can draw nere vnto idols, either in hart, in [Page 3] gesture, in wil, or in shewe, but be must recoyle him­selfe so much the farther from God. Wherefore let vs hold this article for resolute, that they which seeke truely and in puritie of heart to possesse God for their heritage, will haue no fellowship with Idolles, with whom they haue such a diuorce, that hee will that all those that are his, should proclaime & make continual and deadly warre against them. And Dauid expresse­ly setteth forth in this place, that he wil not be a parta­ker with their offringes, and that their names shal not passe by his mouth. He might haue said, I will not a­buse my selfe with the foolish deuotions of vnbelee­uers, I will not put my confidence in such abuses, I will not leaue the trueth of God to followe such lies. He speaketh not so: but rather that he will haue no­thing to do with their ceremonies. He protesteth then that he will abide continually in the puritie both of body and soule, concerning the seruice of God. In the first place we haue hereto see, if this be not idola­trie, to shewe by outward signes that a man agreeth to superstitions, through which the seruice of God is corrupted and peruerted. They who swimme (as they say) betweene two waters, alledge, that seeing God will be worshipped in spirite, that one can not woorship idolles, without hauing his trust in them. But the aunswere is easie: That God will not bee woorshipped in spirite in such sorte, that hee forsa­keth the other parte to witte, the body, as though that pertayned not vnto him. For hee hath spoken e­nough thereof in other places, of bowing the knees before him, and of lifting vp the handes vnto hea­uen: what then? The principall seruice that hee de­maundeth, is in deede spirituall: but the open de­claration [Page] which the faithfull make, that it is he one­ly whome they serue and honour, followeth imme­diatly, and muste straightwaye bee ioyned vnto it. But the obiection which they make, taking occasion of one woorde, one onely place shall be sufficient to reprooue them. It is written in the seconde Chapter of the Prophet Daniel, that Sidrach, Misach and A­bednego, refusing too Nabuchodonosor once too seeme to consent to the superstition whiche hee had erected, they plainely declare, that they will not woorship his gods.

If these subtil Sophisters had beene there, they woulde haue laughed too skorne the simplicitie of these three seruauntes of GOD. For they woulde haue sayde, Poore soules, This is not too woor­shippe them, seeing you put no affiance in them: theere is no idolatrie but where there is deuotion. But these holy personages followed better counsell. And in deede, this aunswere proceeded not from their owne braine: but it was the holye Ghoste that enforced their tongues: against which if we will not resiste, it is meete we take out of this place a true rule and definition, that this is a true kinde of Idola­trie, when any outward acte is done that is contrary to the true seruice of God, although that it be done co­lourably and through hypocrisie. These hypocrites cauill gaily, This no Idolatrie, seeing wee haue no trust in them: yet shall these men continually re­mayne condemned by this sentence, that the great iudge hath pronounced therof. But such kinde of people striue about a woorde, pretending onely in parte too lessen their faulte, whiche they can not altogyther excuse. They will easily graunt and [Page 4] confesse, that this is yll done: but they woulde haue men too esteeme it as a veniall sinne.

But if a man shoulde agree with them concerning the name and yeelde that which they demaunde, yet they haue gained nothing thereby. Let vs put the case, that it were not called Idolatrie, too faigne too worshippe Idolls: yet this ceaseth not too bee a trayterous acte against GOD, an acte repugnaunt to the confession of Faith, a pollution and a sacriledge. I pray you, when the honour of God is violated, that we falsifie the promise that we haue made vnto him, that through cowardise and fayntnesse of stomake wee crookedly renounce our Christian profession, that wee are so double and defile our selues in thinges which GOD hath accursed: is this so lighte a matter, that after wee haue doone it, wee shoulde onely wipe our mouth, and saie that we haue com­mitted some little faulte? Let vs therefore put a­way these shiftes, seeing they serue to no other pur­pose but to make vs boulder in euill, without lesse­ning our faulte any whit.

There are yet some others which are more im­pudente: For not onely they labour too wreste the worde, making men beleeue that it is not so great & enormious a sinne: but they most plainely and flatly maintaine that it is no sinne at all. It is sufficient, say they, that GOD bee serued with the hearte: verie well, if the heart were not double. For where there is an integritie and soundnesse, there the body shal ne­uer be drawne into a contrary pa [...]. I would knowe of them what it is that carryeth their feete too the Church, when they goe to heare Masse. Their legges would neuer sturre of their owne motion.

They must therefore needes confesse that they haue some manner of affection to serue the idolles: yea in that they desire too beholde them with the enimies of the trueth, and that their life is more precious vn­to them then the honour of God. But albeit their im­pudencie be too too shameful: in such sorte, that I am ashamed to dispute against it, as though they had some colour of reason: yet neuerthelesse it behoueth to doo it forasmuch as they please them selues so much there­in, & are as it were so drunken therwith. It is inough as they thinke, if God bee worshipped in spirite. But whereto then shal the body serue?2. Cor. 6.20. Saint Paule exhor­teth vs to serue the Lord with both: because they be­long vnto him. God hath created the body, and shal it be permitted therewith to do homage to the Diuell? It were much better that they shewed them selues to be flat Manichees, denying that God were the creator of the whole man. If they had the least taste in the world of the Gospel, they would neuer burst out into such licentious libertie: For they shew that they know not what it is to haue bin bought by the bloud of the sonne of God. And if it be so, howe should wee hope for the resurrection of the fleshe, vnlesse it were for that Iesus Christ is the Redeemer both of our bodies and soules. Saint Paule in the firste Epistle to the Co­rinthians, and the 7. Chapter, giueth vs warning, that wee ought not too bee the seruauntes of men, see­ing that wee were bought so dearely. Hee there­fore that giues himselfe too the seruice of Idolles, treadeth he not the blood of Iesus Christe vnder his feete, which is the price of the immortall glory that we wait for in our bodyes? And to what reason is it, that our bodyes should be defyled and prophaned be­fore [Page 5] Idols, seeing that the crowne of life is promised vnto thē in heauen? Is this the meane to enter into the heauenly kingdome of God, to wallow our selues in Sathans stewes? Moreouer it is not said in vaine, that our bodyes are the temples of the holy ghost. Wher­fore they who knowe not that they ought too keepe them in all holynes, they sufficiently declare that they neuer vnderstoode any thing of the Gospel: they shew also that they knowe not what belongeth too Iesus Christ not to his grace. For when it is sayd, that wee are bones of his bones, and flesh of his flesh, this plain­ly sheweth that we are ioyned to him, bothe in body and soule. And therefore a man can no sooner defile his body with any superstition, but he depriueth him­selfe of that holy vnion through which we are made members of the sonne of God: Let these subtile doc­tours answere me if they haue receiued baptisme only in their soules, hath not God ordayned that this signe should be ingrauen in our fleshe? Should therefore the body in which the marke of Iesus Christe is engra­uen, be defiled with contrarie Abhominations. Is the Supper onely receyued of the soule, and not also with the handes and with the mouth? GOD hath put the Armes and Badges of his Sonne vpō our bodyes, and shoulde wee beray them with dutie and dounge? It is not lawefull too imprinte twoo Coynes vpon one peece of Golde: or to set two con­trary seales one vpon another to a publike instrument and writing: and shall a mortall man take vpon him to falsifie baptisme & the holy Supper of Iesus Christe and say, there is no euill in it? Such men truely are worthy that their seruants should make them beleeue that they were well minded to serue them, in sleeping [Page] and sporting themselues, and yet not moouing a fin­ger to doe any thing. If they alledge that it is not all one, for asmuch as wee haue neede of their seruice that are vnder vs: I answere, that seeing God with­out hauing any neede, will imploy vs to his honor, that it is a great shame for vs, that in doing all things quite contrary to his wil, would be quite rid of him: and yet a greater shame that a worme of the earth, & a stincking carrion would haue more preheminence, then his creator. It behoueth a man yet too speake more grosely to such beasts. They say that it is lawfull for them to dissemble amongst Papistes. Who is it then that giueth them the breade they eate there? And who is it that maketh the earth to bring foorth fruite? If they cannot deny but that God nourisheth them as others,, wherfore doe they homage to the de­uill with their bodyes? If they were Christians, I would vse more waightie reasons, to witte, in de­maunding of them, to what end we liue heere be­neath: but it is pitie, that they who wil through their subtleties so dally and iest with God, should become so brutish that they must be handled as men voyde of common sense. It seemeth to them that they haue said sufficiently to th [...] mater, when they say they doe no­nothing in this behalf but for feare. But if this collour may take place, then it must be said that Ioseph should haue don no euil, to haue committed whordom with his maistresse, not seeking the fulfilling of his pleasure: but only to yeelde to the violence which shee offred him. This had then bin folishly don of him to suffer so much, and to lay himself open to such infamie, seeing he had the meane to escape it. But it rather becōmeth vs to hold vs to the testimonie of the holy ghost, who [Page 6] praiseth this constancie of his. If men doe no euill in playing the idolaters, to auoid the rage of Papists: He that shall bee his maisters bande, shall not offende. A man shalbe excused when he poysoneth his neighbor, or when he committeth any treason for feare of offen­ding him to whom he is subiect. This article is much stoode vpon, but as I haue said, there is no hardnes or doubt in it: but it is good to see into what confusion they fall, who imagine by their cunning sleights to es­cape the iudgement of god. There are diuers which at this day vse another starting hole: for cofessing that it is a detestable thing to mingle themselues with the I­dolatries of the Painims, they wil not that this extend it selfe to the superstitions of the Papacie: as though all the impieties of the Panims had not bin the corrupti­ons of the true seruice of God, Frō whence I pray you drew the Panims al their ceremonies, but from the ho­ly fathers? The mischief was that they corrupted that which was wel instituted of God. And yet all the ab­hominations that euer were in the worlde, had this goodly cloke of the name of God & of Religion: but this made them not therfore iustifiable, neither might the faithful communicate with them. Let vs procede farther. Although that I agre he [...] [...] with thē that ther was a difference betwixt the ido [...] [...]eof Papists, and that of the Painims in times past, yet they cānot deny but that God as straightly forbad his olde people the Idolatrie of Bethel, as the Idolatrie of straunge con­tries. When the Calues were set vp in Dan and Be­thel, it was doone vnder the name of God: yea, of him which broughte his people out of Egypt. But, forasmuche as the Seruice there established, was contrarie too the doctrine of the Lawe, God [Page] condemned all those that went thither to defile them selues. And truely these thinges, the Supper of Iesus Christ, and the Popish Masse, are thinges no lesse re­pugnaunt and contrary one to the other, then the sa­crifices of Moyses & Ieroboham. Wherfore, whence came that dispensation to goe to the Masse, vnder cou­lour, that it is but an altering or disguising of the Sup­per of Iesus Christe? Contrarywise I say, that they whiche truely feare God oughte too haue it in a dou­ble detestation, for asmuch as it more manifestly pro­phaneth the holy ordinance of the sonne of God, then if it had not beene so contrary and repugnant vnto it. Let vs then briefely holde this rule, that all the inuen­tions of men, which are set vp to corrupte the simple puritie of the word of God, and to ouerthrowe the seruice which he demaundeth and alloweth, they are very sacriledges, wherewith a Christian man may not communicate, without blaspheming of God: that is to say, without treading his honor vnder his feete. I knowe very wel that this rigour wil seeme harde and intollerable to them that would haue a man to handle them according to their appetite. But what woulde they that I should d [...] heerein, knowing them to be so delicate? I would [...]re them if it were posible for me. But yet must bo [...] I and they suffer condemnation, when God once speaketh: They say they finde no man more seuere herein then I am. But I would them to vnderstand, that hitherto I haue handled them but too gentlely, which beeing so, they cannot be exemp­ted from that which the Prophet Ieremie requireth of the Iewes,Iere. 10.2. who were Captiues in Babylon. It was not onely forbidden them to goe to the abhominati­ons of the Chaldeans, or to make shew to consent vnto [Page 7] them: but an expresse commaundemente is giuen them, to shewe that they should count it a moste vile and filthie sauour. His words are these: You shall say vnto them. The Gods which haue not made Heauen and earth, shall perishe from the earth, and from vnder the Heauen. There is one circumstance woorthy to bee well marked, that the Prophete hauing written his Booke in Hebrewe coucheth this verse in greate Calda [...]y letters: as though he had pressed the Iewes to chaunge their language, to the ende to shewe more playnly the dis­agrement they had with the idolaters.

Nowe let them hardly goe and complayne of me, as though I were too excessiue. And yet I neuer re­quired half so much of them as the Prophet doth. But whether I speake of it, or holde my peace, wee ceale not to be all bound to that Law which GOD hath laid vpon vs. And indeed it is not without cause, that God speaking vnto his faithfull, he layeth vnto them. Yee are my witnesses, and m [...] ser [...] [...] chosen. Esay. 44.2. Whosoeuer will approue himselfe to be a member of Iesus Christe, must shewe that this title agreeth vnto him, so that they that through their f [...]se dissembling and hypocrisie bury this testi [...] of the t [...]th, can in no wise be excused. And what [...] them, I pray you, who all their lif [...] [...] [...]err it, a [...] they do, who not only hid their chr [...] professiō, [...] the end they may shew no signe therof before men: but do commit acts altogither cōtrary to it? There remai­neth nothing then to the Children of God, that are i [...] the midst of such pollutions, but to afflict their so [...] by the example of good Lott: yea to speake againste euill, according as GOD shall giue them the meane and opportunitie. Nowe let vs come too speake [Page] of those Idolaters which at this day beare the sway. I haue already somewhat touched the Masse. Now although this bee a blasphemie so foule and shame­full, as nothing can bee more, yet notwithstanding there are yet found aduocates of so ill a cause, who in this behalfe slinke backe: and yet will they nill they, they are constrayned to confesse that which I say: that is, that the Masse in it selfe is a renouncing of the death of Iesus Christ, and a sacriledge forged by Sathan, vt­terly to abolish the Sacrament of the supper. They can­not likewise denie but that the Prayers made vnto Saintes, and suffrages that are made for the deade, are wicked abuses, whereby the inuocation of the name of God (which aboue all others is moste holy) is pro­phaned: notwithstanding medling them selues with­such filthinesses amongst the Papistes, they think that they are not faultie. What should we doe heerein say they? It is not lawfull for vs to reforme these thin­ges which we knowe to be euill: For we are priuate men, and they who haue publique authoritie main­taine them: wherefore it behoueth vs to goe thorow that way: I graunt them all that they say: but this is nothing to the p [...]. It is not their parts, to reforme the common [...] [...]f the people: and no man requi­reth it of the [...] [...] man may admonish them to re­forme them se [...]: the which belongeth to their due­tie. It is not sayd vnto them, that they should purge the Churches or the streetes: but that euerye one shoulde keepe his owne bodie and soule in puritie, and labour by all meanes, that GOD may be ho­noured in his owne house.

These twoo things are diuerse enough, too abolish [Page 8] the masse out of any Countrie, are not to bee fou [...]e there, when he cannot let the vse of it. But yet they eft­soones returne to the foote of their songe: that is that they renounce not the death & passion of Iesus Christ, because they haue no such intent. But I aske of them what it is that a Christian man confesseth, with his mouthe, but that same that hee beleeueth with his heart? That the acte which they commit is altogither contrary too Christian profession, is notorious e­noughe. So that, (asmuche as lyeth in them) they renounce and forsake that which is of pure faith. I will speake yet more familiarly. The masse is a sa­crifice, wherein the Papists will offer vppe Christ, to bee reconciled too God. If this were true, Iesus Christe by his death and passion had not purchased righteousnesse not euerlasting saluatio [...] for vs, let a man goe aboute the bushe as farre as he will, yet hee must come to this poynt. All they that goe to Masse vnder the title of deuotion, protesse too consente heerein. So that, asmuch as lyeth in them, they shewe that they holde not their redemption perfecte by the death of Iesus Christe. A [...] there bee some which bounde them selues a li [...] [...] narrowlye: that is, that they reserue but [...] [...]ist or highe Masse, in which it seemeth to th [...] [...] [...]re is more conformitie with the supper of Ie [...] Christe.

