THe doctrine, which we shal entreat in this place, is plaine inoughe and ea­sy, sauing that the grea­test part of those, that pro­fesse themselues to bee Christians, doo séeke out and bringe, I can not tell what subtilties, to cloake theyr euill withall. But the sum of this whole doctrine is, that after we knowe the liuing God to be our father, & Iesus Christ our redéemer, we ought to consecrate, bothe bodie and soule vnto him, who of his infinite good­nes hath taken vs into the number of his [Page] sonnes: and to acknowledge with all kind of beneuolence, honour, and obedience, the same benefite which our most déere Saui­our, did vouchsafe to bestowe on vs, after he had bought it with so great a price. And because we are bounde, not onely to re­nounce all infidelitie, but also to seperate our selues from all superstitions, which do as well disagree with the true seruice of God, as the honour of his Sonne, & which can by no meanes agrée, with the pure doctrine of the Gospel, and true confession of the faith: I sayd this doctrine of it selfe to be so easie, that onelie the practise and exercise therof, ought to remaine vnto vs, sauing that many men doo séeke certayne deceytfull shiftes, thorow which they will not be ouercome in that thing, the which is most chéefely condemned, by Gods own mouth.

This cause constraineth vs at this time, to tarie longer in the declaration of this matter, that euerie man may knowe, his owne duetie, and deceyue not himselfe, thinking that he is escaped, when he is co­uered, as the common saying is, vnder a wet sacke. But for that there be many of this opinion, whose Churches are thorow­lie [Page] purged from the filthinesse, and Idola­tries of the Papisme, that this argument or Treatise, is but superfluous, before we passe any further, it is not vnprofitable to declare such men, most fowlie to be decei­ued. First, when it is declared, how great an offence it is, for vs to be polluted and defiled with the Idolaters, feyning our selues to cleaue and consent to theyr im­pieties, we are admonished to mourne for our former sinnes, and to aske of God for­giuenesse of them, with all humblenesse, and in this thing to acknowledge, the sin­gular benefite which hee gaue vnto vs, drawing vs foorth of that same filth, wher­in we were holden downe and drowned. For we truelie are not able to set foorth, this so great a benefite woorthely inough. And for that we knowe not, what shall happen vnto vs, and to what ende GOD dooth reserue vs, it is verie expedient to be prepared and armed in tyme, that into what state soeuer we shall come, or with whatsoeuer temptations we maye be op­pugned, we neuer swerue from the pure word of God. Fyrst, it may be, that ma­ny of this our Church and Congregation, shall trauaile into some Papisticall coun­trey, [Page] who ought greatly now to bee in a readines, and armed to battell. Then al­beit God dooth giue vs at this time liber­ty, to serue him purely and godlily: yet we know not how long this benefit shall con­tinue. Let vs therefore take this time of our quietnes and tranquilitye, not as though it shal alwaies last, but as it were a time of truce? wherein God dooth giue vs leasure to strengthen our selues, least when we shall be called, to vtter the con­fession of our faith, we be found new, & vn­prepared, because we contēned the medi­tation of that matter in due time. Neither truely ought we to forget in the meane while our brethren, which are kept vnder the tiranny of Antichrist, oppressed with most miserable bondage, but to take care, remembraunce, & pittie ouer them, and so pray God to strengthen them with that constancye, which hee requireth in his worde. We must also admonishe and so­licite them by all wayes, not to rest in places, where men are faste on sléepe in their voluptuousnes, but to apply dilli­gentlie thought this, and will, that they confesse the glorie, due vnto God. For we are not taught of God, onelye for our [Page] selues, but that euery man, after the mea­sure of his faith, should brotherly commu­nicate, with his neighbours, and distribut vnto them, that thing he hath learned, and knowen in Gods schole. Now, sée we then that it is profitable, yea truely necessarie so well to our selues, as to our brethren, that the remembraunce of this doctrine, should bée renued very oft, especially sée­ing the text it selfe, which wée shall ex­pound, dooth leade vs to the same purpose. Dauid dooth openly protest, and as it were dooth make a sollem vowe,Psal. 16, 4. [...]. That hee will neuer be partaker, in the Sacrifices of I­dolaters, and also that he will so detest, and greeuously hate the Idoles, that hee will not at any time once name them, as though, he should defile his mouth in na­ming them. This is not the facte of some one meane man, but the example of Da­uid, the most excellēt King and Prophet, which ought to bee vnto all Gods Chil­dren, a certaine common rule to right and Godly life. And to the entent, we may the better perceiue this thing, and more vehe­mently be mooued, with the true feare of God, the cause is to be noted which he ad­deth, wherein truely resteth, as it were a certaine [Page] foundation, of that same alienation and offence, whereby he dooth most great­lie abhorre the Communion of Idolaters. The Lord (sayth he) is mine inheritaunce. Psal. 16.6. But is not this thing common to all faith­full, and godlie men? There is no man truelie, which would not glorie in so ex­cellent a thing. And this is sure without all doubt, that God being once giuen vnto vs, in the person of his Sonne, dooth day­lie entise vs to possesse him. But there be verie fewe, which are so affected in this parte, as the greatnesse, and woorthinesse of this same matter, should séeme to aske and deserue. Neither truelie can we by any meanes possesse God, vnlesse on this condition, that we also become his. Dauid therefore of good right, and woorthelie dyd set foorth the foundation of his godlinesse, and Religion in this sentence and reason, séeing that God is his inheritance, he will refraine from all pollutions of Idolles, which doo turne vs from God himselfe.

This is the cause why the Prophet E­saie, when he had vpbraided the Iewes, that they had giuen themselues to false and strange Gods, whome they had made, added afterward: these, sayth he, are thy [Page] portion, signifying by these wordes: that God dooth deny to the worshippers of I­dolles, all bonde and fellowshippe of co­uenaunt, and disenheriteth them, and vt­terlie depriueth them, of that so infinitlie great benefite, which he would haue be­stowed on them, giuing himselfe vnto them. So man will except and saye, that the Prophet entreateth in that place one­lie of them which put theyr affiaunce in Idolles, and deceyueth themselues tho­rowe opinion and incredulitie.

I graunt, but this also I aunswere,Gods ho­nour abu­sed throug [...] Idolles. if they that doo transferre Gods honour vn­to Idolles, are vtterlie seperated and cut off from his fellowshippe, they also doo erre and declyne somewhat from him, which doo feine themselues to consent to superstitions, thorowe feare and weake­nesse of minde. For no man can in heart, or any conformable fashion, or in wyll, and in purpose of minde, or feyning, or by any true or feyned waie, approche to I­dolles, but he must so farre goe backe from God. Wherefore, let this sentence be thorowlie perswaded, and remaine déepe­lie printed in our hearts, that they which séeke God with a true and pure minde, to [Page] the ende, to possesse him for theyr enheri­taunce, wyll haue no communion and fel­lowship with Idolles, with whome God hath that diuorce & debate, that he would haue all his to proclaime and make conti­nuall and deadly warre vpon them. And in this place Dauid by name dooth expres, That hee will neuer be partaker of theyr oblations, [...]sal. 16.5. neither haue theyr names in his mouth and talking. He might haue saide on this wise, I will not deceyue my selfe with the vnwise, and foolishe deuoti­ons of the vnbeléeuers, I will not put my trust in such abuses, nor I will neuer for­sake Gods trueth, to follow these lyes, but he speaketh not on this manner, but dooth rather promise constauntlie, that he will neuer be conuersaunt among theyr Cere­monies. Therefore he dooth testifie, that so farre foorth as concerneth the seruice of God, he will abide continually, in all pu­ritie and holinesse, both of body and soule.

And first in this place we must consider, whether this be not Idolatrie, to signifie and declare by outward tokens, our agrée­ment, with those Superstitions, where­with the seruice of God is corrupted, and vtterlie peruerted. They that swim (as [Page] the common saying is) betwixt two wa­ters, alledge this saying, séeing that God would be honoured in spirite, Idolles can by no wayes be honoured, vnlesse a man put his trust in them. But to this maye be easilie aunswered, that God dooth not so require the spyrituall seruice, and ado­ration of the minde, that he graunteth and remitteth the other parte of our na­ture vnto Idolles, as though that parte should séeme nothing at all, to belong vn­to him. For it is sayde in many pla­ces, that the knées must be bowed before GOD, and also the handes lyfted vp to heauen.

What then? Surely, the chéefe honour that God requireth, is spirituall, but the outward signification, whereby the faith­full doo testifie, that it is God onely whom they serue and honour, must so immediat­lie followe, that they must at one tyme be ioyned together. But one place shall so suffice for all, to confute that obiection which they snatch of one worde, that they shalbe plainlie rebuked and conuicted.

In the thyrd Chapter of Daniell it is written, that Sidrach, Misach, Dani. 3. & Ab [...]dna­go, refused and denied vnder any maner [Page] of colour, to consent vnto the superstiti­on, set vp and erected by Nabuchodono­zor, Declaring that they would in no wise honour his Gods.

If these goodlie wittie Sophisters, had béene there at that tyme, they would haue laught to scorne the simplicitie of these thrée seruauntes of God. For I suppose, they would haue taunted them with such lyke wordes, you foolishe men, this truely is not to honour them, séeing you put no affiaunce in these thinges. There is no Idolatrie, but where there is deuotion, that is to saye, a certaine bending, and ap­plication of the mind, to honour and wor­ship the Idolles. But these godlie men, dyd followe a better and wiser councell: for this aunswere which they made, pro­céeded not of theyr owne witte, but rather of the holy Ghost, which moued them thus to speake, whome if we wyl not resist, we must accept this place, and this example, as a certayne rule and definition, that Idolatrie is an outwarde action against Gods honour, yea, although it procéed not from the wyll and purpose of the minde, but be onelie colourable and feined. In which matter they make goodlie cauilla­tions, [Page] that there is no Idolatrie at all: when as our affiance is not put in Idols. Yet shall these men continuallie remaine condemned, by the sentence which the mightiest Iudge hath pronounced. But these men doo contende onelie for that name, onely going about somewhat to lesson theyr faulte, which they can by no meanes defend nor excuse. Yea, they will graunt that this thing is euill doone, and not rightlie: yet notwithstanding, they would haue this fact to be iudged as a certaine veniall sinne.

But although we graunt them, as tou­ching the name, that thing they aske, yet they shal not get so much therby, that they may make theyr cause much the better. Let vs saye thus, that such manner of fei­ned worshipping of Idolles, is not called Idolatrie: yet neuerthelesse, it shall be a trayterous enterprise against God, a cer­taine fact repugnaunt to the confession of faith, and a fowle filthy pollution, most full of wicked sacriledge.

I praye you, when the most sacred ser­uice, and honour of God is so violated, that we falselie breake that promise we made to him, that thorow cowardise and faint­nesse [Page] of stomacke, we deny crookedly and falsely our Christian profession, that we become inconstaunt and double, that we defile our selues fowlie with those things, which God hath curssed with all kinde of malediction. Is this so lyght a matter, that after we haue doone it, we ought one­lie to wipe our mouth, and confesse that we haue cōmitted a certaine small fault? Let vs therefore put away th [...]se shiftes, speciallie, séeing they serue for no other thing, but to make vs bolder, and to giue vs greater lybertie to sinne, and dooth no­thing at all diminishe our fault? There be also other more impudent, which doo not onely, chaunging the name, go about to persuade that it is not so great and vn­woorthy a sinne: but doo plainely and pre­cisely deny it to be sinne. It is sufficient (say they) that God be honoured with hart and minde. Euen so truely, if the hart it selfe were not double. For when the minde is truely sounde and pure, the bo­dy shall neuer be drawne into a contrarie part.

I would knowe of them what that is, that mooueth and leadeth their féete to the Temple. For when they goe to heare [Page] Masse, theyr legges wyll neuer be styrred of theyr owne motion, but must néedes be moued by the inwarde power of the minde. Then must they needes confesse, that there is in themselues a certayne de­syre and motion of the minde, wherof they be carried to worshippe the Idolles, and chéefelie, because they couet to apply them selues after theyr wyl and opinion, which are enimies to the trueth, yea, and doo so conforme themselues to please them, that they doo much more estéeme theyr fauour, and theyr owne life, then Gods honour and glorie.

Besides this, theyr impudencie is so ma­nifest and shamefull, that I am ashamed to dispute against it, as though it had some colour or lykenesse of reason, yet I must néedes doo it, séeing they doo please them­selues so greatlie, and are, as it were men droonken in their own opinions and plea­sures, fallen fast on sléepe.

