Two godly and learned sermons, made by that famous and woorthy instrument in Gods church, M. Iohn Caluin. Which sermons were long since translated out of Latine into English, by M. Robert Horne late Byshop of Winchester, at what time he suffered exile from his country, for the testimony of a good conscience, as his apology in the beginning of the booke will witnes. And because these sermons haue long lyen hidden in silence, and many godly and religious persons, haue beene very desirous of them: at theyr earnest request they are nowe published by A.M. Quatre sermons. English. Selections Calvin, Jean, 1509-1564. 1584 Approx. 180 KB of XML-encoded text transcribed from 75 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A17725 STC 4461 ESTC S110726 99846215 99846215 11166

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Early English books online. (EEBO-TCP ; phase 1, no. A17725) Transcribed from: (Early English Books Online ; image set 11166) Images scanned from microfilm: (Early English books, 1475-1640 ; 454:02) Two godly and learned sermons, made by that famous and woorthy instrument in Gods church, M. Iohn Caluin. Which sermons were long since translated out of Latine into English, by M. Robert Horne late Byshop of Winchester, at what time he suffered exile from his country, for the testimony of a good conscience, as his apology in the beginning of the booke will witnes. And because these sermons haue long lyen hidden in silence, and many godly and religious persons, haue beene very desirous of them: at theyr earnest request they are nowe published by A.M. Quatre sermons. English. Selections Calvin, Jean, 1509-1564. Horne, Robertc1519?-1580. Munday, Anthony, 1553-1633. [152] p. Printed [by John Charlewood] for Henry Car, and are to be sold in Paules Churchyard, ouer against the signe of the blasing starre, At London : [1584] A translation by Robert Horne of two sermons from: Quatre sermons. Edited by Anthony Munday. A.M. = Anthony Munday. Publication date from title page verso; printer's name from STC. Includes Horne's apology (leaves B1-D5). Caption title (leaf B1 recto) reads: The apologie of Maister Robert Horne, late Bishop of VVinchester .. Signatures: A⁴ B-K. Reproduction of the original in the Cambridge University Library.

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eng Reformed Church -- Sermons. Sermons, Latin -- Translations into English -- Early works to 1800. 2005-12 Assigned for keying and markup 2006-04 Keyed and coded from ProQuest page images 2007-04 Sampled and proofread 2007-04 Text and markup reviewed and edited 2008-02 Batch review (QC) and XML conversion

Two godly and learned Sermons, made by that famous and woorthy inſtrument in Gods church, M. Iohn Caluin. Which Sermons were long ſince tranſlated out of Latine into Engliſh, by M. Robert Horne late Byſhop of Winchester, at what time he ſuffered exile from his Country, for the teſtimony of a good conſcience, as his Apology in the beginning of the booke will witnes.

And becauſe theſe Sermons haue long lyen hidden in ſilence, and many godly and religious perſons, haue beene very deſirous of them: at theyr earneſt requeſt they are nowe publiſhed by A. M.

At London Printed for Henry Car, and are to be ſold in Paules Churchyard, ouer againſt the ſigne of the blaſing Starre.

The glory of the Honourable, is the feare of God.

coat of arms or blazon
1584

To the Right Honourable and his very good Lord, Robert Dudley, Earle of Leiceſter, Baron of Denbigh, Knight of the moſt noble order of the Garter, and one of her highneſſe moſt honorable priuie Counſell. &c. A. M. vviſheth continuall happines, both in this life, and in the life to come.

WHen theſe two notable and famous Sermons (right Honorable) had paſt the Printers preſſe, and the daily requeſt of zelous perſons was to haue thē in their hands: in reſpecte of the woorthineſſe of the Booke, and the vnfained duety I owe to your Honoure, I determined to preſent them to your godly and learned iudgement, beeing perfectlie aſſured, that your honor beeing ſuch a certaine freend to all godly and vertuous exerciſes, this little Booke could not demaund a Patron more fit to countenaunce it, which although it shall happen to endure the malicious cauiles of the enemies of Gods trueth, as the Author himſelfe is well knowne to haue taſted: yet ſo much the leſſe shall the enemie boaſt of his wickedneſſe, when he ſeeth ſtampt in the forehead of this little Booke, the noble name of him, who is and euer hath beene a refuge to the Godly, & from time to time a ready defender, to imbolden them in ſuch excellent studies. As for the reuerend Father that tooke firſt the paynes to tranſlate them, I doubt not but he was well knowne to your honour, and for his ſake, I hope they shall be the better welcome: and for my ſelfe, bothe the cauſe that mooued mee to enter into this boldnes, and the affection I haue continually borne to your honour, in this ſmall gift I referre all to your honorable conſtruction, deſiring God to bleſſe you night and day, in all you goe about.

Your Honours ready at commaundement. Anthony Munday.
¶The Apologie of Maiſter Robert Horne, late Biſhop of Ʋ Ʋincheſter Grace, peace, and mercie, from God the Father of our Lord Ieſus Chriſt. Amen.