And in deede a man might saye that the Masses whiche are saide aswell by those hedge Preistes as whiche by those Chanons and Chaplaynes, and all those are founded vppon some particular deuo­tion, whiche they sette out euery day to sale, are as Harlotes of the Stewes. The Parishe Priestes [Page] Masse is as a stumpet, that shroudeth her selfe vnder the name of her husbande, to keepe her selfe in the re­putation of an honest woman. Although the simili­tude bee not altogither fitte: For a married whore, will alwayes yet haue some shame from giuing ouer her selfe too all commers: but that same Parrishe Priestes Masse, is the moste common idolatrie of all others. So farre is it off, that they that paint her out with this coulour, keepe here yet any trace of the sup­per of Iesus Christ: yea as if a theefe were euer the better, when hee shall be apparelled with the spoyle of him, whose throte hee hath cutte, and shall bee mounted vp vpon his Horse. Wee seeke (say they) the supper of Iesus Christe. Seeing we cannot haue it pure, in the tyranny in which we liue, we must con­tent our selues too take that which is lefte, waytinge when God will put to his hand. Forsooth a goodly excuse. Forasmuch as they haue no right and sounde vse of the Supper, by way of prouision, they protest, that they account not Iesus Christ for their onely e­uerlasting Sauiour, and they seeke euery morning a newe sacrifice to blot out their sinnes. For all this is in the Parrish Priestes Masse, aswell as in that of S. Nicholas, or in those that are said for the dead. They faigne to worship an Idoll, and yet boaste themselues to seeke Iesus Christ. And to the end, they may not fight against God without a swoorde and a Buckler. they bring foorth the authoritie of this man here, and of that man there. As if the absolution of a man could exempt them, from beeing condemned of God. I spare to say that they notably belie them, whom they bring for their aduocates. But admit it were so, that a holy man for a time thought it not so greate an euill too [Page 9] goe to an high Masse: yet yf afterwardes he knew the errour wherein he was, his latter iudgement is so much the more to be beleeued, for the condemnation thereof, forasmuch as men may see, that the power of God hath compelled him therevnto, and he is plainly found to be ouercome in that thing, which before he did holde and alowe of. But what a blundering and stirre keepe they heere? Imagine they too restraine God by the opinion or saying of a mortall man? We know that there is nothing but the onely trueth that shall raigne in his iudgement, without acception of persons. Now the fact is this, that the parish masse is instituted for to sacrifice Iesus Christ, and to make an attonement with God, aswel for the quicke as the deade and that a peece of bread is woorshipped there, as if it were the so [...]e of God. I doe not scanne euery thing by peecemeale: there are a thousande other in­fections: but I onely take the groffest. Let them which seeme to agree h [...], wa [...] theyr handes, as much as they wyll, in the ende they shal bee no more iust then Pilate was. But this is marueilous that these good parishioners, when Easter comes they goe to seeke some Chappell in a corner, or some Fryer ney­ther hot nor colde, that he may deliuer vnto them a counterfaite and bastarde supper. If the parish Masse, as they say, be so like the supper of Iesus Christ, why doo they not obserue it and keepe them selues to it? But nowe after they shal haue beene at high Masse e­uery Sunday throughout the yeere, that they may seeme to communicate aright in the sacrament of the Supper, they sodenly re [...]nce it: although we must not greatly woonder at suche inconstancie: For it is the [...] payment and iuste punishmente of all those [Page] which are not grounded vpon the trueth of God: and God reuengeth him selfe vpon them, making them al­wayes to be shaken, and to contrary thēselues in that which they take in hand. Touching such a paynted Supper, I knowe that in their fantasie, a man shall doe them great wrong to reproue it. But how can we doe otherwise, seeing it agreeth not to the rule of our mai­ster? I doe not condemne them, because they doe it in secret. For I knowe that the holy Supper was neuer better Ministred, nor more holyly, then when the dis­ciples were withdrawne to doe it in secrete, because of the tyranny of their enemyes. But heerein there are two intollerable faults: one is that they which patch vp such a Pageant of the Supper, faigne that they haue their masse there, & would that it shuld be so thought: the seconde, is, that their goodly father of whom they receiue it, giueth it thē not as a Christian pastor, but in the condition of a popish priest. They think that they haue goodly bucklers and defences, in saying, that the singer of their Masse hath no intention to make them worship the bread or the wine, that hee omitteth the Canon, wherein are the greatest impieties, and that he giueth the sacrament to all the company vnder bothe kinds. But when this shal come before the great iudg, they shall feele what they haue gotten by such goodly glosing pretextes: yea they ought already to feele thē, and I reporte me to the prickes & stingings they haue in their consciences: And this is the place where this matter must be decided: For without making any longer enquiryes, they knowe what they pretende to shewe, aswell to the enemyes of GOD, as to all the common people. It must needes be that God denye himselfe, if he allow an act of such a profession. Whē [Page 9] all the men of the world s [...]all haue conspired togither to iustifie thē. yet shal not the hablest of them be euer so absolued, that he shal not halt downe right on both sides. Now God hath declared by his prophet, that no such halting shal euer be found good. Concerning the man whome they take to be the minister of their Sup­per, it is a very mockery to goe about to make him ca­pable of any such office, yea, but (say they) the woor­thynesse of the sacramentes doe not depend vpon the worthynesse of the persons. I graunt it, and I say far­ther, that if a Deuil should minister the Supper, it were not the worse: and contrarywise, if an Angell should sing Masse, it were not a poynt the better. But we are nowe in hand with another question: to witte, whe­ther the orders of the Pope giuen too a Munke or a Fryer, make him fit to execute the office of a Pastor. If they reply that they meane not that hee should doe any thing therin, and that they choose him not in any such condition: the thing sheweth the contrary. But let vs put the case that concerning them, they haue no such regarde, yet haue I alwayes to stande vppon the outwarde profession which they make. Nowe it is manifest that they couer themselues vnder the vizard of a priest. For the dew celebratiō of the Lords supper, it wer meete for them, to seperate themselues from the ranke of Idolaters, because they haue nothing heere­in common with them. In steade of dooing this they goe as it were to be matriculated and incorpora­ted amongst them, and faigne themselues to be mem­bers of the same body. And heerevpon they would make vs to be lyke those ancient heretiques who con­demned the vse of the sacramēts for the vices of men: as though we looked vnto mens particular vices, and [Page] not rather to their cōmon state and condition. I pass ouer this briefly, but as little as I haue touched therof is more then enough to conuince so villanous an impudency. Notwithstanding if they bee so blockyshe, that they will vnderstand nothing thereof, the worde of God ought to suffice vs. As when the Lorde saithe by Ieremie,Iere. 4.1. O Israel if thou returne, returne vnto me. The which wordes shew in what simplicitie we ought to walke before God, without turnyng backe agayne to any thing not allowed of him.Actes. 14.15 And this is the cause why saint Paule protesteth, that he was sent too con­uerte the vnbeleeuers from their vanities to the li­uing God: as if hee shoulde haue saide, that it was no­thing to make men to chaunge an yll custome, with other hypocrisies: but they must roundly abolish su­perstitions, to the ende that true religion maye bee e­stablished in her owne puritie and holynes: For with­out this, men cannot come directly to God: but they stagger & reele, not knowing which way to turne thē ­selues. There are others who are come so farre to forsake the masse: but they would retaine certaine pat­ches of that which they call the seruice of God: to the ende not to be accounted (as they say) altogeather for prophane people. And it may be, that there are which go that waies of a good affection: at the leaste I am content to beleeue so: but whatsoeuer purpose they haue, yet this may we not say, that they therfore keep a streight rule, & a good mesure therin. Some wil say, we can wel go to their baptismes: For therein there is no manifest Idolatry. As though the Sacrament were not there defiled diuerse waies, so that it should seeme that Iesus Christ were yet in Pilats house, to be boxed on the eare, & abused with all reproche and villanie. [Page 11] To conclude, whereas they say, that it is to shewe that they are a people not without religiō, if they should be demaūded vpō theyr cōsciences why they do it, they would answere that it were to please the Papistes, and to make a shew to the end to shun persecution. Other­some spye out theyr time not to come while masse is a saying: and yet they come to Churche, to the end men might thinke they were there. Others onely for theyr part keepe themselues to euensong; but I would faine knowe of them, whether they thinke it nothing to cense their Idolles, and that a solempne praier bee grounded vppon the intercession and merites of any Saint: whē they sing Salueregine, a thing so stuffed with execrable and diuilish blasphemies. I passe ouer that the singing it selfe in an vnknowen tongue, is a many­fest prophanation of the holy Scripture, and of the prayses of God: as saint Paule doth admonishe in the 14. of the firste to the Corinthians. But admit, that this last fault be pardoned them, if they come to euen song to geue some testimonie of their Christianitie, this shoulde especially be done at their great feastes They wil make there a solempne incensing of theyr chiefe Idols: which is a kinde of Sacrifice as the scrip­ture sheweth: and likewise this was a common fashi­on that the Heathen had too make those that were weake to renounce God. And this is the speciall quar­rell for which the greatest parte of Martyres haue suf­fered death: to wit, because they would not make per­fumes and burne incense too Idolles. When these men bee come thus farre that they receiue in theyr noses the sauour of the Censours, they infecte them selues with the pollution which is there cōmitted: and they thought that this so great wickednesse muste bee [Page] hid and couered. But I pray these in the name of God, that they will marke well that which is said here that the Idols ought to be in so great detestation to a faithfull man, that they should not bee taken in his mouth for feare of defiling him. This onely woorde vndoubtedly ought rather to pul vs backe from al that might entangle vs amiddest the pollutions of Ido­laters.

But nowe to speake more freely of all those that woulde keepe a meane betwixt God and the Deuill, they are double faced hypocrites: and I can finde no better comparison too painte them out liuely in their colours, then that of Esau: For when he sawe that I­saack his father sent Iacob into Mesopotamia to take him a wife, for asmuche as those of the Countrey of Canaan displeased both him and Rebecca his wife, so farre foorth as they hated them deadly, to satisfie his parentes in parte, he tooke him a newe wife: but hee forsooke not her whō he had alredy. He kept the euil then whereof Isaack complayned: but to botch vp the matter in some sort, he huddled vp a newe marriage. So, they who are so wrapped in the world that they cannot follow that which GOD commaundeth, they make many medlayes, and hotchpotches of sundry sortes, that in some sorte they maye conforme them­selues too Goddes wyll: but they cease not for all that, alwayes too retaine some corruption, so as all that they doo, is neither pure nor sincere. I know very well that there are many poore soules in great perplexitie, who without hypocrisie desire to walke the ryght way, and yet notwithstanding they can not ridde them selues from many doubtes: wherat [Page 12] I doe not much wo [...]nder, considering the horrible confusion that is in the Papacy. In very deede I much pitie theyr case, who seeke the meanes that they may to serue GOD, keeping them selues if it were possible, amongest the enimies of the faith. But what? I know not what else to do either to the one or to the other, but to shewe them wherein they haue faulted, to the ende they may amend it.

If any will come and demaunde this or that parti­cularly, I will sende suche enquirers to that generall rule of GOD which I holde. I speake this, because there are some so importune, that a man shall neuer haue doone, if he would answere all theyr doubtes. Such people may rightly be compared to them who after they haue hearde a Sermon, wherein they are ex­horted without superfluitie & pompe soberly to hear­ken vnto it, would rather haue the preacher to make theyr Hose and sewe their shooes. Well, what muste we doo then? wee haue in all this a certaine marke whereunto we must aime: that is, that the zeale of Gods house do euen eate vp our hearte, and so moue vs that we take vppon our selues all the dishonours and opprobries which are doone vntoo vs for his name.

When such zeale shall be well kindled in our heartes, and shall not be like stubble set on fyer, and quickly quenched, but shall burne continually therewith: a man shall bee so farre of, from ma­kyng shewe too approue the abhominations where­with GOD is dishonoured, that it shall bee im­possible for vs too holde our peace, and too dissemble when we see them.

And let vs marke well that it is saide: The zeale of Gods house: to the ende we shoulde knowe that this is too be referred to the outward order which is in the church, to the end wee shoulde exercise our selues in the con­fession of our faith. I way not those mockers, who say that I can talke trimly of these matters, liuing at mine own ease: for they haue no great adoe with me, forasmuche as it is well knowen that I haue no land heere. And as muche say I of all these phi­losophers who geue sentence thereof, without knowledge of the cause. For seeing that they will not hearken vnto God, who speaketh vnto them, to teache them, I cite them too appeare before his iudgemente seate, where they shall heare their sentence, against which there shalbe no more question of replie. Seeing they will not now heare him as their maister, they shal then vnderstande him too bee theyr iudge in spite of their teethe. The best able and craftiest shall there find thēselues ouerreached & deceiued in their accoūt. Let thē be as wel exercised and trained as can bee, to ouer­throwe or to darken the trueth: yet their Miniuer hoodes and badges wherin they are woont so proud­ly to vaunt them selues, and in highly esteeming them selues to deceiue them selues, shall not geue them the victory. I speake this because my Lordes the Coun­sellours, Iudges, and Aduocates not onely enterprise too pleade against GOD too haue a priuiledge to mocke him: but in reiecting the holy Scripture they spewe out their blaspemies, as Soueraigne and vn­reuocable determinations and sentences. And suche manner of Idolles wyll bee so prowde that when they haue once spoken a woorde, they cannot a­bide that reason or trueth haue anye place. But [Page 13] yet this I shew them by the way that it were much better for them to think what an horrible vengeance is prepared for all those that turne the trueth of God into a lye. Let not these chamber and carpet Doctors take heere any higher estate vpon them then is fit for them. For this were to chatter againste our heauenly maister, to whome it is meete that all we giue audi­ence. These goodly titles auaile nothing heere too exempt any man from iudgement: except it bee that the Lord Abbots, Pryors, Deanes, and Archdeacons be constrained to lead the dance in this greeuous con­demnation that God shall pronounce. Now although my Lordes the Courtiers were woont too please men with their holie Water, yet they shall not so please God. To conclude, let all these trifling Spendthriftes Iesters and Praters holde their tongue, and not caste foorth their accustomed cauills, vnlesse they wil feele his mightie hande, at whose woorde they ought too tremble. This is a foule errour to make men beleeue, that in taking me to be their aduersarie they shall not haue God any more to be their Iudge. Let them then blot my name out of their papers in this matter, I pre­tende therein nothing but that God may be hearde & obayed, and not to gouerne mens consciences accor­ding to my appetite, not to lay any necessitie or lawe vpon them. Concerning others, that reiect not Gods word in such pride and outrage, and yet notwithstan­ding are so weake and sluggish, that one cannot make them once to wag, I exhorte them that they take bet­ter heede unto themselues, not to flatter themselues, as they haue doone hetherto. But that they open their eyes, & awaken, to see and to feele their wretchedne [...] and miserie. I knowe the difficulties and straight [...] [Page] wherein they are, neyther doe I speake vnto them of seruing GOD purely among Idolaters, as of an ea­sie matter: but if they want strength, let them flye vntoo GOD, too the ende hee may fortifie them, and they may learne to preferre his glory before all the thinges in the worlde. I desire al the poore faith­full ones that are in the Papacie that they wyll mark this, as the Prophet Ieremie beyng in Ierusalem, sente the same lesson too the people that were kept in captiuitie at Babylon. If the tyrrannie of the Pope and of his bee so harde and cruell, the Iewes of that time had their parte thereof: And yet notwithstan­dyng they were commaunded too detest and abhorre the Idolatrie of Chaldea, euen in the very bosome of the Countrey: For it is no reason that the tyrrannye of men shoulde empayre or diminish the due honor that wee owe vnto GOD. There is here no excep­tion or priuiledge, for great or small, rych or poore. Let all men therefore bowe downe theyr neckes, let the poore feare, least he saying for feare I knowe not what to do, GOD aunsweare, neyther knowe I what too make of thee. Let not the ryche be drun­ken with theyr ease, as it were lying vppon theyr Bedde? But rather let them learne by the Apostle Sainte Paule his example too accounte all but Dung and losse, which may turne or hynder them from Christian life.

In the meane tyme, let not vs forget for our parte, that which I touched in the beginning: that is, too applie this to our instruction, too bee alwayes ready into what coast of the world so euer wee shall be car­ried, or what thing soeuer happen vnto vs, too con­tinue [Page 14] stedfaste in the sincere confession of our faith, detestyng all superstitions, and Idolatries and abu­ses which are contrary too the trueth of GOD, dar­ken his honour, and ouerthrowe his seruice.