They thinke this is inough to worship God in spirite, whose then shall the body be? Truely, Saint Paule, Mooueth vs to honour God, both in body and spirite, 1. Cor. 6.19.20. for they be his owne, and belongeth to none other.

[Page]God hath created the body, and shall it be lawfull for vs, therewith to serue and honour the deuill, as though he should séeme to be the aucthour and maker there­of? It were better, they would professe themselues openlie to be Manichées, and deny that God made the whole man. If they had neuer so lyttle taste of the Gos­pell, they would not burst out into so ly­centious impudencie. But nowe it is plaine inough, that they in no wise know, what is the power and greatnesse of this benefite, to be redéemed with the blood of Gods sonne. And to proue this true, how can we looke for the resurrection of the fleshe, except we beléeue that Christe Ie­sus is the redéemer, both of bodyes and soules? Saint Paule also dooth admonish vs, [...] Cor. 7.22, [...]. Not to be the seruauntes of men, be­cause wee were bought and purchased with so great a price, which is the blood of Gods sonne.

Then he that dooth ioyne and addict him selfe to the wicked seruice of Idols, dooth he not treade vnder his féete, the most sa­cred blood of Iesus Christe, wherein dooth consist the price of the eternall and im­mortall glorie, which we looke for in our [Page] bodies? What reason is it, that our bodies should be defiled and prophaned before I­dolles, séeing the crowne of eternal lyfe is promised vnto them in heauen? This wallowing in Sathans stewes, and most filthy defiling, is it a meane and waye, whereby we may come to the kingdome of God? Moreouer, it was not sayd with­out a great cause, Our bodies are the tem­ples of the holie Ghost, 1. Cor. 6.19. therefore they which perceyue not, that they ought to be kept in all holinesse, doo plainlie shewe themselues, to perceyue and vnderstande nothing at all of the Gospel.

Also, they declare that they knowe no whit at all, what is the power of Iesus Christe, and of his grace. For when it is sayde on this wise,Gala. 5.30. That we are bone of his bones, and fleshe of his fleshe: We ought to vnderstande, that we be ioyned with him, both in body and soule. There­fore, no man can defile his owne body, with any manner Superstition, but hée dooth seperate himselfe, from that coniunc­tion and vnion, whereby we are made the members of the sonne of God. But now let these wittie and subtyll doctours, aunswer me, whether they haue receyued [Page] baptisme onely in theyr soules, or whether God hath cōmaunded rather, and institu­ted, that this signe should be imprinted in our flesh. Shall the body then wherin the marke of Iesus Christe is printed, be pol­luted and defiled with so contrarie, re­pugnaunt, and so wicked abhominations? Also, the Lordes Supper, is it receyued in the mind onelie, and not also in the hands and mouth? Hath God engrauen in our bodies, the arms and badges of his sonne, that we afterward should pollute our sel­ues with all vncleannes, with most fowle spottes and shame, and so vnséemelie deforme our selues, that no kinde nor lykenesse of Christian beautie should ap­peare?

It is not lawfull, in coyning one péece of golde, to print two contrarie coynes, neyther to set two seales, the one repug­naunt to the other, vnto one writing: and shall a mortall man take vppon him, to counterfeite and corrupt Baptisme, and the most holie Supper of Iesus Christe, and also be bolde to saye, that there is no euyll in so great and mischéeuous a facte? Such men truelie are woorthy, that theyr seruauntes should perswade, and make [Page] them beléeue, they haue a great pleasure to doo them seruice, when notwithstan­ding, they giue themselues to sléepe, plea­sures and all idlenesse, and doo not mooue one finger to doo any worke at all.

If they saye it is not a lyke reason, be­cause we haue néede of theyr labour that bee vnder vs: I aunswere, although GOD haue no neede of vs, yet for that hee wyll vse our labour, seruice, and obedience, to serue and honour him, truelie, it is too much vnséemelie, and for vs the greatest shame and infamie, to doo all things otherwise then hee wyll, and cleane to bee voide of the studie and duetie, which wee owe vnto him, yea, our shame is so much the greater, that the woorme of the earth, and an vnly­uing Creature, shall requyre more po­wer ouer vs, and honour then his Crea­tour.

But yet wee must talke with these beasts more plainely. They say it is law­full for them, to feine and cloake whatso­euer they will among the Papists, and to conforme themselues to that manner and fashion of religion, which is thought most apt to nourish superstition.

[Page]Who is he then that giueth them bread, to be fed therewithall? Who dooth make the ground fertile, to bring foorth fruite? If GOD doo féede and nourishe them, in those places where they dwell, as he dooth all other men in the other partes of the earth: why doo they not honour the giuer of the benefite, with that part of themsel­ues, which is so bountifuly nourished of him? Why doo they rather obey, and serue the deuil with theyr bodies? If these men were in any parte Christians, I would vse with them more waighty and higher reasons: and I would aske of them, to what ende we liue in this world, and wherevnto our lyfe ought to be referred. But Oh myserable case, that they which with subtilties and shifts, wyll dally with GOD, are so brutishe, that they must be handled, as men not onely destitute of Gods spirite, but in a maner voide of na­turall common sence.

They thinke this is a sufficient excuse, to saye, they doo nothing in this kinde, but for feare of perill and daunger, but if this colour may take place, then must we say, That Ioseph should haue doone none e­uyll, Gene. 39. if he had committed whoredome [Page] with his Mistresse, when it was violentlie offered him, seeing he should not haue followed his owne wyll, but haue giuen place to necessitie and violence, which she did vnto him. It should haue béene a foolishe fact of him, to enter such peryl and infamie, as afterward he suffered, by the false accusation of that naughtie wo­man, séeing he might haue escaped those euilles, if he had accomplished her wyll. But we ought rather to followe the ex­ample of Ioseph, and allowe the testimo­ny of the holy Ghost, who dooth commend his constancie.

If there be no wickednesse, in taking vppon vs Idolatrous religion, when we doo it to auoide the raging cruelty of the Papistes: the seruaunt shall not sinne, who for his Maisters pleasure, shall playe the bawde, kyll, and playe the traytour, for feare to displease him, vnder whose po­wer he is. But I abyde too long in this matter, wherein (as I sayde before) there is no doubt or difficultie. It shall not be farre from the purpose, to consider into how great confusion they fall, which tra­uayle with all theyr craftes, to escape Gods iudgement. Others there be, that [Page] haue founde an other shifte and starting hole: they graunt, that the superstition of the Gentiles, is a wicked and detestable Religion, but it is not all one reason of these, and the superstitions which are in the Papisme.

False reli­gion a cor­rupting of true religi­on.As though all the false religion that euer was among the Heathen, was not a cor­rupting and deprauation of the true Re­ligion of God. From whence did the Hea­then drawe, and take to themselues theyr Ceremonies, but of the holie Fathers? In which dooing this was theyr great fault, that they depraued and vtterly peruerted, those thinges which they had receyued, well and wisely instituted of God. But yet all the abhominations that euer were in the world, haue béene cloaked with a beautifull tytle of God himsefe, and the culture of his Religion. But those coun­terfeite Religions, had neuer that com­mendation, power and aucthoritie, that God dyd any tyme approoue those seruice [...] and congregations, or that faithfull men did vse and frequent them.

Go too, let vs procéede further. Although I should graunt the Idolatrie of the Pa­pistes to be vnlyke, and differre from the [Page] superstition of the olde Gentyles,God dooth forbid false religion. yet can they not deny, but God so earnestly dyd forbidde the Religion, wickedly set vp in Bethel, as all other superstitions which were instituted and celebrated in other places.

When the Calues were erected in Dan and Bethel, this was instituted and done vnder a certaine colour of his name, which had brought his people out of Egipt, and yet the same Religion which was there appointed, is manifestly against the doc­trine of the lawe. God dooth condemne all those that goeth thyther, to defyle and pollute themselues.

And truely, the Supper of Iesus Christ and the popishe Masse, are no lesse repug­naunt and contrarie, the one to the other, then the Sacrifices of Moses and Ierobo­am. From whence then is this dispen­sation and lycense, to goe and heare Masse vnder this colour, that the Supper of Iesus Christe is but transfourmed, yea, rather in déede defourmed? But I saye and affyrme contrariwise, that all they that doo feare GOD truelie, and ho­nour him godlilie, ought so much the more to hate and detest it, for that it dooth [Page] more openly violate and prophane the ho­ly institution of Iesus Christe, then if it were not so repugnaunt and contrary vn­to the same. Wherefore, let vs kéepe this common rule generally, that all the ordi­naunce and inuencions of men, proponed and taken in hande, to corrupt the simple trueth of Gods worde, and to peruert that Religion which he requireth and allow­eth, are verie sacriledges, with which the Christian man, may in no wise commu­nicate, without that iniurie and contume­lie, which treadeth vnder féete Gods ho­nour most wickedlie.

I know wel inough, how gréeuous and vntollerable, this seuere iudgement see­meth to them, which would after theyr owne lust and delycate minde, be more nicely and méekely spoken too and taught. VVherein, what would they I should doo? What moderation and lenity should I vse? Truely, now I perceyue how ten­der and deinty they are, I couet so much as may be to spare them, but both I and they must be condemned so soone as God hath spoken: therefore if we wyll tender our owne saluation, let vs take it in good part.

[Page]They saye, they finde no man more se­uere and sharpe then I am, but I will de­clare vnto them, on the other part, that I handle them more méekely and tenderlie, then the trueth of the cause, the woorthy­nesse of Gods name, and theyr saluation, dyd require. Which thing beeing so in déede, truely they cannot excuse and dely­uer themselues, from the necessitie of that duetie and testimony, that the Prophete Ieremie dooth require of the Iewes, cap­tiues in Babylon, whome hee not onelie forbiddeth to come néere the abhominati­ons of the Chaldeans, or colourablie or fei­nedlie, to giue any consent to them: but also doth giue a plaine commaundement, that they should declare the wicked Reli­gion of the Chaldeans, to be vnto them a most filthy sauour. You shall say to them, Iere. 10.11. (sayeth the Prophete Ieremie) the Gods which haue not made heauen and earth, shall perish both out from the earth, and also from vnder heauen.

There is also in this place an other cyr­cumstaunce to be marked, that when the Prophete had written his booke in He­brue, yet he put in this sentence, exprest in the common vulgar spéeche of the Chal­deans, [Page] as though he would by this means, constraine the Iewes, to chaunge from theyr tongue, to the ende they might more apertlie professe, the hatred and disagrée­ment they haue with the wicked Idola­tours.

Now let our nice yonglings complaine of me, as though my aduertisement excée­deth all measure, & yet I haue not at any tyme desired the halfe part of that duetie, which the Prophete requireth and asketh so earnestlie. But whatsoeuer be the man­ner, eyther of my saying or moderation, or else of my silence and taciturnitie, neuer­thelesse, we are tyed and bounde to that lawe, which God dooth giue vnto vs. And truelie, it is not without a cause, that God speaking to his faithfull, sayeth to them, You are my witnesses, and my seruaunts whome I haue chosen.

Wherefore, whosoeuer will prooue him selfe to be a member of Iesus Christe, ought by all meanes to declare, that the prayse and honour of Gods name, dooth so appertayne to him, that they which by theyr feining, doo hide and burie the testi­mony of his trueth, doo leaue themselues inexcusable.

[Page]What I praye you is to be thought, of them that doo all theyr lyfe tyme subuert the same? Of what sorte are they, that doo not onelie hyde the profession of the Christian Religion, and sheweth no to­ken thereof before men, but also commit­teth many thinges, and those most contra­rie and vnséemelie. This therefore re­steth, that Gods chyldren which lyue, where these impurities and abhominati­ons romaine, doo mourne after the exam­ple of the godlie man Lotte, and also speake so fréelie, against so many and so great abhominable vices of menne, as God shall giue to them power and opor­tunitie.

Let vs nowe come to shewe certaine kindes of Idolatries, which are of most e­stimation in these dayes. Among which sort, the Masse is chéefe, whereof I haue toucht something before. For although it be so famous and notable blaspemye, both in absurditie and greatnesse of mis­chéefe, that nothing can be imagined more fowle and wicked, yet styll be there pa­trons found for an euill cause, which doo trifle foorth in this part.