AFter that God had ſtriken our head ſhéephearde, vnder Chriſte, that worthy King and confeſſour, Edward the ſixt (good Chriſtian brethren) which he threatened by his faithful ſeruants long before, if we would not turne from our ſinnes & wickedneſſe: I perceyued that it could not be auoided (God ſo diſpoſing the matter for our vnthankfulneſſe) but that the kingdome of God, at the leaſt for a time, muſt be taken from vs, and the Chriſtian flock diſperſed. The which thing began to appeare to me more plainlie, when I ſawe Gods booke,Gods word diſplaced, & Idolatrie brought in. conteining the word of life, taken foorth of the Churches in the Biſhopricke of Dureſme, and a fowle ſort of Idols, called lay mennes bookes, brought in therfore: when the common prayer commaunded by publique aucthoritie,2. Tim. 4.2 ſet foorth after S. Paules rule, to the edifying of Chriſtes congregation, in the vulgar tongue, was againſt Gods lawe, and alſo againſt the lawes of the Realme, baniſhed, & in the place therof, a kinde of prayer vſed farre diſſonaunt from Gods lawe, & the example of the primitiue Church, in a ſtrange tongue, farced ful of ſuperſtition, idolatrie, & falſe fables, hauing nothing tollerable in it, ſauing that the people could not vnderſtand it, & therefore were leſſe harmed thereby: although I ſuppoſe, the popiſh Prelats kéep it in a ſtrange language, leaſt that if the cōmon ſort of men ſhould heare it in their owne tongue, they would perceiue it to be vaine, falſe, lying fables, and therfore credite theyr dooings much worſe in all other things. But eſpecially, when I ſawe the Lords table, whereon was miniſtred the holy Supper of the Lord, according to his owne inſtitution & ordinance, was caried away, the Cōmunion abhorred as hereſie, and for theſe, Baals altars reared vp: and his Prieſts & monkiſh hipocrites, returned to theyr abhominable, blaſphemous, and idolatrous Maſſe, as Dogs to their vomit. Wherefore, I began to recorde with my ſelfe, & call to my remembrance (not without earneſt calling on Gods name, for the aſſiſtaunce of his ſpirit) mine owne ſtate & condition, and to examine more déepelie, both ye doctrine which I had taught, wherof I perceyued, that of neceſſitie I muſt render an account, and that within ſhort time, and alſo my duty of allegaunce vnto the Quéens highneſſe, wherin I found my ſelfe ſo cleare & blameles: that if the deuil himſelfe, and all mine enimies, ſhould doo theyr worſt, they could not haue accuſed me iuſtlie, neither of word nor déede, perpetrated againſt her grace. And as cōcerning the doctrine which I had taught, the more dilligentlie I did examine it by the holie Scriptures, and the teſtimony of the auncient Fathers, the more ſincere and pure it appeared: I was the more earneſtly perſwaded, and ſetled in the trueth thereof, my conſcience dyd more plainelie laye to my charge, that I could not reuoke, ſaye againſt, nor diſſemble it, without blaſphemous contempt of God,No man can ſpeake againſt the truth, without great blaſphemy to God. and moſt horrible deniall of his Sonne Ieſus Chriſte. So that I found no fault in my ſelfe, as touching my preaching: but that as an vnprofitable Seruaunt, I dyd not ſo much as I ought to haue doone, although I had doone much more, then ſome thought I ſhould haue thanks for. But what ſoeuer men thought or ſpake, as touching thankefull reward for my labour, I perſwaded my ſelfe, that I ſhould haue all thinges weied after equitie: and therefore conſidering both mine owne integritie, that I had offended no law of the Realme, but liued like an obedient ſubiect, and alſo that the ſame men bare the chéefe rule vnder the Quéenes highnes, and ſhould be my Iudges, as did know that the ſword was deliuered them, for the defence of the good & obedient ſubiect: ſo ſoone as I heard tell, that I was exempted the Quéenes highnes pardon, I tooke my iourney towardes London, with ſo much conuenient ſpéede as I might. Where I found all thinges farre otherwiſe then I would haue beléeued, if I had not béen put in experience therof my ſelfe. For I found in the place of equitie, preiudice: for lawe, luſt: for reaſon, will: and ſuch as ſhould haue giuen ſentence, according as matter had béen obiected and iuſtlie prooued, plaide both the part of the accuſer, of the witneſſes, & alſo of the Iudge: and gaue this ſentence immediatlie, that I ſhould eyther vndoo that I had doone, or elſe: what that or elſe meant, I knewe well inough, for I had the expoſition therof by his owne holie ghoſt. Then my good L. Chancelour (who was alwaies ſure at a néede, perceiuing that I ſtood to this, that I had offended no law, to helpe at a pinch) obiected, yea, thrée or fowre times for fayling, a mater no leſſe malicious then falſe. And becauſe nothing ſhould be lefte out, that might helpe foreward the mater, this good olde father of Dureſme (who had plaide thrée partes before, right well) chargeth me with a matter, not onely malicious & falſe, but ſo fooliſhe, that I had much to doo to refraine my ſelfe from laughter, I could not chuſe but ſmile. At the laſt, my L. Chancelour, after certaine talk had vnto me, and mine anſwer made, concluded, that it was not only preaching, wherwith I ſhould be charged, the which hee perceiued I ſufficientlie defended by the Kings lawe (in déede I had aſked counſel, of them that were learned in the lawes of the Realme) but alſo matters touching the Quéenes highneſſe, which were the ſame, wherwith he and the Biſhop of Dureſme had charged mee before, as I learned by thrée or fowre of the Biſhoppes owne ſeruauntes, who had made no falſe report of theyr Maiſter, before in my matters: but as they wrote home to Dureſme, to theyr companions, what thinges I ſhould be charged with all, and what ſhould be my iudgement, ſo afterward I found it true. And therefore vpon the monday at after noone, which was the thyrtie of October, after it was tolde me by a fréend of mine, dwelling in London, who was familliar in the Biſhoppes houſe, and at that tyme frequented it the more, to heare ſomwhat as touching me, that he had learned, and was crediblie enformed, both that all my goodes at Dureſme, was ſeaſed on in the Quéenes graces name, and that I my ſelfe ſhould on the morrow be committed to the Tower: both becauſe I had contemned the Quéenes highneſſe Letters, and alſo for that I was a Scotte. I ſaye, after I heard theſe thinges, conſidering how many godlie learned preachers were impriſoned, and commaunded to theyr houſes for religion without all doubt, and yet an other pretence made, perceyuing, that abiding could not profit my ſelfe, nor yet the congregatiō, my departure might doo both: I committed my ſelfe to the guiding of the Lord, and went my waies, not making any man priuy to my departure. Meruaile not good brethren, though after that I was entred into my iourney, I were troubled with ſundrie cares, but chéefely with this, leaſt that I ſhould now be apprehended by mine enimies, and ſo giue them that they would haue béen glad of, ſome honeſt colour, wherefore they might haue ſéemed iuſtly to haue wrought on me theyr will. For they that were not aſhamed to inuent, falſe and feyned accuſations, howe would they haue reioyſed, yea triumphed ouer me, when they might haue laid to my charge, flying the Quéens Realme: and that not onely without her graces lycenſe, but being cōuented before her highneſſe honourable Counſell, and commaunded to attend, tyll they eſpied a time for me. You may be aſſured, a Lawiers wit, wanting neither cunning, nor yet good will, and hauing full aucthoritie to ſay, and doo what he lyſt, could eaſily haue amplified this crime, and haue formed of a ſmall Gnat, a mighty Elephant. But after that the Lord had deliuered me, at the leaſt, for this time, out of the mouth of the Lyon, and ſaued me out of the handes of all mine enimies, which hated me: I beganne to ſtudy with my ſelfe, and more dilligently conſider, to what end GOD had wrought thus my deliuerance, which was not that I ſhould nowe liue as one that had no regard of Gods glorie, nor of mine owne duety. But that, as I was appointed to be a workman in his vineyard, and a watchman ouer the houſe of Iſrael: ſo I ſhould now moſt earneſtly hunt thoſe wilde ſwine that deſtroyeth the Lordes vineyard, gather togeather (ſo much as in me lieth) the Lordes ſhéepe, that now are diſperſed thorow out mountaines, hylles, and groues, and to giue them warning of the feareful ſword that hangeth ouer their heades. Which thing I ſhall not ceaſe to doo, by the aide of Gods moſt holy ſpirit.