ALL the exhortatiōs that can be made vnto vs to suffer patiently for Christe his name, and for the Gospels cause, shall haue no place, if wee bee not well assured of the cause for whiche we fyght. For when the question is of forsaking our lyfe wee must be well resolued and certayne, wherefore it is. And such constancie can not bee in vs, vnlesse it bee grounded in the certain­tie of faith. It is true that certaine wyll foolishly and rashly venter too die, too vpholde certaine foolishe opinions and dreames, that they haue conceyued in theyr owne braine. But such headinesse deserueth ra­ther to be holden for frensie, then for Christian zeale. As also in verye deede there is no stayednesse not [Page] setled vnderstanding in such people which so cast them selues into peril with such headie rashnes. Howsoeuer it be there is nothing but a good cause, that maketh god to auow vs for his Martyrs: for death is cōmon to all. And the childrē of God shalbe cōdemned withlike ignomie and torments as Theeues are: But God ma­keth a difference betwixt them, in so much as he can not deny his owne trueth. Nowe it is requisite that on our parte, we haue a certaine and vndoubted testi­monie of the doctrine, for which we suffer. Therfore (as I haue sayd) we cannot bee mooued nor earnestly touched by any exhortations, which may bee made vnto vs to suffer persecution for the Gospel, if there be not a true certaintie of faith imprinted in our heartes. For it is not a naturall thing too hazarde our liues at aduenture. And when we shall doe it, it shalbe nothing but rashnesse, and not any Christian vertue. Finally, God will allowe nothing of all that we shall doe, vn­lesse we be fully perswaded that it is for him and for his quarrell that we are molested, and that the worlde is enemie vnto vs. Nowe when I speake of such a certaintie, I meane not onely that we must knowe to discerne betweene true religion, and the abuses or fol­lyes of men: but also that we be well perswaded of e­uerlasting life, and of the crowne which is promised vnto vs from aboue, after that wee shall haue fought heere beneth in this world. By the way let vs note that these two pointes are requisite, and ought not to be se­parated the one from the other. It is meete for vs ther­fore to begin at this poynt, thorowly to knowe what our Christianitie is, what manner of faith it is, that we haue to holde and to followe, and what rule it is that God hath giuen vnto vs: and that we be so tho­rowly [Page 15] armed with such insti [...] [...] able, boldly to condemne, all the fal [...]es, error [...] and superstitiōs, that Satan hath brought in to corrupt the pure simplicitie of Gods doctrine. Wherefore a man ought not at this day [...], if he see not many people which are disposed to suffer for the Gospell: and that the most part of th [...]se which are na­med Christians know not what christianitie is. For all are, as it were ignorant, and they make no recko­ning too heare o [...] to reade but it [...] haue some little tast of the Christian faith. And this is the cause that there are very fe [...] setled, and if they be assaulted they are found straightway to be scatte­red. This ought to stirre [...] to [...] dili­gently after [...] of God, to the [...] certaine therof. But yet this is not al, that [...] tho­rowly instr [...]ed & [...]ght. For we may see that those which [...] to be (as it were) altogether setled in good doctrine, who [...] [...] af­fection in them, [...] if they had neuer kno­we [...] any thing of GOD, vnlesse it be by some flying fantasie. And why is this, vnlesse it be bicause they ne­uer comprehended the maiesty of the holy Scripture And in deed [...] cōsi­der that it is go [...] that had sp [...]kē [...] it is very cer­taine that we should be [...] att [...] to hearken, & also doe it with greater reuerence. When we should thinke that in reading the holy Scripture, wee are in the schoole of Angels: we should haue another maner of care and desire, to exercise our selues in that doctrin that is set foorth vnto vs. We see nowe what manner of meane it is, whereby we shoulde prepare our selues to suffer for the Gospel to wit, that we haue profited [Page] thus far in the schoole of God, that we are resolute cō ­cerning true religiō, and cōcerning the doctrin that we ought to hold, that we can despite al the subtilties and crafts of Satan, al mens inuentiōs, as things not onely friuolous, but also accursed, for as much as they cor­rupt the christiā puritie, & that herein we differ as the true Maryrs of Iesus Christ, frō those franticke ones which suffer for their foolish opinions. For the secōd, that being certaine of a good cause, we be so inflamed as it becōmeth vs, to follow God throughly whither soeuer he calleth vs: that his word haue such authority with vs as it deserueth: & that being withdrawen frō this world, we be as it were rapt vp & rauished to seek the heauēly life. But this is a thing more then strange, that the light of god shining at this day, as clearely as euer it did, that there is so smal zeale as it is pitiful to behold. If we be not confounded with shame, it is so much the worse: For to be brief if we should come be­fore that great iudge: where the euil that wee haue la­bored to couer, shal be brought to light, with such re­bukes & reproches, we shal haue wherwith to be altogether swalowed vp. For if, we be boūd to beare wit­nes to GOD according to the measure of knowledge which he hath geuē vs frō whēce I pray you is it that we are so feareful & so cold to enter into cōbat, seeing that he hath in suche sort manifested him selfe in this time, that it may be said that he hath opened and dis­plaied the great treasure of his secretes? Muste it not heedes be saide that we would not haue any thing too do with God? For if we had any regard of his maie­stie, we durst neuer be so bold too turne the doctrine which proceedeth from his mouth, into a philosophy or I know not into what idle speculation, To be short [Page 16] there is no excuse that we should not be greatly a [...] med, yea that we shold not haue an horrible condem­nation, hauing knowē so much of the trueth of God, and hauing so little courage to mainteine it. Aboue al when we shal loke vnto the Martyres that haue bin in times past, we shal find pass [...]ng great cause to detest the villany that is in vs. For the greatest part were not so mightily exercised in the holy scripture, to haue tho­row knowledg to dispute of al things they knew that there was one God, whō they ought to worship & to serue. Also that they were redee [...] by the blood of Iesus Christ, to the end they might p [...] the confidence of their saluation in him and in his grace. And f [...]ther that al that which had [...]in fo [...] [...] was no­thing but f [...]th & [...] wherby [...] con­demne al Idolatrie and superstitions. To [...] their diuinitie was there is one God which hath created al the world, & hath declared v [...]to vs his will by Moy­ses, by the prophets, & [...]lly by Iesus Christ & his a­postles we haue [...] who hath bough [...] vs by his blood & through whose grace we hope to be saued. All the Idolatries of the world are accursed and execrable, hauing nothing but this they wēt stoutly & freely either to the [...] or to some other kind of death. And this was not for [...] but in so great troups that the nūber of those which went through the hands of tyrants, was as it were infinit. We a [...] for our parts so great clarkes as none can bee greater: (at the least wee think for) & indeed cōcerning the vnderstanding of the holy scripture god hath so liberally delt with vs as he hath neuer done with any age. Notwithstāding ther is hardly found one drop of zeale. Now to nourish such slouth there is no other way, vnlesse we would wil­lingly and wittingly prouoke the vengeance of God [Page] what then must wee doe too gette a good courage? We haue to consider in the first place, that there cā be no more pretious a thing before God, thē the cōfession of our faith: for we do little know how god esteemeth it, whē our life which is nothing, is more deare vnto vs thē it. And herein we shew a marueilous beastlines. For we cānot spare our life in this point, but we must cōfesse that it is more esteemed of vs then the honour of God and the saluation of our soules. A certayne Heathen, had the knowledge to saie, that it was a mi­serable thing, to forsake and betray the cause why we liue, for the conseruation of our life: notwithstanding he and such like neuer knew truely, to what end men were placed in this world, and wherefore they liued therein. It is true that they k [...]we well, that a man ought to followe vertue, that he ought to mainteine him self honestly & without blame: but all their ver­tues were nothing else but colloures and shadowes. We knowe much better, whereto our life ought too be applied to wit, that we glorifie God, to the ende that he may be our glory, without this woe vpon vs, and we cannot prolong our life vppon the earth one minute, but that wee shall alwayes heape vpon our heades, so muche the more malediction. Notwith­standing we are nothing ashamed, for the redeeming of a fewe dayes for this feeble life to renounce that e­uerlasting kingdome, and to separate our selues from him, through whose power we are mainteined in this life. If a man aske the veriest idiots, yea the most bru­tishe people of the worlde, wherefore it is that they liue, they dare not simply say, that it is too eate, too drinke, and to sleepe. For all men knowe that they are created to a more noble and excellent ende. And [Page 17] what other ende shall we finde out, vnlesse it be to ho­nor God, and to suffer our selues to bee gouerned by him, as children of a good father: to the end that after we shall haue finished the voyage of this coruptible life, we may bee receiued into his euerlasting inheri­taunce: And this is the moste principall thing, yea and all in all. When we make no account thereof, and that we are so ill inclyned to a beastly life, which is worse then a thousand deathes, what can we alleadge for our excuse? To liue and not to knowe wherfore this is euen against nature. To reiect the causes wher­fore we liue, for the desire of prolonging our life, as it were for three dayes, too the ende to liue in this deceitfull worlde, and beeing separate from God, is such a bewitching and madnesse, as I knowe not by what name to cal it. But because that persecutiōs ceasse not to be hard & bitter vnto vs, let vs marke howe and by what meanes, christians may strengthen them selues to patience, euen to the laying downe of their liues for Gods trueth. The text which we haue re­cyted, when it shall bee well vnderstoode, is sufficient inough for to leade vs heerevnto.Heb. 13.13. Let vs goe foorth (saith the Apostle) of the Cittie, after our Lord Iesus Christe, bea­ring his reproch. First of al he exhorteth vs, although that the swoordes were not drawen against vs, nor fyers kindled for to broile and burne vs, that yet we cannot be truely ioyned and knit to the sonne of God, so long as we are rooted in this world. Wherfore a Christi­an although he be in quiet, yet he must haue one foote alwayes lifted vp, to match towardes the battell: and not onely this, but hee must haue his affection with­drawen from the worlde, although that his body dwell therein. Admit that this at the first fight seeme [Page] vnto vs very blunt, yet ought we well to content our selues with this word of S. Paule: that is, That wee are called and appointed to suffer persecution. 1. Thes. 3.3. As if he should say: that such is the conditiō of our Christianitie: that we must needes enter in and passe thorow this path, if we will followe Iesus Christ. In the meane time, too ease our infirmitie, too sweeten and mitigate the trouble and heauinesse that persecutions may bring vnto vs, we haue this great and sweete comfort, & that is, that in suffering for the Gospel, we followe as it were step by step the sonne of God, and wee haue him for our guide. If it had beene simply saide vnto vs, that to bee Christians we haue to march thorowe all the oppro­bryes of the worlde, to come freely to death as often as it should please God, we shold haue had some coul­lor as it should seeme to replye, that this were a very strange thing and farre from our nature, to wander so without a guide. But seeing we are commaunded to followe our Lorde Iesus, his leading is more right and honourable, then for vs to refuse it. But to the ende that wee may bee better touched, it is not onely sayde that Iesus Christ goeth before vs as our Captaine: but that we are conformed to his image: as S. Paule hath spoken in the 8. to the Romaines,Rom. 8. [...]9. that God hath ordeined al those whom he hath adopted to be his Children, that they should be made conforma­ble to him who is the head and paterne of all. Are we so nice and dayntie that we will indure nothing? then must we renounce the grace of God, whereby he hath called vs to the hope of saluation. For these are two things, that can not be sundred, too be a mēber of Iesus Christ, & to be exercised with many afflictiōs. Surely we ought a great deale more to esteeme such a confor­mity [Page 18] with the sōne of God thē we do. It is true that in the world, to suffer for the Gospel is a thing condem­ned: but seeing that we know that Infidels are blinde, ought not we to haue clerer & better eies thē they? It is ashame to be afflicted of thē which occupye the place of iustice: but S. Paul sheweth vs by his exāple that we haue gretly to reioice our selues in the woūds of Iesus christ, as it were in certain imprinted marks, by which God acknowledgeth vs, and auoweth vs for his. And we know what S. Luke reherseth of S. Peter & Iohn:Act. 5.42. to wit, that they reioyced, that they were accounted worthy too suffer infamy & reproche for the name of our Lord Iesus. Loe two things quite cōtrary, igno­my & dignitie: yea inasmuch as the world being mad and outragious, iudgeth contrary to all reason: and by this meanes turneth the glory of God into dishonour. But for our part let vs not refuse, cōcerning the world to be defased and basely estemed, that we may hereaf­ter be honored before god & his angels. We see what pain ambitious men take to obteine the order of some king, & what triūphes they make therof. The sonne of god presēteth his order vnto vs, & euery one despiseth it. I pray you in doing this are we worthy to haue a­ny thing cōmon with him? Our voluptuousnesse is here bitten and can perceiue nothing: for these are the true armes of heauenly nobilitie. Prisons, banishmēts cursed spekings, import nothing but altogether shame & reproch in the fātasie of men: but what shal let vs to look vp vnto that which God hath iudged & pronoū ­ced therof, vnles it be our own infidelitie? Wherefore let the name of the sōne of god haue such credit amōg vs as it deserueth, to the end that we may learn to take it for a singular honor, that he setteth his marks vpō vs otherwise [Page] our vnthankfulnesse is intollerable. If God handle vs according too our desertes, hath hee not iust cause, too chastise vs dayly a thousande kinde of wayes: yea which is more, a hundred thousand deathes, were not sufficient for some litle portion of our misdeedes. But by his infinite goodnesse he putteth all our faultes vnder his feete and abolisheth them: and whereas he might punish vs as we haue deserued, he findeth a wō ­derful meane, to cause our afflictions to be turned too our honor, & a speciall priuiledge: forasmuch as tho­rowe them, we are associated and knit into the felow­shyp of his sonne. And must we not say that when we disdayne such a blessed condition that we haue il pro­fited in the Christian doctrine?1. Pet. 4.15. And this is the reason why S. Peter, after that he hath exhorted vs, to walke holily in the feare of god, that we suffer not as theeues, Whoremaisters and Murderers, hee addeth by & by, that if we suffer as Christians, therein we glorifie god with that benefite which he hath bestowed vppon vs. It is not without cause that he hath spoken so. For who are we I pray you, that we shoulde bee witnesses of the trueth of GOD and procurers of the mainte­nance of his cause? Loe we bee poore wormes of the earth, creatures ful of vanities and lyes: and yet God wil that his trueth be defēded by vs: which is truly so greate honour that it apperteineth not, no not too the angels of Paradise. Ought not this consideratiō alone sufficiently inflame vs to offer vp our selues vnto god, seeing that it pleaseth him to imploy vs to so honora­ble a thing? Notwithstanding many cannot withold them selues from reasoning against GOD: or at the leaste from making theyr complayntes for that GOD dooth not better supporte theyr weakenesse. [Page 19] It is a merueilous matter (say they) seeing that GOD hath chosen vs for his children, how he can suffer that wee shoulde bee so troden vnderfoote and tormen­ted of the wicked. I answere, although that it appeare not vnto vs wherefore he doth it, yet that he ought by good right to haue this authoritie ouer vs to bring vs in to order according to his pleasure. But when wee see that Iesus Christe is our patterne, ought we not too esteeme it a great blessing to be made like vnto him, without any further enquirie? Notwithstanding god sheweth vs most euident causes why hee will haue vs to be persecuted. When there shalbe no other thing but this admonition which S. Peter maketh,1. Pet. 1.7. wee are disdainfull and sturdy enough, if wee doo not reste our selues vpon it, that is, that forasmuch as gold and siluer which are but corruptible me [...]alles, are pu [...]ged and tried by the fire, it is good reason that our faith, which excelleth al the riches of the worlde,Psalme. 110. should be proued. God coulde very well crowne vs at the firste dashe, without making vs too endure any combates: but as hee woulde that Iesus Christe shoulde raigne in the middest of his enimies vntil the end of the world: so likewise he would that we being mingled amongst them, wee shoulde suffer their wronges and oppressiōs vntill that he shoulde deliuer vs from them. I know very well that the fleshe will spurne when it muste be brought to this pointe, but yet must the wil of god haue the maisterie. If we feele any contradiction in vs, we must not woonder at it. For this is very natu­rall, too flie the crosse: Notwithstanding let vs not cease to go forward knowing that god accepteth our obedience, so that we bring vnder and subdue all our senses and desires, to the end to make them subiect vn­to [Page] him: for the Prophetes and the Apostles went not so readily to death, but that they felte in them selues some desire of falling backe.Iohn. 21.18. Thou shalt be led thither (saith our Sauiour Iesus Christe vnto Peter) whyther thou woul­dest not. So when such feares of death shall pricke vs: let vs labour to haue the vpper hand, or rather let God ouercome for vs: and not withstanding let vs holde our selues assured, that this is an acceptable sacrifice vnto him, that we resist & fight against our affections, to the ende we may be wholy at his commaundement. And this is the principall warre, wherein God wyl haue those that are his to employ them selues: that is, that they enforce themselues, to bring downe all that which exalteth it self in their minds & vnderstādings, too turne them away from the path that is shewed, vnto them. In the meane time the consolations are so ample, that we may well say that wee are more then slouthfull, when we faile and waxe faint hearted. In olde time a great number of people, for the desire of a silly Garland of leaues, refused no trauaile, no paine nor trouble: yea they made no accounte to die: Not­withstanding there was not any one of them, whiche fought not at aduenture, being vncertaine whether he shoulde winne or loose the prise. God hath set foorth vnto vs an immortall crowne, through which we are made partakers of his glorye. Hee meaneth not that we shoulde fight at aduenture: but he promiseth vnto vs all, such a reward as wee ought specially too desire. What occasiō then haue we, to seeke any farther: doe we think that it is said in vaine that if we die with Ie­sus Christ we shal also liue with him? The triumph is altogeather like, [...] Tim. 2. & we shun to fight as much as lieth in vs. This in the iudgement of man is a doctrine quite [Page 22] contrary. I confesse it: and also when Iesus Christ pro­noūceth,Mat. 5.10. that they that suffer persecutiō for righteous­nes sake are blessed, he propoūdeth a sentence which is not easily receiued, in the world. Cōtrariwise, he wold that we shold esteeme that to be our chiefest happines, which our vnderstanding would iudge to be our grea­test misery. It seemeth vnto vs that we are miserable, when God leaueth vs to be troaden downe by the Ty­ranny and crueltie of our enimies: but the want is that we looke not vnto the promises of GOD, the which certifie vs that all shall turne to our good. We are throwen downe, seeing the wicked stronger then we, and to set their feete vpon our throte: but suche a confusion as S. Paule saith, ought rather to lift vs vpon high. Forasmuch as we are to to muche giuen, too imbusie our selues, with the presēt things of the world, God in suffering that the good are euill intreated, and that the wicked haue their sway, sheweth vs by euidēt signes, that a day shal come, wherin al that is now con­fused shalbe reformed. If the time seeme long vnto vs, let vs run to the remedie, and not flatter our selues in our vice: for it is certaine, that we haue no faith at all, vnlesse we lift vp the eyes of our soules to the com­ming of our Sauiour Iesus Christe. Now God to the end he might leaue no meane vnattempted, whiche myght be fyt to driue vs forwarde, he setteth before vs the promises on the one side, and his threatninges on the other. Doe we thinke that the promyses haue not power enough in vs? let vs ioyne the threatnings for too strengthen them. It is very true that wee must bee so muche the more peruerse and froward, not too adioyne more fayth then wee doo too the promyses of GOD, when the Lorde Iesus sayeth, [Page] that hee will auowe and acknowledge vs before his father,Mat. 10.32. so that we confesse him before men. And what is there that ought to let vs, that we shoulde not yeeld him that confession that he requireth.Luke. 12.8. When men shal haue doone their vttermost, they can doe no woorse but murder vs. And what shall eternall life be in com­parison thereof? I heape not not vp heere all the pro­mises conteined in the Scriptures, which tende to one and the same ende: yet (forasmuch as they are so oftē times repeated) we ought wholy to stay vppon them. But if when the plague hang ouer our heades, if three or foure be not enough, one whole hundred wil not serue to make vs to ouercome all aduersitie and con­trary temptations. But if God can not drawe vs vnto him selfe through gentlenesse, must wee not bee more then beetle blockish heades, when his seuere threat­ninges can do no more therein?Luke. 9:26. Iesus Christe citeth all those before his father, who shall through feare of bodyly death deny the trueth: and saith that both the body and soule,Mat. 10.3. shall be throwen too perditi­on. And in an other place hee sayth, that he will deny all those that shall deny him before men, vnlesse that wee bee too muche bereaued of all vnderstanding, these woordes ought to make our hear to stande vp­right vppon our heades, Howsoeuer it be, when wee shal not bee moued therewith as were meete, there re­mayneth nothing for vs but an horrible confusion: For in tha, tthat all the woordes of Iesus Christ do so little profite vs, we are conuinced of too to great infi­delitie. Wee shall haue alleadged too godly purpose that there is some pitie in vs, forasmuche as our na­ture is so brittle:Heb. 11.25. For it is said contrariwise that Moi­ses lookyng vnto GOD through faith, was strength­ned [Page 21] not to bow vnder any tentation. Wherfore when we are so soft and flexible, yea, that there is no zeale and constancie in vs, it is a signe that wee are vtterly ignoraunt both of God and his kingdome. When it is shewed vs that wee ought to be ioyned to our head, we thinke that we haue a goodly coulour to exempte our selues from it, by saying that wee are men. But they which haue gone before vs, who were they? It is true, that when we shall not haue the pure doctrine, al the excuses that we can bring foorth shall be vaine: but hauing so many examples which ought too serue for the greater approbation, so much the more are we to be condemned. But heere we haue twoo pointes to be considered. The first is, that all the body of the Church generally, was and shalbe alwayes subiect till the ende, to be afflicted by the wicked: as it is saide in the Psalme.Psal. 12 [...].1.2. They haue vexed me from my youth vp, they haue drawen the Plo [...]e vpon me from one ende to another. The holy Ghoste bringeth in the olde Church speaking, to the ende that we, after wee haue knowen the afflictions thereof, we should not finde it straunge or troublesom if the like at this day be done vnto vs. Sainct Paule al­so drawing this place from an other Psalme where it is said, Wee haue beene as sheepe that are led to the slaughter, Rom. 8.36. sheweth that this was not for one age alone:Psa. 44.23 but that it is and shal be ordinary and vsuall in the Church. So seeing the Church of God to beat this day troaden vnder, by the pride of worldelings, that one barketh, another byteth, that men torment it, and alwayes mis­chieuously deuise against it, that without ceasing it is assayled of madde Dogges and sauage beastes: let vs remember that this was doone vnto it of olde time. [Page] It is true that God may wel geue it sometimes certain truses and releasements. And this is it that is sayde in the Psalme before alleadged, hee cutteth asunder the cordes of the wicked. And in an other place, that he wyll breake theyr stuffe, for feare that the good doe not ouermuch vexe them selues, beeing too muche oppressed. But God woulde alwayes that his Churche shoulde bee tossed in this world, and be as it were in a continuall conflicte, reseruyng reste for it aboue in the heauens. Notwithstanding that yet the issue of these aflictions was alwayes blessed, and at the least GOD brought to passe, that being oppressed with many euyls, it was neuer vtterly oppressed, as it is sayde that the wicked with al their forces neuer attained to that,Psalm. 7.15. which they immagined: Saint Paule also reioyseth him selfe of the like too shewe, that this is a continuall grace of God:2. Cor. 4.12. We (sayth he) endure tribulations, but we are not there with distressed, wee are poore but we are not destitute: we are persecuted but we are not forsaken: we are cast downe but we pe­ryshe not, euery where bearyng about in our bodies the dying of our Lorde Iesus, too the ende that his life maye bee made many­fest in our mortall bodies. Such issue as wee see that God hath geuen in all tymes in the persecutions of his Churche, ought well too encourage vs, knowing that our Fathers, who were brickle men as wee are, had alwayes the victorie ouer theyr enimies: in as muche as they remayned stedfast in patience. But I doo but touch this poynt briefly, to the ende I may come to the seconde, the which more agreeth to our purpose: that it is to make our profite of those particu­lar examples of the Martyrs, which haue gone be­fore vs.