But will they, nill they, they shalbe com­pelled [Page] [...] [Page] [...] [Page] to confesse this that I saye, that the Masse by it selfe, is a deniall of Iesus Christes death, and a certaine Sacriledge inuented and ordeined by Sathan, to abo­lishe the Sacrament of the Supper. Nei­ther are they able to deny, but that theyr inuocation of Saints, and Suffrages for the dead, are wicked abuses, whereby the inuocation of Gods name, a thing of all other most holy is prophaned. And they, who among the Papistes, doo defile them selues with these abhominations, doo thinke themselues guilty of no fault.

What should we doo, saye they? It is not lawfull for vs to correct and amende those thinges, which we knowe euill and faultie, we are priuate men, and they that haue the power and publique aucthoritie, doo earnestly defend these thinges. Ther­fore we must suffer that violent necessity. I graunt all this to be true. But I saye this is not to the purpose. It belongeth not to theyr office, to correct and appoint a common order for the people, neyther dooth any man require this at theyr hand, yet neuerthelesse, they are admonished to amende themselues, and to institute an honest and mannerly behauiour of priuate [Page] lyfe, which thing without all doubt per­tayneth to theyr duetie.

Neyther doo wee commaund them, to cleanse the Temples and the common stréetes, but that euerie man kéepe, his owne body and heart in puritie and ho­lines, and labour by all meanes that God maye be honoured, serued, and obeyed, in his owne house. For these are farre vn­lyke, and much dissonaunt, to abolishe the Masse in any Region, and not to be pre­sent at it, when as the vse thereof, and that Religion can by no other meanes be letted. But they repeate and iterate theyr saying, that is, that they doo not de­ny the death and passion of Iesus Christe, séeing, they haue no such purpose, to wor­ship it in theyr minde.

But I doo aske of them, what is that a Christian man dooth confesse with his mouth, but that same that he beléeueth in his heart? This is plaine and manifest inough, that this thing which they doo, is most disagréeing with the confession of faith. So that, as much as in them lyeth, they doo not onely hide the true and pro­per testimony of faith, but also doo vtterlie deny and forsake it. I wyll yet talke [Page] with them something, more familliarlie and plainelie. For the Papistes doo say, the Masse is a Sacrifice, wherein they will offer Iesus Christ, to reconcile them­selues to God.

But if this be so, it followeth, that Ie­sus Christ hath not obtayned vnto vs, by his death, righteousnesse, and eternall sal­uation. Let them seeke all the compas­ses and shiftes they will, yet must they come héerevnto, that all which goe to Masse, vnder the name of deuotion and Religion, doo professe that they consent therewith. Therefore as much truelie as in them lyeth, they shewe that they haue not their redemption perfect inough, by the death of Iesus Christe.

There be many that speake not so large­lie, neyther suffer theyr talke to wander thorowout all sortes of Masses, that is to saye, Sacriledges. They choose out one kinde of Masses onelie, and that they de­fend: it is called the parishe Masse, or th [...] high Masse, for in this they thinke, there is more likenes and agréeing with the Sup­per of Iesus Christe.

And truelie it might be sayde not vn­aptlie, that all Masses, which are sayd [...] [Page] both of the Priestes of the lowest degrée, and also of the Chanons, or of those Priestes that haue certayne Chappelles, and all other which are founded by any mans wyll, or that are so saleable, that they be sette foorth daylie to sale: that all these I saye, are not vnlyke to harlottes,Masses [...] vnlyke to harlottes▪ which in the stewes setting themselues to sale without all shame and honestie, do make their bodies common to all men: but the high Masse to be verie lyke the same harlotte, which dooth craftilie abuse the honest name of an husbande, to hyde her vnshamefastnesse, and to retaine and defende the estimation of an honest and chaste wife.

Although this similitude dooth not a­grée on euerie parte, because that an har­lotte ioyned in matrimonie to an Hus­bande, wyll haue some shamefastnesse and modestie, that shee wyll not sette foorth and make her selfe common to all that commeth: but the parishe or high Masse, is an whorish Idolatry, of all other most common, ready and set foorth to all mennes desyres and wicked lustes: al­though these fylthie bawdes, doo colour and smoothe héere with this colour and [Page] such beautie, that they retaine styll some reliques of Iesus Christes Supper. It is with these as with the Théefe, who brag­geth and bosteth himselfe then more high­lie and gloriouslie, when he hath wunne, and is cloathed with the spoyles of him, whome he hath slaine, and whose horse he rydeth on.

We (saye they) séeke the Supper of Ie­sus Christe, and when we cannot, being opprest vnder that tyranny, wherein we dwell, haue the same pure, we must be content with that which is left to vs, loo­king for the helping hand of God. For­sooth a goodly and prety excuse. Because they haue no right and perfect vse, of the Supper, as though they had gotten a pro­uiso: they witnesse and openlie professe, that they haue not Iesus Christe, the eter­nall and onelie Priest, and therefore eue­rie wéeke doo séeke a new Sacrifice, to put away theyr sinnes. For all this is in the high Masse, as well in that which is sayde in the name of Nicholas, or for the dead. In which thing they feine themselues to worshippe an Idoll, and yet doo boast that they séeke Iesus Christ: and because they would not séeme to fight against GOD, [Page] without sword or buckler, they bring and obiect the aucthoritie of this or that man, as though the absolution of any one man, may exempt and delyuer them, that they be not condemned of God. I wyll not saye, that they lie egregiouslie, when they alledge such men as they doo, for the de­fence of theyr cause.

But in case it were so, that a deuoute and godly man, were sometime of this mind, that he thought it was nothing euil to come to the high Masse, yet afterward when he knoweth the trueth, if he dooth disalowe and condemne his former iudge­ment, his later is so much the more to be beléeued, for that God hath brought him, or rather compelled him to disalowe the same: and because hee perceyueth, and plainely knoweth, that he is ouercome in that thing which he before did greatlie embrace and allowe.

But what néede we héerein to styrre the truth, as if we should blonder and trouble a water that is pure and cleare. Doo they thinke that with the iudgement and say­ing of a mortall man, they maye stoppe God and hedge him in? We knowe that there is nothing besides the trueth, that [Page] in iudgement ought to preuaile, without the respect of any person. This matter is such, that the parishe or high Masse, is in­stituted to sacrifice Iesus Christe, and to reconcile the fauour of GOD, both for quicke and dead, and also that a péece of breade should be there worshipped, as though it were the sonne of God. I doo not examine thorowlie, all the abhomina­tions and wickednesse, that are in that Masse▪ for they be almost innumerable. But I [...] rehearse onelie the worsser and grosser. Now let them that doo but feine a consent with such wickednesse and cor­ruptions, washe theyr hands so cleane as they will, yet shall they neuer be more iust and innocent then Pilate. But this is a meruaile, that these good and religious parishioners at Easter tyme, doo séeke, some by Chappell, or some mockchristian Monke, which may prepare & deliuer vnto them the apish and counterfeit supper. If the high Masse is most néerest the Supper of Iesus Christe, as they say it is, why doo they not obserue and kéepe it? But nowe after that they haue beene at the highe Masse, euerie Sundaye thorow the yéere, because they would séem to communicate [Page] in the Sacrament of the Supper a right, they sodeinlie shake off and forsake the high Masse. But we should not meruaile at such inconstancie, for this is a sure and due punishment, for them which haue layde no foundation at any tyme of truth in theyr minds, that they should alwaies wauer, and be contrarie to themselues, in all things that they doo, and take in hand. As touching that same hypocritical Sup­per, I knowe that they be of this minde, that they suppose it to be the greatest in­iurie to themselues that may be, when it is rebuked and improoued. But what can we doo in that matter, séeing it is nothing agréeable to Christes rule? Neither doo I finde fault with this, that they doo it se­cretlie, for I knowe that the Supper was neuer better celebrated, nor more deuout­lie, then when the Disciples went into some secrete place, to slie the tyranny of the enimie.

But héere are two faultes, truely not to be suffered. One, that they which doo make such a Supper, and lyke apes doo falselie and corruptlie counterfeite, the true Supper of Christe, doo feine that they kéepe and worshippe theyr Masse.

[Page]The other is, that the Minister, which for the most part is some Religious man, the rather to dissemble the matter, dooth not that office as a Christian, but as a Priest of the popishe profession: and in this they suppose they haue an honest and sure defence, if the Masse sayer haue not this purpose, to shew the bread and wine to them to be worshipped, if he leaue out the Canon, wherein are conteined many great impieties, and if he delyuer the Sacrament to all that be present vnder both kindes.

But when they shall come before the highest Iudge, then shall they féele the fruite that they sought, by such glosing and lyes, yea truely, they ought now alreadie to perceyue it. For I doo iudge, those same goades and prickes, wherwith theyr consciences are prickt and wounded, to be a gréeuous féeling of the same iudgement. And truely this cause must be decided, and plainely debated in that same place and court, where the trueth hath her graue and true witnesses. For to be short, they doo knowe themselues guiltie of the mat­ter, which they haue purposed to declare, both to Gods enimies, and also to the com­mon [Page] people. But God must néedes de­ny himselfe, if he alowe the order and doo­ing of that profession. If all the men in the world, with one minde and purpose, would conspyre to pronounce these men righteous: yet none be he neuer so ready and mightie, can excuse and delyuer them from this, but they shalbe thought to halt on both sides. And GOD dooth declare by his Prophete, that no such halting of any man, shall be euer allowed before him.

As touching the man, whome they choose to be the Minister of theyr Supper, it is a foolish thing to abuse his person, as though they could séeme to make him an apt man to that office and function. Yea, but the vertue of that same Sacrament (say they) resteth not in the woorthinesse of the Mi­nisters. That I graunt and adde this too also, if any deuill should minister the sup­per, it should be neuer the worse. On the contrary parte, if an Angell sing Masse, yet then should it be no whit the better. But wee are nowe in an other question, that is, whether orders giuen by the Pope to a Monke, doo make him apte, to the of­fice and function of a Pastour.

[Page]If they say contrary that they perceiue that thing dooth make nothing to the purpose, and that they doo not choose him i [...] that sort, the thing it selfe sheweth contrarie. But let it be, that they as touchin [...] the Minister haue no such respect. Y [...] must I abide in that outward profession which they take vpon them and worship yea, I must presse it earnestlie, as a profe [...] sion most contrarie and vnwoorthy a chr [...] stian man.The maner how the pa­pists do de­fend them selues. For this is plaine and man [...] fest, that they doo and will defend and [...] uer themselues, vnder the personne of Priest, made for the nonce to colour a [...] dissemble.

But if they would rightly and lawful [...] celebrate the Supper, it were theyr due [...] so to seperate themselues, from the ord [...] and profession of Idolatours, that th [...] should appeare, in that to haue nothi [...] common with them. But now they so farre from this seperation, that they scribe themselues into theyr fellowship and Communion, and doo euerie one them, feinedlie professe themselues to members of that body.

After this, they will compare vs to olde heretiques, that did refuse the vse [Page] the Sacramentes, for the vices of the Ministers, as though wee doo héere re­spect the proper sinnes of euerie man, and not rather the common state and con­dition.

I doo passe ouer this matter shortly, be­cause that which is spoken, is sufficient inough, to conuince so fowle and shame­full impudencie. But if these men be so foolishe and dull witted, that they per­ceyue not this filthinesse, the word of God must suffice vs, as when the Lorde sayth by the Prophete Ieremie: Israell, Iere. 3.12. if thou doost turne, turne vnto mee. In which wordes is most plainelie expressed, with what simplicitie and integritie of minde, wee ought to deale and walke before GOD, without any thought and will to returne to those thinges, which wee knowe are not thankefull nor allowed of him.

Which is a cause, why S. Paule dooth testifie, that he was sent to turne the vn­faithfull from their vanities, vnto the ly­uing God, as though he would say, it is to no purpose, to chaunge some one olde and accustomed euyll▪ with other hypocrisies and feininges, but vtterly to abolishe all [Page] superstitions, that the true Religion may be set in her owne puritie and holinesse. For without this Faith and integritie, men neuer come the right way vnto God, but doo alwayes wauer & are vncertaine, to what part they may turne themselues. There be others that are come thus farre, that they disalowe and refuse the Masse, but they would haue some patches kepte styll, which they call Gods seruice, least as some men saye, they should séeme to be destitute of all Religion. And it may be, that some of these be mooued with a godly minde and zeale: at the least I wyll so thinke, but whatsoeuer theyr zeale and purpose be, yet maye we not saye, that they kéepe the true rule or any good mea­sure.