〈◊〉 the na of the ſts, to er and e euill e god But for ſo much as I know right well, the proud Papiſts, whoſe mouthes are full of bitternes & curſſed ſpéech, wil not ceaſe, yea, out of theyr Pulpits, with boaſting and glorious words, to carpe and flaunder me for my ſodaine departure, as though thereby they had vanquiſhed & ouercome Gods truth, which I had ſet foorth: and my kinſefolks and fréends, will much lament my ſtate, taking this to vnkindnes, that I would not make them priuie of my purpoſe, thinking that they ſhould haue turned my minde: and alſo (which moueth me moſt of all) the weake flocke of Chriſt, whome I had fed with the true doctrine of the Goſpell, maye by the ſubtill perſwaſions of the crafty hypocrites, be brought in doubt of the veritie thereof, as though I my ſelfe ſhould haue forſaken it, and therby be offended, and be brought from God: I ſay for theſe cauſes, I thought it beſt to aunſwer the malicious hypocrites, whoſe mouthes although I could not ſtop, yet at the leaſt they ſhould not hereafter ſay, but that they were warned, if that they would not ceaſe to ſpeake, that they ought not, they ſhould heare that they would not: & héereby to ſatiſfie my kinſefolke & fréends, who I knowe of fréendſhippe and louing kindneſſe, looke vpon my matter with a wrong eye. And alſo to admoniſhe the weake chriſtian brethren, both to beware of the leuen of the diſſembling hypocrits, who although they be cloathed in Lambs ſkins, yet by theyr fruits, they may know them to be rauening woolues: and alſo to cōfirme themſelues in that doctrine which I haue preached vnto them, which alſo they haue receyued, and not to be eaſilie caried away into any other contrarie, although an Angell ſhould come from heauen, and preach it to them. Who ſo will aduiſedly behold,A compari on between the Phari eis, and the popiſh pre ates. the maners and conditions of the Scribes and Phariſeis, whilſt Chriſte walked héere vppon earth: what ſhifts and practiſes they vſed to maintaine their cloaked holines, their dyrtie traditions, and vaineglorious eſtimation, & therfore to deface Chriſte, and to ſuppreſſe his holy word: and alſo will (with iudgemēt) compare our popiſhe Prelates, with the whole rablement of theyr chickens, vnto them: ſhal plainly ſee them ſo like in conditions & practiſes, and ſo liuely repreſent, (as it were) the phiſnamy of theyr old auncetours, the Phariſeis, that he would ſaye and affirme, that they were euen the ſelfe ſame riſen, from death to life againe. Yea if biſhop Caiphas were héere in his owne perſon, he would for ioy burſt out and ſay, as Demea ſayde by his ſonne C eſipho: Oh oh lachrymo gaudio, laudo, patriſſat, ſalnos ſit: ſpero, est ſimilis maiorum ſuorum. For what was in the Phariſeis of olde time, wherin ours now do not excel them? What pride, what vainglorie, hypocriſie, truſt in theyr owne righteouſnes, glory in theyr works of deuotion, couetouſnes, traditions, miſconſtruing of Gods lawe: ſuperſtition hatred of the true religion, perſecuting of the Prophetes of Chriſt, and of his Apoſtles, ſlaundering of Chriſte: to be ſhort, what wickedneſſe, eyther in manners or in religion, can be found in them, but that the lyke and much more,The Papiſts haue found out that which the Phariſeis neuer heard of. dooth plainly appeare in ours? Yea, ours haue found out for vs an infinite rablement of idolatries, which they neuer heard of, and would haue abhorred, as Maſſes, inuocation of Saints, worſhipping of Images, and ſuch like. But they could neuer away with Chriſt nor his Apoſtles, but alwaies ſpake euill of them, and of the Goſpell, becauſe it rebuked theyr vices. And what is the cauſe that our Biſhoppes and Prieſts may not now abide the ſelf ſame doctrine, nor the Preachers therof: but for that they diſcloſe their hipocriſie, and proude diſſembling with God & the world? What will they nowe ſaye, by the doctrine, and the Preachers therof? What ſhal now be the talke in alehouſes, tauernes, & banquets? What ſhall now a ſort of leude Prieſtes, iangle in theyr aſſemblies at markettes, when they haue all theyr cups in? What ſhall now Antichriſts champions blouſter and blow out at Paules Croſſe,The Papiſts ſlaundering of the god ie. and elſewhere? But that ſuch Preachers as had vſed that place nowe of late yéeres, were carnall and fleſhlie Goſpellers, ſuch as would not liue chaſt, ſet naught by faſting and prayer, and preached carnally carnall lybertie, ſuch as ſpake to pleaſe men for profite and promotion ſake, laſt of all, ſuch as were ranke ſeditious heretiques, theyr doctrine was new, againſt the teaching of the Catholique church, and at the laſt, they began to ſuſpect it themſelues, & therfore durſt not abide by it, but ranne theyr way out of the Realme. Shall not this be the ſum of theyr brauling diuinitie? But how much are we bound,Chriſte his example, a comfort to the godly. to our heauenly maiſter Ieſus Chriſte, that both gaue vs warning that they ſhould thus intreat vs, and alſo for our comfort, that he ſhould taſte of this kindneſſe before vs?Matth. 10.24.25.26. There is no Diſciple better then his inſtructour, nor no ſeruaunt aboue his maiſter. It may ſuffice the ſcholler to be as his teacher, and the ſeruaunt as his maiſter. If they haue called the maiſter of the houſhold Belzebub, how much more his houſhold ſeruaunts? But feare them not (ſayth Chriſte.) But when theſe ſpirituall Preachers, call vs carnall goſpellers, what meane they therby? Meane they that we be ſinners,A queſtion demaūded. and that our fleſh is not ſo ſubdued, but that it will luſt againſt ye ſpirite? Or meane they, that we haue pleaſure in ſinne and in ſinners? Or they call vs ſinners, becauſe we could not liue chaſte, that is,The Aunſwer. godlie without a wife? If they meane after the firſt ſort, we confeſſe with the Publican, That we be ſinners: And ſaye with S. Paule, Luke. 18.13. Galat. 5.17. That the fleſhe ſtriueth againſt the ſpirit, and the ſpirit againſt the fleſh, inſomuch, that we doo not thoſe things, the which we would faine doo. If they vnderſtand their carnall Goſpellers, after the ſecond ſort, we haue to thāke them, that they will both ſhew plainly whoſe children they are (for héerein they reſemble the olde Phariſeis) and alſo that they will ſerue vs héerein, as the Phariſeis did Chriſt: for the ſelf ſame thing, was in this wiſe laide to his charge of them, and hath continued a common practiſe, ſince that time tyl now, and is not like to decay in theſe mens handes, but if it be againſt their will. After our ſauiour Chriſte had dimiſſed Iohns Diſciples, and preached to the people, they praiſed God: but the Phariſeis and the Lawiers deſpiſed Gods counſaile, & ſayd: Tush, he is but a glutton, th. 11.19 and a ſwilboule, a bolſterer of Publicans and ſinners. This was a common obiection and ſlander, that the Phariſes vſed to deface Chriſtes preaching, th. 9, 11. and diſſuade the people from it. For he receyueth (ſaye they) ſinnes, and eateth with them.

What were theſe complaints and ſlaunderous accuſations, wherewith they went about to bring Chriſt in hatred of the people, but the ſelfe ſame that now is obiected againſt vs? th. 9.14. th. 12.2. Wherefore (ſay they) doo not thy Diſciples faſt? Wherfore do they that which is not lawful, e ſlande s ſpee s of the ariſeis a nſt chriſt 〈◊〉 the iu ying of mſelues. to do on the ſabaoth? We and Iohns diſciples faſt. No, no, euen as he is himſelfe, ſuch are his Diſciples. He is wholie giuen to ſerue the bellie, he faſteth not, he neglecteth the Sabaoth, he ſetteth naught by prayer, he is a carnall man, wholie giuen to carnall libertie, and to preach the ſame, and ſuch are all his Diſciples. But we faſt, we praye, we chaſtice our ſelues: we are not like theſe men, we faſte twiſe a weeke, we are not ſo carnall as this man, and his Diſciples.

Were not theſe the goodlie and holie perſwaſions of the old Phariſeis, againſt Chriſte and his doctrine? Did they not in defacing of Chriſte and his Diſciples, aduaunce and ſet vp themſelues? Dyd they not by this colour of calling Chriſte, ſuch a Preacher of carnall lybertie, créepe into the conſciences of the ſimple, there to place themſelues ſurelie, vnder the pretence of a more perfect holineſſe? And what meane our Phariſaicall hypocrites, by tearming the Preachers of Chriſtes Goſpell, carnall Preachers of libertie, but the ſelfe ſame thing? But this is to be noted, of theſe hypocrites,The intent of the popiſh hypocrites, by their rayling. in all theyr Sermons, when they thus rayle againſt the Preachers, it is to this end, to diſſuade the people from the doctrine of onelie ſaluation by Chriſt: and to kéepe this eſtimation of themſelues, that they be holy, pure, and godlie lyuers: and therefore, men muſt heare & follow them, all other are but carnall ſinners. In this wiſe the Phariſeis perſuaded the blind man, whome Chriſte reſtored to his ſight againe, ſaying:Iohn. 9.24. Giue God the praiſe, as for this man, we know is but a ſinner. As though they ſhould haue ſaid, beléeue vs, folow our doctrine, be our diſciple, for we be holie, we ſerue God, we kéep the ordinaunce of our mother the holie Church: and to maintaine this theyr hypocriſie with all, when other ſhiftes failed, they tell a falſe lie on Chriſte to bring him in hatred, ſaying, He is a ſinner: and yt they know it ſo to be. You may be ſure, theſe honeſt men, would not els haue ſaid it. But if they ſhould haue him examined what ſinne they knew by him, they ſhould haue had nothing to ſaye.