Nowe there are not onely two or three of thē, [...] a thicke and great cloude, Heb. 12.1. as the Apostle saith in the Epistle to the Heb. Wherby he signifieth th [...] the number is so great, that it ought as it were euen [...] [...]p our eyes. And that I be not too tedious, I [...] onely the example of the Iewes, which were persecuted for true Religion, aswell vnder the tyranny of Antiochus the King, as also a little after his death. We cannot al­leadge that it was a small number of people: for there were then as it were a greate armie of Martyrs. W [...] cannot say that it was of Prophets, whome God had separated from the common people for the women & young infants were of this company. We cannot say that they were let go for any prise: for they were tor­mented as cruelly as was possible. Wee heare also that which the Apostle sheweth vs therof.Heb. 11.35. Some (sayth hee) were hanged vp like belles and [...]ked making no account to be deliuered, to the end [...] they might receiue a better resurrecti [...] Others were tryed by [...]kings and scou [...]ging [...] y [...] by ban [...] and prisonment others were [...] or [...] [...]sunder: other wandred vp and downe hither and thither, in wildernesses by [...] and Caues. Let vs now enter to make comparison of them with vs. If they suffred for the trueth of God, which was yet so darke at that time, what ought wee to doe in this great light that shineth nowe? God hath spoken vnto vs as it were with full mouth: the greate Gate of the kingdome of Heauen is opened, Iesus Christ hath called vs vnto him, beeing come downe vnto vs, to the ende that wee shoulde haue him, as it were presente before our eyes. And what a shame shall it bee vnto vs too haue lesse zeale to suffer for the Gospell, then they had which onely saluted and behelde the promises of GOD, as it were a farre off? [Page] Which had but a little Wicket open to come to the kingdome of heauen? which had nothing but a cer­tayne remembraunce and figure of Iesus Christe? These t [...] cannot be expressed with mouth as they are woo [...]e: wherefore I leaue them to euery one to meditate vpon.

Nowe this doctrine as it is generall, so ought it to bee putte in practice of all Christians: But euery one ought to applie it to his own vse as necessitie shal require. I speake this to the end that they which see thē selues in no apparant daunger, shoulde not think that it is superfluous vnto them. They are not at this time in the handes of Tyrantes: but what know they how God wyll deale with them heareafter? Wherefore we ought to be so armed afore hande, that if any per­secution, which we haue not thought vpon shal come vpon vs, we be not takē at vnwares & vnprouided. But I feare me that there are a great sorte of deafe eares to heare this worde. So farre of is it that they which are nice & liue at theyr ease, prepare themselues to suffer death when neede shalbe, that they haue no care too serue God whiles they liue. And yet neuertheles this ought to be our ordinary and continuall studie, and specially in this time wherein wee liue. In the meane time they whome God hath called to suffer for the te­stimony of his name, ought too shewe in verye deede that they were prepared long before, too stand there­to constantly. And then they ought to call into their remembraunce all the exhortations that they haue hearde in times paste: as yf a souldier shoulde take armes when the Trumpet doeth sounde. But what? there is no questiō of seeking starting holes to escape: I speake in respect of the greatest part: For persecuti­on [Page 23] is a true touchstone whereby god discouereth and trieth who are his. So farre of is it, that hee shoulde many tymes finde who is faithfull vnto him, vntill that they franckely offer them selues to death. But this is as it were an incredible thing, that people whiche boast of some little knowledge of the Gospell, dare o­pen theyr mouth to vse suche cauilations: For one sort say, what shal we gayne to confesse our faith to obsti­nate people, and to such who haue determined to fight against God? Is not this to cast pretious stones before swine.Mat. 8.38. As though Iesus Christ had not expresly de­clared that he wil that men confesse him amongst the most peruerse and wickedest men. If they be not ther­by edified, yet at the least they remayne confounded: of suche a sweete smelling fauour is that confession before God, howe deadly soeuer it be too the reprobate. Others also may be founde who saye, what shall our death profite? It rather falleth out to an offence. As yf God had lefte too theyr choyse too die when they thinke good, and when they shall see a fitte time. But contrariwise we approoue our obedience leauing the profite into his hande that shall come of our death. Wherefore in the first place, it behooueth that a chri­stian man, in what Countrey soeuer hee be, notwith­standing dangers and threatninges, that he fully deter­mine to walke in simplicitie, as God hath commaun­ded. Let him keepe hymselfe asmuche as he can from the rage of the woolues: so that the same be not done through the crafte of the fleshe. Aboue all let him re­signe his life into Gods handes. Hath hee doone this? If it fall out that he fall into the handes of enimies, let him think that God hath brought him into that place, and will haue him to bee one of the witnesses of his [Page] sonne, & therfore that there is no way to draw back, vnlesse it be in denying our faith to him, to whom we haue promised al duetie: both to liue & to die, and to whō we are & belong, although we had promised no­thing vnto him. Hereby I do not bind all men of ne­cessiitie to make a full & entire confesslinn of all that they beleeue, admit that they were therto required, Sainte Paule in this point hath vsed a good mode­ration, who was as readye as anye other freely too maynteine the cause of the Gospell, as he ought. And also it was not without cause that our Lord Iesus pro­mised that in such a case he will giue vs a mouth and wisedome: as if he shoulde say, that the office of the holy Ghost is not onely to strengthen vs to be bold & valiant: but also to geue vnto vs wisedome and discre­tion, to know how it becommeth vs to rule & gouern our selues in so great and hard a matter. The summe is that they which are in suche distresse, shoulde aske and receiue such wisdome from aboue, not folowing their carnall coūsel to seeke a way to escape, (as they say) by any crosse or by pathes. There are also which replye that our Sauiour Iesus Christ himselfe, answered not to them that asked of him. But I say first of al, that this serueth not to abolish the rule which he hath geuē vs, to make confession of our faith, when we are thereto required. Secondly I say, that he neuer dissembled too saue his life. Thirdly that he neuer gaue aunswere soo doubtfull, that it did not import sufficient witnesse of that which he had spoken: or rather, that he had not sa­tified them already which came to aske him further, as it were laying nettes to catch him. Wherfore let this point remain resolute amongst al christians: that is, that they ought not to accoūt their liues more deare [Page 24] then the testimony of the trueth, inasmuch as God wil be glorified in it. Is it in vaine that hee calleth all those witnesses (for the worde Martyrs signifieth the same) that haue answered to the enimies of the faith? Is it not because hee woulde haue them serue too suche purpose? And here euery one must not looke to his fe­low and companion: For God doth not shew this ho­nour to all to call them therto. And forasmuch as wee are geuen to marke others, the more we ought to take heede therof.Iohn. 21.18. Peter hauing heard at the mouth of our Lord Iesus Christ, that he should be led in his old age whether he would not, asketh what should become of Iohn his companiō. There is none of vs but he would willingly make such a reply. For this we imagine by and by: Why do I rather suffer then others? But con­trariwise Iesus Christ exhorteth all in general, and e­uery one in particular, alwayes to be ready, to the end that as he shall cal either one or other, euery man may march forth in his rank & order. I haue shewed before that we shal be ill appointed to suffer Martyrdom, vn­lesse that we be armed with Gods promises. It remai­neth now that we lay out a little more fully whereto they tend, not to specify al by peecemeale and exactly: but to shew the principal things, that god would haue vs to hope for, to the end to comfort vs in our afflicti­ons. Now these are briefly 3. thinges. The first is, that forasmuchas our life and death are in his hand, that he wil in such sort preserue vs by his power, that not one heare of our heades shal fal but by his licence.

Wherefore the faithfull ought to hold themselues assured into whose handes soeuer they shall come, that GOD hath not caste of the sauegard which he hath of theyr persones. If suche a perswasion were well [Page] imprinted in our heartes, we should be deliuered from the most parte of doubtes and perplexities that tor­ment and hinder vs from dooing our duetie. Wee see that Tyrantes are let loose: and hereuppon it see­meth to vs that God hath no further meane too saue vs: For this cause we are tempted to prouide for our selues, as though there were no more waiting vppon him. But contrarywise his prouidence which he hath declared vnto vs is such, as ought to be vnto vs an in­uincible fortresse. Let vs therefore labour to learne this short sentence, that our bodies are in his handes who hath created them. For this cause he hath some­times deliuered his owne after a miraculous manner, and beyonde all hope of men, as Sidrach, Misach and Abednago, from the fyery furnace, Daniel from the Lions denne, Peter from Herodes prison where hee was enchained fettered, and kept so straightly. By these examples hee woulde testifie vnto vs, that he holdeth our enimies bridled, though it seeme not so: & hath power to draw vs out, euen frō the mouth & middest of death whē he wil. Not because he alwaies doth it: But by keeping vnto himselfe the authoritie of disposing of vs both in lyfe and death, hee woulde haue vs fully resolued that he hath vs in his keeping: in such sort that whether soeuer Tyrantes looke, or with what fury soeuer they rushe vppon vs, that it is from him onely who is the orderer of our life. If he suffer Tyrants to kyll vs, it is not because our liues are not deare vnto him, and in greater recommendation an hundred fold then it is worthie, seeing it is so, that he hath pronoūced by the mouth of Dauid,Psal. 116.15. Esay. 26.21. That the death of his Saintes is precious before him, & sayth also by the mouth Esay: That the earth shall disclose the blood which see­med [Page 31] to be hidden. Let the enimies therefore of the gospel be as prodigal in shedding the blood of his Martyrs, as they will, yet shall they render a terrible accounte euen too the last and vttermost drop. They doe scorn­fully mock at this day when they burne the faithful & after they haue bathed themselues in their blood, they are so drunken therwith, that they care nothing at all what murders they commit. But if we haue pacience too waite, God will shewe in the ende that it is not in vaine that he hath set such an high prise vpon our life. In the meane time yf hee doeth vs no euill, that it ser­ueth to ratifie his Gospell, which in woorthinesse sur­mounteth heauen & earth. And the better to assure vs that God leaueth vs not in the handes of Tyrantes, as hauing forsaken vs, let vs call too minde the sentence of Iesus Christe, where he sayth,Act. 9.4. that it is hee whom they persecute in his members.

God had well saide before by Zacharie:Zach. 2.8. Hee that toucheth you toucheth the apple of myne eye. But this is yet more plaine, that if wee suffer for the Gospell, it is as yf the sonne of GOD were there in his owne person. Wherefore let vs knowe that Iesus Christe must for­get him selfe, if hee shoulde not thinke of vs whē wee are in prison, or in daunger of death for his cause: And let vs knowe that God taketh to his owne heart all the outrages that Tyrauntes do vnto vs, as if they were fastened to his owne sonne.

Let vs come too the seconde point that GOD in his promises hath set foorth vnto vs for our consola­tion: that is, that he will so susteine vs by the power of his holy Spirite, that our enimies whatsoeuer they do, or Satan theyr head, yet shall they not get the vp­per hande ouer vs. And in deede wee see how he dis­playeth [Page] his graces in suche a neede. For suche inuinci­ble constancie as is in the true martyres, is a sufficient shewe that GOD worketh mightily in them. There are two greeuous thinges to the flesh in persecutions: too wit, the one the rebukes and shame of men, and the other the tormentes that the body endureth. But GOD promiseth vs, suche assistaunce that through patience we shal ouercome both the one & the other. And he perfourmeth indeede that which he hath pro­mysed vnto vs. Let vs therefore take this buckler, too repulse and put backe all feares, wherewith wee are assayled, and let vs not restraine the power of Gods spirite too so narrowe a scantling, that we thinke not, but that he will easily ouercom al mens cruelties. And hereof amongst others we had an notable example in our time not too bee forgotten.

This is called also Dor­nick.A certain young man who dwelt here with vs bee­ing taken in the Citie of Tournay was condemned to bee but beheaded if he recanted: and too bee burned aliue, yf he continued in his opinion. When hee was asked what he woulde do, he aunswered simply: Hee that shall geue me grace too dye paciently for his name, he wyll geue mee grace to endure the fier. We ought too esteeme this sentence not as the sentence of a mortall man: but as a sentence of the holy Ghost, to the ende too assure our selues that GOD is as able to strengthen vs, and too make vs too ouercome all tor­mentes as too mooue vs too take any other kinde of meeker death in good part. Which is more, we see of­ten tymes, what constancie he geueth to poore male­factours who suffer for their offences. I speake not of the obstinate: but of those which comfort themselues in the grace of Iesus Christ, and by this meane receiue [Page 31] with peaceable heart the most grieuous punishement that can de doone vnto them: As we may see a no­table example thereof in the Theefe who was conuered at the death of our Lorde Iesus Christe. GOD who so mightily assisteth poore offenders, beeing worthily punished for their misdeedes, wyll he faile his who fight for his cause, that he wil not geue them an inuincible power? The third point concerning the promises that GOD hath made to his Martyrs, is of the fruite that they ought too hope for of their suffe­ringes: and in the ende if neede be of death it selfe. Nowe this fruite is after that hee hath glorified his name, & edified his Church through theyr cōstancie, when they shalbe gathered with the Lord Iesus Christ into his immortal glory. But because that wee haue spoken more fully of it before, it is enough nowe too bring it in our remembrance. Wherfore let the faith­full learne too lifte vp theyr heades on high too this crown of immortality & glory, whervnto God doth call them: to the end that he do them no hurte in ma­king them to forsake theyr present life for such a re­warde: and to be assured of this inestimable benefite, let them alwayes haue before their eyes this confor­mitie which they haue with our Lorde Iesus, too be­holde life in the middest of death, as he by the oppro­brye and shame of the crosse, came too that glori­ous resurrection in whiche consisteth al our felicitie ioye and triumphe.

I is woonderfull what a diuersitie a man shall finde in mens desires: and yet notwithstāding there is one thing wherein all agree and iumpe togea­ther, and that is to bee occupied here beneth in the worlde. Euery man may well haue his marke and meane by hymselfe: but this vanitie raigneth ouer all, not to seeke their good, and felicitie any where else but in this corruptible life. The which sheweth that men are wonderful brutish: For wee are created too an ende altogeather contrary and that is that hauing our conuersatiō in this worlde wee shoulde aspyre to that heauenly kingdome of GOD. And this is the cause, why this present life is called a pilgrimage or away. Wherefore whoso­euer will not depriue him selfe wittingly and wil­lingly of the euerlasting inheritaunce of the kingdom of God, hee must beginne at this point too cut of all foolyshe desires and light thoughtes, whereby hee may bee occupied and witholden in this worlde: [Page 35] so as his principall desire be to draw neare vnto God, and that nothing at the least hinder vs from making haste thither. I say at the least, forasmuch as it were very requisite that all our earthly affections which do nothing but cause vs to drawe backe from God, were fully rooted out of our heartes, to the ende wee maye runne through swiftly in this voyage wee haue too perfourme. But because we are so farre of from ha­uing a minde that is pure and voyde from all affecti­ons, it remayneth in the seconde place, that wee ouer­come all the lettes that may hinder vs, and followe our course howsoeuer it be: so as in the middest of our infirmities, we doe neuerthelesse preferre the hea­uenly life before all that is in this world. It remaineth nowe, that we see by what meanes wee may attayne theereto.

