THE DOCTRINE VVHI­ch we shal entreate in this place, is playne ynough and easie, sauyng that the greatest parte of those that professe them selues to be Christians, do seke out and bring, I can not tell what subtelties to cloke theyr euill withall. But the summe of this wholle doctrine is, that after we knowe the liuing god to be our father, and Ie­sus Christ our redemer, we oght to con­secrate bothe body and soule vnto hym, who of his infinite goodnes hath taken vs into the numbre of hys sonnes: and to acknowledg with all kinde of bene­uolence, honour, and obedience, that [Page] same benefit which our most deare saui­our did vouchsaffe to bestow on vs after he had bought it with so greate a price. And because we ar bound not only to renounce al infidelitie, but also to seperat our selues frō al superstitions, which do aswell disagre w ^t the true seruice of god the father, as the honor of his sonne our sauiour & which can by no meanes agre w ^t the pure doctrine of the gospell & true confession of the faith, I sayde this doc­trine of it selfe to be so easye, that only the practise and exercise thereof oght to remaine vnto vs, sauing that many mē do seke certain deceitful shiftes, thorow which they wil not be ouercome in that thyng, the which is most chiefly condemned by gods owne mouth. This cause constraineth vs at this time to tary longer in the declaration of this matter, that euery man may know his own dutie, and deceaue not himselfe, thinking that he is escaped when he is couered, as the common saying is, vnder a wette sack. But for that there be many of this opiniō, whose churches ar thorowly purged frō the filthines, & idolatries of the papisme, that this argumēt or treatice [Page] is but superfluous, before we passe any further, it is not vnprofitable to declare such mē most fouly to be deceiued. First whē it is declared, how great an offēce it is, for vs to be polluted & defiled with the idolatours, feininge oure selues to cleaue & consent to their impieties, we ar admonished to mourn for our former syns, & to aske of god forgeuenes of thē with al humblenes, & in this thing to acknowledge the singuler benefite which he gaue vnto vs, drawing vs forth of that same filth wherin we were holden down & drowned. For we truly are not hable to set forth this so great a benefit wortheli inough. And for that we know not what shall happen vnto vs, and to what end God doth reserue vs, it is ve­ry expedient to be prepared and armed in tyme, that into what state soeuer we shal come, or with what soeuer temtations we maye be oppugned, we ne­uer swarue from the pure worde of god. Fyrst it may be that many of thys oure churche and congregation, shall tray­ueil into some papistical countrey, who oght greatly nowe to be in a readines & armed to batel. Then albeit God doeth [Page] geue vs at this time liberty to serue him purely and godlilye, yet we knowe not how long this our benefite shal cōtinue. Let vs therfore take this time of our quietnes and tranquillitie, not as thogh it shal alwaies last, but as it wer a time of truce, wherein god doth geue vs leasure to strengthen our selues, lest when we shalbe called to vtter the cōfession of our faith, we be found new and vnprepared because we contemned the meditacion of that matter in due time. Nether tru­ly ought we to forget in the mean while our brethren which are kepte vnder the tyranny of Antichrist, oppressed wyth most miserable bondage, but to take, re­membrance, pitie ouer them, and to prai god to strengthen them with that con­stancie, which he requireth in his word. We muste also admonishe and solicite them by al wayes, not to rest in places where men are fast on slepe in their vo­luptuousnesse, but to applie diligently this thought, and wyl, that thei confesse the glorie due vnto god. For we are not taught of god onely for our selues, but that euery man after the measure of his faith, shuld brotherly communicat with [Page] his neighbors, and distribute vnto them that thing he hath learned and knowen in gods schole. Nowe se we then that it is profitable, yea truly necessary so well to our selues, as to our brethren, that the remembrance of this doctrine shulde be renued very oft, especiallye seyng the text it selfe which we shal expound, doth leade vs to the same purpose. Dauid doth openly protest, and as it wer doth make a solemne vow, that he wil neuer be partaker in the sacrifices of Idolaters, and also that he wyll so detest, and greuous­ly hate the idols that he wyl not at anye time once name thē, as though he shuld defile his mouth in naming them.

This is not the fact of som one man but the example of Dauid the most excellent kinge and prophet which oght to be vn­to al gods children a certain comon rule to ryght and godly life. And to thentent we may the better perceaue this thyng and more vehemently be moued with, the true fear of god the cause is to be no­ted which he addeth wherein truly re­steth as it were a certain foundation of that same alienation and offence wher­by he doth most greatly abhorre the communion [Page] of idolatours. The lorde, saieth he is myne enheritaunce. But is not, this thing comon to all faithful and godlye men. There is no man truly whych wold not glorie in so excellent athyng. And this is sure without al doubt, that god being once geuen vnto vs in the person of his sonne, doth dayly entise vs to possess him. But ther be veray fewe which ar so affected in this part, as the greatnes and worthines of this same mater shuld seme to aske and deserue. Nether truly can we by any meanes possess god, onles on this condition that we also be come hys. Dauid therfore of good right and worthely did set the foundation of hys godlynes, and religion in this sen­tence and reason seing that god is his enheritaunce, he wil refrain from all pol­lutions of idoles which do turne vs, from God hymselfe. This is the cause why the prophet Esay, when he had vp­braided the iewes that they had geuen themselues to fals and strange goddes, whō they had made, added afterwarde, theis, saith he, ar thy portion signifieng by these words, that god doth deny to the worshippers of idoles all bond & felow­shyppe [Page] of couenante and disenheryteth them, and vtterly depriueth them, of that so infinitly great benefite, whiche he wold haue bestowed on them, geuing him selfe vnto them. Som man will ex­cept and sai that the prophet entreateth in that place only of them which put, their affiance in idoles, and deceaueth them selues thorow opinion and incre­dulitie. I graunt but this also I answar yf they that do transferre gods honour: vnto idoles, are vtterly separated and cut of from his felowship, they also doe are and decline some what from him, which doe feine them selues to consent to supersticions thorow feare and wea­kenesse of mynde.