Many saye we may come to theyr bap­tismes, because there is no manifest Ido­latrie in them. As who would saye, that this Sacrament were not also corrupted, and vtterlie deformed with all kinde of corruption, in so much as Iesus Christe may séeme to be yet styll in Pilates house, to suffer all opprobries and shames. To conclude, where as they saye, that this is the cause, why they would retayne some [Page] Ceremonies, least they should appeare to be voide of all Religion: if one should ex­amine theyr consciences, the same truelie will aunswere, that they doo it to satisfie the Papists, and they chaunge their coun­tenaunce to flie persecution. Other some doo watche a tyme, least they come in the Masse whyle, and yet they come to the Temple, that men should suppose they heare Masse. Othersome doo come, but at Euensong tyme, of whome I woulde knowe, whether they thinke this to be nothing, that at that same tyme the Idols be honoured, that the Pictures and Ima­ges be sensed with Fumigations, that a solemne prayer is made in the intercessi­on of some Saint, and grounded on his merites, that Salue Regina, be soong with a loude voice, and that on euerie side, a mat­ter is heard so filled and replenished with deuillishe and curssed blasphemy, that the minde, shall not onelie abhorre the of­fence of the eares and eyes there present, but moste vehementlie the thought, and recordation thereof.

I doo passe ouer,Singing in an vnkno­wen tōgue, is an open [...]ophaning [...] Gods [...]ord. [...] Cor. 14. that the singing it selfe in an vnknowne tongue, is manifest pro­phanation of Gods prayses, and of holie [Page] Scripture, as Saint Paule dooth admonish in the fouretéenth to the Corinthians. But let this fault be forgiuen them. If they come to Euensong, to giue some signe and testimony of theyr Christianitie, they will doo this chéefelie on the solemne Feastes. But then there shal be solemne ensensing the chéefest Idolles, and great plentie of swéet fumigations powred out, the which is a kinde of Sacrifice as the Scripture teacheth.

It was also a manner vsed among the Gentiles, and wherby they compelled the weake men to denie God. And for this cause, the greatest parte of Martyrs dyd suffer death constauntlie, for that they would not make perfumes, and burn [...] in­cense to Idolles.

When these men be come thus farre, that they receiue in theyr noses the sauour of the Sensours, they also pollute them­selues with that pollution, which is moste greatest and execrable there. And yet they thinke we ought, to hide and couer this so great wickednesse and mischéefe.

But I beséeche them, in the honourable and holie name of God, that they wyll dil­ligentlie marke this saying of the Psalm: [Page] That Idolles are so to be detested of the faithfull and godly man, Psal. 16.5. that they should not be in his mouth or tongue, least the talke had of them should seeme to con­taminate and defile him.

This one word, ought to fray and with­drawe vs from all Congregation and fel­lowshippe of Idolatours, because that we lyuing in that Congregation, may easilie be wrapped in and defiled.

But to speake plainlie and fréely what I thinke of all these, which séeke a meane way, betwixt GOD and the deuill: they haue double and variable mindes, and I cannot finde out a more apt and fitte com­parison to set them out, and paint them in theyr liuelie colours, then that same which may be brought of Esau, that same filthie and double man.Gene. 28.6, 7, 8, 9. For when hee sawe his brother Iacob, sent by his father Isaack into Mesopotamia to seeke a wife, because the women of the lande of Ca­naan, did so much mislike the father and his wife Rebecca, that they thought theyr lyfe bytter and irkesome to liue among them, & rather wisheth death, he marieth a new wife, somewhat to satisfie his Pa­rents, but he doth not put away the olde. [Page] So that hee dooth keepe styll, the euyll whereof Isaack did so greeuouslie com­plaine, but somewhat to amend the mat­ter, he marieth a new wife.

Euen so, they that are wrapped vp in the world, that they can in no wise follow God, doo mingle and tosse together, many and diuerse kindes of Religions and Su­perstitions, that they may applie and con­forme themselues by some waye, to the will of God, and they alwayes kéepe styll some corruption, so that whatsoeuer they doo, cannot appeare to be pure and sincere. I knowe also right well, that there be in those places many miserable soules, which liue there in great difficulties and cares, which truelie coueteth to walke rightlie without hypocrisie, and yet cannot loose themselues, out of many doubtes and scruples, which is no meruaile in so great and horrible confusion, as we sée at this time in the Papisme.

Yea, I doo greatlie pittie theyr myse­rable state, which séeke meanes whereby they maye serue God deuoutlie, and liue among the enimies of Faith, if it may be possible by any wayes. But what wyll we? I can doo nothing else to the one, or [Page] to the other, but declare theyr errour and sinne, that they themselues may adde the remedie. If they come héereafter to aske of me this or that, more dilligentlie and particularlie, I will send such curious in­quisitours to the common rule which I haue of God.

I speake this, for that there be some of this sort of men so importune, that if a man should aunswere all theyr difficul­ties and doubtes, he should séeme neuer to make an ende of any thing. And me thinke such men, maye well be compared to them, who after they be taught in a Sermon, to vse sober apparell, and dec­king of the body, without all dissolute and sumptuous trimming, they would haue the Preacher, to make their hose and sewe theyr shoes.

Well, what must we doo then? In this matter, there is a certaine thing set be­fore vs, wherevnto we ought to dyrect and conferre our whole minde, studie, and thought. That is, that the zeale of Gods house may eate vp our heart, and so moue vs, that we beare and take vppon our sel­ues, all dishonours, contumelies, and op­probries, which are doone most vnwoor­thily [Page] against Gods holy name. When such desire of Gods honour, and feruent loue shalbe kindled in our hearts, not like drie stubble soone set on fyre, and easilie ex­tinguished, but lyke a fyre that burneth continuallie, a man shall be so farre from suffering, or approouing these abhominati­ons, wherewith the name of GOD most shamefullie and vnwoorthilie is polluted, that when he shall beholde them, he shall be able in no wise to suffer dissimulation, silence, and taciturnitie.

And it is dilligentlie to be marked, that he sayth, The zeale of Gods house: that we should knowe that to be referred, vnto the outward order, which is instituted in the Church, that we should exercise our selues in confession of our Faith. I doo not weigh the mockers, which say, that I my selfe lyuing héere without any daun­ger, yea, rather in great quietnesse, doo talke goodlily of these matters.

I am not hee, with whome these men haue any thing to doo: For this is well knowne, I haue héere no lande of mine owne. So may wee thinke and saye, of all these Philosophers, which giue theyr iudgement without knowledge of the [Page] cause.

For seeing they will not heare GOD, who dooth now truely speake so gently to them, to teache them: I doo declare the day and iudgement, at what time béeing cal­led before the iudgement seate of GOD, they shall heare that sentence, against the which there shall bee no answer nor de­fence.

For séeing they will not heare him, as the best and most méeke maister, they shall then knowe at the last, and féele him, as theyr most seuere and iust Iudge. At which tyme, the stoutest and the craf­tiest of them, shall perceyue and knowe, that they were deceyued in theyr opini­ons.

Let them bee so well exercised and pre­pared as they will, to obscure or subuert iustice, and equitie, yet their lawlike and iudiciall ornaments, and the badges of the great dignitie and power, wherewith they now proudly wax insolent, shall not then giue them the victory. I speake this, because Counsailours, Iudges, Proc­tours, aduocates, and such other, bea­ring the swinge in Courtes and iudge­ments are not onelie bolde to stryue with [Page] God, and so to contend, that they would séeme, to haue gotten a certayne right, to scorne and mocke his Maiestie, but also reiecting all holie Scripture, doo spue out theyr blasphemies, as the greatest senten­ses of the Lawe, and most high Decrées. These men whome the world dooth ho­nour as certayne Idolles, so soone as they haue spoken one worde, cannot suffer rea­son and trueth to haue any place to rest in.

But yet by the way, I doo admonish and warne them beforehand, that it shall be better for them, to haue some remem­braunce of that same horrible vengeance, which is ordeined for them that chaunge iustice with iniquitie, and trueth with ly­ing. Neither the Doctors, and Chamber-masters, the delitious banquettours, and verie voluptuous men, take any higher degrée héere, then that they may chatter in theyr feasts and banquettes, and bable foorth theyr wordes against the heauenlie Maister, to whome truelie all men ought to giue most diligent eare.

Neither can their goodly & famous titles, plucke any man from this iudgement, in which the Lordly and reuerent Abbottes, [Page] Priours, Deanes, Archdeacons, as chéefe Maisters of the game, shall be compelled to leade the daunce in that condemnati­on, which God shall make most gréeuous. Now although the Courteours are woont to gratifie men, with the sprinckling of theyr holie water, let them not thinke, that they can with that kinde of dooing, sa­tisfie God.

To conclude, all iesters, and praters, let them holde theyr tongue, and boast not out theyr merie wittie sayinges, vnlesse they will féele his mightie hand, at whose word they ought to tremble. Wherein theyr errour is too much foolishe, that beléeueth because they take me for theyr aduersary, therefore, they shall not haue God to be theyr Iudge. Let them scrape my name out of theyr bookes, and vtterlie blotte it foorth, speciallie, in this kinde of cause and question, wherein my purpose is onelie that God be heard and obeyed, not that I should rule mennes consciences after my lust, and charge them with any necessitie or lawe.

As for all others, which doo not so proud­lie despyse Gods word, and yet are so deli­cate and weake, that they can in no wise [Page] be mooued, I doo most heartilie beséeche them, that they wyll take more thought, and regarde to theyr owne duetie, salua­tion, and Gods honour, and doo more flat­ter themselues, as they haue doone hy­therto.

Let them therefore open theyr eyes, and reare vp themselues, that they maye be­holde the myserie wherein they are. I knowe well inough the euylles, diffycul­ties, and stoppes, wherein they be wrapt among the Papists: I doo not speake vn­to them, [...]ds ho­ [...]ur is to [...] preferd [...]ore all [...]nges. as though it were an easie mat­ter, in the middes of the Idolaters, to take vppon them and defend, the pure and sin­cere Religion of GOD, but if they lacke strength, I aduertise them to flie vnto God, the aucthour of all power, that they may be made strong by him, and learne to preferre his glorie before all things of this world.

For I doo earnestlie desyre, that all faithfull men which are myserablie afflic­ted in the Papisme, should vnderstande and knowe this, howe that the Prophete Ieremie remaining at Ierusalem in Iew­rie, [...]e. 29. dyd send this aduertisement and ex­hortation vnto the people, which were hol­den [Page] captiue and oppressed in Babilon.

If the tyranny of the Pope and of all his ministers, be to them sharpe and cru­ell, they must consider, that the Iewes also of that tyme, suffered heauy and byt­ter bondage, and yet they are commaun­ded in the vulgare spéeche of the Country, to execrate the Idolatrie of the Chalde­ans.

It is not reason, that the tiranny of men should breake, or any deale diminish from vs, the due honour we owe vnto GOD. Héere is no exception or pretence of pri­ueledge, which high or lowe, ritch or poore, may, or ought to vsurpe vnto themselues. Let all men therefore bowe downe theyr necke, and with most humilitie submitte, themselues to God.

Let the poore man haue the true feare of God, let him not say vnconstantly, I know not what to doo, least God aunswer him, neyther knowe I what to doo with thée. The ritch and wealthy men, let them not lyke dronken sluggardes, [...]léepe in theyr wealth, and consume in theyr prosperi­tie, and aboundaunce of all thinges, as it were in a certayne draffe tubbe, but ra­ther after the example of Saint Paule: let [Page] them learne to estéeme all that, as dyrte and dammage, which dooth withdrawe vs from godly and Christian lyfe, nor maye séeme any thing to hinder vs.

We also which liue héere in rest and quiet, enioying the vse of the greatest, and singular benefites of God: let vs not for­get that I touched in the beginning, that we apply these thinges to our learning, that whatsoeuer héereafter befall vs, or into whatsoeuer Countrey wee shall be ledde, yet wee may alwayes constauntlie abide in the pure confession of our faith, detesting all Idolatrous religion, su­perstitions, and abuses, which are against Gods trueth, doo ob­scure his honour, and vt­terlie subuert his Religion. Amen.