Nowe this is not in vs to deuise, but we must take these which God hath ordeined: of which the most principall are named heereby Dauid: to wit, the order and pollicie, that God hath established in his Churche that we be taught by his woorde, that wee woorship him all with one accorde, and cal vpon him, and haue the vse of the Sacramentes to ayde vs herevnto. And thus must wee be exercised, too the ende we way bee better & better confirmed in the faith, in the feare of God, in holynesse, in the contempt of this worlde and in the loue of the heauenly life. And to this purpose and none other, tendeth this that Dauid protesteth, that he hath a desire aboue all to dwel in the temple of God. For vnder this woorde of the Temple he com­prehendeth the libertie of hauing freedome purely to worship God with the faithful, to make confession of his faith, to pray & to be a partaker in the sacraments. [Page] For God for this time had chosen a certaine place, in which he woulde that men shoulde sacrifice vntoo him, shoulde doe him homage, protesting that they accounted him for theyr alone God, were instru­cted in his lawe, & had the testimonies of his presēce. And indeede he sufficiently expresseth what regard he had, in desiring to dwell in the Temple, when hee addeth, that he was in the beautie of God. Wherein he sheweth that the Temple of it selfe was nothing: but that he rested him selfe in the vse whereto it was consecrated and appointed. If we thinke that he was occupied with a materiall building of wood & stone wee shoulde doo him great iniury and wrong: For this were to charge him with superstition, and not too attribute it to his vertue. We ought therefore to bee resolued, that hee setteth foorth howe honourably hee esteemed the outwarde order and regiment whereby the faithfull are gouerned in the Church. To be short he signifieth that this is an inestimable benefite, and a espeiall priuiledge to be in the Churche of God, to be a partaker of those meanes, that that good father hath geuen to his children thereby too draw them to him. Let vs marke well who it is that speaketh. It is not a poore Idiote without knowledge and experience: but a Prophete, as excellent and as greatly enlightned by the holy Ghost as euer was any. Hee speaketh not of a thing profitable and good in the populare opini­on: but he protesteth for his owne parte, that he de­sired nothing more then that he might bee founde in the assemblie of the people of GOD, too the ende that declaring his faith hee myght alwayes bee more edified therein, through the doctrine of saluation which is there preached, and through the sacraments: neither onely in this place maketh he this protestatiō, [Page 36] but in many other places, as in the Psalme before go­yng, when hee saith,Psal. 26.8. O Lorde I haue loued the habitation of thine house & the place where thy glory hath his dwelling. Also in the 42. ps. As the Hart br [...] hee refreshed with the riuers of Water, so pa [...]teth my soule after thee O Lorde: My soule bur­neth with thyrst in seeking after God: Psal. 42.1.2 When shall it bee that I shall come and appeare before the face of the li [...]yng God? It had beene enough to haue spoken this: but his vehemente affectiō carrieth him higher: for he addeth immediatly that teares were his [...] d [...]yng the time that hee was depri­ued from comming too the Temple. Yea he sayth yet further that his hearte was powred out like water, when hee remembred the time wherein he went to the Temple praising GOD with the multitude of the faithfull. Afterwardes hauing mourned his fill and powred foorth his complaintes and griefes, hee findeth no bet­ter consolation, then in the hope that he had cōceiued that God would restore that benefite againe which he had loste. My soule (saith hee) why art thou vexed and vn­quiet within me? Psal. 84.12. yet shall I fynde againe the presence of the Lord As also in the 43. Psalme he repeateth againe the same matter. And especially in the 84. Psalme, he declareth howe he was affected towardes it. For after that hee hath cried out, O God of hostes howe amiable are thy taberna­cles! hee sayth that his hearte and his body d [...]e leape for the fer­uent desire that he hath to enter into the countes of the Lord. And he setteth downe the reason, that they which dwell in the house of God are blessed because they prayse him that is to say, they acknowledge his graces with one accord, & they reioyce in him, making cōfessiō of theyr faith. Seeing thē that dauid who was so much aduāced in al holines, yea & was as an angel of heauē dwelling in the world acknowledged that he had so great neede to be aided and stirred vp by the meanes that god had giuē to his people. [Page] I pray you what is too bee supposed of vs, who are so rude & earthly, whose faith is so weake, & whose reli­gion is so colde and barraine? Wee must needes con­clude, albeit that Dauid for the perfection that was in him might wel haue let slip such base helps, yet they are more then necessary for vs: considering the infirmity that is in vs. But what? They who are the perfectest know much better what they lacke them selues, then those which haue no perfectiō at all. What is Dauid so indued and adorned with angelical vertues? Why, this is to make him better too vnderstād, howe meet it was for him to be more enflamed by the preaching of the law, by the Sacramētes, and other like exercises. Contrarywise these glorious villaines that at this day make no reckoning of all these thinges, shewe euidēt­ly thereby, that they haue not so much as a droppe of of Christianitie in them: I speake of our corner cree­ping and caskate Philosophers, that liue in Papistrie. O it is a goodly matter (say they) and much to the pur­pose, that a man cannot be a Christiā vnlesse he not to Geneua, to haue his eares filled with Sermons, and to vse suche Ceremonies as are obserued in that Citie. Can not we our selues alone both reade & pray? Must men yet goe to Church to be taught, seeing that euery one hath the Scripture in his house? I answeare here­to, that wee binde no man to depart from that place where he dwelleth: yea when a man liues purely and serueth God as he ought amiddest the Popes tyrranny wee esteeme an hundred times better of him, then of our selues who are in libertie and rest. But the questi­on is heere of two poinctes, to wit, whether they that feeling their owne infirmitie, and commyng to seeke in a Christian Churche, such a confirmation as Dauid [Page 37] did at that time when the Temple was at Ierusalem, doe not well: Also whether all generally, and especi­ally those that are witholden by force ought not too sigh, seeing them selues destitute of the ordinary meanes, which were to bring them to GOD? The very beasts who haue no vnderstāding nor reasō, they wil bray after their pasture, and those who are called the children of God, shal not they care for that which serueth to nourysh and mainteine their faith? And yet they are not contended thus proudly too treade vnder foote the most precious graces of God, but they also scorne them which flie into straunge countries to seek them, & to reioyce in them. As touching their haw­tinesse, whereby they beare themselues in hande, that Sermons, Common prayers, and the Sacraments are thinges superfluous and vayne, there neede no other testimony to excommunicate, and banish them out of the Churche of God. And that it is euen so, Sainte Paule, sayth not that the order which God hath set in his Churche, is onely for the rude and ignoraunt: but he maketh it Common for all, exempting none. Hee hath ordained (saith hee) Apostles, Fa [...], and Doctour [...], Ephe. 4.11. for the establishing of the Sain [...], for the building vp of the bodye of Christe, vntill wee [...] of f [...]th, a [...] a per­fect m [...]n, into the measure of a [...]fecte age in Christe. Let vs marke well that hee sayth not that God hath lefte the Scripture to the end that euery one shoulde reade it alone: But hee hath instituted a policie wherein certain are appointed to teache & vnder this he com­prehendeth all other thinges which doeth, as it were depende therevpon. Wherefore though euery one may reade it priuatly, this leueth not but that they should heare it also publiquely. And to whō directeth [...]e [Page] but that they shold heare it publiquely. And to whom directeth he himself? to great & smal indifferētly. And doth he say that this is for one day? No surely he com­mandeth that this course be kept euen vntil death: for this was the tyme of our perfection. They therefore which disdain to keep themselues in this range to pro­fite in faith and al vertue by the common order of the Church, they can by nothing so much cut themselues of frō the fellowship of the childrē of God as by this. Let them excuse the matter as finely & as craftely as they list: yet the sentēce of S. Paule is most cleare, that none is neither aught to bee accompted of the body of christ, vnles that he submit himself to this general rule. Wherfore my brethren let vs humble our selues and let vs not tēpt god,Ephes. 4.4. thinking our selues able to fly without wings. But some mā wil say, it is possible that Da­uid spake for the time of those figures: bicause that thē god gouerned his people as it were little childrē, as al­so S. Paule saith:Gal. 4.3. & therfore that those feruent lamēta­tiōs & hearty requestes that he maketh cōcerning the tēple are not so fitt for vs, seing that we are cōpared to those, who being past our enfancie are come to a more ful age. To whom I answere first of al, that the necessi­tie of being taught by sermons, of being confirmed by the Sacramēts, of being exercised in publike praiers & the cōfessiō of our faith, is cōmon to vs with the aun­ciēt fathers. And herevnto tēd aswel the promises espe­cially those that are in the Prophet Esay, where God saith that his Church shal haue infinite childrē: & that after she hath cōceaued & brought them forth, she shall nurish thē vp. It cānot be denied that this belōgeth also to the kingdom of christ & to this our time especially. Now God expresly fendeth his children into the bo­some [Page 38] and lap of his Church. And wherfore is this, but that an order and rule might be kept, which hee hath appointed, to the end to gather his own togeather as it were by flocks? The which is notably expressed by an apt similitude, which the Prophet himself vseth in the 60. Chapter,Esay. 60. [...]. saiyng that the children of God shalbe at Donet who retire thēselues by flight into their Do [...]cetes: And what I pray you is that same Douecote there, but euery place where the worde of God is preached, where the sacra­ments are administred, and where the name of Godis called vpon & praised? Indeede they which weene too be so strōg that they haue no further need of this same outward order and gouernment, they il consider their owne state and condition. For wherefore hath God ordeined his sacraments. vnlesse because that we being clothed with our bodies, we are too vile to lay holde vpon spiritual things, vnlesse we be aided by these visi­ble signes? The angels indeede haue that trueth of the Sacraments, & this suffiseth them but God must come downe lower vnto vs, by reason of our rudenesse and ignorance. Let these fantastical Christians strip them­selues hardly of their bodies, & make thēselues angels of heauē, & then they may exempt thēselues frō those small helpes wherof they make so litle account. But it behoueth al those which acknowledge thēselues to be mē that they passe this way, to submit thēselues to the ordinary pollicy, that god hath cōmaūded to all those that are his. It is true that the grace of God is not boūd, nor the power of the holy ghost is not enclosed either in the sacramēts or in any other outward thing, that he shold not be able to worke whēsoeuer it plea­seth him without any meane: but here we intreat of the perpetual order that he hath set in his church: & not of that which he worketh extraordinaryly, as it wereby myracle. [Page] Neuerthelesse this is most true that they which are depriued of the vse of the sacraments, & of libertie to call vpon his name, and yet feele not their wretched and miserable condition, to the ende to bewaile it they are more blockish then brute beasts. I say farther that if Dauid had iust occasion in his time, to say. O Lorde how amiable is thy temple! Psal. 84. blessed are they that dwel in thy house. My soule burneth for very desire, that it hath to enter into the Courtes of the Lord that we ought to bee twise as much mooued and inflamed vnto this, at this day. For what were the benefites of the Temple, which Dauid so much lamenteth, euen that he is weary of his life, see­ing him selfe to be depriued of them? It is true that in substaunce they were the same that wee haue at this day: howbeit we knowe that these were but as darke shadowes, wherein GOD displaied not his grace so largely as we haue it at this present. For God hath declared himselfe so familiarly to vs in the order of the Church, that as a man would say, the very hea­uens are opened vnto vs. The Sacraments do not shew Iesus Christ so farre of as vnder the lawe: but setteth him liuely before our eyes. Wherfore we must needs be very vnthankful, if we preferre not these blessings farre before all that which Dauid might euer finde in the temple of Syon. We are not any more in the vtter Courts, as Dauid hath spoken. There is no more any vaile drawen, which might separate vs from the sanc­tuary. To be short, this is an euil honouring of the in­finite greatnesse of the benefites which God hath be­stowed vpon vs, when our desire is not equall at the least with that of Dauids. I speake this by a simple forme of doctrine. For the exhortation shall followe after in his place. It remaineth then that wee see next [Page 25] of all, what maner of desire this was, to the ende that we may conforme our selues vnto it, as vnto our rule. I haue asked; saith he, a thing of the Lord. By speaking of one thinge alone, he signifieth that he was so mightily gi­uē vnto it, that he cast al other things behinde his back as if he had quite forgotten thē. Was it so that hee in­ioyed all his other desires, in such sorte that there was nothing but this thing that fayled him? Contrarywise he was a fugitiue from the land of his birth, yea bani­shed from the house of his father, and from the com­panie of his Parents and friendes: he was spoyled of al his goods, and depriued of all his dignities & honours which were very great, his wife was rauished: to bee short, loe a man altogither desolate & quite forsaken. Neuertheles he lamenteth nothing but this one thing, that is to say, to haue accesse to the Temple, as also on the contrary parte, when he giueth thanks vnto God, for al the benefits which he had bestowed vpon him, after he had made mention of drinking and eating, of rest and other commodyties of the body: hee setteth downe for conclusion that he wil dwell in the church of God: whereby he protesteth that beeing at his ease and in all pleasure, notwithstanding he accounteth no­thing more pretious then to be in the company of the faithfull,Psalm. 23. to be lead vnto that same soueraigne hap­pinesse. Let vs then diligently marke that Dauid as­well in his afflictions as in his prosperities, had al­wayes this same courage to reioyce himselfe in this li­bertie that God had giuen vnto the children of Israel: which cannot be accounted any small vertue. Wee shall finde many who beeing oppressed with aduersi­ties and afflictions, doe remember God gladly: but as soone as they are deliuered from them, & that they [Page] find their ease, then they cast of all remēbrāce of him: yea, & which is most shameful they kick and fling a­gainst him, as resty Iades that are to wel [...]ed. Others so vexe thēselues & rage against god in their aduersity, that they cānot abide to heare any speach of him. Was not Dauid throwē downe with such an heape of mi­series, that hee seemed the most miserable creature in the world? And yet is he so far of frō being wounded with the grief of his mind to vexe himselfe, & disdain when god speaketh vnto him, that cōtrariwise it is the only way wherby he is cōforted: yea althogh he could not so soone thinke of God, but he lamenteth that he is banished frō his tēple, & shut out frō the vse of his sacramēts & other exercises of faith, yet hath heno greater pleasure then to lamēt such an euil. Now on the other side was not this his chiefest labor? Had he ouercome his enimies to be peaceable in his realme & renowmed amongst al? had he the meane to plūdge himselfe in all pleasures? yet for al that he remained firme in this, that his true felicitie is to haue accesse to the temple, to the end he might cōmunicat with the order of the church. Wherfore we see that he protesteth not in vaine too haue asked this one thīg: for it was so deare vnto him, that he did alwaies let goe the rest for it. Let vs see now who it is amōgst vs which hath such a iudgemēt as Dauid had. They who cōtēt thēselues with felicitie in those goodes which they haue in their handes, do they esteem the libertie of calling vpō the name of god purely, hearing his word preached, or vsing his Sacra­mēts, more then their domestical rest? There are very few that do so: but rather their fatnes maketh them so sluggish that they care for nothing but for their paūch & to make good cheare. To be short, the world is such that it setteth more store by a trough wel stuffed with [Page 25] meate thē for the church of God. If a mā speake of the troubles which may come, euery mā greatly feareth to be spoiled by warres, to suffer losses, griefes & hatreds: but they neuer make any recknīg of losing the prechīg of the doctrine of their saluation, of the pure vse of the Sacramēts, & such like helpes which serue to draw thē neare vnto god: & also one shal perceiue that they that are depriued therof are not greatly touched with it. If the reuenew come not in, at the ende of the yeere or at the quarter day, to the end they may keep such a traine as their ambitiō driueth thē to desire: if their gaine and trades decay, if their credite bee lost, they continually tormēt thēselues: notwithstāding the ordinarie pasture of the childrē of god (after which they ought greatly to hunger) is nothing vnto thē. And yet this is it that God sheweth very wel by that threatning that he ma­keth, that there cannot a greater euil come vntoo vs. I wil send (saith he) a famine, not of bread nor of water: Amos. 8.12. (as if hee shold say this is a smal matter:) but of hearing my woorde. Wherfore my brethrē let vs take good heede that we suffer not our selues, to be made brutish by the Deuil & by the world, to the end that we haue not alwaies this benefit in estimatiō aboue al others: that is to say, to be mainteined in the flock of god, vnder the outward or­der & gouernment which he hath placed amongst his owne. And this is yet better expressed vnto vs by that which Dauid addeth: that is, that he wil require again the thīg which he before had asked. Wherby he signi­fieth that he had not some sodain deuotiō, which was quickly cooled, but that he was cōstāt & stil remained searching after this benefite, wee shall see some which wil bee so well affected for a little time, that it seemeth the next day, they would forsak al that euer they haue: but this cōstācie wherof Dauid speaketh is a very rare thing. [Page] yea the most part in steed of blowing the fire to kindle the good zeale that God hath put in them, do witting­ly quench it. We haue the like testimony concerning Dauid in the Psalme which I haue already rehearsed: for because that it might haue beene layde before him that being driuen out of the Counrrey of Iudea, hee might haue gone here or there too some other place: He crieth out Thy Altars O Lorde of Hostes, my God and my King. As if he shoulde haue said that hee could not find a delectable place, although that he possest all the pala­ces in the worlde, when he had no entraunce into the Temple of GOD. He complaineth that the Spar­rowes and the Swallowes found a place there to make their Nestes, and that his condition was woorse. And why was this? Was it because he had neither cham­ber nor Kitchin? He saith not so but because he found no good nor meete place, forasmuch as he was shut out and driuen away from the Aultars of GOD. It is very certaine that if this doctrine were entred in­to our heartes, we shoulde not be so, neither one sorte soo hindred, nor the other so quite turned away from exercising our selues in the meanes that God hath put into our hande, to helpe vs forwarde in the path of e­uerlasting life. But what is the cause therof? Ambition holdeth back the one sort with dignities or high pro­motions, and entiseth others to purchase and to seeke them. Couetousnesse enflameth and carrieth awaye o­thers: many haue nothing in their hearte but theyr vaine pleasures and wanton delightes. Yea, all lan­guishe and wallowe in their lustes? so as none crye out. Thy Aulters O Lorde, where are thy Aultars my God my king? And indeede the vanities of the worlde raigne to muche in them, to suffer God too bee obeyed. This [Page 33] This woorde also is of great importaunce, when Da­uid saith, that he hath demaunded of God the thinge whereof he speaketh: for it shall be an easie matter to make such a goodly shew before men, that mē would deeme all fire in vs. But loe, a man might say that this was in good earnest, that he desired to be in that flock: though he haue none but God alone to be witnesse therof, he hath neuerthelesse this affection. For when we come before such a Iudge, al hypocrisie must cease, and there must be nothing but plaine dealing & trueth. Would we then followe the example of Dauid? Let euery one enter into his owne conscience, and in di­recting his prayer vnto God, Let him say: Lord thou knowest howe I esteeme to be in thy Church aboue all the goods in the world. Moreouer we are heere as­well put in minde, not to gnawe out bitte, to lament and grudge at our estate: but wee ought directly too send our sighes to him, who can remedie our euill. In deede we ought to knowe that this horrible dissipa­tion, which is at this day in the worlde, in that the whole seruice and worship of God is corrupted, the word of god falsifyed, the sacraments adulterated and defiled, to be a iust vengeaunce vppon our sinnes. To whom is it then, that we should haue recourse to in­ioy the pure doctrine, the Sacramentes, and libertie to call vpon the name of God, and to make confession of our faith, but to him who chastiseth vs, in depriuing vs there, of these benefits? And it must not be that the rigour of Gods chastisements turne vs away frō com­ming vnto him: and much lesse must we kick against the prick, thereby grudging and disdayning with our selues, in not seeking the medicine at his hande who hath giuen vs the wound. Certainly Dauid vnder­stood [Page] very wel, that he was not banished from the lād of Iudea, without the prouidence of God, notwithstā ­ding he leaueth not to come vnto him & to make his complaintes too him. Not for that it was not a greate griefe and harde temptation vnto him, to see himselfe in apparaunce chased & cast out frō God: but the fayth that he had in the promise which was made vnto him lifted him vp to pray vnto god, that he would alwaies restore the fruition of that thing vnto him, which he had for a tyme taken from him I haue (as I thinke) suf­ficiently enough applied this doctrine to vs, and to the state of this tyme, were it not that they were so many dul wittes that can swallowe downe nothing, vnlesse the matter propounded bee minced and chewed vnto them againe and againe. Although (too say the very truth) the slendernes of their capacitie doth not hinder them, nor the obscuritie of doctrine: but that of their owne wicked willes, they so entangle themselues see­king al the starting holes, that they can imagine too darken that which of it selfe is so plaine and euident. Neuerthelesse such kind of resistaunce, constraineth vs the more diligently too searche out, how this doctrine which we haue before set foorth, may be applyed to our tyme. I cōfesse that there is no more any such ma­terial tēple, whether we shold go on pilgrimage to sa­crifice vnto god: but that we are at this day spiritual tē ­ples, & that we ought in al places to lift vp pure hands vnto heauen: notwithstāding the order of calling vpō the name of god in the companie of the faithful, is al­waies one & lasteth for euer: for it is not to be coūted amōgst the figures of the olde Testament: but it is the rule that our Lord Iesus Christe hath giuen vntill the end of the world. Wherfore albeit wee differ frō Da­uid [Page 34] concerning that Temple of Sion and in Sacrifices, yet herein we agree and are like, that we pray vntoo God in common, and do assemble our selues together to make confession of our faith. It is very true that we are no more as little children, holden vnder the tuiti­on & scholing of the lawe of Moyses: but yet we are men, & shalbe till God take vs away out of the world. So though the shadowes and figures which were in Dauids time, belong not any more vnto vs, yet haue we neede to be stirred vp and drawen by the prea­ching of the Gospell and administration of the Sacra­mentes. If any man wil striue against this order, why, very experience will conuince him: For they that be most able doe shewe euidently what necessitie they haue of this helpe of God to relieue their weakenesse. We dispute not here: to wit, whether God can leade those that are his without any inferiour meane: but to declare how his wil is, to gouerne and to leade them. For this is certayne that seeing our weakenes, he hath geuen vnto vs as it were croutches & staues for vs to stay vpō. What folly were it I pray you, whē we feele that our legges faile vs, to make no reckoning of our props and croutches, as though they should stand vs in no steede at all? Let vs know then, that whatsoeuer difference there is betwixt vs and the Iewes, yet that the doctrine which Dauid setteth downe here is com­mon to all: onely we haue to change the name of the Temple, because we are no longer tied too anye one certayne place: Notwithstanding the thing which Dauid chiefly regarded, toucheth vs no lesse thē hīself. It is very true that hawtie and proude men make no great matter, that men assemble themselues to heare [Page] Sermons, to make publique prayers and too admini­ster the Sacramentes: but this is the want that they doo not examine their conscience. For our partes see­ing it is none other but Gods ordinaunce, let vs con­tent our selues, in that it hath pleased him by suche meanes, too cheryshe and susteine our faith in suche weaknesse: But yet (as we haue before declared) wee feele the profite which commeth thereof. Howsoeuer it be, seeing Saint Paule hath declared that the way to perfection, is to keepe the order of the church which Christe hath instituted, when he gaue Pastors accur­sed be the arrogancy of them, that will flye vp into the aire, & pretend to mount vp into heauen by their spe­culations, in despising both preaching and the vse of the Sacraments: as though these were outward things and not so much requisite. Marke well my brethren of what maner of people I speake. I confesse that GOD keepeth those that are his vnder the captiuitie of An­tichriste, albeit that they be destitute of those helpes which we enioy with great liberty. The word of god is not preached vnto them, neither haue they any place wherein it is lawful for them too make confession of theyr faith, yea, the Sacramentes are taken from them: but forasmuch as in separating thēselues frō the abho­minatiōs of Antichrist, they sigh & lament for not ha­uing that which were more profitable for them, God worketh in them by the power of his holy spirite, and supplieth that which is wāting vnto thē, But there are others who for the most part being in such desolatiō, do yet neuerthelesse please thēselues: and being hunger bitten and starued, haue no lust at all too eate. These are they whiche counterfayte them selues to be great Philosophers, contenting them selues too haue read [Page 37] ouer a leafe or two, as a man would say, and then they thinke they know what soeuer is necessary for them. These men thinke they haue no neede of any preach­yng. And as concerning the Supper they make no accounte whether euer they come too it or no. And as concernyng the outward order of the Church they leaue that vnto little children, as though it were too base for them. I pray you may we not thinke such people too bee more then blinde? Notwithstanding they can accuse vs because that wee exhorte them too whom our Lorde Iesus Christe hath declared his trueth, to vse the meanes that God hath ordeined for the encreasing preseruation and continuance of our faith. And wherefore is this, vnlesse it be because they starckle, & can not abide to be awakened by vs, to the ende too make them feele theyr euill? I put the case that they did not commit Idolatry with the Papistes: yet can they not deny but that this is a miserable and cursed bondage, that they cannot be suffered too call vppon the name of God and too confesse Iesus Christe. The holy Ghoste when thee woulde peerce the heartes of the faithfull who were captiue in Baby­lon, putteth this sentence into their mouth,Psal. 137.4. How shal wee sing the prayses of the Lorde in a straunge lande? I con­fesse that the kingdome of God is at this day through­out all the worlde, and that there is now no difference betweene Iudea and other Countreis: But I say not­withstanding that the Countrey where the seruice of God is abolished, and true religion cast of, it well de­serueth to be accounted for a strange and prophane Countrey. It must needes bee then, that they whiche haue no remorse, not too dare to make protestation of their faith: nor to celebrate or set foorth the name of [Page] God, that they be altogeather blockishe: Now let the children of God take heede by this admonition not to become blockish with them. Cōcerning those which babble, scorning and deriding vs in this, asking whe­ther no man can goe to heauen, but by Geneua: wold to GOD that they had the heart and care to assemble thēselues together in the name of Iesus Christ, in what part soeuer they becom, & that they would erect some forme of a Church, aswel in theyr owne houses as in their neighbours, to do for their part that which wee doe here in our Churches. But what? in disdaining to vse the meanes that GOD hath geuen vnto them, they will be counted religious and so be saued. This were euen asmuch as if they shold aske whether they might not ariue at the Hauen going quite cōtrary: and whe­ther they might not by tempting God boast of his fa­uour. But let them be as bolde and bragge as they list too breake the yoke: yet let all the faithful take heede how they lyft vp thēselues with them: & who soeuer hath not the meane to be in a Christian Church, wher god is purely worshipped, at the least let them mourn day and night, with Dauid, Thine Altars O Lorde, there is nothing that I desire but thine Altars my god and my king. And let this fire remaine alwayes kind­led in all good heartes, too the ende that whatsoeuer may fal out, that they think it not paineful to endure any thing, that the length of time coole them not from seeking alwayes to purchase to be gathered into a flocke, and to come to Christes fold. Moreouer that euery one aduise well with him selfe howe hee may moste speedily gette him selfe too the standarde: so soone as our Lorde shall geue him the meanes. For [Page 36] this is the way too witnesse, that a man dooth not faintlye make this requeste too dwell in the house of God.