For no man can in heart or any confor­mable fashion or in wyll, and in pur­pose of minde, or faining, or by any true or fained waye approch to idols, but he must so far go back frō god. Wherefore let this sentence be thorowly persuaded and remaine depely printed in our heartes, that thei which seke god with a tru and pure minde, to the ende to possesse him for their enheritance, wyll haue no communion and felowship with idoles, [Page] with whome god hath that diuorce and debate, that he wold haue al his to pro­claim and make continuall and deadlye war vpon them. And in this place Da­uid by name doth expresse, that he wyll neuer be partaker of their oblations, nether haue theyr names in his mouth and talking. He might haue said on this wise, I wil not deceyue my self with vnwise and folishe deuocions of the vnbe­leuers, I will not put my trust in suche abuses, nor I wil neuer forsake goddes truth, to folow these lies, but he spea­keth not on this maner, but doth rather promise constantly, that he wyll neuer be cōuersant among theyr ceremonies. Therfore he doth testifie so far furth as concerneth the seruice of god, he will a­bide continually in al puritie and holy­nes both of bodye and soule. And first in this place we muste consider, whether this be not idolatrie to signifie and de­clare by outward tokens, our agremēt with those supersticions, wherwith the seruice of god is corrupted & vtterly per­uerted. Thei that swim (as the cōmon saying) betwixt two waters, allege this saiyng, seing that god wold be honored [Page] in spirit, idols cā by no meanes be honored vnles a mā put his trust in thē. But to this may be easly answered, that god doth not so require the spiritual seruice & adoration of the minde, that he gran­teth and remitteth the other part of our nature vnto idols, as though that part shuld seme nothing at al to belong vnto him. For it is said in many places, that the knees must be bowed before god & also the hands lifted vp to heauen. What then? surely the chief honor that god re­quireth is spiritual but the outward signification wherbey the faithful do testi­fie that it is god only whō thei serue and honour, must so immediatly folow, that thei must at one time be ioined together But one place shal so suffice for al, to cō fute that obiection which thei snatch of one word, that thei shalbe plainly rebuked & conuict. In the .iii. chap. of Daniel it is writtē that Sidrach, Misach & Ab­denego, refused & denied vnder any ma­ner of colour, to consent vnto the superstition set vp & erected by Nabuchodonosor, declaring that thei wold in no wise honor his gods. If these goodly wittie sophisters had bene there at that time, [Page] wold haue laught to scorne y ^e simplicitie of these thre seruants of god. For I suppose thei wold haue taunted them with such like words, you folish mē, this truly is not to honor them, seing you put no affiance in these thynges. There is no idolatrie but where there is deuociō, that is to say, a certain bending & application of the minde to honour and wor­shippe the idoles. But these godly men did folowe a better & wiser counsell, for this answer which thei made, proceded not of their owne wit, but rather of the holy gost, which moued thē thus to speake, whō if we wil not resist, we must ac­cept this place & this example, as a cer­ten rule & definicion, that idolatry is an outward action against gods honor, yea although it procede not frō the wil and purpose of the mind, but be only colou­rable and feined. In which matter thei make goodly cauilatiōs that ther is no idolatrie at all when as our affiance is not put in idols. Yet shal these mē con­tinually remaine condemned by the sentēce which the mightiest iudge hath pronoūce. But these mē do cōtend only for the name, only going about somdeal to [Page] lesson their faute, which thei can by no meanes defend or excuse. Yea, thei wil grant that this thing is euil done & not rightly, yet notw ^tstanding thei wolde haue this fact to be iudged as a certeine veninal syn. But althogh we grant thē as touching the name y ^t thing thei aske yet thei shal not get so much therby that thei mai make their cause much the bet­ter. Let vs sai thus, that such maner of feined worshippīg of idols, is not called idolatry, yet neuertheles it shalbe a traiterous enterprise against god, a certain fact repugnant to the cōfession of faith, & a foul filthy polutiō most ful of wicked sacrilege. I pray you when the most sa­cred seruice & honor of god is so violated that we falsly break y ^e promise we made to him, that thorowe cowardise & faint­nes of stomack we denie croeedly & fasly our christian profession, that we becom inconstant and double, that we defyle our selues foulye with those thinges, which god hath cursed with all kinde of maledictiō: is this so light a matter that after we haue done it, we oght onely to wipe oure mouth, and confesse that we haue committed a certaine small fault? [Page] Let vs therfore put away these shiftes, specially seing they serue for no nother thinge, but to make vs boulder, and to geue vs greater, libertie to sinne, and doth nothing, at al diminish our fault? Ther be also other more impudent, whiche do not only, chaunging the name go about to persuade that it is not so great and vnworthy a sinne: but do plainly & precisely deny it to be sinne. It is sufficient saye they that god be honoured with hart and, minde. Euen so trulye if the hart it selfe were not dowble. For when the minde is truely sounde and pure the bodye shall neuer be drawen into a con­trary part. I wold know of them what that is that moueth & leadeth their fete to the temple. For when thei go to here mas, their legges wil neuer be stirred of theyr owne motion, but must nedes be moued bi the inward power of the mind: Then must thei nedes cōfes that ther is in them selues a certain desir & motion, of minde wher of thei be caried to worship idoles, & chefely because they couet to apply them selues after their wil and opinion, which are enemies to the truth yea and do so conforme them selues to, [Page] please them, that they do muche more esteme ther fauour and ther owne lif then gods honour and glorye. Besides thys, their impudencye is so manifest & sham­ful, that i am ashamed to disput against it, as though it had some colour or lyk­nesse of reason, yet I must nedes do it, seyng they do please them selues so greatly, and are, as it were men dronken in their owne opiniones and pleasures, fallen fast on slepe. They thinke this is i­nogh to worship god in sprit, whos then shall the body be? Truli. S. Paull mo­ueth vs to honour god, both in body and spirit, for they be his owne & belongeth to none other. God hath created the bo­dy, and shal it be leafull for vs therwith to serue & honoure the deuell as though he shold seem to be the author & maker, therof? It wer better they wold professe them selues openly to be maniches and denye that god made the whole man. Yf they had neuer so litle tast of the gospel thei wold not burstout in to so licētious impudēcy. But now it is plain inough, that they in no wise know, what is the power and greatnes of this benefite, to be redemed with the bloud of gods sōne. [Page] And to proue this true, how can we lok for the resurrection of the fleshe excepte we beleue that Christe Iesus is the re­demer both of bodyes and soules? Corin. i. Saint Paul also doth admonish vs, not to be the seruantes of men, because we were bought & purchased with so great aprice which is the bloud of gods sonne. Then he that doth ioyn and addict him selfe to the wicked seruice of idoles, doth he not treade vnder his feete the moste sacred blood of Iesus Christ, wherin doth con­sist the price of the eternal and immortal glorie, which we loke for in our bodies? What reason is it that our bodies shuld be defiled & profaned before idoles, seing the crown of eternall lyf is promised vnto them in heuen. This wallowinge in satans stews and moste filthye defilyng is it a mean and waye wher by we may come to the kingdom of god? Moreouer it was not said without a great cause, our bodies ar the tēples of the holi gost, therfore they which perceaue not, that they ought to be kept in all holines, doe plainly shew them selues to perceaue & vnderstand nothing at all of the gospel. also thei declare that thei know no whit [Page] at al what is the power of Iesus Christ and of his grace. For when it is said on this wise that we ar bone of his bones and fleshe of his flesh he oght to vnder­stand that we be ioyned with him both in bodye and soull. Therefore no man can defile his owne bodye with any ma­ner of superstition, but he doth separat himself, from that coniunction and vntō wherby we ar made the membres of the sonne of god. But now let these wity & subtile doctours answer me, whethere thei haue receaued baptisme onli in ther souls, or whether god hath commanded rather & instituted that this signe shuld be imprinted in our flesh. Shal the body then wherein the mark of Iesus Christ is printed, be polluted and defiled with so contrary, repugnaunt, and so wicked abominations? Also the lordes supper, is it receaued in the mind only, and not also in the handes and mouth? Hath god engrauen in oure bodyes the armes and badges of his sonne, that we afterward shuld pollut our selues with al vncleannes, with most foul spotes and shame, & so vnsemely deforme our selues that no kinde nor likenes of christian bewtie [Page] shuld apeare. It is not lawful in coynīg one pece of gold to printe two contrarie coynes, nether to set two sealles the on repungnaunte to the other, vnto one writing: and shal a mortal man take vp on him to countrefete and corrupt bap­tisme, and the moste holye supper of Ie­sus Christ, and also behold to say that, ther is no euel in so great & mischeuous a fact? Suche men truly ar worthy, that their seruauntes should perswade. And make them beleue, thei haue a great, pleasure, to do them seruice when notwithstanding, they geue them selues to slepe, pleasurs and al idlenes, and do not moue one finger to do any worke at all. Yf they say it is not alike reasō, bycause we haue nede of their labour that be vnder vs: I answer although god haue no nede of vs, yet for that he wil vse oure labour, seruice, and obedience, to serue and honour him, truely it is to much vnsemely, and for vs the greatest shame & infamye, to do all thing other wise then he will, and cleane to be void of the stu­dye and dutye which we owne vnto him yea our shame is so muche the greater, that the worme of the earth, and an vn­liuing [Page] creature shall requiere more po­wer ouer vs, and honour then his creatour. But yet we must talke with these beastes more plainly. They say it is leafull for them to fein and cloke what so, euer they will emong the papist, and to conforme them selues to that maner & fashion of religion, whiche is thought most apt to norish superstition. Who is he then that geueth them bread to be fed with all ther? Who doth make the gro­und fertile to bring forth fruit? If god do fede and norishe them in those places wher thei dwel as he doth al other men in the other partes of the earth, why do thei not honor the geuer of y ^t benefite w ^c that part of thē self, which is so bounti­fully norished of him? Why do they ra­ther obey and serue the deuil with their bodies? If these men wer in any part of christians, I wolde vse with them more waighty and higher reasons, & I wolde aske of thē, to what end we liue in this world, and where vnto our life oghte to be referred. But O miserable case that they which with subtelties and shiftes wil daily w ^t god, are so brutish, that thei must be hādled, as mē not only destitute [Page] of gods spirit, but in a maner void of natural common sence. Thei thinke this is a sufficiēt excuse to sai, thei do nothīg in this kind, but for feare of peril & dau­ger, but yf this colour maye take place, then muste we saye that Ioseph shulde haue done no euill, yf he had committed whordome wyth hys maistres when it was violētly offered him, seing he shuld not haue folowed hys owne wyll, but haue geuen place to necessitie and vio­lence which she did vnto him. It shulde haue bene a folishe facte of him, to enter such peril and infamie, as afterward he suffered by the false accusation of that noughty woman, seyng he might haue escaped those euils yf he had accompli­shed her wil. But we oght rather to fo­low the example of Ioseph, and allowe the testimony of the holy gost, who doth commend his constancie. If there be no wickednes in taking vpō vs idoletrous religion when we do it to auoide the ra­ging crueltie of the papists, the seruant shall not synne, who for his maisters pleasure, shal playe the bande, kyll, and play the traitour, for feare to displease him, vnder whose power he is. But I abide to longe in this matter, wherein [Page] (as I said before) there is no dout or dif­ficultie. It shall not be far from the pur­pose to consider into how great confusi­on thei fal, which trauail with all their crafts to escape gods iudgemēt. Others ther be that haue found another shifte & sterting hole, thei grant, that y ^e supersticion of the gentils is a wicked & detestable religiō, but it is not al one reason of these & the supersticions which are in y ^e papisme. As though all the false religi­on that euer was amonge the heithen, was not a corrupting & deprauation of the true religiō of god. Frō whēce did y ^e heathē draw & tak to thēselues their ceremonies but of y ^e holy fathers? In whi­ch doīg this was their great faut, y ^t thei depraued & vtterli peruerted those thigs which thei had receiued wel & wisely instituted of god. But yet al y ^e abominaciōs y ^t euer wer ī y ^e world haue ben cloked with a beutiful title of god himself, and the couerture of his religion. But those coūterfeit religions had neuer y ^t cōmendation, power & authoritie, y ^t god did at any time approue those seruices & con­gregatiōs, or y ^e faithful mē did vse & frequent thē. Go to let vs procede further. [Page] Although I shuld grant the idolatrie of the papistes to be vnlike & differ frō the superstition of the old gentiles, yet can thei not deny but god so ernestly did forbid the religion wickedly set vp in Be­thel, as al other superstitiōs which wer instituted & celebrated in other places. Whē the calues wer erected in Dā and Bethel this was instituted & don vnder a certain colour of his name which had broghte his people of Egipt, yet y ^t same religiō which was ther apointed is ma­nifestly against the doctrine of the law. God doth cōdemne al those y ^t go thither to defile & polute thēselues. And truly y ^e supper of Iesus christ & the popish masse are no lesse repugnant & cōtrary the one to the other then y ^e sacrifices of Moses & Ieroboā. Frō whēce then is this dispensation & licence to go & here masse vnder this colour that the supper of Iesꝰ christ is but trāsformed yea rather in dede deformed? But I saie & affirm cōtrarie, y ^t al thie that do fear god truly & honor hī godly, ought so much the more to hate & detest it, for that it doth more openly violat and profane the holy institution of Iesus Christe, then yf it were not so [Page] repugnant and contrary vnto the same. Wherefore let vs kepe this cōmon rule generally, that al the ordinance and in­uencions of men proponed and takē in hād to corrupt the simple truth of gods word, & to peruert that religion whych he requireth & alloweth, ar very sacrile­ges with which the christian mā mai in no wise comunicate, without that iniu­rie & contumelye, which treadeth vnder fete gods honor most wicked. I knowe wel inough how greuous & intollerable this seuere iudgement semeth to them, which wold after their own lust & deli­cat mind, be more nicelye & mekely spo­ken to and taught. Wherin what wold thei I shuld do? What moderation & le­nitie shuld I vse? Truly now I percey­ue how tender & deintie thei ar, I couet so much as mai be to spare thē, but both I & thei muste be condemned so sone as god hath spokē: therfore if we wil tēder our own saluacion, let vs take it in god part. Thei say thei find no man more seuere & sharpe then I am, but I wyll de­clare vnto them, on the other part, that I handle them more mekely and tenderlye, then the trueth of the cause, the [Page] worthynesse of goddes name, and theyr own saluaciō did require. Which thing beīg so in ded, truly they can not excuse and deliuer them selues from the neces­sitie of that dutie and testimonie, that the prophet Ieremie doth requier of the Iewes captiues in Babilon whō he not only forbiddeth to come neare the abhominacions of the Chaldeans, or colou­rably and feinedly to geue anye consent to them, but also doth geue a plain commaundement that thei shuld declare the wicked religion of the Chaldeans to be vnto them a most oft filthie sauor. You shal say to them (saith the prophet Ieremy) the Gods whiche haue not made hea­uen and earth shall perish both out from the earth, and also from vnder heauen. There is also in this place another cir­cumstance to be marked, that when the prophet had writtē his boke in Hebrue yet he put in this sentence exprest in the common vulgar spech of the Chaldeās, as though he wold by this meanes con­straine the Iewes, to change from their tong, to the end thei might more apart­ly professe the hatred & disagremēt thei haue w ^t the wicked idolaters. Now let [Page] our nice yonglinges complain of me as though mine aduertisemēt excedeth all measure, & yet I haue not any time desired y ^e half part of the dutie which y ^t pro­phet requireth and asketh so earnestly: but whatsoeuer be y ^e maner other of my saiyng & moderation, or els of my silēce & taturnitie, neuertheles we are tied & bound to that law which god doth geue vnto vs. And truli it is not w ^tout a cause that god speaking to his faithful saieth to the, you are my witnesses & my ser­uāts whō I haue chosē. Wherfore whosoeuer wyl proue himselfe to be a mēbre of Iesus Christ oght by al meanes to declare, y ^t the praise & honor of gods name doth so apertain to him, that thei which bi their fainīg do hide & buri y ^e testimoni of his trueth, do leaue thē selues inexcusable. What I prai you, is to be thoght of thē that do al their life time subuert y ^e same? Of what sort are thei y ^t do not only hide y ^e professiō of y ^e christiā religiō, & sheweth no tokē therof before mē, but also cōmitteth many thīgs, & those most cōtrari & vnsemely: this therfore resteth y ^t gods childrē which liue wher the impurities & abominatiōs remain, do morne [Page] after y ^e example of that godly mā Loth, & also speak so frely against so many & so great abominable vices of men, as god shal geue to them power & oportunitie. Let vs now com to shew certaine kinds of idolatries, which ar of most estimaciō in these daies. Emōg which sort y ^e masse is chief, wherof I haue touched somthīg before. For although it be so famous & notable blasphemy both in absurditie & greatnes of mischief y ^t nothīg cā be imagined mor foul & wicked, yet stil be thei patrōs foūd for an euil cause, which do trifle forth in this part. But wil thei nil thei, thei shalbe cōpelled to cōfes this y ^t I say, that y ^e masse by it self is a deniall of Iesus christs death, & a certain sacrilege inuented & ordeined by satā to abolish y ^e sacrament of y ^e supper. Nether ar they able to deny but y ^t the īuocatiō of saints, & suffrages for the dead, are wicked abuses, wherby y ^e inuocatiō of gods name, a thing of al other most holi is profaned & they who amōg y ^e papistes do defile thē selues w ^t these abhominations do think thēselues gilty of no faute. What shuld we do sai thei? It is not lawful for vs to correct & amend those things, which we [Page] know euil & fautie, we are priuate men and thei that haue the power & publike autoritie do ernestly defēd these things Therfore we must suffer that violent necessitie. I graunt all this to be true. But I saye this is not to the purpose. It be­longeth not to their office to correct and appoint a common ordre for the people, nether doth any mā requier this at ther hand, yet neuerthelesse they ar admoni­shed to amed them selues, & to institute an honest and manerly behauour of pri­uat lyfe, which thing whitout all doubt pertaineth to their duitie. Nether do we commaund them to clense the temples and the common streates, but that eueri man kepe his owne bodye and hart in puritie and holynes, and labour by all meanes that god may be honored, serued and obeied, in his owne house. For these are fare vnlyke and much dissonaunt to abolishe the masse in any region, and not to be present at it, when as the vse ther­of and that religion can by no other meanes be letted but they repete and iterate their saing, that is, that thei do not deny the death and passion of Iesus Christ se­ing, they haue no suche purpose, to worship [Page] it in their minde. But I do aske of them, what is that a Christen man doth confesse with his mouth, but that same that he beleueth in hys harte? Thys is plain and, manifest inough, that this thing which they do, is most disagreing with the confession of faith. So that, as much as in them lieth, they do not only hyde the true and propre testimonye of faith but also doe vtterly denye and for­sake it. I will yet talke with them som­thing more familiarly and plainly. For the Papistes doe saye the masse is a sa­crifice wherin thei wil offer Iesus christ to reconcile them selues to god. But if this be so, it foloweth that Iesus Christ hath not optained vnto vs by his death righteousnes and eternal saluation. Let them seke al the, compases and shyftes they will, yet must they come here vnto that all whiche go to masse, vnder the name of deuotion & religion, do professe that they consent ther with. Therfor as much truly as in them lieth they shewe that they haue not their redemption perfect inogh by the death of Iesus Christ. Ther be many that speake not so large­ly, nether suffer their talke, to wandre [Page] thorowout all sortes of masses, that is to saye, sacrileges. They chose out one kinde of masses only & that thei defēde: it is called the parish masse, or the high masse, for in this thei think ther is more likenes & agreing w ^t the supper of Iesus Christ. And truly it might be said more aptly, y ^t al masses which ar said both of the priests of the lowest degre, & also of y ^e canōs, or of those priests y ^t haue certen chappels, & all other which are founded by any mans wil or that are so saleable that thei be set forth dayly to sale, that all these I say are not vnlike to harlots which in y ^e stewes setting thē selues to sale w ^tout all shame & honestie do make their bodies cōmō to al men, but y ^e high mass to be veri like y ^e same harlot which doeth craftely abuse the honest name of an husbād to hide her vnshamefastnes, & to reteyn & defend the estimaciō of an honest & chast wife. Although this simili­tude doth not agre on euery parte, be­cause y ^t an harlot ioined in matrimony to an husband wil haue some shamfast­nes & modestie, y ^t she will not set forth & make herself common to al y ^t commeth: but the parish or high mass is an worish [Page] idolatry of al other most cōmon, ready & set forth to al mens desires and wycked lustes: although these filthye bawdes, do colour and smoth here with thys co­lour and suche bewty, that they retaine stil some relikes of Iesus Christes sup­per. It is with this as w ^t the thefe who braggeth and bosteth himself then more highly and, gloriouslye, when he hath wōne and is clothed with the spoiles of him whom he hath slaine & whose horse he rideth on. We, saie they, seke the supper of Iesus Christe, and when we can not being opprest vnder that tyrannie, wher in we dwell, haue the same pure, we must be content with that which is left to vs, loking for the helping hand of God. For such a goodly and pretie excuse. By cause they haue no, right and perfect vse, of the supper, as though thei had gotten a prouison, they witness and openly profess that they haue not Iesus Christe the eternall and only preste and therfore euerie weke do seke a new sa­crifice, to put away their sinnes. For all this is in y ^e high masse, as wel as in that which is saide in the name of Nicho­las or for the dead. In which thing they [Page] fein them selues to worshipe an idole, & yet do boste that thei seke Iesus Christ: and because they wold not seme to fight against god without swerd or buckler, thei bring & obiect the authoritie of this or that man, as though the absolutiō of any one manne may exempt and deliuer them that they be not cōdemned of god. I wil not saie that thei lye greuouslye, when thei alege such men as thei do for the defence of their cause. But in case it wer so that a deuout and godly mā, wer somtime of this minde, that he thought it was nothing euel to come to the high masse, yet afterward when he knoweth the truth, yf he doth disalowe and con­demne his former iudgement, his latter is so muche the more to be beleued, for that God hathe brought him, or rather compelled him to disalowe the same, & because he perceueth & plainly knoweth that he is ouercome in that thing which he before did greatlye embrace & alowe. But what nede we herin to stirre the truth, as yf we shuld bloundre and trou­ble a water that is pure and clear. Do they think that with the iudgment and sainge of a mortall man they maye stop [Page] god and hedge him in? We knowe that ther is nothing besides the truth that in iudgment oght to preuaill without the respect of any person this matter is such that the parish or high mass is instituted to sacrifice Iesus Christe, & to reconcile the fauour of god both for quick & dead, and also that a pece of bred shuld be ther worshipped as though it were the sōne of god I do not examine thorowli al the abominations and wickednes, that are in that mass for they be almost innume­rable. But I do reherse only the worse & grosser. Now let them that do but feine a consent with suche wickednes and corruptions, washe their hands so clean as they will, yet shall they neuer be more iust and innocent then Pilate. But this is a meruail that this good & religiouse parishioners at easter time do seke some by chappel, or some mockchristian mōk, whiche maye prepare and deliuer vnto them the apish and coūtrefet supper. Yf the high mass is most nearest the supper of Iesus Christ, as they say it is, why do they not obserue & kepe it? But how after that they haue, bene at the highe mass euery sonday thorow the year, be­cause [Page] they wold seme to cōmunicat in y ^e sacrament of the supper a right, thei so­denly shake of and forsake the high mast But we shuld no meruaill at such in­constāt they saye, for this is a sure & due punishment, for them which haue layd no foundatiō at ani tim of truth in ther mindes, that they shuld alwaies wauer and be contraie to thē selues in al thīgs they do and take in hand. As touching that same hypocriticall supper, I know that they be of this minde, that thei suppose it to be the greatest iniurys to the selues that may be when it is rebuked & improued. But what can we do in that matter seinge it is nothinge agreable to Christes rule? Nether do I finde fault with this that they do it secretly, for I know that the supper was neuer better celebrated, nor more deuoutly, thē when the disciples went into some secret place to flye the tyrannye of the enmies. But here ar two faults truly not to be suf­fered. One that they whiche doe make suche a supper & like apes do falsly and corruptly countrefet the true supper of Christe, do feine that they kepe and worshipe their masse. The other is that the [Page] minister, whiche for the moste parte is some religious man the rather to dissemble the mater, doth not that office as a christian, but as a prest of the popish professiō. And in this thei suppose thei haue an honest and sure defence yf the masse saier haue not this purpose to shew the bread & wine to them to be worshipped, if he leaue out the canon wherin ar con­teined many great impieties, and if he deliuer the sacrament to all that be pre­sent vnder both kinds. But when they shall come before the highest iudge then shall they fele the fruit that they sought by suche glosing and lies, yea truly they oght now already to perceaue it. For I do iudge those same goads and prickes wherwith their consciences ar prikt and wounded to be agreuous fealing of that same iudgment. And truely thys cause must be decided and plainly debated in that same place and courte, where the trueth hath her graue & true witnesses. For to be short, thei thē selues do know them selues giltye of that mater whieh they haue purposed to declare bothe to godes enemies and also to the common people. But god must neds denye hym [Page] selfe, yf he allowe the order and doing of that professiō. If all the mē in the world with one mind and purpose wold cōspire to pronounce these men ryghteous, yet none be he neuer so ready and mightye can excuse and deliuer them from thys but thei shalbe thought to halt on both sides. And god doeth declare by his pro­phet, y ^t no such halting of any man shal be euer allowed before him. As touchīg the man whom thei chose to be the mi­nister of their supper it is a folysh thing to abuse his persō, as though thei could seme to make him an apte man to that office and function. Yea but the vertue of that same sacrament say thei, resteth not in the vertue of the ministers. That I grant and adde this to also, yf any de­uil shuld minister the supper, it shuld be neuer the worse. On the contrary part if an angell shulde sing masse, yet then shulde it be no whit the better. But we are nowe in another question, that is, whether orders geuen by the pope to a monk do make him apt to the office and and function do a pastour. If thei say contrary that thei perceiue, that thīg doth mak nothing to the purpose, & that thei [Page] do not chose in that sort the thing it self sheweth cōtrarie. But let it be that thei as touching the minister haue no such respect. Yet muste I abide in that out­warde profession which thei take vpon them & worship, yea I must presse it earnestly, as a profession moste contrary & vnworthye a christen man. For this is plain and manifest that thei do and will defend and couer themselues, vnder the person of a priest made for the nonce to colour and dissemble. But if thei wolde rightly and lawfully celebrat y ^t supper, it were their dutie so to seperat themselues from the order and profession of idolatours that thei shuld apear in that to haue nothing common with them. But now thei be so far from this separation, that thei ascribe themselues into theyr felowship and communion, & do euerye one of thē feinedly professe themselues to be membres of that body. After this thei wil compare vs to the old heretiks, that did refuse the vse of the sacramēts for the vices of the ministers, as though we do here respect the proper sinnes of euery man & not rather the cōmon state & condicion. I do passe ouer this matter [Page] shortly, because that which is spoken is sufficient inough to conuince so foule & shameful impudencie. But if these men be so folish and dul witted that thei perceiue not this filthines, the word of god must suffice vs, when the lord saieth by the prophet Ieremy, Israel if thou doest turne, turne vnto me. In which words is most plainly expressed with what simplicitie & integritie of mind we oght to deale & walke before god, wythout any thought & wil to return to those things which we know are not thākful nor al­lowed of him. Which is a cause why S. Paul also doth testifie that he was sent to turne y ^e vnfaithful frō their vanities vnto the liuing god, as though he wold say, it is to no purpose to change some one old & accustomed euil w ^t other hipo­crises & feinings, but vtterly to abolish al superstitions, y ^t the true religion mai be set in her own puritie & holines. For without this faith and integritie, men neuer come the right wai vnto god, but do alwais wauer & ar vncerten to what part thei may tourne thēselues. There be others y ^t ar come thus far y ^t thei disa­low and refuse the masse, but thei wold [Page] haue some patches kept still which they cal gods seruice, least as some men say, thei shuld seme to be destitute of al reli­gion. And it may be that som of these be moued with a godly mind & zeale at the least I will so thinke, but what soeuer their zeale & purpose be, yet may we not say that thei kepe, the true rule or anye good measure. Many say we may come to their baptismes, because there is no manifest idolatrie in thē. As who wold saye, that this sacrament were not also corrupted, and vtterlye deformed with al kind of corruption, in so much as Ie­sus christ may seme to be stil in Pilates house to suffer all opprobries & shames. To conclude, whereas thei say y ^t this is the cause, why they wolde retaine some ceremonies, least thei shuld appeare to be voide of al religion, if one shulde exa­mine their consciences, the same trulye will answere, y ^t thei do it to satisfie the papists, & thei change their countenance to flie persecutiō. Other some do watch a time least thei come in the mass while and yet thei com to the temple, that mē shoulde suppose thei here masse. Other some com but at euensong time, whō I [Page] wold know, whether thei think this to be nothing, that at that same the idols be honoured, that the pictures & images be sensed w ^t fumigatiōs, that a solemne praier be made in the intercessiō of som saint, and groūded on his merites, that Salue regina be songe with a loude voyce, and that on euery side a matter is harde so filled and replenished with deuilish & cursed blasphemie that y ^e mind shall not onely abhorre the offence of the eares & eyes there present, but most vehement­ly thei thought and recordacion therof. I do passe ouer that y ^e singing it selfe in an vnknowen tonge is manifest profa­naciō of gods praises & of holy scripture as S. Paule doth admonish in the .xiiii. to the Corinthes. But let this last faut be forgeuen them. If thei come to euen­song to geue some signe & testimonie of their christianitie, thei wil do this chiefly on the solemne feastes. But thē there shalbe solemne ensensing the chifest ido­les, & great plentie of swete fumigatiōs powred out, the which is a kinde of sa­crifice as the scripture teacheth. It was also a maner vsed amōg the gētils, and whereby thei cōpelled y ^e weak mē to de­nie [Page] god. And for this cause the greatest part of martyrs did suffer death cōstantly, for that they wold not make perfu­mes and burne incense to idoles. When these men be come thus far, that thei receaue in ther, noses the sauour of the sensours they also pollute them selues with that pollution which is most greatest and execrable ther & yet thei thinke we oght, to hide and couer this so great wyckednes and mischef. But I beseche them in the honourable & holy name of god, that they wil diligētly marke this saing of the Psalme, that idoles ar so to be detested of the faithful & godly man, that they shuld not be in his mouthe or tonge, least y ^e talke had of thē shuld seme to cōtaminat and defile him. This one word oght to fraie and w ^t draw vs frō al congregatiō & feloship of idolatours, because that we liuīg in y ^t cōgregatiō may easeli be wrapped in and defiled. But to speak plaīly & frely what I thinke of all these which sek amean wai betwixt god and y ^e deuel: they haue double and varia­ble mindes, & I can not finde out a more apt & fete cōparisō to set thē out & paint thē in their liueli colours, thē that same [Page] whiche may be braught of Esau y ^e same filthie & double mā. For when he sawe his brother Iacob sent by his father Isaac in to Mesopotamia to seke a wyf, be­cause the womē of y ^e land of Canaā dyd so much mislike the father and hys wyf Rebecca y ^t thei thought their lyfe bitter & irksom to lyue among thē & rather wisheth death, he marieth a new wif, som­what to satisfie his parēts, but he doth not put awai y ^e old. So y ^t he doth kep stil y ^t euil wherof Isaac did so greuously cō ­plain, but somdeal to amend y ^e matter, he marieth a new wife. Euen so they y ^e are so wrapped vp in y ^e world, y ^t thei cā in no wise folow god do mīgle & tosse together many & diuers kīds of religiōs & supersticiōs, y ^t thei mai applie & cōfirme thēselues by some way to y ^e wil of god, & thei alwais kepe stil som corruptiō, so y ^t what soeuer thei do cā not apear to be pure & sincere. I know also righ well y ^t ther be in those places many miserable souls, which liue there in great difficul­ties and cares, which truly coueteth to walk rightly w ^tout hipocrisie, & yet can not louse thēselues, out of many doutes & scruples, which is no meruel ī so great [Page] and horrible confusion as we see at this time in the papisme. Yea I doe greatly pitie their miserable state, whiche seke meanes wherby they maye serue god deuoutly and liue amonge the enemies of faith if it may be possible by any waies. But what wil we? I can do nothing els to the one or to the other, but declare their errour and sinne, that they them selues may adde the remedie. If thei cōe herafter to aske of me this or that more diligently and particularly, I will send such curiouse inquisitours to the cōmon rule which haue of god. I speak this for that ther be some of this sort of men so importune, that yf a man shuld answer all their difficulties & doutes, he shulde seme neuer to mak an end of any thing. And me think such men may wel be cō ­pared to them who after thei be taught in a sermon to vse sobre apparel and decking of the bodye whthout all dissolute and sumptuouse trimming, they wold haue the priacher to make their hoose & sewe their shoes. Wel what must we do thē? In this matter there is a certain thing set before vs wher vnto we ought to derect and conferre our wholl minde, [Page] studie & thought. That is that the zeal of godes house mai eat vp our hart and so moue vs, that we bear and take vpon our selues, al dishonours, contumelies, and opprobries, which ar done most vn­worthily against gods holy name. Whē such desier of gods honour, and feruent loue shall be kindled in our hartes, not like drye stubble sone set on fier & easely extinguished, but lik a fier that burneth continually, a man shallbe so far from suffering or approuing these abomitiōs wher with the name of god moste shamfully & vnwortheli is polluted, that whē he shall beholde them, he shalbe able in in no wise to suffer dissimulation, silēce and taciturnitie. And it is diligently to be marked, that he saith, the zeal of gods house, that we shuld know that to be referred, vnto the outward order which is instituted in the churche, that we shuld exercise our selues in confession of oure faith. I do not wey the mockers whych say, that I my selfe lyuing here without ane daunger, yea rather in great quiet­nes, doe talke goodlely of this maters. I am not he with whom these men haue any thing to do. For this is wel knowē [Page] I haue here no land of myn owne. So mai we thīk & sai of al these philsophers whiche geue their Iudgment without knowlege of the cause. For seinge they wil not here god, who doth now truely speak so iently to them, to teache them: I do declare the daie & iudgmēt, at what time being called before the iudgment seat of god, they shal hear that sentence, agaīst the which ther shal be no answer nor defence. For seing they wil not hear him, as the best and most meke maister, they shal thē know at the last, & fele him as their most seure & iust iudg. At which time the stowtest & y ^e craftiest of thē shal perceaue & know, y ^t thei were deceaued in their opinions. Let thē be so wel ex­ercised and prepared as they wil, to ob­serue or subuert iustice and epuitie, yet their lawlike & iudicial ornaments, and the badges of the great dygnitie and po­wer, wherewith thei now prowdly war insolent, shall not thyne geue them the victorie. I speake thys by causa coun­seilours, Iudges, proctours, aduocats, and suche othere bearinge the swing in courtes and iudgmēts, ar not only bold to striue with GOD, and so to contend [Page] that thei wold seme to haue gottē a cer­taine right to scorne & mocke his maie­stie, but also reiecting al holy scripture, do spue oute their blasphemies, as the greatest sentences of the law, and most high decrees. These mē whom y ^e world doth honour as certaine idoles, so sone as thei haue spoken one word, can not suffer reason & trueth to haue any place to rest in. But yet by the way I admo­nish & warne thē before hād, that it shal be better for thē, to haue some remem­brance of that same horrible vengeāce, which is ordeined for them that change iustice w ^t iniquitie, & truth, with lying. Nether the doctors & chamber maisters the delitious bāckettours & very voluptuous mē, take any high degre here, thē that thei may chatter in their feastes, & banquets & bable forth their wordes a­gainst y ^e heauēly maister, to whō trulye al mē oght to geue most diligēt ear. Ne­ther cā their goodli & famous titles pluk any mā frō this iudgemēt, in which the lordly & reuerēt abbotes, priors, deans, archdecons, as chief maisters of y ^e game shalbe cōpelled to lead y ^e daūce in y ^t cōdē natiō which god shal mak most greuous [Page] Now although the courtears are wont to gratifie men with the sprinkling of their holye water, let them not thinke that thei can with that kind of doing satisfie god. To conclude, al iesters & pra­ters let thē hold their tōge & bost not out their merie wittie sayinges, onles they wil fele his mightie hād, at whose word thei ought to tremble. Wherein theyr errour is to much folishe that beleueth because thei take me for their aduersary therefore thei shall not haue god to be their iudge. Let them scrape my name out of their bokes and vtterlye bloth it forth, specially in this kind of cause and question, wherein my purpose is onely that god be hard and obeyed, not that I shulde rule mens consciences after my lust, & charge them w ^t any necessitie or lawe. As for all others which do not so proudly dispise gods word, and yet ar so delicate and weake that thei can in no wise be moued, I do most hartily besech them, that thei wil take more thoughte and regard to their own duty, saluaciō, and gods honour, & do no more flatter themselues, as thei haue done hitherto. Let them therfore open their eies, and [Page] reare vp them selues that they may be­holde the miserie wherein thei are.