And what I pray you, knoweth our religious phariſeis by the Preachers, whome they call carnall, ſauing that which is confeſſed, that we be all ſinners, & haue néede of Gods mercie? Doo they knowe vs to be dronkardes, théeues, murtherers, whoremongers, common braulers, or ſuch open offendors, as the Congregation tooke offence by our liuing: if they doo, let them openlie rebuke it, that other may be afeard to doo the like:1. Tim. 5.19. Let them proue it by two or three witneſſes, after S. Paules rule: And I for my part, ſhall not onely make open confeſſion, but alſo ſhall make open ſatiſfaction, as the order was in the church of auncient time. If they haue none of al thinges to charge vs with all (if they had, we ſhould haue heard tell of it or nowe) thankes be to God for his mercy towards vs, for this was onely his worke in vs,Such as theyr Religion is, ſuch is their life and God graunt theſe vnſhamefaſt hypocrites true repentaunce, and amendment of theyr liues, for a number of them be notorious Tauernehaunters, common braulers, very dronkards, knowne Sodomits, and manifeſtlie proued whoremongers. And if they will ſay, this is ſpoken of mallice: I proteſt before God, that is not trulie ſayd, for I doo not name them, becauſe I loue the men, although I hate their conditions.

As touching faſting, prayer, and preaching lybertie, when did euer any Preacher ſpeake againſt true prayer, Chriſtian faſting, or ſet men at lybertie to ſinne: but alwayes inueighed againſt abuſes, in popiſhe prayer and faſting, as Chriſte rebuked the praiers and faſtings of the phariſaical hypocrites, which in déede was all one with theſe mens prayers & faſtinges. And the lybertie we preached, was not to giue the fleſh occaſion to ſinne, but to comfort by the death of Chriſte, the conſcience ouercharged & loden with ſinne, and ſuch burdens of Phariſaical traditions, as they were not able to beare. But this I know well, they wyll charge me with all, and many others, that heerein I ſhewed my ſelfe a carnall Preacher, for that I dyd not liue a ſole lyfe, without mariage, as they doo. If they liue chaſte without mariage, let them giue God thankes therefore: I doo not enuie in them that gift of God. But ſurelie God gaue not me that gift, that I could liue a Virginall chaſte life, but after the manner of hypocrites, and therfore dyd enter into that holy ſtate of Matrimonie, Which is honourable among all men: Iebr. 13.4. to the ende I might ſerue God in pure chaſtitie of Matrimony.

The Papiſts biection.And where as they ſay, that although it be the gift of God, yet may we attaine it, if we will faſt and praye, for God hath made vs a promiſe, that he will heare our prayers, and graunt our peticions. I graunt he will ſo doo, if we aſke after his will,Aunſwer. 1 & if that the thing we craue appeare to him, that it be profitable for vs, for he knoweth before we aſke, what thing we haue néede of. And I doubt, whether all the Prieſtes that ſaye, they haue chaſtitie, by this that they praye and faſt (as they ſay) obtaine, and haue it or no? We reade in the ſcriptures of many godlie men, that earneſtlie and faithfullie begged of God, that thing which they obtained not, and yet God heard them, and loued them: but he knewe that to graunt theyr peticion, was not ſo profitable for them. As Saint Paule teſtifieth of himſelfe: Howe he was vexed with the pricke of the fleſhe, 2. Cor. 12.7.8.9. the deuilles meſſenger, he did deſire the Lord thriſe to be delyuered there from, but he obtained not, but had the aſsiſtaunce of Gods grace promiſed, where withall he was bidden to be content.

I will not now enter into the diſputation of this matter, I may be ſo occaſioned that I ſhall ſpeake of it another time. But I will héerin purge my ſelfe of this crime, whereof I and my fellowe preachers are accuſed as carnall, becauſe we are maried, and I will purge my ſelfe after the order of the Canon lawe, as I ſawe it put in practiſe once in Cambridge, for the purgation of an holie and learned Virgin, if all vnmaried Prieſtes be Virgins.

The order was,An example of the oath of vnmaried rieſts that 〈◊〉 virgins. that being accuſed of whordome, foure or fiue as honeſt as himſelfe, & of no lower degrée in the Vniuerſitie, muſt (after he himſelfe haue taken an oath, that he is no whoremonger) ſweare, that they think his oath to be true. Which doone, the matter ſtandeth cleare, and he maye iuſtlie take an action of ſlaunder againſt them that accuſed him.

Now doo I affyrme before my Iudge Ieſus Chriſte, and his whole Church, that I haue not ſinned, becauſe I tooke a wife, and therefore am falſelie accuſed as a carnall or fleſhlie man, 〈◊〉 notable biection, hich all he Papiſtes re not able o deny. for ſo dooing: and for my purgation héerein, and to prooue my ſaying to be true in déede, and alſo to approue my dooing héerein, I take witneſſe to the lawe of God, the lawe of nature, and the ciuill lawes, tyll thrée hundreth yeeres after Chriſtes aſcention, the example of Chriſtes Apoſtles: S. Paules counſayle to the Corinthians, and in many other places, the Councell of Nice, and all the Fathers of the Church, to the ſecond Carthage Councel, which was foure hundred and twenty yéeres after Chriſtes aſcencion. If theſe ſuffice not, or elſe maye be excepted againſt, when I heare it, I ſhall aunſwere it. If theſe be allowable and ſufficient, then am I falſelie accuſed: for all theſe teſtifie plainlie, that it is lawfull and godlie, and in no wiſe forbidden, but that a Prieſt may marie. Wherefore, I ende with this ſaying of S. Auguſtine: S. Auguſ Queſt. nou. & veter. teſt. queſt. c.xxvii. Talis eſt enim quorundam verſutia, quia vt ſanctitatis & castinoniae, amatores ſe ſimu l nt, nuptias eſſe dicunt dānandas, vt per hoc commendentur, & populum à veritate auertant Such is (ſayth S. Auguſtin) the ſubtiltie of ſome men, becauſe they would faine themſelues, louers of holineſſe and chaſtitie: they ſaye, mariages are to be damned, that by this meanes they might be commended, and turne the people from the trueth. The Papi proued h pocrites ſ. Auguſti wordes. Marke that S. Auguſt. noteth theſe men of hypocriſie, ſubtiltie, of ſeeking worldlie prayſe, and deceiuing the people. Conſider alſo, that the mariages of Prieſtes were not forbidden in his time: but then this painted holineſſe began, as you may perceyue by his words, and was confirmed by the ſecond Carthage Councell, ſhortlie after his death. When theſe ſubtill hypocrits, who condemne holy matrimony, as carnalitie, and faine themſelues chaſte lyuers, to be eſtéemed in the world, and that they may the rather deceyue the ſimple people, haue runne tyll they be wearie in this race: then heape they this on alſo, to aggrauate the matter, and make vs more odious vnto ye people, that all our preaching was but flatterie, to pleaſe the Magiſtrates and the Nobilitie, that we might thereby aduaunce our ſelues, and clime to promotion. But héere muſt you note by the waye, or elſe theyr tale is not woorth the hearing: that looke what crimes ſoeuer they laye to vs, they themſelues be cleare, and frée from them, and they be repleniſhed with the contrarie vertues. We are carnall, they are ſpirituall, we cannot liue without wiues, they liue chaſte Virgins, our Ladies huſbands, we do no good works, all the world maye wonder of theyr good workes, we preach to pleaſe men, they ſpare no man, we ſought to liue idlelie and delycatelie, they ſtudie, they preach to theyr flocke dailie, we ſought for promotion, and would heape vp lyuing vppon lyuing, they wyll none, if you wyll giue it them, or at the moſt, they wyll haue but one at once: if they thought, that you would not thus eſteeme and iudge of them, they would no more impute vnto vs theſe faults, for they ſhould but looſe theyr labour, and miſſe of the thing they hunted after. I dare ſay, theyr owne conſciences dooth accuſe them of belying vs, when they ſay, we flattered the Magiſtrates. The Rulars themſelues tooke vs ſo much contrarie to flatterers, and men pleaſers, that they dyd much blame vs of too bolde and plaine rebuking theyr ſinnes, inſomuch they would at the laſt heare no moo Sermons: which was a manifeſt token, that Gods plague was at hand, as in déede it ſhortlie followed, vpon them and the whole Realme. And for the Lordlie loytering Prelates, with all theyr kennell of dumme dogges: I truſt they wyll beare vs witneſſe, wee flattered them no deale. Who then did wee goe about to pleaſe, the poore ſorte? There was no promotion, nor profite to be wunne.