Nowe too conclude, it remaineth that wee marke well that which Dauid addeth: that is, That he shal finde the beautie of the Lorde, and will consider his Temple: For this is not all to exercise our selues with the faithfull in all the outward order of the Church, vnlesse we haue our eyes bente to this ende, to knowe GOD better and better. Heere there are two things requisite: one is that we be diligent to frequent sermons, and publique prai­ers. The seconde is, that we knowe wherefore wee frequente them. For manye come thither with a foolishe deuotion, imagining that they haue well ac­quitted themselues, whē they haue shewed themselues at Church.

Let vs therefore my brethren take good heede, For it is to be feared, leste the most parte finde themselues condemned either in the one or in the other. Howe many be there that flee Sermons, and think themselues best at ease if they neuer heare any speaking thereof? But I leaue them there, as those that fully shew them selues too bee contemners of God. Onely I speake of the contempt or coldenes that is in many, who ne­uer remember to come to the Sermon, vnlesse that the Sunday put them in minde thereof: and yet they ima­gine they haue doone well, as though they woulde make vppe a number togither of many running too God. The Bell maye well ringe dayly, but it is enoughe if they shewe them selues at the ende of the weeke. They are called foure times euery sunday: but they come very notably, if they be found there once. [Page] For there are that can sufficiently dispence, with them­selues for cōming once in xv. dayes. To be short the greatest sort of the multitude verifie the olde Prouerb: The nearer the Churche the further from God. Yea and some be of the number of those whoe haue forsaken their coūtrey to come here to serue God, there are who yet in this behalf behaue themselues negligently enough. What is too be doone then? forasmuche as God hath shewed himselfe vnto vs, let vs beholde his beautie. But wee must not cast behinde our backe the manner of beholding it: and that is, that wee bee rauished in the loue thereof, and chaunged into his likenesse, as S. Paule sayth.4. Cor. 3.18. And that wee may the better doe this, it is meet that we be more attentiue then we are, or haue been accustomed too be, too marke that which God setteth foorth vnto vs in his Temple: For what is the cause that we reape so little fruite, but that we doe not more diligently apply our study to that which is there saide and doone? Thus we haue our eares beaten with continuall doctrine, whereas our heartes are no whit touched. Moreouer there are a great many which ne­uer heare & vnderstand a whole sermon thorow, but here and there a woorde or halfe a worde rather with out regarde. Wherefore it is not without cause that Dauid speaketh of visiting the temple of the Lorde so diligently. And in very deede the great treasures of the wisedome of God which are there fet out vntoo vs, worthily deserue that a man shoulde settle himselfe carefully to marke them. But as I haue already tou­ched, God woulde not that we shoulde so marke them that we shoulde returne emptie and without profite from them. Let vs knowe therefore that the doctrine hath profited and shewed her fruite in vs, when wee [Page 39] are dewly reformed to serue God: and this is it that Dauid meaneth in the 84. Psalme, which wee haue al­ledged before, That they that dwel in the house of GOD shall prayse him. To what end therefore doe we assemble our selues? Wherefore is the Gospell preached vnto vs? Wherefore haue we Baptisme and the Lords Supper: vnlesse it be that God may be magnified in vs? Nowe this praise consisteth not onely in the tip of the tongue or the lippes, but it stretcheth out it selfe thorowe our whole life. And therefore it is saide in another place. I will wash my handes ô Lorde in innocencie, and then I will enter into thy Aultar. Psal. 26.6. We see nowe what the true vse of the whole order of the Church is, to wit, that we shoulde serue God purely. In the time of the lawe they which came to worship in the temple, especially the Priests entering into it to doe their office washed themselues. This ceremonie is paste, but wee ought too keepe the trueth of it: that is, forasmuch as we haue the meanes to leade vs to the seruice of God, we ought to walke in greater integritie then the other: For in asmuch as God hath giuen vs the meanes, so much the lesse are we to be excused, if we make them of no effect. If wee stumble, it is not because we see not the path before our feete. If it fall out, that we goe out of the way it is not bicause god hath not more shined vnto vs thē vnto thē. If we be forgetful to do our dutie, it is not for want of beeing prouoked and stirred vp vnto it. To be short God hath omitted no meane to further aduaunce our saluation. Let vs feare then that rebuke and re­proch that he maketh by his Prophet Esay, in the 65. Chapter. I haue stretched out my hande all the day long, Esay. 65. [...] to a re­bellious and stifnecked people. If they which stay in the wil­dernesses of the Papacie shall not be spared, whē they [Page] goe not right, what shall become of vs I pray you, who are nourished in the house as it were in the sight of our heauenly father? Some haue lefte their Coun­trey where they were borne, to gather themselues here into a Christian Churche: Others haue had a greater priuiledge, seeing it pleased GOD too visite them at home, as it were in theyr owne nest: nowe yf they which are naturally borne in that place, acknowledge not such a singular benefite, that they may wholly de­dicate themselues to god, who is so nearely approched vnto them, shall such an vnthankfulnesse remaine vn­punished? Rather let them say, O Lorde thou haste builte thy Temple, and erected thine Aultar amongest vs: geue vs grace therefore too purifie our selues too the ende wee doo not though our filthinesse defile the holynesse of thy giftes, and that wee turne not the glorye of thy benefites intoo shame. Concerning those that are come from a farre, let them take heede that they behaue and order themselues ho­lyly as in the house of God. They may liue in other places in wickednesse: and they shoulde not come from the Papacie to leade a dissolute life not comely for the Gospel. And indeede there are some, it had bin much better they had broken their neckes than euer to haue set foote in this Church, too behaue themselues so yll in it: Some linke in themselues with scoffers, to harden and confirme them in theyr malice. Others become gluttons and drunkardes, others are make-bates and troublesome. There are housholdes where husbandes and wiues agree like Dogges and Cattes. And certaine will seeme young princes, and play the counter faite Lordes without measure, and are wholy geuen too theyr pompe, and worldly superflu­itie. [Page 38] Others become so idle, so delicate, and so nice, that they cannot tell what it is too labour, and yet no liuing can content them. There are backbiters and slaunderers who woulde finde faulte with the verye Angelles of Paradise: and in asmuche as they burste with vices, they apply all theyr holinesse to controule theyr neighbours: notwithstanding they thinke that God is bounde and muche in their debt that come to Geneua: as though it had not been much better for them too haue remained stil in their owne Dung, then too haue come and geuen suche offences in the church of God. But if there haue beene such mischiefe here­tofore, let euery one amēd one, and if there be any yet which are altogeather incorrigible, let the children of God arme themselues with this doctrine, that they bee not infected through their wicked life. In deede it must needs greatly greeue vs, when we see the church of God so prophaned: but forasmuche as we must be as corne amongst the chaffe, let vs learne patience tyll God shall separate vs from the cōpany of the wicked. There is no doubt but that this Church shall be as a touchstone to proue many. Howsoeuer it be, let vs striue, that forasmuch as God hath gathered vs togea­ther into his housholde, we may geue our selues to all puritie, in renouncing all the pollution of the worlde, too the end that our Lorde Iesus Christ may allowe and account vs in the number of those whiche haue called vppon his name without all hypocrisie in that great day.

AS men throw themselues in­to a woondetful confusion, in letting the bridle loose to theyr appetites and desires: so also is it a great wisedome in them that seeke after that that God hath cōmaunded them, to the ende to follow it. And of this thing wee haue heere a goodly exāple. Dauid was a mā much subiect to the same passions, which torment and tosse vs hyther and thither: and there is no doubt but that he was prouo­ked with many temptations which might well haue shaken his minde, and haue caused him to stray from God. Howbeit to remedy all occasions of falling and to haue a certaine and sure path, hee onely regardeth that which God shewed him: he meditateth and conti­nually thinketh vp it. The sūme is that God biddeth & exhorteh al the faithful to seeke his face. Dauid pro­testeth to haue applied al his study to this cōmaūde­mēt: in such sort that there was as it were a goodly me­lody, & agremēt betweene god who speaketh saying, seke me & him who answereth, yea my god I wil seeke thee. But here we must cōsider wherfore God expresly [Page 39] mentioneth this woorde face, For if he haue not some face, wherein he sheweth himselfe, he shoulde deceiue vs in commaunding vs too seeke it. I know that ma­ny men who are full of subtilties make no more of it, then if he had saide seeke me: but they which are wel exercised in the Scripture, knowe very well that God would specifie, that manner of shewing and declaring himselfe familiarly too men, which he hath kept in al times. And indeede this is an often and vsuall speache in the Scripture, to call the sanctuary and the arke of the couenaunt the face of God. And wherfore is this It is because God who is incomprehensible in his Essence and Maiestie, vseth such meanes as hee know­eth to be meete for mens rudenesse and infirmitie, too the ende to drawe them vnto himselfe. It is true that the world forgeth alwayes false and vaine shapes of God: but all that we imagine of our owne braine, are nothing else but false visors whereby GOD is dis­guised: or too speake more plainely, when men forge some forme or remembraunce to haue GOD visible with them, they haue nothing but an Idoll. But when GOD representeth himselfe according too his owne pleasure, and geueth vs euident signes and tokens to be knowen of vs, then he taketh as it were a face. And hereupon it is, that he cōmaūdeth that euery one of vs do turne our sight thither, & that we be diligent to be­hold it. For it is also one soueraigne good, and where­with wee ought to be fully satisfied, to reioyce in the countenance of our God as it is saide in the 16. Psalm.Pal. 16.11 Now because we cannot climbe vp so high without a Ladder, the seconde benefite that he can bestow vpon vs, is too geue vs the meane to attaine too that princi­pal & chiefe goodnes. Wherfore let vs note that this [Page] sentence where God sayth: seeke my face, is as much as if he shoulde open the gate to make vs to enter into e­uerlasting life. It seemeth that it was not so great a matter in the time of Dauid too come to the Temple, to see such a heape of Ceremonies as they obserued there: but if we consider well that spirituall patterne which was shewed to Moyses in the mountaine, wee shall not thinke it strange that God sayth it is his face. And indeede seeing that Iesus Christe was there re­uealed, what shall we say else but that God was shew­ed there? Now let vs see if God hath ordeined any outwarde meane vnto vs, to be seene of vs. It is true that he hath appeared vnto vs by his sonne, who is his liuely image, and in whose person he woulde be knowen in al perfection: but Saint Paul declareth foorthwith, in the 4. of the 2. to the Corinthians, that the Gospell is that looking glasse wherein Iesus Christe must bee seene and considered. [...]. Cor. 4.4 The Sacramentes haue one and the same nature: & to be short, the order of the church, I meane such as God hath established in it, doeth shew the same vnto vs. Therfore let these proude gallantes of the worlde mocke as much as they list: but foras­much as God hath shewed this benefite too stoupe so lowe vnto vs, let vs not be ashamed to geue this honor vnto his woorde and to his Sacramentes: in them to behold as it were his face: not to the ende to be holden here beneth in the corruptible Elementes of the world as the Papistes who make Idols of all the signes that God hath geuen vs too leade vs too Iesus Christe: but neuerthelesse too the ende we may fully reioyce in the presence of GOD, we must goe vntoo him by these inferiour meanes. It is true that this whiche I say must not be to stricktly taken, as though the faith­full [Page 40] neuer drew neare to God, but when they come to Church: For this shoulde be a foule superstition. But I meane that we must not place God so high aboue the cloudes: as some fantasticall heades do, & imagin of his high maiestie as seemeth good vnto vs, neglecting and casting behinde out backes aswell the preaching of the gospell, as other such like meanes and helpes: as though men coulde see when they shut their eyes. For in very trueth they who despise as I say, not onely the vse of the sacraments as also al the order of the church they disdayne to looke vpon God when he appeareth vnto them. Let vs marke nowe howe necessary it is for vs, that God stirre vs vp to come vnto him. Wee haue already sayde what fauour and honour he shew­eth vnto vs, whē he calleth vs so gently vnto him to set forwarde our saluation, and too leade vs too the true perfect felicitie from which we are far enough of in respect of our selues. But we haue also too note that it is not without great necessitie, that God pricketh and prouoketh vs too take heede that we fall not into mi­sery.