I know well inough the euils, difficul­ties, and stoppes wherin thei be wrapt emōg the papists, I do not speake vnto them, as though it were an easie mat­ter in the middest of y ^e idolatries to take vpon them to defend the pure and sin­cere religion of god, but if thei lack strē ­gth, I aduertise thē to flie vnto god the autour of all power, that thei may be made strong by him & learn to prefarre his glory before al things of this world. For I do earnestly desier that all faith­ful men which are miserably afflicted in the papisme, should vnderstand & know this, howe that the prophet Ieremy re­maining at Ierusalē in Iewry did send this aduertisement and exhortacion vnto the people which were holden cap­tiue and oppressed in Babilon. Yf the tiranny of the pope and of all his mini­stres be to them sharpe and cruell, thei must cōsider, that the Iewes also of that time suffered heauy and bitter bondage and yet thei are commaunded in the vulgare speach of the countrey to execrate the idolatrie of the Chaldeās. It is not [Page] reason that the tiranny of men shoulde break or any deal diminish from vs that due honour we ow vnto god. Here is no exceptiō or pretence of preuelege, which high or low riche or poore may or ought to vsurpe vnto them selues. Let al men therefore bow downe their neck, & with moste humilitie submit them selues to god. Let the poore mā haue the true fear of god, let him not say vnconstantly I know not what to do, least god answer him, nether know I what to do w ^t thee. The riche and wealthy men let thē not like drunken sloggards slepe in their wealth, and consume in their prosperity and abundance of al thynges, as it wer in a certain draftubbe, but rather after the example of S. Paule, let them learn to esteme al that, as dirt and dammage which doth withdraw vs from godly & christian life, or may seme any thing to hinder vs. We also whiche liue here in rest & quiet enioyeng the vse of y ^e grea­test and singuler benefits of god, let vs not forget that I touched in the begin­ning, that we apply these things to our learning, that what so euer hereafter befall vs, or into what soeuer countrey [Page] we shal be led, yet may we alwayes constantlye abide in the pure confession of our faith, detesting al idolatrous religion, superstitions, and abuses, which are against gods trueth, do obscure his honour, and vtterly subuert his religion.