God knoweth, and let the world iudge,God knoweth the ſecretes o all hearts. whether we ſought more to pleaſe men, and to procure to our ſelues promotion, honour, eſtimation, eaſe, and profite: or they that nowe wype theyr handes ſo cleane. But let them wype theyr handes ſo cleane as they can, let them handle the matter neuer ſo cunninglie, in charging other with theyr owne faults: yet will they bewray themſelues, when they goe moſt about to couer & hide theyr faultes. But héerein doo we reioyce, that our caſe is at this preſent with theſe, as Saint Paules was with the Galathians, & the Theſſalonians: for after he had inſtructed them perfectlie and truelie, in the doctrine of ſaluation, Paules ctrine to 〈◊〉 Gala ans and heſſalo ans, poy ed by ſe tea ers. there entred in among them falſe teachers, which did not onely poyſon the good doctrine of the Goſpell, which they had receyued, with obſeruations of Moſes Lawe, and ſuperſtitious ceremonies: but alſo the rather to bring theyr wicked purpoſe to paſſe, did ſlaunder S. Paule of flatterie and couetouſnes: and therefore he writeth to both the Congregations, and purgeth himſelfe of that falſe accuſation, ſaying to the Galathians. Now, ala. 1.10. whether go I, about to pleaſe men, or no?Theſ. 2.4. And to the Theſſalonians: We ſpeake vnto you, not as men pleaſers, but to pleaſe God, who tryeth our heartes. Neyther haue I lyued among you at any tyme, with flattering wordes, as you know, neither by occaſion of couetouſnes, God is witneſſe, neither ſeeking prayſe of men, neither of you, nor of others. We had inſtructed the people, and taught the pure doctrine of Gods worde, we had layd no other foundation, but Ieſus Chriſte: and in commeth a ſort of falſe teachers, and doth not onely treade downe the doctrine of Chriſte, and fill all full of ſuperſtition, idolatrie, and falſe religion, but to bring this the rather to paſſe, doo accuſe vs of theſe crimes, they themſelues are onelie guiltie in. This hath béene the practiſe of all heretiques, and falſe teachers, ſince the beginning, as dooth well appeare to them that are exerciſed, in the hyſtories of the Church, whome theſe hypocrites doo followe ſo néere, and haue learned theyr cunning ſo perfectlie, that thou mayſt eaſily perceiue the Gréeke prouerbe, truly verified in them, 〈 in non-Latin alphabet 〉 . But what meruaile is it, though they now raile and rage, againſt the Miniſters of Gods worde, call them heretiques, ſeditio s, and new fangled fellowes, when theyr auncetours the Phariſeis, dyd the ſame againſt Chriſte and his Apoſtles?The Papiſts would rayle againſt Chriſte him ſelfe, if they durſt: but becauſe thei dare not, they reuile his word. Wherein theſe Antichriſtes byrds, would not be one foote behind them, if they durſt for the people, who would not ſuffer Chriſte to be euyll ſpoken of by name. But that they dare not attempt againſt Chriſte by name, they will doo againſt his holie worde, vnder the name of new learning, and new preaching againſt the faith of our mother holie Church. Doo they name it new learning, becauſe they haue not béene wunted vnto it, but nowe of late yéeres? So may Chriſte be called vnto them, a new Chriſte, becauſe they were neuer acquainted with him. How many of them haue this acquaintaunce with Chriſte,A queſtion demaunded of the Papiſtes. that they know and confeſſe him to be the onely ſatiſfaction for our ſinnes, the onely redéemer, the onely mediatour, our onely righteouſneſſe, that he offered vppon the Croſſe once for all, dyd make by that one oblation (not to be iterated) a ful and perfect ſacrifice, for all the ſinnes of the whole world.

Theyr aunſwer.They will ſaye, that they haue béene ſo trained vp in the knowledge of Chriſte, that they knowe and confeſſe all this to be true. And thus farre were well content, to followe the late Kinges procéedings. Yea, they followed it, as a curriſh Dogge dooth f llowe, when he is drawn againſt his will: then he draweth back with all his force, to pull his necke ou of the coller: and if that will not be, h goeth on ſnatching & gnawing the bande, and ceaſeth not, tyll he haue gnawne it in ſunder. Or doo they name it new, becauſe theyr holie Father the Pope, they and his whole Clergie, dooth ſo iudge it, and can in no wiſe brooke it? In this ſenſe Chriſt himſelfe called it new learning, when he aunſwered Iohns Diſciples theyr queſtion of theyrs, and the Phariſeis faſt. For when they miſliked his doctrine, becauſe it was vtterlie againſt them, and they could in no wiſe away withall: Chriſte ſheweth this reaſon of theyr offence: Old rotten veſſelles, can holde no new wine. Math. 9, 17 This new wine of the Goſpell, cannot abide in a popiſhe heart, repleniſhed with ſuperſtition, idolatrie, and falſe religion: but it muſt néedes be ſpewed out againe, or elſe the veſſelles, will vtterlie burſt in ſunder.