AL the exhortations which can be made, to instruct vs to suffer patiently and con­stauntlie, for Christe Iesus name and his Gospel, shall not much moue vs, vnlesse we knowe and be perfectly perswaded of the right, truth, and woorthinesse of the cause wherefore we contend. For when we be in that ieo­berdy and daunger, that we must loose our lyfe, we ought to be most certayne of that thing, wherefore we enter into so great perill.

But that constauncie and fyrmenesse of minde, cannot be had, vnlesse it be déep­lie founded in a certainety, and sure per­swasion [Page] of faith.

There be many, which wyll vnad­uisedlie and rashlie, venter to dye, for certayne foolishe opinions, inuented of theyr owne brayne. But such fore­wardnesse of minde, ought rather to be thought a furiousnesse, then a Christian zeale and loue.

For assuredlie, there is no firmenesse, eyther of minde, or witte, or of common sence, in these men, which doo cast them­selues into peryll with such hardy rashnes. How so euer it be. God will not acknow­ledge, and take vs for his Martyrs and witnesses, without a good cause.

For death is common for all men, and also the condemnation of Théeues, and of Gods chyldren, the sufferaunce of shame and punishment séemeth to be all one, but God maketh a difference betwixt them, because he cannot denie, and forsake his owne trueth.

This also is required, that wee haue a sure wytnesse voide of all errour, of that doctrine, which we will defende. Where­fore as I sayde, there is no exhortation so weightie, that can mooue and perswade vs, to suffer for the Gospell, but if a true [Page] certayntie of Faith be imprinted in our hearts.

For to put our lyfe in daunger, with­out any consideration vnaduisedlie, and chaunceablie, is most against nature. And so to doo, should be thought rather rash­nesse, then Christian boldenesse. More­ouer, God alloweth nothing that we doo, vnlesse wee be plainly perswaded, that it is for his names sake, and for his cause that the world is so against vs, and dooth hate vs.

But when I speake of such certaintie, and perswasion of minde, I doo not onelie vnderstande this, that wee should knowe to discerne and iudge betwixte the true Religion, and the foolishe oppinions, and constitutions of menne, but also that wee be thorowlie perswaded of euer­lasting lyfe, and the Crowne promysed vnto vs in heauen, after our conflict in this world.

Let vs nowe marke well, that these two reasons doo pertayne to our duetie, and must be ioyned togeather, that the one maye in no wise, be seperated and dis­ioyned from the other. It is meete therefore, to take our begynning of this: [Page] that we vnderstand and knowe, what is our Christian Religion, what Faith it is that we ought to holde and followe, what rule of lyfe God hath giuen vs? Neither must we onely haue our mindes instruc­ted with this godlie doctrine, but also haue our mindes so armed and prepared, that we maye fréely and boldly, damne all er­rours, lyes, and superstitions, which Sa­than hath brought into the world, to cor­rupt the pure simplicity of Gods doctrine. Therefore it is no meruaile, that there is so small a number of men, that haue a ready minde and desyre to suffer for the Gospel, and that the greatest part of them, that professe themselues Christians, kno­weth not the power of the Christian Re­ligion, and theyr owne profession.

All men are careles in a maner, and do not delight to reade the Gospell.All men in a manner are negligent, and haue no desyre, or verie small, to heare and reade, who thinketh it sufficient, if they haue gotten some small taste of the Christian Faith. And this is the cause, why there is séene in these no suretie and constancie of minde, and that so soone as they come into any conflict, they are so a­bashed, as though they should by and by vterlie perishe.

[Page]For which consideration, our desyre ought to be greater, to pursue and search out, most dilligentlie Gods trueth, that therewith our hearts may be perswaded without any doubt. Neither is this all to haue such knowledge and vnderstan­ding.

For we sée many so well trauayled in Gods doctrine, that they séeme, as though they were stayned and dyed therewith, in whome neuerthelesse, there is no de­syre and loue of GOD, no more truelie, then if they had knowne nothing at any tyme of the godlie doctrine, but by a cer­taine vnsure, lyght, and wauering opini­on.

But what other cause is there, of this so great vncertaintie and leuitie, but that they did neuer perceyue in theyr minde, the maiestie of the holie Scripture. And truely, if we would rightlie weigh, that it is God that speaketh to vs therein, we would heare him with more dilligence, attention, and reuerence.In reading of holy scripture▪ w [...] must think [...] vs in a scol [...] of Angels. If we would thinke in reading the Scripture, that we are are in the schoole and discipline of An­gelles, we should haue another manner of desyre to exercise our selues in that [Page] doctrine, which is set foorth vnto vs, to comfort, strengthen, and instructe our mindes.

The way [...]ow to pre­ [...]are our [...]lues vnto [...]atience.Now we sée what is the waye, to pre­pare our selues to patience, and suffe­raunce for the Gospell, that is, so to goe foreward in the doctrine thereof, that be­ing thorowlie perswaded of the true Re­ligion, and that doctrine which we ought to holde and defend, we maye nothing estéeme, and despise all the fraudes and illusions of the deuill, and all the inuen­tions of men, as thinges not onely of no value, but also execrable, because they vt­terlie corrupt the Christian sinceritie. And héerein we differre as true Martyrs of Iesus Christ, from the furious and stif­necked men, which suffer for theyr owne foolish opinons.

Secondlie, we ought to be so minded, that being assured of the right, and good­nesse of the cause, wee should be enfla­med with this due desyre to follow God, whether soeuer he shall call vs, to em­brace his word with such reuerence as it is woorthy, and being called backe from the deceytfull fashion of this worlde, as men rauished, with theyr whole minde [Page] and endeuour, should be caried to an hea­uenlie lyfe.

But O most myserable case, that when the lyght of God dooth shine vnto vs, in these dayes, so bright as it did neuer shine in the remembraunce of men, yet so little zeale, fauour, and loue should be founde. Wherein our misery is so much the grea­ter, that in so great filthinesse and vn­thankfulnesse, we are not ouerwhelmed with blushing shame.

For we must shortlie come before that Iudge, before whome our vice and euyll, which wee by all meanes goe about to hide, shall be brought foorth, with that re­buke and checke, whereby the iust cause of our destruction shall appeare. For if we be so endebted and bound to GOD, that for the knowledge hee hath giuen vs, wee ought to giue to him honou­rable and thankefull testimony: why is our stomacke so abashed and fearefull, to enter into the battell? Especiallie, sée­ing GOD in this our age, hath so ope­ned himselfe, that it may be rightly sayde and trulie, that he hath opened and plain­lie set foorth, the greatest treasures of his secretes.

[Page] [...] we had a­ [...] regard God, we [...]uld not [...]ne his [...]ly gospel [...]o lyes.May not this be sayd, that we so thinke of God, as though we seemed to stande in no néede of him at all? For if we had any consideration of his Maiestie, we durst neuer be so bolde to turne the doctrine, which procéedeth out of his mouth, into Philosophie and vaine speculation. In fine, we can haue no excuse, but this must be vnto vs the greatest shame, yea, an horrible condemnation, that in so great knowledge, obtained by the singuler goodnesse of GOD, we haue so lyttle l [...]ue and minde, to defend and kéepe the same.

[...]e con­ [...]ncie of [...]artyrs in [...]de time.For first, if we will call to our remem­braunce the Martyrs of olde tyme, and compare theyr wonderfull constauncie, with this our tender slouthfulnesse, we shall finde passing great cause to detest our owne filthinesse. For they were not for the most part so trauailed and ex­ercised in the Scriptures, that they could learnedly dispute of all matters.

But first of all, they knewe and helde fast this, that there is one God, whome they ought to serue and honour: then, that they were redéemed with the blood of Iesus Christe, that in him onelie, and in [Page] his grace, they should put their affiaunce, and trust of saluation.

Moreouer, they dyd iudge all other in­uentions and ordinaunces of men, to worshippe God, so vnwoorthy filthinesse, that they could easilie condemne all Ido­latries and superstitions: to conclude in few wordes, this was theyr Diuinitie, there is one onelie God, the maker of the whole world, which hath declared vnto vs his will by Moses and the Prophetes, and then by Iesus Christe and his A­postles.

We haue one redéemer,Idolles ar [...] to be detested of all men. with whose blood we were bought, and by whose grace we hope to be saued. All the Idols of the world, are to be detested and ac­curssed. They came stoutlie and boldlie to the fyre, or other kinde of death, and punishment, instructed with no other doc­trine and more hidden knowledge. And the number of them was not small, as of two or thrée, but so great that the multy­tude of them, which were cruellie vexed and tormented of the tyraunts, séemed in­numerable and infinite.

But we are so taught and instructed, that we passe all our auncetors, in know­ledge [Page] and vnderstanding of holy Scrip­ture.

We thinke in our selues, and it is true, as touching the vnderstanding of the Scripture, God hath endued vs with so much knowledge, as he hath giuen to any age at any tyme. And yet there is in vs scantlie, the least droppe of feruent loue towardes God. There is no reason why we should nourish this nice [...]owardnesse of mind, vnlesse we would willingly and wittingly prouoke the wrath and venge­aunce of God, against our selues.

What must we then doo? Truely, we must take to vs a stoute, bolde, and con­stant minde. We must chéefely consi­der how precious, and honorable, the con­fession, and testification of our faith is be­fore God. For we doo lyttle knowe, how God dooth estéeme this confession, when our lyfe which is of no value, is more set by and deare vnto vs.

Wherein our wonderfull and beastlie foolishnesse is shewed: for we can not in this sort spare our life, but we must néeds confesse that we set more thereby, then by Gods honour, and our owne saluati­on. A certayne Heathen man could vse [Page] this saying, that it is a myserable thing, to forsake and betraye the causes why we lyue, for the conseruation of lyfe. Yet hee and his lyke dyd neuer knowe true­lie, to what ende menne were set in the world, and wherefore they lyued therein.

They might well say, that vertue is to be estéemed and followed,Vertue is be embraced of all and that we ought to liue an honest lyfe, without blame. But all theyr vertues were no­thing else, but colours and shadowes. But we haue better vnderstanding,God is to be honor with all uerence. wherevn­to our life must be referred, which is, that we honour GOD, with all prayse and glorie, that hee himselfe may bee our glorie.

Without him, our lyfe is miserable, the which we cannot continue the least mo­ment, but wee shall heape vppon our selues, a perpetuall malediction. And yet wee are nothing ashamed for the winning of a fewe dayes, for this féeble lyfe, to refuse the eternall kingdome, and to seperate our selues from him, by whose power we are, and haue our being in this lyfe.

If a man should examine the most vn­learned, yea, those whose wit is so dased, [Page] and whose life so voluptuous, that they be most lyke to brute beastes, what manner of lyfe is appointed them, they durst not saye plainelie and openlie, that it should consist onelie in eating, drinking, and sleeping. For they knowe that they are created to a better, woorthier, and more higher thing: which is nothing else, but to serue and honour God with all kinde of honour, and to suffer our selues as good chyldren, to be ordered and reuealed by our most benigne Father, that after the ende of this frayle and vnsure lyfe, wee maye be receyued into his eternall heri­tage.

In the appointing, and winning of this ende, consisteth the chéefest, and greatest point of our felicitie, yea, all the whole weight of euerlasting lyfe. But when we carrie our mindes and thoughts ano­ther waye, and doo snatch fast holde of this present lyfe, wurse then a thousande deathes, what excuse can we haue? For, to liue, and be ignoraunt of the causes, wherefore we liue, is vnnaturall. But to forsake the causes, wherefore we liue héere, for the desyre and loue to prolong our lyfe, as it were for thrée dayes, in this [Page] deceytful world, and to be seperated from God, the aucthour of lyfe, is such a bewit­ching and furious madnesse, that I know not with what wordes we ought to ex­presse and shewe it. But whatsoeuer knowledge we haue, and how soeuer our lyfe is appointed, for so much, as notwith­standing, the persecutions are no lesse and bytter, let vs consider how and by what meanes, the Christian men maye confirme them selues in patiencie, and so strengthen theyr mindes, that they maye constantly venter to daunger theyr lyfe, for Gods trueth.