And first of all, we haue so wanton and wandring eyes, that it seemeth a very miserable case. For nothing occupie all ourselues but the vanities of this worlde, and Satan hath infinite illusions to deceiue vs. It is true that all his subtilties are nothing else but certaine mūmeries and trifling shewes to occupie fooles: but experience sheweth what fooles or rather madbraines we are, in suffering ourselues to be too too easily delu­ded and deceiued. Wherefore if wee were wise and well aduised this voyce of god woulde alwayes soūd in our eares, Seeke my face. But what? Forasmuch as god is careful for his part, we are the more careles & slow. [Page] And woulde to God we were not like kicking and resty Iades that in steede of going forwardes draw backwardes. Neuerthelesse this example is not set foorth vnto vs in vaine: For the protestation whiche Dauid maketh, of meditating this doctrine in his heart, that he and all the faithfull ought too seeke the face of God, sheweth vs wherto we ought to employ our study, that God loose not his labour in calling vs too himselfe. Nowe he ioyneth here two pointes, which are woorthy too be marked. The first is that when God hath spoken seek my face: that he answereth too this voyce with an earnest affection of the hearte, The seconde is, that after he hath consented and sayd, yea: he sayth that he wil employ him selfe indeede, to seeke the face of God. And in deede this is the order according too which we haue to proceede: that is, to geue entrance and accesse to that which God saith vn­to vs, & according to which hee hath also shewed vs in the Psalme:Psal. 95.8. This day if you heare his voice harden not your heartes: but there are foūd very few that do it. A great nūber wil say wel to discharge thēselues, yea, it is rea­son: It is not lawfull too reply against him: but they shoulde suffer that too enter into theyr heart, that they confesse with their mouth. Therefore let vs learne to beginne at this pointe, that we answere GOD tru­ly and vnfeignedly, that we doe fully vnderstande the benefite that he hath bestowed vpon vs, in bidding vs to beholde his face. If this once be doone, it cannot bee but the reste shall followe: that is too saye, strength too perfourme that which we knowe to be iustly commaunded vs, and for our singular benefite. For Dauid shewed that hee had not a colde or dead meditation without stirring either armes or legges: [Page 41] but hauing concluded that he must seeke God, he set­teth himselfe in the path, and protesteth that he will pursue it. Now it is a great shame too them who call themselues Christians, so yll too put in practice both the one and the other. Some wyll alleadge that it is not lawfull for them too forsake the Countrey where they were borne, albeit they be destitute there of the foode of life, and that they haue nothing but desolati­on, concerning the order of the Church: Why so? Be­cause of the duety they beare to theyr naturall prince. To which I will make no longe reply, onely I aske of them, if they had nothing to eate and too drinke in theyr owne house, whether they woulde be so scrupu­lous to tarry there still. There is none that would not boldly aduenture too forsake his Countrey, that hee might not starue for hunger. I put a case which is not yet so priuiledged: that is, if a man shoulde geue them sixe times as much substaunce as they haue, in a strange countrey, whether they wold make any great curtesie, too goe quickly & take possession? To what purpose serueth it them to pretend these colours, seeing that may appeare to be farre from their hearte which they speake? There is no question here of going into their enimies lande, where they shall be constrai­ned to beare armes against their prince, to make warre with their naturall Countrey: but onely of seeking a place peaceably to serue God, where nothing shall let but they may praye for their Prince and for all his subiectes. Too bee shorte suche a iourney is none other, but suche as they make dayly for some earthly commodities, whiche is deuoyde of all crime and offence. But yet let vs see whether necessity doo not sufficiently excuse them that goe, Loe God [Page] who sayth, Seeke my face: The princes of the wolde, butte against him, and turne their backs towards him: or rather they robbe the poore soules of their com­mon foode: and in steede of Gods face, they set be­fore theyr eyes the maskes of superstitions. Must they be preferred before the liuing God? If GOD be to be heard, we must go rather a thousand miles of to see his face, where it is shewed, thē to lie nestling in our nests. So then as often as Princes wil attempt any thing, in preiudice of him who hath all soueraigne authoritie aboue them, men do them no wrong in obeiyng him. Albeit, besides that which I haue saide, suche kinde of men shewe sufficiently, that they neuer greatly wayed nor considered theyr owne state and conditi­on. And what a miserable captiuitie is it, in whiche they are holden? Onlesse their cōscience were too too sluggishe, it were impossible but that they shoulde be in continual anguishe and distresse, as though they were tormented in Hell. And howe is it permitted vnto them, too honour GOD in their houses? We neede not go farre for an example, If any of them haue a childe borne vntoo him, his duetie is too of­fer him vp too GOD with prayers and geuing of thankes, requiring the Seale of saluation through Baptisme to be imprinted into his body.

Now we knowe that Baptisme is soo corrupted in the Popedome, and so defiled with superstitions and filthinesses, that a childe cannot receiue it, but he muste out of hande be defiled with it. So a father cannot baptise his childe without sinning. And if he absteine, yet he is in the same transgression, yf there were no more but the offence which he giueth too [Page 42] men, in refusing the Sacrament, that the sonne of God hath instituted. And what a perplexitie is this, that a man can neither do not leaue vndoone suche a thing, but he must geeuously offende GOD? I omit the rest, because that this one example alone is more then enough. But when a man shall so miserably languish all the dayes of his life, not knowing which way too turne him, yet in death great assaultes shall assaile him and then wyll the Diuel haue his whole armie in a re­dynesse against him. If the miserable Captiue were in time too fore let from seruing of GOD, in respecte of his wife and family, then he shall be in woorse case then euer before.

They therefore who doubt whether it bee lawfull for thē to rid themselues foorth of such filthiemud, or rather from such an hellish gulfe, vnder the colour of subiection they owe to their earthly Princes, certaine­ly they ouerthrow the whole order of nature. It is ve­ry certaine that the prayer that God woulde haue vs too make to him for our princes, is agreeable too the authoritie that he hath geuen them ouer vs, and also to that duetie, wherewith he hath bound vs vnto them.1. Tim. 2.2 Nowe Saint Paule exhorteth vs, that men should pray vnto God for Kings and Magistrates, too the ende that we might leade a peaceable and quiet life, with al honestie and feare of God. This subiection and obe­dience therefore, which wee owe vntoo our earthly Princes, is ouermuch stretched out, when they would haue the seruice and honour of the king of heauen to geue place vnto it. It is verye true that those poore Iewes must tarry in bōdage at Babylō, vntil that time was fulfilled that god had appoīted vnto thē. But these mē with whō I cōtend, let thē shew that we are boūde [Page] too depriue our selues of our owne accorde of those same spirituall benefites which God hath bountifully bestowed vpon his children. They feele the necessitie wherewith they are greeuously oppressed, their in­firmitie prouoketh them, and God sheweth them the remedy? What reason then is there, that they shoulde not dare too helpe themselues to the end to complain of those, who snatch the bread out of theyr handes? There is also another reason of the husbande towards the wife, and of the wife towards the husband. Foras­muche as God hath knit them togeather as it were in­to one fleshe, the one should not doo well too forsake the other vnder colour of seeking God. Not for that they should depart frō him to maintayne thēselues to­geather: but because that ech one ought diligently to labour that he might also draw his companion with him. Loe then what they ought to doo: that is, that the husband doo shew the wyfe, howe miserable and vnhappy they are, that are separated from the Com­munion and fellowship of the Faithfull, that are desti­tute of the woord and Sacraments, which are the vn­doubted pledges, too make vs assured that God dwel­leth with vs: And that therefore he exhort her not to distrust, but too be of good comfort, and yf so be that he cannot win her, so soone as he would, that he there­fore leaue not of vntill he haue obteined his purpose. Although that the wife be vtterly against it, yet that he leaue not of to deale importunatly with her, vntyll that she shew herself altogether obstinat and wilful. If after he haue done al that which he shalbe able & can no longer remaine there, he is altogether free & at li­bertie: for he hath performed his duety to the vtter­most, & for any thing that was in him, his wife might [Page 43] haue followed him as she was boūd & ought to haue doone, Although that such a kinde of departure from the wife is no deuorse: but the husbande goeth before to leade his wife the way. Now concerning the wife in asmuch as she is not the head, she is bounde with a more straight bonde. Therefore she is bounde too la­bour by all maner of meanes (asmuch as shalbe possi­ble for her) too perswade her husbande, to the setting of both them two at libertie. When she shall haue di­ligently perfourmed all this asmuch as she shalbe able, yet is she not therefore at libertie, to leaue her husband too whom she is subiect, vnlesse that some persecuti­on be raysed, and that her manyfest daunger be in it: and specially if her husband be as it were a prouoker too persecute her to death. Now then shee forsaketh not her husband, but she flyeth the euill which is pre­pared for her, and the rage of her enimies as it is per­mitted and graunted vnto her of god. To be short, the constraint and force which is doone vnto her, freeth and setteth her at libertie: notwithstandinge no re­spect of the worlde ought to witholde the husbande or the wife one from the other, but onely the mutuall loue which they owe one to the other in God, for the procuring of ech others saluation. For if the husband must forget him selfe concerning that which belong­geth to this earthly life and to the body, he must haue no regarde too any thing that any whit belongeth to him selfe. Let vs returne therefore too this esti­mation which Dauid maketh of seeking the face of God, as also he speaketh thereof in the 84. Psalme,Psal. 84.11. saying. that it is better to liue one day in the courtes of the Lord then a thousande too bee farre from it. Wherein he signifieth that the lyfe of the faithfull cannot bee too shorte, soo [Page] that GOD shew them this grace, that liuing in this worlde, they exercise themselues in scruing and hono­ryng him, confirming them selues in his promises, & making confession of his name. If any man obiecte that this might well be doone in some wildernesse, or amongest the enimies of the faith: I answere that it is not without cause, that Dauid expresly mentioneth: the courtes of the Temple: For he considered howe necessa­ry the order of the Churche is too all mortall men e­specially knowyng the bluntnesse and infirmitie that is in them. If this admonition were well imprinted in the heartes of all, all at the leaste woulde come into some Christian Churche where they might dye qui­etly and peaceably, and there would not bee any one that would not quickly trusse vp his pack and be trudging. But what seeke we? All desire too liue, and that at their ease, & euery one according to the lust wher­with he is led. And this is the cause why the temple of GOD at this day is neglected and contemned. Yea which is more, there are very many subtill ones, too set before mens eies euyll allurementes and stum­bling blockes too turne vs awaye from that study of godlinesse that was in Dauid. They alleage what shal it profite vs to chaunge the place: whether soeuer wee goe, we shall finde the worlde there aswell as in our Countrey: all at this day is corrupted, there are like offences in all places, and temptations too make men fall from God. I graunt them al this. But if the que­stion were of their bodies, and that they were admo­nished that in some place they might fynde good phi­sitions, fit remedies and other helpes for theyr health, woulde they say, that they cared not for them, bee­cause [Page 44] that men mighte bee sicke in any place of the worlde? I confesse that where soeuer we become, that we shall finde many occasions to doo euill, and many occasions of falling away: but there is a great diffe­rence, whether we haue those helpes which GOD hath giuen vnto vs to keepe vs in dooing our dewtie and reforming vs, or to be quite destitute thereof. Let vs put the case that all vices doe equally reigne in the worlde, so that the very ayre is infected therewith, as it were with a Pestilence: Is it not a greate aduan­tage to haue the preseruatiues that God hath orday­ned for his Children? to haue those purgations and medicines, whereby hee woulde heale vs? Nowe I meane alwayes the doctrine of the Gospell when it is purely preached: as also the Sacramentes when they are rightly ministred as it becommeth: then also publique prayers and other meanes which serue too the stirring of vs vp, and awakening of vs, that wee should not be poysoned with the temptations of the world. Now euery man knoweth that nothing of all this is found in the papacie, but rather altogither con­trary. Let vs therefore take good heede, least that in such necessitie, wherein wee haue neede to bee suc­coured, we reiect not the helpes that GOD in mer­cie hath offred vnto vs. There are others, whiche yet more playnely, vomite out the filth and disease of their stomack. Shall we goe (say they) to a Churche, wherein to our greate offence, wee shall see troubles and stumblinge blockes whiche are altogither vn­knowen vnto vs? If in those places where the Gos­pell is preached, there were such gouernment and polycie, as were moste requisite too edyfye vs, [Page] if we were sure that we shoulde finde none but angels there that should leade vs into Paradise, wee woulde runne thither most speedily. But when we shall come thither we shal heare many thinges, and peraduenture more then were meete that shall doo nothing but of­fend vs: Yea and there shalbe people geuen too all kinde of iniquitie, who through theyr lewd and dis­solute life defame the Gospel. Besides that, vanities, pompes, drunkennesse and such like thinges shal there beare to much sway. And which is worse to be borne, many shal shew them selues such obstinate and vnruly contemners of God, that more vngodlinesse shall bee found amongst them, then amongest the Papists. Fur­thermore amongest the Magistrates and those that sit at the helue of iustice, there shalbe founde no lesse a­buse and corruption then in other places: yea men shall finde many amongest the preachers that might be amended. Some wyl be founde negligent in their mi­nisterie, or rather they wil be so geuen to seeke their owne profite, that they wil haue no great care of their office. And which is worst of all, there are amongest these some iesters and belly Gods which desire no­thing but too make good cheare, and too make them selues companions of the wickeddest sorte, that they may haue libertie too liue as they liste. But let vs put the case thar it were ten times as yll as they say: yet notwithstanding their excuse is alwayes friuolous who set such barres vnto them selues, least they should draw neare and come too the Churche of God.

But let vs indeede fixe our eyes vpon the example of Dauid. I beseech you, was there such vprightnes in the estate of iustice in Saules time, as had beene too [Page 45] be wished? Nay contrariwise we hear the complaints which they often times made aswell of the malice de­ceiptes, crueltie, and pride of the king, as of his offi­cers. Furthermore the Priests & the Leuites, did they behaue them selues so holyly as men had occasion to be contented therewith? Nay rather we maye gather that the greatest parte of them cleaued vnto euill and nourished theyr iniquities flattering them selues in them. And as concerning the common people, there was amongest them great hypocrisie, and many mani­fest vices and wickednesses. Loe then the Churche of God full of many corruptions, and yet notwith­standing Dauid lotheth not to enter therin, and the de­sire that he had waxed not cold. This is a merueilous hard temptatiō: I confesse it: For the more that any is touched with the zeale and honour of God, so much the more iust cause he hath of greeuing and vexing himselfe, when by the corruption of the Churche hee seeth the shameful things which are doone vnto him. But the remedie to ouercome all this, is shewed vs by Dauid: that is to say, that we seeke the face of God & so cōtent our selues in the only beholding of him, that in despite of al the troubles which Satan rayseth vp a­gaynst vs, we on the contrary part set downe this con­clusion, that there is nothing more pleasant and beau­tifull, then to dwell in the Temple of God, where we may behold his presence. So, as often as such offences shalbe set before vs, let vs remēber that it is Satan that woorketh, according to his accustomed craft, that he may trouble our sight: and therfore let vs be wise and wary that we be neuer led away from beholding the face of God, too the ende we may more fully reioyce our selues, in the beholding thereof. Let vs be asha­med [Page] of those miserable Idolaters: for if any of them, after he hath ill spent his money, and wasted his body with trauaile, too goe on some foolyshe pilgrimage, when he is come vnto that same place whither he de­termined, he find some Hoste which dealeth hardly with him, or some boisteous knaues, which offer him violence, or some priestes which deceiue him, to be short, he findeth nothing there but confusion: yet for all this he desisteth not frō his deuotion: For he will say, that he went thither for this cause, that he might see and woorship, eyther the body of some blessed Saint, or some image of our Lady, or els some such relique: shall the onely beholding of some dead carrion or some apish Idol haue more power to har­den the vnbeleeuers in their superstitions, then the face and presence of God shall haue towardes vs, in geuing vs constancie too follow that which is good? We see this thing and that thing which doth vexe vs: God calleth vs vnto himselfe and woulde haue vs, in beholding his face and countenaunce too take suche pleasure and delight, as wee might patiently beare all the rest. Wherfore let this be the buckler and onely refuge of all the faithful & godly to hold themselues faste, in the continuall contemplation of the face of God, howsoeuer Satan craftely goe about to turne vs from it. And in very deede when we shal so esteeme it as it deserueth, we shal suffer no damage in the losse of any other thinges whatsoeuer: albeit to say the trueth the greatest part of thē, be let and hindred not so much in the difficultie and discommoditie of those things which concerne the body. Not but that the children of God haue very great and harde combates in their consciences when they finde in the Churches whiche [Page 46] are saide to be refourmed, those offences whereof we haue spokē before. And therfore they that aduise with themselues to withdraw themselues, into those places where the Gospel is preached, must be warned too re­sist greeuouse assaultes & too prepare them selues to withstande them. And they also which haue had ex­perience already, must fortifie themselues, and in de­spite of the Deuill, constantly continue too seeke the face of God. But when all shalbe wel wayed, there is nothing but very distrust, which slacketh and holdeth back the greatest multitude: & as men are very cunning to deuise excuses, so the riche haue theirs on the one side, & the pore haue theirs on the other. But how can it be, wil some great rich landed man say, that I should spoyle my selfe of al that I haue? Shal I so go and strip my selfe of al my goodes and possessions? I haue wife and children: and we haue been brought vp and nou­rished without any trauayle: and what shall we do in a straunge country where we shal neyther haue rents nor reuenewes? And againe the poore man he wil al­ledge, indeede I haue but a little heere: but I haue friends who relieue me through their liberalitie, I am called to liue by my labor: what shal I do in a strange countrey without peny or halpeny being altogeather vnknowen, hauing no fauour nor maintenance? And it may be that these excuses may be in parte true: and without any further inquirie I graunt vnto all, that it is a very bitter & troublesome thing, not onely to for­sake the countrey where we were borne, but any place wherin we haue dwelt. Notwithstanding, al these de­uise howe they may set lets and stops before thēselues that they come not too GOD: that is to say, although they find, not onely things so hard as they make them: [Page] yet they willingly shroude them selues vnder any pre­text or colour whatsoeuer. Which is more, when they haue made their goodly complaynts, they thinke that they haue stopt Gods mouth, & if that he would presse them any farther, that hee dooth them greate wrong, as though he compelled them to an impossible matter. To this I haue no other aunswere, but that which is written in the 84.Psal. 84.7. Psalm, to wit, That the faith­full gooing by the dry valleyes and desertes, to goe vnto the Tem­ple of God, shall dig vnto them selues pittes or cesternes. And I beleeue that this is sufficient inough to tame al those, who will not through obstinate mallice resist God.