But they call it newe learning,Why the Papiſts call the Goſpell the new learning. and therefore the teachers thereof heretiques, becauſe it is but a newe kinde of hereſies, found out of late yéeres by the Germanes, and had béene alwayes, and is condemned by the holie Church. God hath bleſſed the Germanes, (his name be praiſed for it) wonderfully with the ſincere knowledge of his trueth, and they do continue therin, and dayly encreaſe, although our Engliſh hypocrites brute abroade the contrarie. But yet they were not the firſt inuentours thereof, for they héerein haue taught nothing elſe, but that they receyued of Chriſte, and was the learning of the Church, tyl Antichriſt of Rome wexed ſo ſtrong, that he banniſhed Chriſte and his Goſpell. And this doctrine which they call hereſie,The church of Antichriſt the continuall enimy to the Goſpell. is not at any tyme condemned by the Church of Chriſte, but by the Church of Antichriſt, as ſhall plainlie be proued, when they haue decréed againſt any particular part thereof. But this muſt not be forgotten, that you vnderſtand when they ſpeake of the Church (although they name it Chriſtes church) that hath alwayes condemned this doctrine they meane in verie déede, a congregation of Biſhoppes, Monkes, and Friers, ſworne ſoldiours to Antichriſt the Pope And thinke you this Church, wyll decré any thing againſt it ſelfe? And wher they wyll defend themſelues, with th reaſon of long auncient cuſtome, I aunſwere with Saint Auguſtin. Aug. lib. de bap. paruul. Lib. de baptiſ. paruul. And it is recited in the Pope Decrées, for a decrée of the Church. Diſt. 8. can. qui contem. Qui, contempta veritate praeſumit conſuetudinē ſequi, aut circa fratres inuid s est et malignus, quibus veritas reuelatur, aut in deum ingratus eſt, cuius inſpiratione eccleſia eius inſtruitur. Nam Dominus in euangelio, ego ſum inquit veritas, non dixit, ego ſum conſuetudo Itaque veritate manifeſt a, cedat conſuetudo veritati. Reuelatione g tur a veritatis, veritati cedat conſuetudo, quia et Petrus qui circumcidebat, ceſsit aulo veritatem praedicanti. Jgitur cum Christus veritas ſit, magis veritatem quam conſuetudinem ſequi debemus. He that contemning the trueth, dooth preſume to followe cuſtome, is eyther enuious and malignaunt to his brethren, to whome the trueth is reuealed, or elſe he is vnthankfull to God, by whoſe inſpiration his Church is inſtructed. For the Lord in the Goſpell ſayth: I am the trueth: and he ſayde not I am the cuſtome. Therefore when the trueth appeareth, let cuſtome giue place to the trueth: for Peter himſelfe who did circumciſe, did giue place to Paul, preaching the trueth. Therfore, ſeeing Chriſt is the trueth, we ought rather to follow the trueth, then the cuſtome. Héerein is to be marked this, that the holie Father dooth giue example of S. Peter, who forſooke cuſtome, to followe trueth.

The Papiſts ſay they be Peters ſucceſſours: ſo in ſome reſpectes they be.Our Prelates ſay, they be Peters ſucceſſours, why wil they then not follow Peter héerein? They be his followers in tytle and name, but nothing in déede. Sauing that they denie Chriſte, and plucke out their ſwords to perſecute them that ſerue and beléeue in Chriſte: as Peter did ſmite Malchus, one of them that came to apprehend Chriſte. And yet they differ from Peter, that where he of blinde zeale drew out his ſworde to defend Chriſte, they of malicious purpoſe, bende all their power with fire and ſworde, to deſtroye Chriſte. And is it any meruaile, though we runne awaye from the cruell clawes of theſe wilde beaſtes, in whoſe hands there is no mercie?

The cauſe why the godly fled in tyme of trouble.We fledde not becauſe we did ſuſpect our doctrine: but becauſe we knewe well theyr crueltie. Wee went not away, becauſe we would not abide by our doctrine, and prooue it true: but for that trueth could not be heard with indifferent iudgement, I praye you marke this practiſe, and looke if the lyke were euer found in any Hyſtorie? They caſt the chéefeſt learned men in priſon,The Papiſts caſt in priſon, and baniſhe the cheefe learned men & then cal for diſputation, when no body is to anſwere them, nor any that they wil ſuffer to come. or commaunded them to keepe theyr houſes, and not to come abroade, or banniſhed them the Realme, as Peter Martyr, I. a Laſco, with others: and when they be ſure of them, that they ſhall not meddle (for they were not able to abide theyr learning) then to blinde the eyes of the people: they pretend a diſputation, and call the matter into queſtion, when there is no man to aunſwere them, as they thinke, and alſo when they be already determined, let the trueth appeare neuer ſo plaine to the contrarie, what they will decrée.

Then crieth a ſtoute champion at Paules Croſſe boldlie, where be our new Preachers now? Why doo they not now come foorth and diſpute. Thinke you this luſty royſterkin dooth not knowe full well, that they be faſt inough, they may not come to aunſwer him? Yet by thoſe whome God hath deliuered out of theyr handes, although they be nothing to be compared in learning, to them they haue locked faſt vp, it ſhall plainlie appeare to all indifferent men, that their doctrine is true, and maye eaſily be maintained by the Scripture, and teſtimony of the auncient Fathers of Chriſtes Church. And that the contrary cannot be defended, neyther by Gods word, the auncient Church, nor by no honeſt way: and therfore they are driuen with ſhame inough, to bolſter & kéepe it vp, with fire and ſword, with thus will we, and thus ſhall it be. And becauſe they would ſéeme in the face of the world, to doo it by learning, and the conſent of moſt part of learned men of the Realme: they gather a ſort of blinde Prieſtes together, into the conuocation houſe,The practiſes of the Papiſtes, to vpholde their Religion. whoſe lyuings hangeth (as they call it) of making Chriſtes body, and of pretenſed chaſtitie, being (for the moſt part) vnlearned Aſſes, and filthy whoremongers, and theſe with a ſhoute of yea, yea, yea, or nay, nay, nay, muſt determine theſe matters: as if the maiſters of the Pythoneſſe, Acts, 16.16. which had a ſpirite of Pytho, and thereby brought to them great profit:Acts. 19.24. and Demetrius the ſyluer ſmith, with the whole congregation of the Artificers, who had ritch lyuings by Idolatrie, ſhould haue béene appointed clarkes in the conuocation houſe at Philippos, or at Epheſus, and with their yea, yea, or nay, nay, haue determined this queſtion, whether Paule and Silas had beene ſeditious heretiques: would not (trow you) the moſt part haue cried with a loude voice, yea, yea, yea? Oh, Auri ſacra fames quid non mortalia pectora cogis? Whether this ſtande with reaſon, that thoſe Prieſts, whoſe lyuing dependeth onely of ſuperſtiton, idolatry, and falſe religion, and are (for the moſt part) blind ignoraunt aſſes, ſhould be onelie iudges in the waightie matters of our Religion, I report me to the indifferent man. An other practiſe, which in verie déede was, that moued me moſt to ſaue my ſelfe from them, by fléeing out of the Realme, they haue, not latelie inuented, but deriued from theyr forefathers, the Iewiſhe Phariſeis, and yet put not in vre of many yeeres. And that is, that they wil not leaue a liue, one learned man in the Realme, which is not of their owne ſect, no, nor yet ere they haue doone, one Noble man that now liueth, although they will not pretend Religion to be the cauſe, but inuent ſome other waightie matter.