AL the exhortations whi­ch can be made to instruct vs to suffer paciently and constantly for Christ Ie­sus name and his gospel, shall not much moue vs, onles we know and be perfectly persua­ded of the right, truthe, and worthenes of the cause wherfore we contend. For [Page] when we be in that Ieoperdie & danger that we must loose our lyfe, we ought to be most certain of that thing, wher­fore we enter to so great perill. But that constauncye and firmnes of minde cā not be had, onles it be depely foūded in a certaintie & sure perswasiō of faith. Ther be many which will vnaduisedly [...] & rashly ventre to dye for certain folysh opinions inuented of their own brain. But suche forwardnes of minde ought rather to be thought a furiousnes then a christian zeall and loue. For assuredly ther is no firmnes other of minde or wit or of common sence, in these men which do cast them selues in to peril with such hardie rashnes. How so euer it be, god wil not acknowlege and take vs for his martirs and witnesses, without a good cause. For death is cōmon for all men, & also the condemnation of theues and of gods children, the sufferaunce of shame and punishment semeth to be al one, but god maketh a difference betwixt thē, be­cause he can not denie and forsake his own truth. This also is required that we haue a sure witnes void of al errour of that doctryne, whiche we will defend▪ [Page] Wherfore as I said, ther is no exhorta­tion so weightie, that can moue and perswade vs to suffer for the gospel, but yf a true certaintie of faith be imprinted in our hartes. For to put our lyfe in dan­ger, without any cōsideratiō vnaduised­ly, and chaunceably, is most against na­ture. And so to do, shuld be thought ra­ther rashnes thē christian boldnes. Mor­ouer god aloweth nothing that we do onles we be plainly perswaded that it is for his name sake, and for his cause that the world is so against vs, & doth hate vs. But when I speak of suche certaītie and perswasion of minde, I do not only vnderstand this that we shuld know to discern and iudge betwixt the true reli­gion, and folish opinions, & constitutiōs of men, but also that we be thorowly perswaded of euerlasting lyfe and the [...]roune promised vnto vs in heauē after [...]ure conflict in this world. Let vs now marke wel that, these two reasons do partaine to oure dutye, and muste be Ioyned to gether, that the one may [...]n no wise be separated and disioyned from the other. It is mete therfore to take oure begynning of thys that we [Page] vnderstand and know, what is our Christian religion, what faith it is that we oght to holde and folow, what rule of lyfe god hath geuen vs. Nether must we only haue our minds instruct with thys godly doctrin, but also haue our mindes so armed and prepared, that we maye freli and boldly damne all errours, lies, and superstitions, which Satan hathe brought in to the world, to corrupt the pure simplicitie of gods doctrine. Ther­fore it is no meruaill, y ^t ther is so small a number of men, that haue a ready mid and desier to suffer for the gospell, and that the greatest part of them, y ^e profese them selues Christans, knoweth not the power of the Christian religion, and there own profession. All mē in a maner are negligēt, and haue no desier or very small, to here and read, who thynketh it sufficient, yf they haue gotten some small taste of the Christian faith. And thys is the cause why there is sene in these no surety and constancie of minde, and that so sone as they come in to any conflict, they are so abashed, as though thei shuld hī & bi vtterly perish for which cōsideratiō our desier oght to be greater [Page] to pursue and serche oute most diligent­ly gods truth, that therw ^t our hartes may be perswaded w ^t out any doubt. Nether is this al to haue suche knowledge and vnderstanding. For we see many so well trauailed in gods doctrine that thei seme as though thei were stained & died ther with, in whom neuer the less there is no desier and loue of god, no more truly then if thei had knowen nothinge at any time of the godly doctrin, but by a certain vnsure, light, and wauering opinion. But what other cause is there of this so great vncertaintie and leuitie, but that thei did neuer perceaue in there minde the maiestie of the holi scripture. And truly if we wold rightly waye, that it is god that speaketh to vs theirin we wold here him with more diligence, at­tention and reuerēce. If we wold think in reading the scripture, that we are in the schole and discipline of angels, we shulde haue an other maner of desier to exercise our selues in that doctrine, which is set forth to vs, to confort, strenghthē, & instruct our mīds. now we se what is y ^e wai to prepar our selues to patiēce & sufferaūce for y ^e gospel, y ^t is so to go for­ward [Page] in the doctrine thereof, that be­ing throughly persuaded of the true re­ligion and that doctrine which we oght to holde and defende, we may nothing esteme, and despise al the fraudes and illusions of the deuell, and al the inuenci­ons of men, as things not only of value but also execrable, because they vtterly corrupt the christian sinceritie. And here in we differ as true martyres of Iesus Christ, from the furious and stifnecked men, which suffer for their owne folishe opiniōs. Secōdly we ought to be so minded, that being assured of the right and goodnes of the cause, we shoulde be en­flamed with this due desier to folowe god whither so euer he shal cal vs, to embrace his word with suche reuerence as it is worthy, and being called backe frō the deceitfull fashion of this worlde, as men rauished, with their whole minde and endeuour should be caried to an heauenly lyfe. But O most miserable case, that when the lighte of god doth shine vnto vs in these daies so bright as it did neuer shine in the remembrace of men, yet so litle zeale fauour and loue should be founde. Wherein our miserie is so [Page] much the greater, that in so great filthines & vnthankfulnes we are not ouer­whelmed with blushing shame. For we must shortly come before that iudge, be­fore whom our vice and euell which we by all meanes go about to hide, shalbe brought forth, with that rebuke & check wherby the iust cause of our destruction shal appeare. For if we be so endetted & bounde to god, that for the knowledge he hath geuen vs, we ought to geue to him honourable and thankfull testimo­ny, why is our stomak so abashed & fearful to entre into the battell? Especially seing god in this our age, hath so ope­ned himself, that it may be rightly sayd and truly, that he hath opened & plainly set furth, the greatest treasures of his secretes. May not this be said, that we so think of god, as thogh we semed to stād no nede of him at all? For if we had any cōsideratiō of his maiestie, we durst neuer be so bold to turn y ^e doctrine which procedeth out of his mouthe into philo­sophie and vain speculation. In fine we can haue no excuse, but this must be vnto vs the greatest shame, yea an horri­ble condemnatiō, that in so great knowledge, [Page] obtained by the singular goodnes of god we haue so litle loue & minde to defend & kepe the same. For first, yf we wil call to our remēbrance the martyrs of old time, & cōpare their wonderful cō stancie w ^t this our tender slouthfulnes, we shall finde passing great cause to de­test our own filthines. For thei wer not for the most part so trauailed & exercised in the scriptures, that thei could lernedly despute of al matters. But first of al, thei knew & held fast this, that there is one god, whō thei oght to serue and ho­nor: then, that thei were redemed with the blood of Iesus Christ, that in him only & in his grace thei shulde put their affiaunce, and trust of saluacion. More­uer they did iudge all other inuencions and ordinances of men, to worship god, so vnworthy filthines, that thei coulde easly condemne al idolatries & supersti­tions: to cōclude in few words this was their deuinitie, ther is one only god the maker of the whole world, which hath declared vnto vs his wil by Moses & the prophets, & then by Iesus Christ & hys apostles. We haue one redemer, wyth whose blood we wer bought, & by whose [Page] grace we hope to be saued. Al the idoles of the worlde, are to be detested & accur­sed. Thei came stoutly and boldly to the fier, or other kinde of death, and punishment, instructed with no other doctrine and more hidden knowledge. And the numbre of thē was not smal, as of two or thre, but so great that the multitude of theē, which were cruelly vexed & tor­mented of the tyrants semed innumerable and infinite. But we are so taught & instructed, that we passe all our aunce­tours in knowledge & vnderstanding of holy scripture. We thinke in our selues and it is true, as touching the vnderstā ding of y ^e scripture, god hath endued vs w ^t so much knowledge, as he hath geuē to any age at any time. And yet there is in vs scantly the least droppe of feruent loue towards god. Ther is no reasō whi we shulde norish this nice cowardnes of minde, onlesse we wold willingly & wittingly prouoke y ^e wrath & vengeance of god, against our selues. What must we then? Truly we must take to vs a stout, bold, & cōstāt mind. We must chefly cō ­sider how precious & honorable y ^e cōfes­siō & testificatiō of our faith is befor god [Page] For we do litle know, howe god doth e­steme this cōfession, when our life whi­ch is of no value, is more set by & deare vnto vs. Wherein our wonderfull and beastly folishnes is shewed: for we can not in this sort spare our life, but we must nedes confesse that we set more thereby, then by gods honour and our owne saluacion. A certain heathen man could vse this saying, that it is a miserable thing, to forsake & betray the causes why we life for y ^e conseruacion of life. Yet he and his like did neuer know tru­ly to what end mē wer set in the world, and wherefore thei lyued therein. Thei might wel say, that vertue is to be este­med and folowed, & that we oght to liue an honest life without blame. But all their vertues were nothing els but co­lours and shadowes. But we haue bet­ter vnderstanding, whereunto our life must be referred, which is, that we ho­nour god, with al praise and glory, that he himself may be our glory. Without him, our life is miserable, the which we can not continue the least moment, but we shall heape vpon our selues, a per­petuall malediction. And yet we ar no­thing [Page] ashamed for the winning of a few dayes, for this feble life, to refuse the e­ternal kingdom, & to seperat our selues from him, by whose power we are continued in this life. Yf a mā shuld examine the most vnlerned, yea those whose wit is so dased, and whose life is so volup­tuous, that they be most like to brute beasts, what maner of life is appointed them, they durst not say plainly & open­ly, that it should consist only in eating, drinking, and sleping. For thei knowe that they are created to a better, wor­thier and more higher thyng: which is nothing els, but to serue and honour god with al kinde of honour, & to suffer our selues as good children to be orde­red and ruled by our most benigne fa­ther, that after the end of thys frail and vnsure life, we may be receiued into his eternall heretage. In the appointyng & winning of this end, consisteth the che­fest and greatest point of our felicitie, yea all the whole weight of euerlasting life. But when we cary our mindes and thoughts another wai, & do snatche fast hold of this presēt life worse thē a thou­sand deathes, what excuse cā we haue? [Page] For, to lyue and be ignoraūt of y ^t causes wherfore we lyue, is vnnatural. But to forsake the causes wherfore we liue here for the desier and loue to prolōg our life as it wer for thre daies in this deceatful world, and to be separated from god the author of lyfe, is suche a bewitching and furiouse madnes, that I know not with what wordes we oght to expresse and shew it. But what so euer knowlege we haue, and how so euer our lyfe is apoin­ted, for so muche as not with standyng the persecutions are no lesse and bitter, let vs consider how and by what means the Christian men may confirme them selues in patience, and so strenghthen their mindes, that they may constantly venter to daunger their lyfe for goddes trueth. This same text whiche we haue recited, being well vnderstanded maye bring vs to that indifferencye of minde, yea to that willingnes, that we shall not refuce to suffer death for Goddes name. Let vs go forthe of the cytie, saith the apostle, after the lord Christe, berīg his opprobrie, first he doth teach & admonish vs, that although y ^e swerds ar not alreadi drawē to kil vs, or the fiers [Page] kindled to broile & burne vs, yet that we can not truly be ioyned w ^t the sonne of god, so long as we haue the roots of our thoughtes & desiers fixed in this world. Wherefore the Christen man must al­wais, although he be in quiet, haue one fote lifted vp to the battel, and not only that, but also his minde must be vtterly separated frō the world although his body be therein. Although this at the fyrst fight may seme vnresonable, yet one saiing of S. Paul, oght to be sufficient to persuade vs, for that we be called & ap­pointed to this, to suffer persecution. As though he shuld say, such is the con­dicion of our christianitie, that we must nedes enter in & passe thorow thys way yf we will folow Christ. In the meane season, to ease our infirmitie & to miti­gate the tediousnes & heauines, which persecutions bryngeth, we haue thys great and swete comfort, that we suffe­ring all these incōmodities, opprobries and dangers of life for the gospell, do as it were set our fete in euery fotestep of gods son, & do folow him as our prince and guide. If it had bene onely sayd vn­to vs, that we must passe through al the [Page] opprobries of y ^e world to kepe the christi­an profession, and also suffer death frely and without fear when soeuer gods will were, methink we shuld haue had some colour to answer and say contrarie, that it is a thing diuers and abhorring from our nature to wāder so without a giude But seing weare charged & commanded to folow y ^e lord Iesus, his leading ought to seme so right and honorable, that we haue no iust excuse to refrain or refuse his commandement. But that we shuld haue more earnest loue & desier towards this lawdable and helthfull example, it was not only sayd that Iesus Christe doth lead the way as a guide and prince but also that we are made like vnto hys image. For so. S. Paul in the epistle to the Rom. speaketh, that god hath chosē and called al them whom he hath taken in to the numbre of his children, that they shuld be like fashioned after the Image of hym which is apointed the patterne and heade ouer all. What, are we so nice and tender that we can or will bear and suffer nothynge at all? Then must we nedes refuse gods grace wherby he caleth vs to y ^e hope of saluati­on [Page] and leadeth vs ther to by this way? For these two are so ioyned to gether y ^t the one can not be separated from the other, that we be the members of Iesus Christe, and that by means of this con­iunction and communiō, we be exercised with many afflictions and calamities. This same maner of our lyfe so ioyned with gods sonne, and suche conformitie to him, we oght to esteme more thē we do, and also to Iudge it not only by all wayes most worthye to be professed but also to be folowed. The suffering of calamities for the gospell, in the opiniō and Iudgment of the world, is the greatest infamie but seing we know that all the vnfaithfull ar so blinded, that they can see or rightli iudge nothing at al, ought not we to haue clear eies, & to iudge more perfectly? It is shame to be afflicted and vexed of them that occupie the seat of, iustice. But S. Paul doth shew vs by his example, that we haue great occasion to glory in the scarres of Iesus Christ, and as it wer in certain markes imprinted in vs, wher with we being marked and deckt, god doth acknowleg and receaue vs for his seruaunts and elect. And we [Page] know this y ^t S. Luke doth rehearse of Peter & Iohn, that they were very glad and ioyful, that they were thought worthy to suffer for the lorde Iesus name, sclander rebukes and shame. Where in two thinges maye be sene contrarie in them selues, shame, and honor, by thys that the world running hedlong in fury and madnes, doth iudge against all rea­son, & by this meanes doth change the glory of god with dishonour & infamie. Let not vs now disdain so to be dispised and to be rebuked of the world, that we may hereafter obtain w ^t god and his angels, honor, glory & praise. We se what gteat labors ambitious mē taketh to obtain the order of some king, & after thei haue atcheued it, what triumphes they make: but the sonne of god doth offer to vs his order, & yet eueri one despiseth it & is tourned w ^t the whole power of the minde to y ^e vanitie of the world. I pray you when we behaue our selues proud­ly & vnthākfully, ar we worthy to haue any thing cōmon w ^t him? Although our vnderstāding can perceiue & cōprehend nothing herein, yet of a truth these are the proper & honorable badges & armes [Page] of heuenly nobilitie. Imprisonmentes, banishments, maledictions, after the o­pinion of men bring nothing elles then great shame & infamie. But what doth let vs to see what god doth iudge & pro­nounce of these things, sauing our own infidelity? Wherefore we must labour y ^t the name of gods sonne be of such authoritie, waight, & honor with vs, as it is most worthy, that we think we are wel and honorably delt w ^tal, that his burnes as it were certain badges are printed in vs, or els our vnthankfulnes can in no wise be borne. If god shuld persecute vs after our merites, hath he not iust cause euery day to chastise and punishe vs in­finite wayes. Yea surely no deathes put vnto vs were able to recompence y ^e least part of our mischief. But of this great & infinite goodnes, he treadeth vnder fote al our sinnes, & doth vtterly abolishe the same, and whereas he might punishe vs according to y ^e greatnes of our sinnes he hath inuented another merueilous way wherby the afflictiōs are traduced from our deserued payne and punishment, to a great honour and a certaine priuilege and singuler benefite, because that by [Page] the partaking and suffering of them we are receaued into the felowship of gods sōne. May it be other waies said or iud­ged, then that we, seing we despise and disdain this so excellent and blisfull con­dition and maner of liuyng, haue lytle profetted in the christian doctrin? This is the cause why S. Peter after he had moued vs to lyue a godly & holy lyfe in y ^e fear of god, farr from that lyfe wherfore other men as theues, whormongers, adulterours, and menkillers suffer, by and by addeth this, yf we muste suffer as christen men, there in we geue glory to god for that great and singuler bene­fite, which he hath bestowed on vs. Nor it is not for nothing that the holy man speaketh thus, what are we, I pray you that we shuld be witnesses of gods truth & as it were proctours apointed to defēd his cause. Behold we be miserable men as it were wormes of the earth creaturs full of vanities & lies, yet god will haue his truth defended by vs, which is truly so great honor, that it semeth not to pertaīe to y ^e angells ī heuē. This one reasō wel considered, oght it not to enflame & stire vp our mindes, to offer oure selues [Page] wholy to god, & to shew our wholl ende­uoire in so holy and excellēt a matter to please him? And yet many cā not forbear but y ^t thei wil speak against god or at y ^e least thei wil complaine, that he hath no greater regard to ease their imbecillitie. it is a merueilous mater, sai thei, y ^t seīg god hath borne vs thus much fauour, y ^t he hath chosē vs to be his childrē, yet he wil suffer vs to be so cruelly vexed & op­pressed of wicked men. I do yet answer these men, that although we know no reason why god doth so deal with vs, yet his authoritie shuld be such w ^t vs y ^t we shuld applye, and cōforme our selues to his wil but now whē we se Iesus christ to be set for an example to vs least we should seke any other, oght we not to thīk our selues greatly happye, y ^t we be so drawen after his image and liknes? Morouer God doeth set forth and shewe playne and manifest causes, wherefore he will haue vs to suffer persecution, emonge which, yf there were non other but y ^e reason and aduertismēt which. S. Peter geueth we must nedes be very peuish & sturdy, onles we be satisfied therw ^t This is his reasō, y ^t seing gold & siluer [Page] which are corruptible matals are pur­ged and tried in the fier, it is reason that our faith also, which in value excelleth all riches, be tried and approued wyth such perils of lyfe and greues. He could by and by after our calling, without a­ny conflict & sufferyng of these calami­ties haue crowned vs. But as he wolde haue Christ to raigne in the middest of his enemies, euen so he wolde haue vs also dwelling amonge the selfe same, to bear & suffer their violence & oppression vntil we be deliuered from these afflicti­ons & calamities by him. And I am not ignorant, that the flesh wil then great­ly spurne and refuse to be ruled, when it must be brought into this state, but yet the will of god must rule al our thoghts and lustes. Yf we fele in our selues som contradiction & resistance it is not greatly to be merueyled at. For that is plan­ted & engrauen in our nature to flye the crosse. Yet let vs abide still, in that ten­dernes of the fleshe, but let vs go on for­warde, knowing that our obedience is thankful & acceptable to god, so that we cast down our senses & appetites, & d [...] so subdue them, that thei be vnder his po­wer. [Page] Nether did the prophetes and apo­stles come to death w ^t minde, that they did not perceaue their will to be against it, & enclining another way. They shal lead the whether thou would not, sayde our lord Iesus to Peter. So when such fear of death doth pricke our mindes let vs labour by all meanes, that we maye haue the ouerhande, or rather that god mai ouercome, & in the meane while let vs thus persuade our selues, that it is to him a most pleasaunt sacrifice when we resist our appetites, & do so withstande thē, that by this meanes being subdued vnder his power, we may order & leade our life after his wil & pleasure. This is the chefest & greatest battel, wherevnto god wil haue al his w ^t al their power to applie, to thende thei mai labour, to cast downe & depresse all that which doth so much exalt it self in their sences, witts & appetites, that it doth cary & w ^tdraw them frō the way, which god doth shew to thē. In the mean seasō, y ^e consolatiōs are so great & weighty, y ^t it can not be expressed, how much deinty cowardnes is in vs, when we waxe faint hearted and geue ouer for these perils and troubles. [Page] In olde time the numbre was almost in finite of them, which for the desier of a garland made of corruptible leaues, did refuse no laboure, paine and wrastlinge and also did so suffer death it selfe, that thei might seme to haue their lyfe in no price. And yet ther was none of them, but did contend chanceably being vncer­taine, whether he should winne, or lose the game. God doth set before vs an immortall crown, wherin we may optaine his own glorye. And he hath not apoin­ted vs, an vncertaine and chanceable cō ­flict, but doth promise such a reward, to the which we ought to confer all the coū ­seills, studies, and desiers of our lyfe. What is the cause, that we ar so faynt herted in the largenes and worthines of this honour, which is certaine & eternal? Do we think that this was spoken in vaine, that we shal lyue with Christ, yf we be dead with hym? The triumph is prepared for vs, but we so much as we may do flye from the conflycte and bat­tell. But thys doctrine is suche, that it semeth plainlye to disagre with mans Iudgement. Thys is true.