This same Text which we haue recy­ted, being well vnderstanded, may bring vs to that indifferencie of minde, yea, to that willingnesse, that we shall not re­fuse, to suffer death for Gods name.Heb. 13, 13 Let vs goe foorth of the Cittie (sayth the A­postle) after the Lord Christe, bearing his opprobrie. Fyrst, he dooth teach and admonishe vs, that although the swordes are not already drawne to kyll vs, or the fires kindled to broyle and burne vs, yet that we cannot truelie be ioyned with the sonne of GOD, so long as we haue the rootes of our thoughtes and desyres, fixed [Page] in this world. Wherefore the Christi­an must alwayes, although he be in qui­et, haue one foote lyfted vp ready to the battell, and not onelie that, but also his minde must be vtterlie seperated from the world, although his body be therein. Although this at the first sight, may séeme vnreasonable, yet one saying of Saint Paule, We are all [...]lled to [...]ffer per­ [...]cution. ought to be sufficient to perswade vs, for that we be called and appointed to this, to suffer persecution. As though he should saye: Such is the condition of our Christianitie, that we must néeds en­ter in, and passe thorowe this way, if we will follow Christe.

In the means season, to ease our infir­mitie, and to mitigate the tediousnesse and heauinesse, which persecutions brin­geth, [...]ll daun­ [...]ers to be [...]ffered for [...]e gospell [...]ke. wee haue this great and swéete comfort, that wee suffering all these in­commodities, opprobries and daungers of lyfe for the Gospell, doo as it were set our féete, in euerie footesteppe of Gods sonne, and doo followe him as our Prince and guide.

If it had béene onelie sayde vnto vs, that we must passe thorowe all the oppro­bries of the world to kéepe the Christian [Page] profession, and also suffer death fréelie and without feare, when soeuer Gods wyll were, mee thinke we should haue had some colour to aunswere and saye contra­rie, that it is a thing diuers, and abhor­ring from our nature, to wander so with­out a guide. But séeing we are char­ged, and commaunded to followe the Lord Iesus, his leading ought to séeme so right and honourable, that we haue no iust excuse, to refraine or refuse his com­maundement.

But that we should haue more earnest loue and desire towardes this lawdable and healthfull example, it was not onelie sayde, that Iesus Christe dooth leade the way as guide and Prince, but also that we are made lyke vnto his image.

For so Saint Paule in the Epistle to the Romanes speaketh, That God hath chosen and called all them, Rom. 9. whome he hath taken into the number of his chyl­dren, that they should be lyke, and be fashioned after the Image of him, which is appointed patterne, and head ouer all. What, are we so nice and tender, that we can, or will beare, and suffer no­thing at all?

[Page]Then must we néeds refuse Gods grace, whereby he calleth vs to the hope of sal­uation, and leadeth vs thereto by this way? For these two are so ioyned toge­ther, that the one can not be seperated from the other, that we be the members of Iesus Christe, and that by meanes of this coniunction and communion, we be exercised with many afflictions and cala­mities. This same manner of our lyfe, is so ioyned with Gods sonne, and such con­formity to him, we ought to estéeme more then we doo, and also to iudge it not, one­lie by all wayes most woorthy to be pro­fessed, but also to be followed.

[...]ffering [...]rsecution [...]r the gos­ [...]lles sake, [...] the iudg­ [...]ent of the [...]orld, is the [...]eatest in­ [...]my wee [...] suffer.The suffering of callamities for the Gospell, in the opinion and iudgement of the world, is the greatest infamy, but séeing we knowe that all the vnfaithfull are so blinded, that they can sée or rightlie iudge nothing at all, ought not we to haue cleare eyes, and to iudge more per­fectlie? It is shame to be afflicted and vexed of them, that occupie the seate of iustice.

But Saint Paule dooth shewe vs by his example, that we haue great occasion, To glorie in the scarres of Iesus Christ: and [Page] as it were in certaine markes imprinted in vs, wherewith we being marked and deckte, God dooth acknowledge and re­ceyue vs for his seruaunts and elect. And we know this, that S. Luke doth rehearse of Peter and Iohn, That they were ve­rie glad and ioyfull, Acts. 5.41. that they were thought woorthy to suffer for the Lord Iesus name, slaunder, rebukes, and shame. Wherein two thinges may be séene con­trarie in themselues, shame, and honour, by this that the world running headlong in furie and madnesse, dooth iudge against all reason, and by this meanes dooth chaunge the glorie of God with dishonor and infamy. Let not vs now disdaine so to be despised, and to be rebuked of the world, that we maye héereafter obtaine with God & his Angels, honour, glory, and prayse. We sée what great labours ambi­tious men, taketh to obtayne the order of some King, and after they haue atchéeued it, what triumphes they make: but the sonne of God dooth offer to vs his order, and yet euerie one despiseth it, and is tur­ned with the whole power of the minde, to the vanitie of the world. I pray you, when we behaue our selues so proudlie, [Page] and vnthankefullie, are we woorthy to haue any thing common with him? Al­though our vnderstanding can perceyue and comprehend nothing héerein, yet of a trueth, these are the proper and honou­rable badges and armes of heauenlie no­bilite. Imprisonmentes, banishments, maledictions, after the opinion of men, bring nothing else then great shame and infamie. But what, doo they let vs sée, what God dooth iudge and pronounce of these thinges, sauing our owne infideli­tie? Wherfore we must labour, that the name of Gods sonne be of such aucthori­tie, waight, and honour with vs, as it is most worthy, that we thinke we are well and honourably dealt with all, that his burnes as it were certayne badges are printed in vs, or else our vnthankfulnesse can in no wise be borne. If God should persecute vs after our merits, hath he not iust cause euerie daye, to chastise and pu­nishe vs infinite wayes? Yea surely, no deathes put vnto vs, were able to recom­pence the least part of our mischéefe. But of his great and infinite goodnesse, he trea­deth vnder foote all our sinnes, and dooth vtterlie abolishe the same, and where as [Page] hee might punishe vs according to the greatnesse of our sinnes, he hath inuented another meruailous waye, whereby the afflictions are traduced from our deserued paine and punishment, to a great honour, and a certayne priuiledge, and singular benefit, because that by the pertaking and suffering of them, we are receyued into the felowship of Gods sonne. Maye it be otherwayes sayd or iudged, then that we, séeing we despise and disdaine this so ex­cellent and blisful condition and manner of lyuing, haue lyttle profited in Christi­an doctrine? This is the cause why S. Peter, After he had moued vs to liue a godly and holy life in the feare of God, 1 Pet. 4, 15.1 [...] farre from that lyfe, wherfore other men as theeues, whoremongers, adulterours, and menkillers suffer: By and by addeth this, If we must suffer as Christian men, therein we giue glorie to God, for that great and singular benefite, which he hath bestowed vpon vs.

Nor it is not for nothing, that the holie man speaketh thus, what are we, I praye you, that we should be witnesses of Gods trueth, and as it were proctours appoin­ted to defend his cause.

[Page]Beholde, we be myserable men, as it were woormes of the earth, creatures full of vanities and lyes, yet God will haue his trueth defended by vs, which is truely so great honour, that it séemeth not to pertaine to the Angelles in heauen. This one reason well considered, ought it not to enflame and styrre vp our mindes, to offer our selues wholie to God, and to shew our whole endeuour, in so holie and excellent a matter to please him? And yet many cannot forbeare, but that they will speake against God, or at the least they will complaine, that he hath no greater regard to ease theyr imbecillitie.

It is a meruailous matter (saye they) that séeing God hath borne vs thus much fauour, that he hath chosen vs to be his chyldren, yet hee will suffer vs to be so cruellie vexed and oppressed of wicked men. I doo yet aunswere these men, that although we knewe no reason, why GOD dooth so deale with vs, yet his aucthoritie should be such with vs, that we should apply, and conforme our selues to his wyll.

[...]esus Christ [...] an exam­ [...]e to vs.But now when we sée Iesus Christe to be set for an example to vs, least we [Page] should séeke any other, ought we not to thinke our selues greatlie happy, that we be so drawne after his Image and lyke­nesse? Moreouer,God doo shewe vs many cau­ses why w [...] should sufer perse­cution. God dooth set foorth and shewe plaine and manifest causes, wher­fore he will haue vs to suffer persecution, among which, if there were none other, but that reason and aduertisement, which Saint Peter giueth, We must needes be verie peeuishe and sturdy, vnlesse we be satisfied therewith

This is his reason, that séeing gold and syluer, which are corruptible mettalles, are purged and tryed in the fyre, it is reason that our faith also, which in va­lue excelleth all ritches, be tryed and approoued with such perrilles of lyfe and gréeues.

He could by and by after our calling, without any conflict, and suffering of these callamities, haue crowned vs. But as he would haue Christe to raigne in the middes of his enimies, euen so he would haue vs also dwelling among the selfe same, to beare and suffer theyr violence and oppression, vntyll we be delyuered, from these afflictions and callamities by him.

[Page]Ind I am not ignoraunt, that the flesh wyll then greatlie spurne, and refuse to be ruled, when it must be brought into this state, but yet the will of God must rule all our thoughts and lustes. If wée féele in our selues some contradiction and resistaunce, it is not greatly to be meruai­led at. For that is planted and engra­uen in our nature, to flie the Crosse. Yet let vs not abyde styll, in that tendernesse of the fleshe, but let vs goe on forewarde, knowing, that our obedience is thanke­full and acceptable to GOD, so that we cast downe our sences and appetites, and doo so subdue them, that they be vnder his power.

Neyther did the Prophets and Apostles come to death with minde, that they dyd not perceyue theyr will to be against it, and enclining an other waye. They shall leade thee whether thou wouldest not, (sayth our Lorde Iesus to Peter.) So when such feare of death dooth pricke our mindes, let vs labour by all meanes, that we maye haue the ouerhande, or rather, that GOD maye ouercome: and in the meane while, let vs thus perswade our selues, that it is to him a most pleasaunt [Page] Sacrifice, when we resist our appetites, and doo so withstande them, that by this meanes being subdued vnder his power, we may order and leade our lyfe after his will and pleasure.

This is the chéefest and greatest bat­tell, wherevnto, God will haue all his, with all theyr power to applie, to the end they maye labour, to cast downe and de­presse, all that which dooth so much, exalt it selfe in theyr sences, wittes and appe­tites, that it dooth carrie and withdrawe them from the way, which God doth shew to them.

In the meane season, the consolations are so great and weightie, that it can not be expressed, how much deintie coward­nesse is in vs, when we wexe faint hear­ted, and giue ouer for these perylles and troubles.

In olde tyme, the number was al­moste infinite of them, which for the desyre of a Garland, made of corrup­tyble leaues, dyd refuse no labour, payne, and wrastlynge, and also dyd so suffer Death it selfe, that they might séeme, to haue theyr lyfe in no price.

[Page] [...]od dooth [...]repare for [...]is elect, a [...]owne of [...]mortall [...]lory.And yet there was none of them, but did contend chaunceably being vncertayne, whether he should win, or lose the game▪ GOD dooth set before vs an immortal [...] crowne, wherein we maye obtaine his owne glorie. And he hath not appoyn­ted vs, an vncertayne and chaunceable conflict, but dooth promise such a reward, to the which we ought to conferre all the counsayles, studies, and desires of our life. What is the cause, that wee are so faynt harted in the largenesse and woorthinesse of this honour, which is certaine and eter­nall? Doo we thinke that this was spo­ken in vaine, that wee shall liue with Christe, if we be dead with him? The tri­umph is prepared for vs, but we so much as we maye, doo flye from the conflict and battell. But this doctrine is such, that it seemeth plainely to disagrée with mans iudgement. This is true.

Neither also Christ, when he pronoun­ceth them Blessed, Math. 5.10. which suffer persecu­tion for righteousnesse sake: dooth pro­pound such a sentence, as the opinion of the world would alowe or receyue. Yea, he will haue vs to thinke, that to be the chéefest felicitie, which we iudge the grea­test [Page] myserie. We thinke our selues most myserable, when God dooth suffer vs to be afflicted and oppressed with the tyran­ny and crueltie of our enimies. But we doo wonderfully erre in this, that we set not before our eies Gods promises, which doo plainelie confirme vnto vs, that all thinges shall come to our profite, ioy, and saluation. We cast downe our stomacks and dispayre, when we sée wicked and naughtie men, to haue the vpperhand on vs, and to doo that cruelty to vs, that they séeme to treade downe our necke with theyr féete.