I muſt néedes héere giue the Noble men warning of that I heard,A note of the Aurhor, to the noble men. becauſe I loue them, and am ſorye to heere, ſtraungers ſpeake this diſhonour of them, that they are not able to rule themſelues, and therfore muſt deſire a polſhorne Biſhop, to gouerne them and the whole realme. At my laſt béeing at London, waitinge at the Parliament houſe of my Lordes of the Counſell, as I was commaunded, I met with a familiar acquaintaunce of myne, although not of my opinion in Religion, but one, that for the matters of Religion, dooth fauour the Popiſh Biſhoppes, and is both familier with the beſt of them, and alſo taken to bee a wiſe man, and of a great foreſight, as he is indéede. He aſked me of my ſtate, ſaying thus vnto mée, did not I tell you, that your Religion would not continue? And ſo would haue perſwaded mée to haue giuen place, and reuoked myne opinion: wherein when he ſawe he preuailed not, he ſaid fréendly, he was ſorie for mee, and wiſhed that hee were of power to doo me pleaſure: to whom I ſaid, it was ſufficient to me, that he would continue his familiar fréendſhip with mee: and there vpon I charged him (as I was often wont) of fréendſhip to tell mée, what he thought of our Biſhoplike procéedings. Whereto he aunſwered, as in matters of Religion, very well. But in other matters nothing ſo. For, ſaith he, I haue entred talke with ſome, that be moſt nigh of their Counſell, and I perceiue this by all their procéedinges and purpoſes, that they are fully bēt, to ſet vp ye power of the clergie, as high as euer they were, aboue the Laity, & I haue good reaſons that mooueth me alſo to thinke this to be true. Whervnto I ſaid, that can neuer bee brought to paſſe: For although the Noble men doo fauour their Religion, yet will they neuer ſuffer them to clime ſo high againe. Tuſh, ſaith he, they ſhall firſt of al helpe them to bring to paſſe at this Parliament, that they would, and then they will haue their heades off one after an other. What, ſaid I, they will neuer ſo doo, for the Nobilitie fauoureth them. Yea ſaith he, and they fauour ſome of them againe. But they looue none of them all ſo well, but they looue thēſelues better. They ſée that the whole youth of the Realme, and eſpecially of the Noble, & the worſhipful are infected with this hereſy, & new learning, and they ſhall hereafter vndoo againe, all that they now doo, and then the latter end ſhall be worſe then the beginning, and therefore, wyll they chop of the heads of the Fathers, and thereby both their children are diſenherited, and ſhalbe able to doo no harme, & alſo they may in their place, make Noble men of their owne kindred and fréends. What (ſaide I) it were too much cruelty: wherevnto he ſayeth, yea, yea, they thinke it is better an inconuenience, then a miſchéefe. God deliuer the noble blood of England, out of the daunger of theſe diſſembling woolues. But let the Noble men conſider, how many of their owne fréendes, & moſt déere dearlinges, with whome they were ioyned in confederacie for the biſhoppe of Rome, wretched Wincheſter, and deuilliſh dreaming Dureſme, haue brought to confuſion, and they ſhall haue ſufficient warning, how they may truſt theſe bloody butchers. If doctour Ridley were a liue, the biſhop of Dureſmes chaplein and one hand, he would vouch it to his face, as he dyd ye laſt time that euer he ſpake to him, that he careth not whoſe blood he ſhed, to bring his purpoſe about.

And what would this vnſatiable bloodſoking hypocrit haue cared, to haue wrought my deſtruction, whome he tooke to be an enimie to his deuilliſh deuiſes. He inuented all the waies he could, to bring me to reuoke the trueth: he cauſed two Noble men to charge me with preaching, as he termed it hereſie, he himſelfe accuſed me, that I had infected his whole dioces with new learning: but when that would not ſerue, becauſe I had doon nothing, but that was confirmed by ye lawes of the Realme, he was not aſhamed to lay to my charge, that I was not an Engliſhe man borne: that I had exerciſed his office in his biſſhopricke, that I had brought in a wife of mine owne into that Church, where neuer woman came before. And then the L. Chauncelour chargeth me with contempt of the Quéenes highnes, as though I ſhould haue receiued thrée letters of cō maundment, to repayre and make mine appearaunce before the Councell, and would appeare for none of them. If both theſe butchers, had béene ſo well knowne to King Henrie the eight, for rancke traytours to the Crowne of England, as they were in déede, which nowe they ſhewe plainlie, as I am well knowne to be a meere naturall Engliſh man, they ſhould neuer haue brought that noble Realme, now in daunger to bee ouer runne, and conquered with ſtraungers: the which thing men that be halfe blind, may plainly ſee they goe about. I neuer meddled with his office, I was in daunger of much diſpleaſure, as the honorable Counſell did well knowe, becauſe I would not take vpon me his office. And herein he vttereth his malitious hipocriſie, and what an vnſhamefaſt bawde hee hath béene, is, and wilbe, to the Monkes of Dureſme, when he ſaith, there came neuer woman within that houſe, before my wife came there. For he knoweth right well, that the Churche of Dureſme, was repleniſhed with maried Préeſtes. For Biſhoppe William, by the helpe of Lanfrank Archbiſhop of Canterbury, did obtaine lycence from Pope Hilderand to baniſhe the maried Préeſtes, and to bring Monkes from Warmouth and Iarrow. And alſo it is not vnknowen to him, nor to his Chauncellour, nor to any one of his officers, that euery Monke of them al for the moſt part, hath a Concubine in the towne, who hath come, and dooth come, to their Church and Chamber, and no fault found, but that honeſt men of the towne, and alſo of the Countrie are offended there with, but dare ſay nothing, for feare of the great bawde their Patrone. Yea the Biſhoppe and his Monkes knewe full well, that I did knowe to much of their iugling, and therefore it was time to rid mée out of the way.

But when Wincheſter came in alſo with his falſe accuſation, (for I neuer receiued one letter nor token of commaundement, from her highnes, nor from her honourable Counſell, but a letter the poſt deliuered me by the way, as I was comming to London) and layd it earneſtly to my charge, as though I had béene a ſtubborne rebel, I perceiued they would ſerue me as they had doon others, I meane, to puniſh me for religion, and pretend treaſon: and ſubornate two or thrée falſe witneſſes, as they haue plenty in ſtore, to affirme that I had made ſome offēce to the Quéenes highnes, as their great grandſires plaid with Chriſt, ſaying,Math. 22.17 that he did forbid the people to pay tribut vnto Caeſer. Wherfore I thought it beſt to deliuer my ſelfe out of their handes, by forſaking my natiue Country, ſéeing there was neither equity, nor iuſt iuſtice to be looked for, my doctrine was neuer ſo pure, my hehauior neuer ſo vpright, and I neuer ſo able to aunſwere with trueth, to that was obiected. And therefore my fréends and kinſfolke, haue no cauſe to be ſorie for me. For although I haue loſt a great liuing, all my goodes, haue not one farthing lefte me, am banniſhed my natiue Countrey, ſhall vſe no more the familiar company of my fréendes: what haue I loſt? Nothing, but ſhalbe a great gainer:Mat. 16.26. For if to ſaue theſe thinges, a man looſe his owne ſoule, what hath he won? And if the departure from theſe, haue euerlaſting lyfe to rewarde, what dammage is there? Our Sauiour Chriſte, whoſe promiſe is much more ſure and precious, then the vncertaine, and flattering glorie of the world, hath made faithfull promiſe: That whoſoeuer forſaketh houſe, Math. 19.29 Math. 6.26. brethren, ſiſters, father, mother, wife, children, liuelode, for his name ſake, the ſame ſhall receiue an hundred folde, and ſhall inherite euerlaſting life. As for liuing, he that feedeth the ſparrowes, will not ſee me vnprouided for. Godlines is great ritches, when a man is cōtent with that he hath. When we haue foode and rayment, let vs be therewith content. For this is a plaine caſe:1 Tim. 6.7. Heb. 13.14 Wee brought nothing into the world, nor we can carie nothing away. We haue heere no dwelling place, but we ſeeke a citie to come, the heauenly Ieruſalem, where our ſauiour Ieſus Chriſte is. For whoſe ſake, I count all thinges but loſſe, Philip 3.8. and doo iudge them but doong, that I may win him. In him only reſteth the whole riches of Gods treaſure, he is the only way to euerlaſting life, wherevnto who ſo will attaine, muſt ſéeke it in the Scripture, in the Goſpell of Chriſt, and not in the filthy damnable traditions, and deuilliſh doctrine of the Papiſts. Wherfore, déere brethren, ſéeing you haue taſted of ye ſwéete bread of life,Mat. 16.6. Gods moſt holy word, take heede of the Papiſts ſower leuen, that worketh death. And becauſe I would you ſhould not be ignorāt, howe you ought to behaue your ſelues, where ſo much Idolatrie is openlie commaūded, and how to learne your Chriſtes croſſe a new, I meane to beare Chriſtes croſſe layd on your backes, to followe him ſtrongly, and not to faint: I haue tranſlated for you, two Sermons, of that great learned and godly man, I. Caluin, made for that purpoſe, and theſe haue I doone trauailing, hauing no place certaine where I wil remaine, but I truſt, ſhortly to be: where I wil ſticke downe the ſtake, till God call me home againe. But for ſo much as the Biſhop of Dureſme, did opē ly to my face, cal the doctrine which I had taught in his Dicoces, as touching the popiſh Maſſe, hereſie, I ſhall by Gods grace, good Chriſtian brethren, declare and prooue by the Teſtimonie of the Scriptures, and alſo of the auncient fathers of Chriſtes Church, that the popiſh Maſſe is the greateſt hereſie, blaſphemie, and Idolatrie, that euer was in the Church, which ſhal be the next thing, that you ſhall looke for from me, by God grace. In the meane ſeaſon, remember good brethren, that our vnthankefulnes was the cauſe of this our plague. Let vs cry therfore vnto the Lord, powringe foorth before him faithfull teares, and hee will deliuer vs, that we may truely honour him in the gates of the daughter of Syon, that is, openly in the middeſt of the faithfull congregation. Amen.