Nether also Christ, whē he pronounceth [Page] them blessed which suffer persecution for righteousnes sake, doeth propound such a sentence as y ^e opinion of y ^e worlde wold allow or receyue. Yea he wil haue vs to thinke that the chefest felicitie, which we iudge the greatest miserie. We thinke our selues most miserable, when god doth suffer vs to be afflicted and oppressed with the tyrany and crueltie of our enemies. But we do wonder­fully erre in this, that we set not before our eies gods promises, which do plainly confirme vnto vs, that al things shal come to our perfect, ioy, and saluacion. We cast down our stomackes and dis­paire when we see wicked and noughty men to haue the ouer hād on vs, & to do that crueltie to vs y ^t thei seme to treade down our necke w ^t their feet. But thys same most cruel vexation of the wicked & so great trouble & confusiō of things, as S. Paul warneth, oght rather to confirme our mindes raise vp & lift thē into heauen. For because of our own nature we ar bent to the study & loue of things presēt, & ar so īflamed that w ^t our whole knowledge, minde & cogitatiō, we ar occupied in to much louīg & vsing this va­nitie: [Page] god, when he suffreth vs to be thus eue [...] vexed and handled, & the wicked to grow and florish in al things, doth teache and admonish vs by these plaine and notable sings of his most iust Iudgement, that, that daie shal once come, whē all things that be now troubled & confused, shalbe sattled. But yf that same time seme far & long to, let vs flye to y ^e reamedie, & let vs not flatter our selues in our vice. For this is certaine that we haue no faith at al onless we cast y ^e eies of our minde to the honourable coming of Iesus Christ. And because god wold leaue out no con­sideration, that might be apt to moue & stirre vs, he doth set forthe one that one part promises, on y ^e other part threa­tenings. Do we fele that the promises of god haue not force Inough and au­toritie in vs? To confirme them with­al let vs Ioin ther to the threatenings. We shew our selues wondrously for­ward, sence we beleue goddes promi­ses no more then we doe. When the lorde Iesus Christe. saith, he will ac­knowlege vs for his owne and cōfesse so of vs before his father, so y ^t we also con­fess him before mē, what shuld let vs to [Page] geue to him y ^t confession, which he requireth of vs. Whē men haue done al they can, the worst thei may do is to take a­way our liues. How precious then shal the heauēly life be vnto vs when it is cō pared w ^t this present life which is lost? It is not my purpose in this place to collect al the promises set forth in the scripture to this end. Yet sence thei be repeated so often times renued vnto vs, we oght so to be experiensed not only in the reading, but also in y ^e knowledge & cōsolatiō of thē, that we might be as it wer died & surely confirmed in them. But yf when the plage hangeth ouer our heads thre or four of thē are not sufficiēt to cō firme & strengthen vs, truly an hūdreth shuld be sufficiēt to ouercō al aduersete & contrary tentatiōs. But if with these great swete promises can not entice & draw vs to him, are we not very great dullerds, & betle heads, when nether y ^e seuer threatenings can work any more in vs? Iesus Christ doth apoint a dai to accuse al thē before his father which de­ny the truth for feare of losing this life, for whom he declareth destruction both of body and soule to be prepared.

Also in another place he protesteth that he wyll refuse all maner of communion with them that denie him before men, These words onlesse we be vtterly void of all sence ought vehemently to moue our mindes & so to fray vs, that for fear the heares of our head shoulde stert vp. But how so euer it be, onlesse we be so affected & moued as the greatnes of the matter and danger requireth, there re­maineth nothing els for vs, but to loke for horrible and most miserable confusi­on: wherein we may excuse our faute so muche as we lust, & we may say that in this great frailtie and weakenes of na­ture, we rather are worthy of mercy thē of any seueritie & sharpenes of punish­ment, it wil not serue. For it is written on the contrary parte, that Moses after he had sene god by fayth was so harde­ned and strengthened, that no violence of temptacion coulde melt his minde, & bende him frō y ^e great constancie. Wherfore when we be so tender and flexible y ^t there apear in vs no power of firme and constant minde, we signifie and declare plainely that we be vtterly ignorant of god and his kingdom. Also when we ar [Page] warned that we ought to be ioined and coupled w ^t our head, we haue gotten a goodly colour to exempt & seperate our selues from him, if we say we are men. And were not they that were before vs men so wel as we are? Yea if we had no thing els, but euen the bare doctrine of godlines, yet were al the excuses which we can bring weake & of no value. But now are worthy more greater checke & condemnation, sence we haue so great & notable examples, whose great autho­ritie oght vehemētly to excite & cōfirme our mindes. There are two chefe parts of this our exhortacion or consolation to be considered. The first is y ^t this hath bene a cōmon state to the vniuersall bo­dy of y ^e church alwaies & euer shalbe to y ^e end of the world, y ^t it was vexed w ^t such iniuries and contumelies of the wicked as it is reported in y ^e Psalm. cxxix. Thei haue vexed me euen nowe frō my youth hither to, & haue drawen a plough ouer and ouer euery part of my backe. The holy gost in this place doth bring in the old church speaking on this wise that it shuld not seme now vnto vs a new thīg nor greuous, if we se in these dayes our [Page] cause & condition to be like. S. Paul also reciting the same place of an other Psal. wher it is said. We wer as it wer shepe led to the slaughter, doth declare y ^t this pertaīed not only to one age, but it was & shalbe the common, vsuall & continual state of Christs church. So that if we see in this time the church to be so handled & vexed, by y ^e insolencie and pride of the wicked, that some bark at her, some bite her, many afflict her, & alwaies inuent some mischef & pestilent destruction to her, yea & set vpon her without ceasīg as it were mad dogges & wilde rauenīg beastes, let vs cal to remembreunce that she was so vexed afflicted and oppressed in al times before. God doth geue vnto her somtime, some rest & refreshing & as it were atime of truce. And this is that which is spoken in the psal oboue alle­ged, the righteous lord doth cut in sōder the cordes of the wicked: and in an other place, that he breaketh their rodde, lest the good being to much pressed shuld and moue their handes: to inniquitie. But god wold alwaies haue his church to be tost in thys world, and as it were alwayes in a certaine conflict reseruīg [Page] for her quiet rest in heauen. The end of these afflictions was alwaies blessed, yea truly god wrought this y ^e the church alwaies pressed with mani and great difficult calaminites, was neuer vtterly oppressed. As it is saide in an other pla­ce, the wicked with all their labour did neuer optain that they desiered. S. Paul also doth so glorye of like happye end and issue of afflictions, that he sheweth this grace of god to be perpetuall in his church. We saith he, are prest with all kind of afflictions, but we are not killed with sorow and care, we liue in great nede & pouertie, yet are we not forsaken we are cast down but perish not, alwais carrieng about the mortificatione of our lord Iesus Christ, that his life also may be declared in our mortal bodye. This issue and end, as we see that god hath alwaies made, it happye & prosperouse in the persecutions of the church, oght to bolden vs, seing we knowe that our fathers, who also acknowleged their frailty and weaknes, had alwaies thee victorie ouer their enemies, be cause they continued, constaunt In paciencye.