Wherefore let those which see them seles to be so beset with difficulties, that they can see no way to es­cape out, remēber that euen the desert places in which there is not to be founde one drop of water, ought not to stop their passage. And too the ende that wee may more fully vnderstande this matter, let vs marke that God causeth his children to seeke him, not in the goodly medowes, or in those same pleasant and beau­tiful shadowes, but euen by sharp & roughe pathes, by rocky and stony places, through waste and hidious regions, and all this he dooth too exercise their faith, and to try their zeale and desire which they haue too come vnto him. Although then that we cannot come vnto God, but we must passe by some desert and waste way, yet let vs knowe, that this is not the firste time that God hath so delt with his faithfull ones, and let vs be of good courage to followe those which haue gone long time before vs.

The second poynt is, that there ought to bee such a great and feruent desire in the Children of God, that nothing should let them from comming to woorship [Page 47] him. The which thing at this day is to be seene in very fewe, al in a manner are as it were become so delicate and so nice, that there needs not (as a man woulde say) but the wagging of a strawe too stop them and altogi­ther to stay them. They wil say we can goe no farther. And why so? Because they wil not vouchsafe too take the payne, to leape ouer the least block. It must needs be said, that that zeale is very weake that is discoura­ged for so smal a thing. But wee must not onely bee astonished so easily, but we must be armed against the greatest lets and hinderances in the world. And that this may be brought about, let vs remember this lessō that God acknowledgeth none for his children, but they that seeke by dry and barren places, and whiche digge cesternes where there was not any drop of wa­ter. Now vnder this woorde hee signifieth vntoo vs, that there is no labour or troubleso greate that is not meete for vs to endure, to the ende we may enioye the face of God. Is the questiō therfore of seeking a place, where a man may haue libertie of seruing of God and worshipping him purely? how euil soeuer the passage be, be it as they say betwixt fire or water, let not a man leaue of to goe on forewarde. Is any man in gooing, pinched with famine or thirst? yet therefore must hee not faint. Neither let any man so thinke as though I spake thereof at myne owne ease for it is the spirite of God, which teacheth vs, that rather the earth is too be scratched with our nayles, then wee too bee turned, or driuen backe from comming too the Temple of God. Now if they which dwel in farre countries, and in the iudgement of men are destitute and shut from al those meanes, of drawing themselues intoo the Countrie where the Gospel is preached haue no excuse, what [Page] condemnation I pray you, ought they too looke for, which haue the gospel at their doore, & yet vouchsafe not to moue one foote that they may enter intoo the temple of God? There are sermōs had euery day, pub­like praiers are conceaued, that they might come too Church, and there is but the stepping ouer of one little brooke, to come thither, and yet euery one pretēdeth that he hath some busines in his house. To bee short it seemeth that men place their felicitie in this too turne away from God. For it seemeth vntoo them that they haue gotten al, when they haue founde but one shifte, though it bee the most friuolous and lightest in the world. But seing that it is so that we are so enclined by nature to runne from God, yea to parte our selues frō him when he draweth neerest vnto vs, let vs pray that he wil so strēgthen vs that we may goe couragiously foreward, vntil that wee haue founde liuely foun­taines where there was nothing but drought before. And although that that should faile vs, yet let vs digge cesterns, wayting for raine from Heauen. And if it please God that we feele not his helpe so quickly, that yet wee giue not ouer too goe on forewarde. I doubt not but that this wil bee founde darke too many peo­ple: but wherefore is it, but euen for want of practise? wee may preach a hundred thousande yeeres and ne­uer vnderstande a worde thereof, vntil that we learne by experience, what it is too goe by a drie and thirstie way, when wee must come vnto God. But yet ought this doctrine too bee familiar too all the faithful, too wit, that they prepare and arme themselues against all the temptations that Sathan can deuise against them, too breake of this path whereby they are brought vn­too [Page 48] God. And in very deede al they which faithfully employ them selues too seeke God, although they goe not out of their place, yet they finde many lettes and incombraunces, which might easily turne them away if they had not a setled courage too resist them. But it is great pitie, that the greatest patte of them (as I haue alreadie said) lie downe vnder those difficulties which offer themselues vnto them. They will graunt that they ought too doo so, and wil seeme too be very well appointed, but when neede is their hearte faileth them: and they which are well entred, for the moste part lye downe for wearinesse in the middest of the way. This lesson therefore of digging pittes, is so much the more to be remembred of vs: that is to say, that we seeke the meanes which are yet hidden from vs, that we may goe on forwardes. Let vs I say en­force our selues and striue aboue all humane strength, If thinges fall not out to our desire, let vs not therfore geue ouer, to follow with pacience, that happie course wherein God hath set vs. It is certaine that when wee shall cal vpon the name of God in true faith, that hee can easily turne these dry desertes, intoo running wa­ters: but in the meane time it is meete that wee accor­ding to our duetie, put our handes as they say too the worke. For God woulde not that wee shoulde re­maine blockishe and slouthful, without remoouing either hand or foote, Rather he commaundeth vs too digge pittes. Let vs therfore trauaile too digge vntill that wee haue accōplished our iourney. Let vs set be­fore our eyes the poore miserable Souldiers, who euerie moneth sel their life for a certayn price as for their wages. If they be in the campe what pouerty do they endure? [Page] If they be besieged in any place, they yet indure much more greeuous thinges: If they vndertake any voyage, there is neither cold nor heat, wind nor raine, that may let them of, frō the enterprise they haue takē in hand. And sometimes they are brought to suche exremitie, that vnlesse they digge too finde water, they haue not a droppe to drinke. There is no labour distresse or miserie, which they will not suffer for the perfour­maunce of that which they haue vndertaken. And yet when they haue doone all, whether they escape or no, they haue but lost theyr labour, because they haue but serued Satan.This is to bee vnderstoode of euil & wicked souldiers, that haue not the feare of GOD before their eyes. The sonne of God through his infinite grace hath chosen vs to be his souldiers: & we know what reward he hath prepared for vs. How muche more couragious then ought we to bee in his seruice? thē those miserable & desperate men, that do but pur­chase their own destruction? Neither is this mētioned heere that any man should reckon how many miles there is frō his house to the place where he may freely worship God, make confession of his faith, and heare the pure doctrine of the Gospell: We haue yet to goe a farre longer iourney which lasteth all our lyfe long. Haue we haunted the Church of GOD a yeere or more? If we continue, we shall dayly finde new cares. For sometimes we shalbe visited with sicknesse, some­times with pouertie, eyther our wiues or children, shall die, or else the meanes wee haue too serue God shalbe taken away as before time, & we shall be tossed with disquietnesse and sundry troubles. Wherefore it is very requisite that euen vnto the end we haue our handes ready too digge Pittes, and our nayles too scratch the earth, if necessitie so require. If any man alleadge, how then? are we not in the Temple of God? I [Page 49] aunsweare that we are so in it, as we must come euery day nearer & nearer vnto it, & enter into it. True it is that wee daylye beholde the face of God, but wee are not yet so fully satisfied therewith, as wee shall bee whē we shalbe gathered vnto him. Wherfore it beho­ueth that all generally apply this to their vse, & because Satan ceaseth not to hinder al those that go vnto God, let euery one enforce himselfe, too continue constant­ly too doo that too morrow which he hath doone to day. For if the enimie cease not too endeuour to driue vs backe from our course towardes GOD, muche lesse ought we too loose our courage to set our selues forward, and continually without ceasing gather new strength. But to the end we may do this thing, it beho­ueth that we haue such an affection wel printed in our heartes as Dauid had: I had rather (saith he) dwell at the thresholde of Gods house, then in the Tentes and Tabernacles of the wicked: Wherein he plainely declareth that to pur­chase this benefit, to dwel in the house of God, he will accounte it no euill too be abased and made the moste despised in the worlde. Let vs consider I beseech you, what his estate was. He was the kinges sonne in lawe and one of the chiefe Princes in the Countrey, and yet notwithstanding hee is content too bee set behinde, and put among the basest sort of the common people, vppon condition too haue some little corner in the Churche of God. If this desire raigned in all, they woulde not make so much adoe too ridde them selues and spende so long time in bargening for exchaunge they haue too make, in forsaking their houses and Countrey to come to the Church of God. But there are very fewe founde, whiche can take in hande and willingly beare the diminishing of their substaunce, [Page] euery man doth greatly desire, nicely to be caried in a horselitter where he may worship god at libertie, and he would haue both lāds & possessiōs, trading of mer­chandise, credite, kinred and friendeship, and all other cōmodities of this life, by & by to follow. But whiles they are at this point, I pray you how esteeme they Ie­sus Christ? For all that euer they wil do, at his desire is but as it were by way of pastime: which is but a very poore & seely consideration. For albeit we be nothing woorth indeede, yet hath he of his infinite goodnes so greatly estemed vs, that he hath not spared him for our saluation: yea I say him in whom consisteth the per­fection of all our felicitie. And shall we in the meane time grudge & repine to forgo some trāsitorie things, and to account our estate & condition worse, if we be not so wel handled & entreated & haue our pleasures as before? This is verie far frō following that which S. Paule hath shewed vs by his exāple: that is, that we should count all things as filth & dung that doth hin­der vs frō possessing of Iesus Christ, & that we should forsake it as a hurtful thing, knowing that whatsoeuer separateth vs from the true life must needes drawe vs vnto death. This also is far of from folowing that ex­hortation which is made vnto vs by Iesus Christ, that we should sel & forsake al that we haue in this world for the kingdome of heauen, knowing that this is that precious stone, that is a hundred thousand times more worth then al those things that men so much desire & so greatly esteeme. If any man wil obiect that a man may come to the kingdome of heauen, without forsa­king of his house: I answere that it is not without cause that our Sauior Christ doth thus name the prea­ching of the gospel. They therefore that are destitute [Page 50] therof & make not accōpt asmuch as is possible to sel e those meanes wherby they may enioy it, sufficiētly de­clare that they are too carnally affected to the pelfe of this world, & are not yet disposed to exchange them with the kingdom of heauē. But if they might possesse both togither, I would not enuie thē: but if they cānot hold their possessiō, & nestle stil in their neastes, vnles they wil defraude thēselues of the fode of the children of God: yea if they cannot maintaine thēselues in the state wherin they are, without cutting thēselues of frō the churche, it is meete for them to regard that necessity which god hath laid vpō thē. They may easily bring forth such excuses as these, but al these shal stand thē in no steed, whē that great Iudge shal thunder vpō those with his terrible voice that set more store by that earthly life that is commō vnto vs with brute beastes, then by the euerlasting inheritaunce which hee hath appointed for his childrē. And it is a very strāge thing that many imagine to stop our mouth, vnlesse we do assigne thē some meanes & state wherby they may liue in seruing god. My conditiō, (they wil say) is thus in my countrie: if I forsake it, what shal become of mee, or how shal I liue? As though god had appointed thē that preach the Gospel to be stewardes & ouerseers, to appoint euery man his state & his ordinarie, and to giue euerie one according to his worthinesse & digni­tie his certain penciō & wages? If we can helpe them by coūsel or directiō we are bound to do it, yea thogh they do not request it: but if we be not able, shal our li­bertie therfore be lost to teache euery man that which God hath commāded him? But if they had wel lear­ned and remembred this doctrine of Dauid, too loue better a little corner in the porch of the temple of god then the highest and moste honourable places that they might choose amongest the vnfaithfull, they [Page] woulde neuer thinke so harde, and stand so doubtfull what waie were best too be taken. But this is the mis­chiefe that they would holde all, and sleepe in whole skinnes not suffering theyr riches or honours too bee diminished in any point, nor forgoing their ease and delightes, that is too say, they cannot bow their necks nor bend their backes too beare Iesus Christ. Let thē pleade and contende about the matter, asmuch as they liste, yet must they needes in the ende be condempned. Concerning such as haue alredy forsaken theyr coun­trey, that they might come too a place, where they might freely serue God, and where the trueth of the Gospell might be faithfully preached vnto them, it is very necessary that they oftentimes call this sentence to their remembrance, to the ende they may from day too day exercise them selues in the practice thereof, that they may be hartened in the continual vse and cu­stōe of it. For many thīgs may come to passe with the time, and daily do, which may discourage thē that had a great zeale. They that ioyne themselues to the chur­ches of God, are not alwayes so receiued as they are woorthie. Order many times is so peruerted, that the worthiest too be set forwarde, are set behinde. Suche temptation might indeede turne them backe from their saluation, causing them too leaue of the good course wherunto they were entred, were it not that they rested contented rather too bee in the last, and moste despised in the house of GOD then too bee quite shut out.

Thus the good faithfull men indeede, not hauing all that they might well desire, but contrariwise fee­ling a great many troubles in forsaking theyr coun­trey learne to cōforte thēselues with this onely word, [Page 44] yet are we in the house of God. Nowe let the world­lings deride asmuch as they list, & blase vs out in their pride as abiectes and outcastes: it is enough that God doth vs this honour, too account vs of his Pallace and of his sanctuary. We see what paine ambitious fooles take that they may bee counted and reckoned of the familie and house of some Prince: and howe happy they reckon themselues, if they may but come into the kitchin or Hall. Now when we shal be the veriest abiectes in the worlde, yet so that we be of the churche of God, he leadeth vs too the most high and meruei­lous secretes of his wisedome with suche familiaritie as if a father shoulde communicate and open himselfe too his children. And sure we were very vnthankeful if this recompence should not satisfie vs. It is very true that the faithfull may well be tempted and prouoked when their affaires shall goe backwarde, and that the wicked shall triumphe in all prosperitie. But when they shal cōsider on the other side, that God hath cho­sen them too be of his house, and that hee entertaineth them there as his children, this consolation shall bee woorth litle, if it be not sufficient to appease all the griefes and enimities wherewith they may bee trou­bled. And certainly they that murmure and vexe them selues, because they are not entreated of God as they desire, or repente themselues for hauing begun wel, shew plainely that they haue not followed the coun­saile of our lord Iesus, which is, that they should haue made theyr thorowe accounte, when they begin their building, what it will cost them to make an end of it: to the ende: they vexe not themselues for hauing spent too much, and so by this meanes leaue the worke im­perfect. Which is worst the most part of those which [Page] so faynt in the middest of the way, do leaue of with­out any cause: wherin they shew themselues most im­pudent. For they which had neither house nor lande, and with whom it was all one, either to dwel in their own Countrey, or in the farthest part of the world, yet they are not ashamed to vpbraid God, that they haue left this and that for his sake. But yet let vs put the case that they had lost much of their substance for the Gos­pelles sake: yet notwithstanding it is a very mockery, more to esteeme a dandiprat them a golde noble. In the meane season nothing is hearde but these murmu­rings and complaintes: and would to God that suche people were farre away from vs, at theyr owne case. And yet notwithstanding there are neither poore nor rich that haue any iust excuse too fall away for the af­flictions whiche happen vntoo them, by following God. But because this is a very hard thing, the remedy is shewed vnto vs in the 84. Psalm, where Dauid, after he had saide,Psalm. 84. b. that the man is blessed that hopeth in God, ad­deth by and by, in whose heart are his wayes. As if he wold say, he that hath his minde wholy bent too walke as God hath cōmaūded him. Loe therefore two thinges which cannot be separated the one frō the other: that we haue our hope in god, & that we walk in the right path. Wherefore as our infirmitie doth let vs, or ma­keth vs so lasie, that we could be content at al assaies to turne another way, let vs fortifie our selues in faith, & hope, praying our good God, that hee will make vs so to looke vnto him, that nothing trouble vs, whilest wee truste in his promises, whereby hee hath assu­red vs that he will be with vs for euer both in life and in death.