¶A Godly and learned Sermon, made by Maister Ihon Caluin, wherein all Chriſtians are admoniſhed, to flie outward Idolatrie. Taken out, of the thirde verſe, of the ſixteene Pſalme. I will not communicate with theyr bloody ſacrifices, neither will I take their names, in my mouth.

THe doctrine, which we ſhal entreat in this place, is plaine inoughe and eaſy, ſauing that the greateſt part of thoſe, that profeſſe themſelues to bee Chriſtians, doo ſéeke out and bringe, I can not tell what ſubtilties, to cloake theyr euill withall. But the ſum of this whole doctrine is, that after we knowe the liuing God to be our father, & Ieſus Chriſt our redéemer, we ought to conſecrate, bothe bodie and ſoule vnto him, who of his infinite goodnes hath taken vs into the number of his ſonnes: and to acknowledge with all kind of beneuolence, honour, and obedience, the ſame benefite which our moſt déere Sauiour, did vouchſafe to beſtowe on 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 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, 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 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 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 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 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 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 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, 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 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 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.

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 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 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 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.

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 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 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 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 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.

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, 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.

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 〈1 page duplicate〉 〈1 page duplicate〉 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 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 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 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 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, without ſword or buckler, they bring and obiect the aucthoritie of this or that man, as though the abſolution of any one man, may exempt and delyuer them, that they be not condemned of God. I wyll not ſaye, that they lie egregiouſlie, when they alledge ſuch men as they doo, for the defence of theyr cauſe.

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

But what néede we héerein to ſtyrre the truth, as if we ſhould blonder and trouble a water that is pure and cleare. Doo they thinke that with the iudgement and ſaying of a mortall man, they maye ſtoppe God and hedge him in? We knowe that there is nothing beſides the trueth, that in iudgement ought to preuaile, without the reſpect of any perſon. This matter is ſuch, that the pariſhe or high Maſſe, is inſtituted to ſacrifice Ieſus Chriſte, and to reconcile the fauour of GOD, both for quicke and dead, and alſo that a péece of breade ſhould be there worſhipped, as though it were the ſonne of God. I doo not examine thorowlie, all the abhominations and wickedneſſe, that are in that Maſſe for they be almoſt innumerable. But I 〈◊〉 rehearſe onelie the worſſer and groſſer. Now let them that doo but feine a conſent with ſuch wickedneſſe and corruptions, waſhe theyr hands ſo cleane as they will, yet ſhall they neuer be more iuſt and innocent then Pilate. But this is a meruaile, that theſe good and religious pariſhioners at Eaſter tyme, doo ſéeke, ſome by Chappell, or ſome mockchriſtian Monke, which may prepare & deliuer 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 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.

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 people. But God muſt néedes deny himſelfe, if he alowe the order and dooing of that profeſſion. If all the men in the world, with one minde and purpoſe, would conſpyre to pronounce theſe men righteous: yet none be he neuer ſo ready and mightie, can excuſe and delyuer them from this, but they ſhalbe thought to halt on both ſides. And GOD dooth declare by his Prophete, that no ſuch halting of any man, ſhall be euer allowed before him.

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

If they ſay contrary that they perceiue that thing dooth make nothing to the purpoſe, and that they doo not chooſe him i that ſort, the thing it ſelfe ſheweth contrarie. But let it be, that they as touchin the Miniſter 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 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 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 Ceremonies, leaſt they ſhould appeare to be voide of all Religion: if one ſhould examine theyr conſciences, the ſame truelie will aunſwere, that they doo it to ſatiſfie the Papiſts, and they chaunge their countenaunce to flie perſecution. Other ſome doo watche a tyme, leaſt they come in the Maſſe whyle, and yet they come to the Temple, that men ſhould ſuppoſe they heare Maſſe. Otherſome doo come, but at Euenſong tyme, of whome I woulde knowe, whether they thinke this to be nothing, that at that ſame tyme the Idols be honoured, that the Pictures and Images be ſenſed with Fumigations, that a ſolemne prayer is made in the interceſſion of ſome Saint, and grounded on his merites, that Salue Regina, be ſoong with a loude voice, and that on euerie ſide, a matter is heard ſo filled and repleniſhed with deuilliſhe and curſſed blaſphemy, that the minde, ſhall not onelie abhorre the offence of the eares and eyes there preſent, but moſte vehementlie the thought, and recordation thereof.

I doo paſſe ouer,Singing in an vnknowen tōgue, is an open •• ophaning 〈◊〉 Gods ord. Cor. 14. that the ſinging it ſelfe in an vnknowne tongue, is manifeſt prophanation of Gods prayſes, and of holie Scripture, as Saint Paule dooth admoniſh in the fouretéenth to the Corinthians. But let this fault be forgiuen them. If they come to Euenſong, to 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: 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. So that hee dooth keepe ſtyll, the euyll whereof Iſaack did ſo greeuouſlie complaine, but ſomewhat to amend the matter, he marieth a new wife.

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

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

A Godly and learned Sermon, made by M. Iohn Caluin conteyning, an exhortation to ſuffer perſecution, that we may therein follow Ieſus Chriſt and his Goſpel, taken out in this ſaying, in the 13. Chapter to the Hebrewes. ver. 13. ¶Let vs goe foorth to him without the gates, bearing his opprobrie.

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 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 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: 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.

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 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 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.

〈◊〉 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 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 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 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, 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 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 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 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?

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 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, 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 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.

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 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.

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 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.

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 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 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, 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 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 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 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 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 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 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 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 ye 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 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 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 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 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.

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 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, 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 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 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.

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 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 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. 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.

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.

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.

FINIS.