I do entreat this first part of my exhor­tacion briefly, that I maye come the so­ner to the second, which doth more per­taine to the purspose. And that is, that we applie certaine examples of the martyres which were before vs, to our con­solacion & comfort. And in this kinde or numbre there be not two or three, but a great & thicke cloude as the apostle wri­teth to y ^e Hebrues .xii. Whereby he sig­nifieth, that ther is so great a multitude of them, which haue suffered for the te­stimonie of the truth, that so wel the a­bundance of excellent examples, as the most graue authority ought to prouoke vs to contentacion, pacience, and moderation of minde. And least my oration shold waxe to long in heaping vp toge­ther an infinite multude of examples, I wil only speake of the Iewes, which suffered most greuous persecution for the true religion, both vnder the tiranny of king Antiochus, & also shortly after his death. We can not say that the numbre of the afflicted men was smal, when a great mighty armye as it were of mar­tyrs was prepared to maintain & defend the religion. Nether can we alledge [Page] y ^t they were certaine excellent prophets whō god had chosen forth and separated frome the comon sort of people, for there were women, boyes, and infantes, also in that number of martyrs. Nether will we say that thei passed thorow that per­secution, only with some light losse, w ^t ­out great peril of lyfe, without great paines and torments of bodies, seing, ther was no kinde of cruelty vpproued in afflicting, vexing, & tormēting them. Let vs here also what the apostle doth saye of them, and doth set forth for vs to folow. Some faith he, were hanged vp like belles and stretched, dispising to be deliuered that they might optaine a better resurrection: other were proued with opprobrious wordes and strippes, or w ^t bondes & prisonment: other were stoned or cutt insonder, or killed with y ^e swerd: other some went wandering hether and thether thorowe hilles and caues of the earth. Let vs now come to make com­parison betwixt them and vs. Yf they suffred so many and great tormentes for the truth, which was as then but obscure, what oght we to doe in this great light, which hath shined vnto vs in [Page] this time? God speaketh vnto vs nowe as with full mouth. The greatest gate of the kingdom of heauen is made open vnto vs. Iesus Christ comen from hea­uen vnto vs doth so call vs to him, that we haue him present as it were before our eies. In to how great ingratitude & shameful wickednes shal we runne into if we haue lesse stomake & loue to beare and suffer for the gospell, then thei had which dyd beholde the promises of god but as it were a farre of, who had but a very lytle dore opened to inter into the kingdom of god, who had receaued only a remembrance and obscure testimonie in figures of Iesus Christ? These great matters can not be declared and expres­sed with any wordes as thei be worthy. Wherefore I leaue them to be weied in euery mans thoughts and meditaciōs. This doctrine as it hath a common and vniuersall reason, so it must be referred to the exercise & order of euery mās life. But euery man must apply it to his propre vse & profit apt for his owne conso­lation. And I speake this for this cause least that they which see them selues to be in no manifest peryll, should suppose [Page] this doctrine to be vaine and not to per­taine to them. Nowe they are no in the hands of tirantes, but what know they how god wil deale with them herafter. Therfore we must be of that minde and iudgemēt that if any persecutiō, which we loked not for happen vnto vs, that we fall not therein to vnwares and vn­prouided, but that we come to it prepa­red long before hand. But I feare there be many deaph eares to whom this my oration is made without fruit. For theī that liue in quiet hauing all thinges at wil, are so far from preparing them sel­ues to take and suffer death when nede shalbe, that thei haue no care nor thoght of seruing god at all. But this ought to be al our study continually, especially in these great troblesom times, wherin we liue in great peryll. In the meane time thei whome god calleth to suffer for the testimonye of hys name, must thinke in very dede that thei were prepared long be fore, and broughte to this sufferance of euils, by the mocion & certain iudge­ment of the spirit, that they might bear them selues therin boldly and constant­ly. Then also they must diligently call [Page] to the remembrance al the exhortations which they haue herd before, and be so stirred with the aduertisment of them, as the valiaunt souldiare to take his ar­mour when he hereth y ^e trumpet blowe. But what seke we? Truly in these pe­rils we do nothing ells: but seke shiftes & waies how to escape. I meane this by y ^e most part of men. For this same per­secution is as it were a touche stone, wherwith god doth trye and proue who be his: but ther are fewe found of that faith, cowrage and godlines towardes god, that they will offer them selues frankely and freely vnto death for his names sake. This is a thing almost in­credible, that they which do glory, that they haue some knowlege in the gos­pell, are so impudent and vnshamfast, they wil vse such cauillatiōs. Some wil say, what shal it auail to cōfess our faith before those stubborne stifnecked men, whiche are purposed to warre agaīst god himselfe? Is not this to cast pearles before swine? As who wolde say, Iesus Christ doth not most plainly declare, y ^t he doth requier of vs y ^e cōfessiō of his name yea amōg most perverse & wicked men? [Page] But if this our testimony do nothīg profit to their edifiing, yet shall it profit to their cōfusiō. Alwaies y ^e cōfession of our faith doth sauour swetly before god al­though it brīge death and destruction to wicked men. There be other also which will say this, what shall our death pro­fite when it shall seme to geue more of­fence then vtilitie? As though god hath left to them selues fre choyse to dye whē they will or when they shall think it the most apte time of death? But we con­trarie wise do obei him but as for y ^e fruit that must come by our death, we leaue to the hand & prouidence of god. Wher­fore the christian man must most chifly in what place so euer he be, diligently se that he lyue in that simplicitie and inte­gritie that god requireth, and that he be not brought from that mind & maner of godly and holy life at any time with any daungers or threatninges. Let him eschue so muche as is possible the ragīg madnes of the wolues, so that the same warenes be not ioyned with the prudence and craftines of the flesh.

Fyrst of al let him do this, that he geue ouer and resigne his lyfe into the hands [Page] of god the most faithfull keper. When he hath ordeined and kept diligentlye this maner and fashion of lyfe, yf after­ward he fal in to the handes of enemies let him thinke and persuade himselfe, that he is brought into that place of god, for this cause that he mai haue him a witnes of hys sonne. Therefore seing he is called and brought to that confession by the certain decree of god, there is no way to go backe, onles he wil be vn­faithfull vnto him, to whome we haue promised all our endeuours both to liue and dye: yea whose we are although we had promised nothing at all. I meane not hereby to driue euery man of neces­sitie at all time to geue a full and perfect confession of their faith, no not some times when thei be asked. For I knowe-what measure and moderatiō S. Paule vsed, who was as ready with heart and minde to defende the gospell as any o­ther. Neither was this spoken by the Lorde Iesus and promised without a cause, that god woulde geue vs in that tyme and matter, a mouth and pru­dence. As though he would haue sayde, the office of the holy ghost, is not onely [Page] to confirme vs, that we may be willing bolde and stronge, but also it consisteth in geuing vs iudgement, prudence and counsail, how we may, as it becometh vs, gouerne and rule our selues, in so great and so harde a matter. Truly this whole treatise is to this end that they that be in such distresses shoulde desier and receyue from heauen that modera­cion and prudence, not folowynge the counsel of the fleshe to seke some shiftes to escape. But ther be that do obiect in this place, that the lorde Iesus yea whē he was asked woulde make to them no answere. But I saye that this sufficeth not to take awaye that rule, which he hath geuen to vs, to witnes our fayth then when the confession thereof is ne­cessarily required. Furthermore, that he did neuer dissemble or kepe silence for this purpose to saue hys lyfe. Last of all that he dyd neuer make so doubtfull an answere, but it conteined an apt te­stimonie of that which he had spoken before, or els did first satisfie thē that lay in waite to marke both his words & dedes Wherfore let al christiās be wel persuaded & sure of this thing, y ^t no man oght [Page] more to esteme his life then the testi­monie of the truth wherin god wil haue the praise & glory of his name to appear. Is it without a cause that he calleth his witnesses (for this doeth the worde martyr signifie) who are broughte to make answere before y ^e enemies of faith and religion? Or is not this rather the cause, for that he wold vse al their spea­kyng and whole course of life to the confession of his name? Wherein euery mā must not so loke to his neighbour & fe­low, that he will seme to do nothyng at al without his example and testimonie. And this curiositie is so much the more to be eschued because we are prone to this vice of our own nature. Peter whē he had heard of Christ that he should be led in his old age whether he would not he enquired what shuld become of Iohn his felow & cōpanion. There is none of vs, which to auoide perill and daunger, woudl not gladly make answere in that wise, because when we shoulde suffer a­ny thing, by and by this cometh into our minde, what is the cause wherefore I shoulde suffer more then others. But Iesus Christ doth coūsel & monish other [Page] wise vs al in comon, and euerie man priuatly, to be prepared and readie, that as he calleth one or other, so euerie mā comforth in his ordre. And I haue shewed this before, that we shalbe vnarmed and vnprepared to take and suffer martyrdō onlesse we be fēsed and armed with the promises of god. Now remaineth to de­clare plentifully such promises, not that we wil sett forth euerie one exactli but to shewe the chefe and most excellent thing, wich god wold haue vs to hope for, to comforte vs in our calamities. And there be thre such thinges, the first that seing al the times both of our lyfe and death do consist in his hād, he wil so defend vs by his power, y ^t not one heare of our head shal fall but after hys wyll. Wherfore al faitfull men oght thus to be perswaded, in whose handes so euer they be tossed, that god in no wise will lay a side that gouernaunce & cu­stodie, which he hath taken vpon him for them with so great care. Yf this perswasion of gods fatherly care and prouidēce did rest and cleaue depe in our hartes we shuld be deliuered out of hand, of y ^e greatest part of these doubtes & difficulties, [Page] which do now trouble & hinder our duty We behold now y ^e bitterness of the tyra­unts, & vnbridled crueltie, brawling pi­nishly in al sharpnes of punismēts. And here by we iudge that god hath no more care, nor regard to defend and kepe vs in sauetie. And therfore we be so stirred & prouoked, by our own reasons to looke and prouide, for our selues, as though y ^e whole hope of gods helpe and succour were clean taken awaie. But on the o­ther part, the so great prouidence of god as he hath shewed vnto vs, oght to be vnto vs like a stronge fenced castle, which can be ouercome with no power. Let vs therefore learn and hold fast, thys short sentence, that our bodies are in his hand & power, who also did creat them. And this is the cause, wherfore god hath de­liuered hys, after a merueilouse sorte, and contrarie the opinyon and hope of all men, as Sydrach, Misach, and Ab­denago, forth of the burning ouen, Da­niel out of the lions denne, peter out of Herods prison, where in he was short & watched most diligētly fast boūd in chaines. By these examples he wold declare vnto vs, y ^t he could staye our enemies as [Page] it were with a certaine bridle, and that he had that power that when he wold, he could preserue and as it were pluk vs out of the mouth of death it self. Not y ^t he doeth alwaies thus deliuer his from such perils, but of right hauing the au­toritie to apoint our life & death, he will haue vs persuaded, that we are so con­tinued and kept vnder his custodye and tuition, that what so euer the tyraunts do inuēt, or with what furie so euer thei set vpon vs, yet it is only in his hand to apoint lyfe or death: and therefore thys mater oght onely to be refferred to hys wil. But yf he suffer y ^e teraunts to kyl vs, yet our life is vnto him deare & much more sett by of hym then it is worthie. The which he did plainly declare to be so when he pronoūced by the mouth Dauid, that the death of his saints was ho­nourable and preciouse in his sight. And also whē he say by esay, that the earth it self shuld shew forth the bloud that was shedde which semeth al to gether hidden. Now then let the enemies of y ^t gospel be as boūtiful & prodigal in shed­dīg y ^e martyrs bloud, as thei wil yet this must be, y ^t thei shal make a reckening & [Page] horrible accompt of the effusion of that deare and precious blood, yea euen to the vttermost droppe. But nowe, in thys time thei do scornefully and proudly laugh, when thei burne the faithfull men, and after they haue dipt & washed them selues in their blood, they become so dronken, that they care nothing at al what murthers thei do. But if we wyll haue this stay and moderation of mind, that we can paciently abide, god wil at the last declare, that it was not without a cause that he so greatly estemed our life, and had it in so great honour. In y ^e meane while, let vs not take it to grief, yf it be now bestowed to confirme & garnish the gospel, which excelleth heauen and earth in worthines. And that we may be more surely persuaded that god wil neuer leaue vs as abiectes in y ^e han­ds of the enemies, let vs not forget that same saying of Iesus Christ, wherein he saieth, that it is he himself whō men do persecute in his membres. God had said before by Zachary, who so toucheth you toucheth the sight of mine eie.