But this same most cruell vexation of the wicked, and so great trouble and con­fusion of things, as Saint Paul warneth, Ought rather to confirme our mindes, rayse vp, and lyft them into heauen. For because of our owne nature, we are bent to the study, and loue of thinges present, and are so enflamed, that with our whole knowledge, minde, and cogitation, we are occupied in to much lyuing and vsing this vanitie: God, when he suffereth vs to be thus euill vexed and handled, and the wicked to growe and flourishe in all thinges, dooth teach and admonishe vs by [Page] these plaine and notable signes of his most iust iudgement, that, that daye shall once come, when all thinges that be now trou­bled and confused, shalbe setled. But if that same time seeme farre and long too, let vs flie to that remedy, and let vs not flatter our selues in our vice. For this is certayne, that we haue no faith at all, vn­lesse we cast the eyes of our minde, to the honourable comming of Iesus Christ.

And because God would leaue out no consideration, that might be apt to mooue and styrre vs, he dooth set foorth on the one part promises, on the other part threat­ninges. Doo we féele, that the promises of God haue not force inough, and auctho­ritie in vs? To confirme them withall, let vs ioyne thereto the threatnings. We shewe our selues woonderouslie froward, since we beléeue Gods promises no more then we doo. When the Lorde Iesus Christ sayth, He will acknowledge vs for his owne, Math. 10, 32 Luke. 2. and confesse so of vs before his Father, so that we also confesse him be­fore men: what should let vs, to giue to him that confession, which he requireth of vs?

The worst they can d [...] vs, is to tak [...] away our liues.When men haue doone all they can, [Page] the wurst they maye doo, is to take away our liues. How precious then shall the heauenly life be vnto vs, when it is com­pared with this present life, which is lost? It is not my purpose in this place, to col­lect all the promises set foorth in the scrip­ture, to this ende. Yet since they be re­peated, and so oftentymes renued vnto vs, we ought so to be exercised, not onelie in reading, but also in the knowledge, and consolation of them, that we might be as it were died, and surelie confirmed in them.

But if when the plague hangeth ouer our heads, thrée or fowre of them are not sufficient, to confirme and strengthen vs, truelie, an hundreth should be sufficient, to ouercome all aduerse and contrarie temptations. But if GOD with these great swéete promises, can not entise and drawe vs to him, are we not verie great dullardes, and betle heades, when neyther the seuere threatninges, can worke any more in vs? Iesus Christe dooth appoynt a daye, to accuse all them before his Father, Which denye the trueth, for feare of loosing this life: Luke. [...], 2 for whome he declareth destruction, both of [Page] body and soule to be prepared. Also in an other place he protesteth, that he will re­fuse all manner of communion of them, That deny him before men. These words, [...]h. 10, 32 vnlesse we be vtterlie voide of all sence,Gods [...]d dooth [...] terrifie [...] mindes, [...]hing I terrifie [...]n. ought vehementlie to mooue our minds, and so to fray vs that for feare the heaires of our head should start vp. But how soeuer it be, vnlesse we be so affected and mooued, as the greatnesse of the mat­ter and daunger requireth, there remay­neth nothing else for vs, but to looke for horrible and most myserable confusion: wherin we may excuse our fault, so much as we lust, and we may saye, that in this great frayltie and weakenesse of nature, we rather are woorthy of mercie, then of any seueritie & sharpnesse of punishment, it will not serue. For it is written on the contrarie part, [...]br. 11. [...]at faith That Moses after he had seene God by faith: was so hardned and strengthened, that no violence of tempta­tion could melt his minde, and bend him from that great constancie. Wherefore, when we be so tender and flexible, that there appeare in vs no power of firme and constaunt minde, we signifie and de­clare plainlie, that we be vtterlie igno­raunt [Page] of God and his kingdome. Also, when we are warned, that we ought to be ioyned and coupled with our head, we haue gotten a goodly colour, to exempt and seperate our selues from him, if we say we are men. And were not they that were before vs, men so well as we are? Yea, if we had nothing else, but euen the bare doctrine of godlinesse, yet were all the excuses that we can bring, weake, and of no value. But now are we woorthy more greater checke and condemnation, since we haue so great and notable exam­ples, whose great aucthorite, ought vehe­mently to excite and confirme our minds. There are two chéefe partes,Two parte [...] to be considered. of this our exhortation, or consolation to be conside­red. The first is, that this hath béene a common state to the vniuersal body of the Church, alwayes, and euer shall be to the end of the world, that it was vexed with such iniuries, and contumelies of the wic­ked, as it is reported in the Psalm:Psa. 129.2, They haue vexed me euen from my youth hy­therto, and haue drawne a plough ouer and ouer, euerie part of my backe. The holy Ghost in this place, dooth bring in the olde Church, speaking on this wise, that it [Page] should not séeme now vnto vs, a newe thing nor greeuous, if we sée in these daies our cause and condition to be lyke. Saint Paule also reciting the same place of an other Psalme, where it is sayd, We were as it were sheepe ledde to the slaughter: [...]al. 44.22. dooth declare that this pertained not one­ly to one age, but it was and shall be the common, vsuall, and continuall state of Christes Church. So that if we sée in this time, the Church to be so handled & vexed, by the insolencie and pride of the wicked, that some bark at her, some bite her, many afflict her, and alwayes inuent some mis­chéefe, and pestilent destruction to her, yea & set vpon her without ceasing, as it were mad dogges, and wilde rauening beasts, let vs call to remembrance, that she was so vexed, afflicted, & oppressed in all times before. God dooth giue vnto her some­time, some rest and refreshing, and as it were a time of truce. And this is that which is spoken in the Psalme aboue al­leadged, [...]sal. 2.3. The righteous Lord doth cut in sunder the cordes of the wicked: And in another place, That he breaketh theyr rod, [...]sa. 125.3.5. least the good being too much pres­sed, should faint, and moue their hands to [Page] iniquitie. But God would alwayes haue his Church to be tost in this world, and as it were alwaies in a certaine conflict, re­seruing for her quiet rest in heauen. The end of these afflictions was alwayes bles­sed, yea truly, God wrought this, that the Church alwayes pressed, with many and great diffycult calamities, was neuer vt­terly oppressed. As it is sayd in another place, the wicked with all theyr labour, dyd neuer obtaine that they desyred. S. Paule also, dooth so glorie, of lyke happie end & issue of afflictions, that he sheweth this grace of God to be perpetuall in his Church. We (sayth he) are prest with all kinde of afflictions, 2. Cor. 4 but we are not kyl­led with sorrowe and care: we lyue in great neede and pouertie, yet are we not forsaken, we are cast downe, but we pe­rish not, alwaies carrying about the mor­tification of our Lord Iesus Christe, that his life also may be declared in our mor­tall body.

This issue and end, as we sée that God hath alwayes made it happy and prospe­rous, in the persecutions of the Church, ought to bolden vs, seeing we know that our fathers, who also acknowledged their [Page] frayltie and weakenesse, had alwayes the victorie ouer theyr enimies, because they continued constaunt in patiencie.

I doo entreate this first part of my ex­hortation bréefely, that I maye come the sooner to the second, which dooth more per­taine to the purpose. And that is, that we applie certaine examples of the Martyrs, which were before vs, to our consolation and comfort. And in this kinde or num­ber, there be not two or thrée, but a great and thicke clowde, as the Apostle writeth to the Hebrues. Whereby he signifieth, That there is so great a multitude of them, [...] 1.12. which hath suffered for the testi­mony of the trueth, that so well the a­boundaunce of excellent examples. As the most graue aucthoritie ought to pro­uoke vs to contentation, patiencie, and moderation of minde.

And least my Oration should wexe too long, in heaping vp together an infinite multitude of examples, I will onelie speake of these Iewes, which suffered most gréeuous persecution for the true re­ligion, [...]euous [...]secutions [...]ered by [...] Iewes. both vnder the tyranny of King Antiochus, & also shortlie after his death. We cannot say, that then the number of [Page] the afflicted men was smal, when a great mighty army as it were of Martyrs, was prepared to maintaine and defend the re­ligion. Neyther can we alledge that they were certayne excellent Prophets, whom God hath chosen forth and seperated from the common sort of people: for there were women, boyes, and infantes, also in that number of Martyrs. Neither wyll wee say, that they passed thorow the persecuti­on, onely with some lyght losse, without great peryll of lyfe, without great paines and torments of bodies, séeing, there was no kinde of crueltie vnprooued in afflic­ting, vexing, and tormenting them.

Let vs heare also what the Apostle dooth saye of them, and dooth set foorth for vs to followe.Hebr. 11.36, 37, 3 [...] Some (sayth he) were hanged vp lyke belles, and stretched, despising to be delyuered, that they might obtayne a better resurrection: Other were prooued with opprobrious wordes and stripes, or with bonds and prisonment: Other were stoned, or cutte in sunder, or kylled with the sword: Othersome went wandering hyther and thether, thorowe hylles and caues of the earth.

Let vs now come to make comparison [Page] betwixt them and vs. [...]ompa­ [...]n be­ [...]en them [...] vs. If they suffered so many and great torments for the trueth, which was as then but obscure, what ought we to doo in this great lyght, which hath shined vnto vs in this tyme? God speaketh vnto vs now, as with ful mouth. The greatest gate of the kingdom of hea­uen, is made open vnto vs. Iesus Christe comming from heauen vnto vs, dooth so call vs to him, that we haue him present as it were before our eyes. Into howe great ingratitude, and shamefull wicked­nesse shall we runne into, if we haue lesse stomacke and loue, to beare and suffer for the Gospell, then they had which dyd be­holde the promises of God, but as it were a farre off, who had but a very lyttle doore opened to enter into y^e kingdome of God, who had receiued onely a remembraunce and obscure testimony, in figures of Iesus Christe? [...]at mat­ [...] cannot [...] declared [...] they [...]ght. These great matters cannot be declared, & expressed with any wordes, as they be worthy. Wherfore I leaue them, to be weighed in euery mans thoughtes and meditations. This doctrine as it hath a cōmon and vniuersall reason, so it must be referred to the exercise, and order of euery mans life. But euery man must [Page] apply it, to his proper vse & profite, apt for his owne consolation. And I speake this for this cause, least that they which sée themselues to be in no manifest peryll, should suppose this doctrine to be vaine, & not to pertaine to them. Now they are not in the handes of tyrantes: but what know they, how GOD will deale with them heereafter? Therfore we must be of the minde, that if any persecution, which we looked not for, happen vnto vs, that we fall not thereinto vnwares & vnprouided, but that wee come to it, prepared long before hand. But I feare, there be many death eares, to whome this my oration is made, without fruit. For they that liue in quiet, hauing all things at will, are so far from preparing themselues, to take & suf­fer death when néed shalbe, that they haue no care nor thought of seruing God at all. But this ought to be all our study conti­nually, especially, in these great trouble­some times, wherein we liue in great peril.

In the meane time, they whome God calleth to suffer, for the testimony of his name, must thinke in very déed, that they were prepared long before, and brought to [Page] this sufferaunce of euylles, by the motion and certaine iudgement of the spirite, that they might beare themselues therin bold­lie and constantlie. Then also they must dilligently call to their remembrance all the exhortations which they haue heard before, and be so styrred vp with aduer­tisement of them, as the valiant Soldiour to take his armour, when he heareth the Trumpet blowe. But what seeke we? Truely in these perilles we doo nothing else: [...]ersecuti­on is a [...]ouchstone. but séeke shiftes and wayes how to escape. I meane this by the most part of men. For this same persecution is as it were a touch stone, wherewith God dooth trie and prooue, who [...]e his: but there are few found of that faith, courage, and god­lynesse towardes God, that they will of­fer themselues franckly and fréely vnto death, for his names sake This is a thing almost incredible, that they which doo glo­rie, that they haue some knowledge in the Gospell, are so impudent and vnshame­fast, they wyll vse such cauillations.

Some wyll say, what shall it auayle to confesse our faith before those stubborne styfnecked men, which are purposed to warre against God himselfe? Is not this [Page] to cast pearles before Swine? As who would saye, Iesus Christe dooth not most plainlie declare, that he dooth require of vs the confession of his name, yea, among most peruerse and wicked men? But if this our testimony doo nothing profite to theyr edifying, yet shall it profite to theyr confusion. Alwayes the confession of our faith, dooth sauour swéetlie before God, although it bring death and destruction to wicked men. There be other also which will say this, what shall our death profite, when it shall séeme to giue more offence, then vtilitie? As though God hath left to themselues frée choyse to dye when they wil, or when they shall thinke it the most apt time of death? But we contrariwise doo obey him, but as for the fruite that must come by our death, we leaue to the hand and prouidence of God.