This is much more expressed, if we suf­fer for the gospell sake, it is euen as the [Page] sonne of him selfe were and suffered in that affliction. Therefore let vs thinke so that Iesus Christ must forget himself if he should haue no care and thought of vs at the time when we be in prison and danger of life for his cause and glory: & let vs also know y ^t God wyl take al the contumelies and iniuries, as done a­gainst his owne sonne. Let vs come to the seconde place of consolation, which is one of the greatest among gods pro­mises: that god wyll so hold vs vp wyth the vertue of his spirit in these afflicti­ons, that our enemies whatsoeuer they do, nor Satan their chiefe captaine shal in any thyng go awaye with the ouer­hand. And truly we do see howe in that necessitie, he doth shew the succour and helpes of his grace. For the inuincible stoutnes and constancie of minde which is sene in the true martyrs, is a notable token of that same most mighty power which god vseth in his sainctes. There be two things in persecutions greuous tediouse & intolrable to the flesh where­of the one consisteth in the checkes and rebuks of men, the other in the payne & tormēt of the body. In both these kinds [Page] of temtations god doth promise so his assistaunce that we shal easely ouercom al the infamie & violence of the grefes and payn. And truly what he promiseth he doth performe in dede with most ma­nifest and assured helpe. Let vs then take this bucklere to defend vs against al feare, and let vs not measure the po­wer of gods spirit so sclendrely, that we shuld not thinke and beleue, that he wil easely ouercome all the iniuries, bitter­nes, and contumelies of men. And of this diuine and inuincible operation, emong all other we haue a notable example in this our age. A certaine yonge man, who liued godlylye here with vs in this cytie, when he was taken at Dornick was cōdemned with this sentence, that yf he wold denye the cōfessiō of his faith he shuld be but beheaded, but yf he per­seuered in his purpased opinion, he shuld be burned. When he was asked whe­ther he wold do, he answered plainly, he who will geue me thys grace to dye patiently for his name, wil also work by y ^e selfe same grace, y ^t I may abide broy­ling and burnīg. We oght to take thys sentence not as pronoūced of a mortall [Page] mā, but of y ^e holy gost, y ^t we shold thinke y ^t god cā so wel cōfirme; & make vs ouercom al payns & tormēts, as to moue vs to take any other kinde of meker death in good part. Yea we see & often times, what cōstācy he geueth to euel & wicked men, who suffer for their euel dedes and wickednes. I do not speake of such as be obstinat & hardned in their wickednes, which haue no repētāce, but of thē whi­ch do perceaue cōsolatiō by y ^e grace of Iesus Christ, & so do take & suffer quietly & w ^t good wil most greuous & sharpe pain as we see a notable example in y ^e thefe who turned at y ^e death of our lord Iesus christ. Wil god who assisteth w ^t so great power wicked men that suffer cōdingly for their euell actes, forsake them who defēd his cause, & wil he not rather geue thē inuincible power? The third place of promises, which god promiseth to his martyres, is y ^e fruit which thei oght to loke for of their sufferīg & of death it self yf nede so requier. But this fruit is, y ^t after they haue set forth & honoured gods name, & edified his church w ^t their testi­monie, they may be gathered together in immortall glory with the lord Iesus. [Page] But because we haue spoken largely inough before of this reward of eternal glory, it is now sufficient, to renue the memorie of those thīgs that are already spoken. Wherfore let the faithful learn to reare vp their head to the crowne of immortall glory, whereunto god doeth call them, let them not take the losse of this life greuously, cōsidering the great­nes, and worthines of the reward. And that thei may be sure and perfectly per­suaded of this so great a good thing, as can not be expressed with any speache, nor in thought be comprehended, nor w ^t any honour inough estemed, let them haue continually before their eyes this like and conformable reason with our Lord Iesus Christ that in death it selfe they beholde life, as he by ignomi­nie of the crosse & infamie came to glorious resurrection, wherin all our felicitie, triumph and ioy consisteth. Amen.

ALthough amonges men, there be soche a varietie & defference of myndes and desyres, that it is a world to se them, yet do all con­sent and agre in this one poynte moste plainly, that w ^t hole harte & mynde thei are occupied in the worlde Euery one I graunt, wyll haue some what apart, wherin he doth set his hole felicitie, and wherunto he wyll applye and therevpon bestowe all his care and study and the whole trade of hys lyfe. But this vanitie beareth rule general­ly [Page] in al, that thei seke their felicitie and principal cōmoditie, none other where, but in this present life subiect to corruption. The which thing declareth moste euidently that men whiche haue caste downe their myndes, hope and iudge­men, from the dignitie and excellencye of their nature, are so degenerat and growen out of kinde, that thei seeme vtterly to be brute beastes. For we were created to another end farre contrarye, that whiles we remain in this worlde, we should with our whole minde & care contende towardes the heauenly king­dome of God. And this is the very cause wherefore this present lyfe is named a certain pilgrimage course or trauaile.

Wherefore who soeuer will not wit­tingly and willingly depriue himself of the eternall inheritance of the kingdom of god, he must nedes begin his course and iorney at this principle to wit, that he oght to cut of al the folishe & light de­sires wherby he may be reteined & with­holden in the worlde: so that his chiefe care & desier always be to draw nere vnto God, and that he haue none impedi­ment, but that in minde & desier at the [Page] least he hast thither. In minde I say and desier at the least, because it were greatly to be desired and wished, that all earthly affections, which do with­drawe vs from God, shoulde be vtterly plucked vp & rooted forth of our mindes that we might spedily passe ouer y ^e race and space of this world which we haue to runne thorow, and to atteyne to that place whither our iorney lieth. But be­cause we are so far vnable to haue such a mynde as is pure and voyde from all euel affections: this remaineth that we conquer and ouercome all the impedi­mentes that hynder vs, that what faut or stoppe so euer be in vs, we pursue our course with that minde and desire, that in our greatest infirmities, we alwayes preferre the heauenly life to al worldly thinges. But nowe let vs consider by what wayes and meanes we may learn this. It neither lieth in mans wit nor authoritie, to inuent or appoint them: but those wayes are to be troden and holden, which god hath ordeined and appointed vnto vs whereof the chiefe and most sure are here named of Dauid, that is to say, the order and policie and state [Page] of a churche so gouerned, that we maye be taught therein and instructed in the worde of god, that we may worship him with common consent, & pray vnto him and praise him with one voyce, & haue the right vse of his sacramentes as the aydes and stayes of his whole worship and religion. For these are the rules wherein we must exercise our self, that we may be confirmed in faith, in y ^e feare of god, in holines, finally in contempte of the worlde and loue of the heauenly life. And to this purpose and none other perteineth Dauids testimonie and prai­er, that emonges many thinges which he was moued to wishe and desire in his banishment this was the chiefe & prin­cipal that he might dwel in the temple of god. For vnder this name of the temple he doth comprehend that fredome & libertie, wheteby he may both worship god purely & godly w ^t the faithfull, and geue the confession of his faith, prayse god and make his praiers, and to be partaker aswel of al these so great comfor­tes and ioyes, as also of the sacraments which were in that temple rightly and lawfully institute. For at that time in [Page] dede God had chosen a certaine place, in the which he commanded to offer sacri­fice vnto him, and to shew him all reue­rence and honour: whereby thei might professe and testifie that he was their only god in whom thei put their trust, by whose lawe they should be instructed and finally shuld ther haue al the tokēs of hys presence. And doubtles he hym­self vttereth most plainlye, what it is that he chiefly regardeth in this request when he desireth to dwell in the temple of god, seyng he doth ioygne this there­vnto, that he doth require this for that cause that he may behold the beauty of the Lorde. Wherein he declareth that the temple of it selfe was nothyng, nei­ther that he had fastened his eyes vpon it alone, but that he rather had his hart and hys minde bent vpon that vse and worshyp whereunto it was consecrate and appointed.

If we sholde suppose that he regarded or desyred nothing saue the buildyng made of woode & stone we sholde iudge far a mysse and iniuriously of this most godly and wyse man: for this colde not be geuen hym as a commendation of [Page] vertue but a wicked superstition. We must therfore rather iudge and beleue of such a man, that by the declaration of suche a feruent desyre he hath testified, how honorable he esteamed y ^e outward order and regiment wherby the faithful are gouerned in the churche. And to vt­ter in fewe wordes what I iudge hereof he signifieth and declareth that it is a singular benefite and suche a special prerogatyue as can not for y ^e great dignitie therof sufficiently be pryced to remaine and lyue in the churche, that he may be partaker of all those thīgs wherby God doth vouchsafe to allure and to ioyngne his children vnto hym. And let vs note diligently his dignitie and authoritie y ^e speaketh thus. For he was not one of the rude multitude a man w ^tout know­ledge and experience, but the moste ex­cellent prophete that euer was bothe in vertue and knowledge and inspiration of the holy ghoste.

He doth not here speake what is pro­fitable or comfortable for the multitude but in this peticiō hauing only regarde of his own profite and welthe, he dothe witnes moste planly, that he neithere [Page] wisheth nor desyreth any thinge more earnestly, then to be in that company & assimbly of the people of god, wherin he may declare his faithe, and may cōfirme and edefye himselfe, by the holy sacra­ments and the holsome doctryne there preached. Nether gyueth, he this testi­mony in this place only but also in ma­ny other he declareth his moste feruent desyre to the same as in the former psal. he saith, O lord I loue the habitacion of thy house, and the place wherin thy glo­ry hath his residens. Again psalme .xlii. lyke as the Hyndebrayeth for the wa­ter brokes so my soul panteth after god my soull is a thyrst for God euen, for the lyuing God saing, whan shall I come and appeare, before god? It had bene enogh to haue sayd these wordes but his vehement affectiō doth cary him hig­her. For emmediatly he addeth that he was fed with teares in steade of breade al that time that he was absent & colde not come to the temble of god. And he forthermore adioyned that this hearte is powred forth lyke water, within hym selfe, for the remembrance of that tyme whan he come to the, temple with the [Page] multitude of the faithfull to prayse God Thē after so many & so greate mornīgs and wailings, and desyres most lamētably oppressed, he fyndeth no better com­forthe then in that expectacion and hope which he conceiueth of god, that he wyl restore agayne vnto hym the benefyte & comforth whiche he had loste. My soule saith he why arte thou so vexed so vnquiet and troubled within me? put thy trust in God for I wyll yet giue hym thankes for the comforthe of his countenaunce. And in the .lxxxiiii. psalme he declareth an especiall desyre of goinge to y ^e taber­nacle and visitinge, the courte of God, for after he had made an exclamation. O lorde of hoastes how amiable is thy tabernacle? he saith that his hearte and bodye dyd leape and dance for y ^e earnest desyre to enter into the courte of y ^e lord, and he giueth this reason: for thei are al Blessed that dwell in the house of God: because they do praise him, that is to say they acknowledge his benefites with a thankfull minde and with one comune consent and yelding a confession of their faith do glorifie hym.

Now whan Dauid suche a worthy man [Page] which was so deaply grounded in al godlynes & religion who lyued in y ^e worlde lyke an Angell sente from heauen doth cōfesse hīselfe nothing notw ^tstanding to haue nede of suche aydes meanes and spurres as God hath appointed to hys people, what is to be supposed of vs I beseche you, who are so rude and carnall, and whose faithe is so weake whose re­ligion is so colde and barren? Surely we oght thus to iudge and thinke of our selues, that although dauid for his perfectiō colde haue wanted these inferiour aydes and helpes, yet vnto vs they are alwai­es moste necessary, namely for that in­firmitie wherwith we are oppressed continually. But wherof doubte we? Such as haue attained to greater perfection, & more worthy commendation of vertue, do better vnderstande how muche they yet wante then those which haue no vertue at all. Dauid was endued & adorned with Angelical vertues. The which ex­cellency of vertues and perfectiō in him maketh hym better to vnderstande and perceiue, how necessary, it was vnto hym, and how mete for the comforth of his conscience, and his saluation, to be [Page] styrrid vp and inflamed more and more to the loue and desyre of a godly lyfe, by the preaching of y ^e word, by sacraments, and other suche like exercises. But these great boasters voyde of all vertues, but notable in all syns and vices which at this day despyce things so excellent, so necessary, so holsome, declare thereby moste euidently that they haue not one droppe of Christen religion and true holynes. I do speake of such great clarkes and graue philosophers, in corners and chambers which do lyue in the papistry not professing any religion.

Suche do say, O it is a goodly matter and muche to the purpose, that no man can be a, Christian onles he runne to Geneua, that he may there fyl his eares with the sarmons & vse such ceremonies as in that citie are obserued, can not we ourselues euery one, alone bothe reade and praye? what? must we all nedes go, to the churche to be taught, when euery one hath the scripture at home. To the which things I do thus answer. We do binde no man to departe from that place wherin he dwelleth and hath his certāe trade. But rather if my mā do liue purely [Page] and godly vnder y ^e same tiranny of the pope, and worship. God as he oghte, I will accompt him of far greatter pryce, then vs that haue this rest and lyberty. But heare I must demande .ii. questions first, whether suche do syn which feeling their infirmitie and weaknes do resorte to some Christian churche, that thei may fynde there that comforte and confirma­tion of conscience whiche Dauid sought for at Ierusalem in his time? Secondly, whether that all generally, euen suche as be reteined and oppressed by violence, oght not to sobbe & to syghe to mourne and to lament, when they se themselues destitute of those means, and far of from those waies whiche might, guyde them and bringe them vnto God. The brute beastes which wante all reason, do crye for fode whan hounger, assaileth. And shall they whiche professe themselues to be the sons of God haue no care nor consideration of that thing, wherin onli the most holsome fode of faithe and the most stable comforth therof is conteined? Or can thei not be thus content, thus proudly themselfe to treade vnder fote the graces of God so excellent and precious onles [Page] also they deryde them which flye in­to strange countryes to seeke suche comforthe by Godly zeale and do enioye the same with most pleasant, tranquillitie of the mynde and ioye of the spirit wherin their proude stomak and y ^e arrogancy wherby they are broght to this opinion to iudge sermons, sacraments and pub­lyke prayers vnprofitable and vaine for them is so sure and cleare a testimony y ^t they oghte to be excōmunicate and caste forthe of the churche, that there nede none other witnes. For paull dothe not say that this order which the lorde hath appointed in his churche, doth only per­teine to the rude and ignorant, but that it is, commune to all membres, of the churche without exception, of any. The lorde saithe he, hath ordeined teachers, Apostles and pastors to the restauratiō of the saints, to the edification of the body of christ, vntill we all do come to the vnitie of faith, to a parfyte man, to the measure of a perfyte age in Christ. firste of all let vs, note that he saith, not that god had lefte his scripture for eueri man to reade it alone, but that he hathe ordened suche a policy and ordre of the chur­che, [Page] wherin certain men appoīted shold teache others: by the which only offyce he vnderstandeth comprehendeth all o­ther things which, depende of the same doctrine. Wherfore thoughe euery man may pryuately reade it, yet this oght to be no hinderance but that, they sholde heare it opēly. But who are they whom he calleth to this, publike doctrine and discipline? Bothe hyghe and lowe with­out any exception. What dothe he binde it to one day? No surely, but he commā ­deth to vse continually this order of publike and ecclesiastical discipline vnto the laste ende of our lyfe, euen to the day of deathe wherin beginneth our redemp­tion. Suche therfore as disdaigne to be broght vnder this, discipline as vnto a certain order wherby they being gouer­ned by the commune order of the chur­che, maye growe forwarde in faithe and in all kinde of vertues, can cutte them­selfe of from the communion and felo­ship of the chyldren of God by nothing so muche: Let them excuse the matter as fynely and craftely as they liste. For the sentence of paul is most euident, y ^t none is of Christs body neither can or oght to [Page] be compted a membre thereof, onles he submit himselfe to this commune rule & order. Wherfore deare brethren, Let vs not so proudly lifte vp our harts: but ra­ther derecte and cast, downe our selues, and let vs, not tempte God with thys great temeritie, thinking ourselues able to flye without wings. But some man wyll obiecte: That dauid did speake of that time, whan the shadowes & figures were in their force. For God then gouerned his people like children with child­like discipline. As sante paull speaketh, and therfore those so feruent, desyres do not belonge to vs at this present especi­ally now, seing we are compared, vnto them, who beīg passed their infancy and childhode are growne to a more stronge and stable age. Aganst the which opiniō and reason thus I answer: that we haue as great necessitie as had the ancient fa­theres, to be taught by sermones, to be confirmed by sacraments, to be exercised in commune prayers, and to make con­fession of our faith. And to this purpose pertaine so manye promises, especially those y ^t Esay writeth: by whom god pro­nounceth that his churche shall haue in­finite [Page] children, whome it shall, not only conceiue and beare but, also norishe and bring vp. The whiche, thinge can by no means be denied but that, it perteineth vnto the kingdome of Iesus Christ, and to this oure, time especially. Now God dothe planely and euidently send home her children into, the bosome and lappe of the churche, their mother and norce. And wherfore dothe he so, but that an order & rule myght be kept which he hath appointed to gather, and kepe together his flockes in the churche. The which thing also is expressed, lyuely by a very apte and godly simitude which the same prophet vseth where he saith in the .liii. chapter that the Christians shall be like dooues which come to gether by flights into their doouecotes. And what is that doouecote I pray you, and commōe cote of comforthe for all the faithfull but the place wherin the worde of God is prea­ched, the sacraments are, ministred and the name of God is called vpon and praised? And surely those which thinke thē ­selfe so stable and stronge, that thei haue no nede of this order and gouernance do not yet wel vnderstande their own state [Page] and condition. For why hath God ordi­ned and appointed vs the sacramēts but that whiles we are closed about and clo­thed with these bodies, we are ouerdull to perceiue spirituall things, onles we be holpen vp with such corporall things and sygnes which may be knowē by our syghts and senses. The angels haue the veretie and truth of the sacraments, the which is to them sufficient: but our rudenes and ignorance requireth that God submitt hymselfe much more vnto vs, & applye himselfe to the, weaknes of oure capacitie. But these fantasticall Chri­stians which are led with their false opinions and vaine, imaginations of their proude hearte, must spoyle, themselues of their bodies and transforme themsel­ues into angels and then truly thei shal not nede, these small aydes, and helpes whiche they now so, smally do regarde. Notwithstandinge they whiche, are de­priued of the vse and libertie of the sacramentes and of the comforthe of callyng vpon his name and can not feall theire misery to mourne, for the same doe far passe all brute beastes in, dulnes insen­sible.