Wherfore the christian must most chéef­ly in what place soeuer he be,Euerie ma [...] must liue in that simpli­city and in­tegritie, that God requi­reth. dilligentlie see, that he liue in that simplicitie & inte­grity that God requyreth, and that he be not brought from the minde & manner of godly and holy lyfe, at any time with any daungers or threatnings. Let him eschue so much as is possible, the raging madnes [Page] of the woolues, so that the same warinesse be not ioyned with the prudence and craf­tinesse of the fleshe.

We ought [...] commit [...]ur lyfe in­ [...] Gods [...]and.First of all let him doo this, that he giue ouer and resigne his lyfe into the handes of God the most faithfull kéeper. When he hath ordayned and kept dilligently, this manner and fashion of lyfe, if after­ward he fall into the handes of enimies, let him thinke and perswade himselfe, that he is brought into that place of God, for this cause, that he maye haue him a witnesse of his sonne. Therefore, seeing he is called and brought to the confession, by the certayne decree of God, there is no way to goe backe, vnlesse he will be vn­faithfull vnto him, to whome we haue promised, all our endeuours both to lyue and die: yea, whose we are, although we had promised nothing at all.

I meane not héereby to driue euery man of necessitie, at all tymes, to giue a full and perfect confession of theyr Faith, no, not sometymes when they be asked. For I knowe, what measure and moderation Saint Paule vsed, who was ready with heart and minde to defend the Gospell, as any other.

[Page]Neyther was this spoken by the Lord Iesus, and promised without a cause, that God would giue vs in that tyme & mat­ter, a mouth and prudence. As though he would haue sayde, the office of the holie Ghost, is not onlie to confirme vs that we maye be willing, bolde and strong, but also it consisteth in giuing vs iudgement, prudence, and counsayle, how we may, as it becommeth, gouerne and rule our sel­ues, in so great and so harde a matter. Trulie, this whole Treatise is to this ende, that they that be in such distresses, should desire and receyue from heauen, that moderation and prudence, not follo­wing the counsayle of the fleshe, to séeke some shiftes to escape. But there be that doo obiect in this place, that the Lord Ie­sus, yea, when he was asked, would make to them no aunswer. But I say, that this suffiseth not to take away that rule, which he hath giuen to vs, to witnesse our faith, then when the confession thereof is neces­sarilie required. Furthermore, that he did neuer dissemble or kéepe silence, for this purpose to saue his lyfe. Last of all, that he dyd neuer make so doubtfull an aunswere, but that it contayned an apte [Page] testimony, of that which he had spoken be­fore, or else did first satisfie them, that laye in waite to marke bothe his wordes and déedes. Wherefore, let all Christians be well perswaded, and sure of this thing, that no man ought more to estéeme his life, then the testimony of the truth, wher­in God will haue the prayse, and glorie of his name to appeare.

What this word, Mar­tyr, signifi­eth.Is it without cause, that he calleth all those his witnesses (for this dooth the word Martyr signifie) who are brought to make aunswer before the enimies, of Faith and Religion? Or is not this rather the cause, for that he would vse all theyr speaking, and whole course of lyfe, to the confession of his name? Wherein euerie man must not so looke to his neighbour and fellowe, that he will seeme to doo nothing at all, without his example and testimony. And this curiositie is so much the more to be eschued, because we are prone to this vice of our owne nature. Peter when he heard of Christe, That he should be ledde in his olde age, whether he would not, he en­quired what should become of Iohn his fellowe and companion. There is none of vs, which to auoide peryl and daunger, [Page] would not gladly make aunswere in that wise, because when we should suffer any thing, by and by this commeth into our minde, what is the cause wherefore I should suffer more then others? But Ie­sus Christe dooth counsayle and admonish otherwise vs all in common, and euerie man priuatlie, to be prepared and ready, that as he calleth one or other, so euerie man come foorth in his order. And I haue shewed this before, that we shall be vn­armed and vnprepared, to take and suffer Martyrdome, vnlesse we be fensed and armed with the promises of God.

Now remaineth to declare plentifully such promises, not that we wyll set foorth euerie one exactlie, but to shewe the cheefe and most excellent thing, which GOD would haue vs to hope for, to comfort vs in our callamities. And there be thrée such thinges: the first, that séeing all the tymes both of our lyfe and death, doo con­sist in his hand, he will so defend vs by his power, That not one heaire of our head shall fall, but after his will. Wherefore, all faithfull men ought thus to be perswa­ded, in whose hands so euer they be tossed, that God in no wise wil lay aside that go­uernaunce [Page] and custody, which he hath ta­ken vppon him for them with so great care.

If this perswasion of Gods fatherlie care, and prouidence did rest and cleaue déepe in our hearts, we should be deliue­red out of hande, of the greatest parte of these doubtes and difficulties, which doo now trouble and hinder our duetie. We behold now the bitternesse of the tyrants, and vnbridled crueltie, brawling péeuish­lie in all sharpnesse of punishments. And heereby we iudge, that God hath no more care, nor regard, to defend and kéepe vs in safetie. And therefore we be so styrred and prouoked, by our owne reasons to look and prouide for our selues, as though the whole hope of Gods helpe and succour were cleane taken away. But on the o­ther part, the so great prouidence of God, as he hath shewed vnto vs, ought to be vnto vs like a strong fensed Castle, which can be ouercommen with no power. Let vs therefore learne & holde fast, this short sentence, that our bodies are in his hand and power, who also did create them.

And this is the cause, wherfore God hath deliuered his, after a meruailous sort, and [Page] contrarie to the opinion and hope of all men, as Sydrach, Misach, and Abednego, Dani. 3.26. Dani. 6.20 foorth of the burning Ouen: Daniell out the Lyons denne: Peter out of Herodes prison, wherein he was shutte and wat­ched, and dillygentlye faste bounde in chaines.

By these examples, he would declare vnto vs, that he could staye our enimies, as it were with a certayne bridle, and that hee had that power, that when hee would, hee could preserue, and as it were plucke vs out of the mouth of Death it selfe. Not that hée dooth alwayes thus de­lyuer his from such perylles, but of right, hauing the aucthoritie to appoint our life and death, he wyll haue vs perswaded, that we are so continued and kept vnder his custodie and tuition, that whatsoeuer the tyrauntes doo inuent, or with what furie soeuer they set vppon vs, yet it is onelie in his hande, to appoint lyfe or death: and therefore this matter ought onelie to be referred to his wyll.

But if hée suffer the tyrauntes to kyll vs, yet our lyfe is vnto him deare, and much more set by of him, then it is woor­thy.

[Page]The which he dyd plainly declare to be so, when he pronounced by the mouth of Dauid, [...]l. 116.15. That the death of his Saints was honorable and precious in his sight. And also when he sayde by Esaie, [...]y. 26.21. That the earth it selfe should shewe foorth the blood that was shedde, which seemeth altogether hidden. Nowe then let the enimies of the Gospell, be as bountifull and prodigall in shedding the Martyrs blood, as they will, yet this must be, that they shall make a reckoning, and horrible account of the effusion, of that déere and precious blood, yea, euen to the vttermost droppe.

[...]owe the [...]apists doo [...]lory when [...]hey burne [...]he faithful.But now, in this tyme they doo scorn­fully and proudly laugh, when they burne the faithfull men, and after they haue dypte and washed themselues in theyr blood, they become so dronken, that they care nothing at all, what murthers they doo. But if we will haue this staye and moderation of minde, that we can pati­ently abide▪ God wyll at the last declare, that it was not without a cause, that he so greatly esteemed our life, and had it in so great honour.

In the meane while, let vs not take it [Page] to gréefe, if it be nowe bestowed to con­firme and garnishe the Gospell, which ex­celleth heauen and earth in woorthinesse. And that we may be more surely perswa­ded, that God will neuer leaue vs, as ab­iect [...]s in the handes of the enimies, let vs not forgette the same saying of Iesus Christe, wherein he sayth:Acts. 9.4. That it is he himselfe, whome men doo persecute in his members. God sayde before by Za­charie: Who so toucheth you, Zacha. 2, 8. toucheth the sight of mine eye. This is much more expressed, if we suffer for the Gospel sake, it is euen as the sonne of GOD himselfe were, and suffered in that affliction.

Therefore let vs thinke so, that Iesus Christe must forget himselfe, if he should haue no care and thought of vs at that tyme, when we be in prison and daunger of lyfe for his cause and glorie: and let vs also knowe that God wyll take all the contumelies and iniuries, as doon against his owne sonne.

Let vs come to the second place of con­solation, which is one of the greatest a­mong Gods promises: that is, that God wyll so holde vs vp with the vertue of his spirite in these afflictions, that our eni­mies [Page] whatsoeuer they doo, nor Sathan theyr chéefe captaine, shall in any thing goe away with the vpper hand. And tru­lie, we doo sée howe in that necessitie, he dooth shew the succour and helpes of his grace. For the inuincible stoutnesse and constancie of minde, which is séene in the true Martyrs, is a notable token of that same most mightie power which God v­seth in his Saints.

[...]wo things [...]eeuous in [...]rsecution.There be two thinges in persecutions gréeuous, tedious, and intollerable to the fleshe, whereof, the one consisteth in the checkes and rebukes of men, the other, in the payne and torment of the body. [...]od dooth [...]omise his [...]lpe in [...]th kinds. In both these kindes of temptations, GOD dooth promise so his assistaunce, that we shall easily ouercome all the infamy, and violence of the gréefes and paynes. And truelie, what he promyseth, he dooth per­fourme in déede, with most manifest and assured helpe.

Let vs then take this buckler to defend vs against all feare, and let vs not mea­sure the power of Gods spirits so slender­ly, that we should not thinke and beléeue, that he wyll easily ouercome all the iniu­ries, bitternesse, and contumelies of men. [Page] And of this diuine and inuinsible operati­on, among all other, we haue a notable ex­ample in this our age.

A certayne young man, who liued god­lilie héere with vs in this Cittie,The great constancie of the yo [...] man. when he was taken at Dornicke, was condemned with this sentence, that if he would deny the confession of his Faith, he should be but beheaded,Question▪ but if he perseuered in his purposed opinion, he should be burned. When he was asked, whether he would doo, he aunswered plainly:Aunswer. he who wyll giue me this grace to dye patientlie for his name, wyll also worke by the selfe­same grace, that I maye abide broyling and burning.

We ought to take this sentence, not as pronounced of a mortall man, but of the holy Ghost, that we should thinke, that GOD can so well confirme, and make vs ouercome all paines and tormentes, as to mooue vs to take any other kinde of méeker death in good parte. Yea, we sée also oftentymes, what constan­cie he giueth to euyll and wicked men, who suffer for theyr euill déedes and wic­kednesse.

[Page]I doo not speake of such, as be obstinate and hardned in theyr wickednesse, which haue no repentaunce, but of them which doo perceyue consolation by the grace of Iesus Christe, and so doo take and suffer quietlie, and with good will, most grée­uous and sharpe paine: and as we sée a notable example in that theefe, [...]ke 23. who tur­ned at the death of our Lord Iesus Christ. Will God, who assisteth with so great power wicked men, that suffer condignly for theyr euill actes, forsake them who de­fend his cause, and will he not rather giue them inuinsible power?

[...]hat fruit [...] Martirs [...]ght to [...]oke for.The thyrd place of promises, which God promiseth to his Martyrs, is the fruite which they ought to looke for of theyr suf­fering, and of death it selfe, if néede so re­quire. But this fruite is, that after they haue set foorth and honoured Gods name, and edified his Church with their testimo­ny, they may be gathered together, in im­mortall glorie, with the Lord Iesus: But because we haue spoken largely enough before, of this reward of eternall glorie, it is now sufficient, to renue the memorie of those thinges that are already spoken.

[Page]Wherefore, let the faithfull learne to reare vp theyr heads to the crowne of im­mortall glorie, wherevnto God dooth call them, let them not take the losse of this lyfe gréeuouslie, considering the greatnes, and woorthines of the reward. And that they maye be sure, and perfectly perswa­ded of this so great a good thing, as can­not be expressed with any spéeche, nor in thought to be comprehended, nor with any honour enough to be estéemed, let them haue continually before theyr eyes, this lyke and conformable reason with our Lord Iesus Christe, that in death it selfe they beholde lyfe, as he by igno­minie of the Crosse, and infamie, came to glorious resurrection, wherein all our felicitie, triumphe and ioye consysteth. Amen.