Moreouer this I do affirme that if. Da­uid had a iust & necessarie cause to make this exclamation, O lorde, how amiable is thy temple. Blessed are thei that dwel in thy house. My soule is, kendled with moste feruent, desire to enter, into the courtes of the lord: then haue we, this day a far greater, more iuste and neces­sary cause, that we shoulde be enflamed with care loue and desyre, of the churche of God. For what were those godly and comfortable things of the temple wher­of Dauid had suche necessitie, that being absent and depryued of them, he dyd ac­compte his lyfe altogether bitter and vnpleasant: They were in effecte and sub­stance the same that, we haue this day. How be it we do knowe that they were but darke shadowes wherby god did not so declare and set forthe his grace, as he hath at this present powred it oute and made it to shine before our eies. For god hathe opened and vttered himselfe vnto vs in the hole order of his church so mercifully and so familiarly, that the verye heauens seameth after a sorte to be ope­ned vnto vs. Neither do the sacraments signifye Iesus Christe afar, of vnto vs [Page] lyke as vnder the lawe: but they paynte hym before our eies. Wherfore we must nedes be to muche vnthankfull excepte we do preferre these so great and so ex­cellent benefytes, which God bestoweth vpō vs, to that comforth and Ioye whi­ch was offered vnto dauid in the temple of zion. We are not now, in the vtter courtes as, Dauid speaketh, neither is there ani veal Drawne ani more to hold vs backe frome the santuari wherefore ī wyll affirme plainely that we smally regarde and do not rightly know, y ^t greatnes of so liberall benefites, when oure desyers are not equall at the least to the godly zele of dauid. And this do I speake to teach the matter simply and plaineli: as for exhortation it shall folow after­ward in due place. Now then let vs cōsi­der what was his so great zele & desier y ^t therunto we may apply & frame our life as vnto a certain form, and rule wherby we shulde lead our lyfe. One thing saith he, haue I required of the lorde, where speaking of one certaine thing he dothe signifie that he was so desirous and care full thereof that he contemned al othere and despised, them as thogh he had vt­terly [Page] forgotten them.

And had Dauid all other things to be desyred so at wyll, that he wanted no­thing but this one thing which he so earnestly required? Nay surely he was banished his contrey and fled from place to place as an exile. And in the same ex­ile and banyshement he wanted hys fa­thers house, and the moste swete com­pany of his frendes & familiars, he was spoyled of all hys goodes, depryued of moste hyghe honors and dignities whi­ch he had in his contrey, hys wyfe was taken from him. Finally he seamed in y ^e exile to be a mā spoiled of al good things and commodities and vtterly deformed and defaced with, all calmities and my­series, yet for all this of so many so great and moste comfortable things which he then wanted, the wante of none was so greuous and painfull vnto hym, as that he might not go and haue the exercise in the temple, emongs others, lyke as he concludeth the same thing in y ^e contrary affection of gladnes, whan he had, all things at, pleasure, where he gyueth thankes vnto God for all the benefytes which he had aboundantly bestowed vp [Page] on hym & after he had spoken of meate drinke and rest and other corporall com­modities in y ^e ende of the psalme he thus concludeth his prayer & thankesgeuing: that he wyll dwell, all the tyme of hys lyfe in the temple and house of God. By the which desyre and earnest purpose he testifieth y ^t in all his welthe, pleasures and quietnes, he cared for nothing more nor compted any thing more pleasant or more precious, then that kinde of lyfe & conuersatiō, wherin he was like a shepe in the flocke of the faithfull and ther fed moste sweatly, that so he might be led to the chiefe felicitie. Wherfore let vs con­sider diligently, that Dauid in all hys changes both in aduersitie & prosperitie reteined that mynde and desyre, that he might vse that libertie continually which God had geuen to the children of Is­rael: which can be compted no small ver­tue. For we see very many, who when they are in danger and distresse in affli­ction and misery do remember God gladly: but so soone as they are delyuered & haue eskaped all dangers, when their are once as they wolde be, then cast they all memory and remembrance of God forth [Page] of their mynds, yea and which is moste shamfull, they rage and flynge vp their heeles aganst God, lyke horsse that are fed and kepte ouer proudly. And others do beare suche aduersitie so heauily and greauously and are so angry & grudging aganst God that they are moste greau­ously offendid if there be any thing but spoken of God. But Dauid had a far o­ther mynde towards God alwayes.

was he not so, afflicted and oppressed with calamities & miseries passing nomber and measure, that he seemed moste miserable of all men in the worlde? Yet was the grief of his minde so farre from woundyng and oppresing him, that he sholde be trobled or grieued at the men­tion of God, that cōtrarywise that same mention that he maketh of his most greuous sorowes is a most swete comforth vnto him, euen then when he is not able to thinke any thinge of, God but with this complante, that he is banished from the temple and depryued of y ^e sacramen­tes and other exercises of the faithe: ne­uertheles the consideration and lamen­tacion for those, discommodities was most pleasant vnto him of al other thīgs [Page] Now of the other side whan y ^e state was changed & he was restored to al honor & prosperitie, was he therby chāged? Dyd he not so ouercom his enemies y ^t he enioied y ^e kingdom wel & peaceably drad of all men? Had he not also that aboundance of all thynges suche plenty and libertie that he might haue geuen hymselfe to enioye all pleasures? Yet dothe he styll keape that constant minde and purpose, that he alwaes esteameth and iudgeth it to be hys onely felicitie, that he hath accesse and entrye into the temple of god that he may be partaker of the order appointed in the church. Therefore doe we see that he professeth boldly and Godly, that he hath not in vaine required of the lorde this one thinge so ofte and earnestly. For this was so deare vnto hym and so muche desyred, y ^t he colde be wel con­tent to giue al his other cōmodities ho­nors & Ioyes for the same.

Now let vs considre whiche of vs hathe the desyre and iudgment that dauid thē had. Wyl they think you (who set their hole felicitie in those goodes which they now enioie) prefere this libertie to call vpon the name of God purely, to heare [Page] his worde, to vse his sacramentes, be­fore their accustomed commodities and pleasures? Nay verely, they are all toge­ther so broght a sleape with the feading of their panshe and fatte bely, & dreame so muche of their delites and pleasures, that they care for nothing but to pan­pre their carkes and to lyue delicately. And to speake the matter at a word such is the Iudgement and desyre of the hole worlde, y ^t it had rather to haue a troghe farced and fylled with meate, lyke a fyl­thy swyne all gyuen to the bely, & more they set by it then by the holy temple of God. So soone as any talke or rumor is raysed of those warres, and tumultes which are begonne al ready and are like mo to folow more greauous, euery man dothe feare the spoyle of hys goodes and other descomomodities trobles and dangers which do enseue y ^e warres. But to lose y ^e preaching of y ^e doctrine of saluatiō to want y ^e pure administratiō of y ^e sacra­ments and other helpes and exerccises of religiō wherwith, we are ioyned vnto God no man maketh mencion, ney­ther dothe so greate an euell and perylous Danger, any whytte moue, vs. [Page] Neither do we see them that are vtterly destitute and depryued of these so many and so greate treasures and comforthes greatly care for them: Onles ther rents and reuenewes be able, to keape them thorow out the hole yeare and manteine thē in that state of lyfe, pompe & vanitie wherunto ther ambition moueth them: if the wayes and means of keping their trade and encreasing their substance doe faile, if they lose their honour and esti­mation emongs men.

They are so, trobled and vexed that they thinke themselues vtterly vndone wheras in the mean ceason they vtterly defye and set at noghte the peculiar and true foode the ordinary and vsual meate of the sons of God for y ^t which thei shold be moste hungry & carefull yet the lorde threatning by his prophete y ^t he wolde send a famine, not of bread & water but of the worde of God dothe declare planely y ^t no greatter euell can come vnto mā wherfore deare brethen let vs take head with all care, studye and diligence, leste we by the snares of Sathan and the en­ticement of the world become so brutish that we lothe and despise this so great [Page] goodnes, so necessary to saluation: but y ^t we do compte it y ^e moste deare & precious thinge, of all y ^t can be bestowed vpon vs in this lyfe. This is it I meane that we shuld remane continually in Gods folde vnder y ^t rule, discipline & order y ^e whiche he hath appointed emongs his people. The which thīg is more planli declared & set forth by y ^t which dauid adioyneth, y ^t he wyll require again y ^e thīg which he before had asked: wherby he signifieth y ^t he was not enflamed w ^t any sodaine passiō which shortly after was feble & colde, to haue this care of religion, but y ^t he was then constant & wold so remane in sear­ching for this principall matter. We do see some whiche are moued with suche a feruent zele & sodane motion, that the nexte day after they be so touched, they seame ready to forsake, all y ^t euer they haue. But that constancy wherof dauid speaketh is a certane rare & speciall ver­tue. In so much y ^t the most part of thē in whose mindes any zele of religion hath bene kendled, wheras thei oght to che­rishe that fire y ^t ther zele and loue might encreace thei do wilingly extinguishe y ^t same. But as concernīg dauid, we haue [Page] the like testimony in that psalme which I before alledged. For where it, might haue bene said vnto him, that beīg bani­shed and dryuen from Iury, he might go heare or there, to some othere place, he maketh an exclamation: Thine alters o lord of hostes, my God and my kinge, as thoghe he shuld say. That thoghe he had at commandement and possessed all the palaces of the world, yet colde he fynde no place, pleasant nor acceptable vnto him, whiles that he had no accesse to the temple of God, he doth also complaine y ^t sparrowes & swallowes doth finde them forthe places to buylde ther nests there: but his cōdition was much worse. why so I pray you? Was it because he had nether kitchin nor chamber? Not so: But because he foūde no place mete nor plea­sant, for hym to lead his life therin whā he was secluded from the altars of God. And in this banishment no place colde be so pleasant, but he wold compte it bitter to dwell therin. Now this is moste certane y ^e if this doctrine were well per­swaded vnto our hearts we shold not be so much hindred, or rather so w ^t drawne frō y ^e exercise & practise of those meanes [Page] which god hath geuen vs to go forward in y ^t wai which leadeth to euerlastig life But wil ye haue y ^e veri cause therof? the ambitious desier of honor w ^tholdeth som in executīg their offices & mainteining their estates, & entiseth others to seke & to couet the like dignities & promions, couetousnes enrageth others w ^t a gredy desier of gain & carieth thē backward, an other sort mindeth nothīg els but their delits & pleasurs & their vain & dissolute wantō life. Yea al euery one do so wal­low ī their lusts & carnall cōcupiscēce, y ^t not at al thus crieth: thine altars o lord wher ar thine altars o my god & mi kīg? No certenly: y ^e vanity of this world beareth such rule amōgs thē y ^t thei cā by no meanes suffer y ^e obedience of god. This word also is of great importāce, where Dauid fayth y ^e he hath ernestly required of god y ^e thīg wherof he speaketh. It is a veri smal matter to giue such tokēs of holines & religiō befor mē y ^t thei may seme to be set on fier w ^t singular zeale & loue therof: but thē may a mā say assuredly y ^t he cōeth vnfanedly to be cōuersāt amōg y ^e lords flock whē he is moued w ^t this ernest desier of holines althogh he haue none other witnes of his mīd but god alon [Page] for when we muste come to this iudge, then all hipocrisie & fained shew of holi­nes must be put away: and the trueth & purenes of the heart wil appear. Minde we then to folowe the notable example of Dauid? Let euery man entre into his own conscience and direct his praier vn­to god and say. O Lorde thou knowest that I do esteme the societie of thy chur­che more then al the goods of the world hereof also are we in this place to be ad­monished, lest in sorowing, mourning, or complaining, we byte the bridle and grudge at our state: but direct our desi­res vnto him, and powre forth our complaints as it were into his bosome, which only can remedie our griefe and miseries. And this must we knowe assuredly that this horrible corruption and confusion of religion which we see at this day in that the whole worship of god is cor­rupted, the doctrine of the worde is ad­ulterat, depraued and altered, al the sa­cramentes are contaminate defiled and peruerted, is the greuous & sore punishement of sins procedyng from gods most iust iudgement. To whom then shal we flie for the redresse & amendmēt of these [Page] so great euils, that we may obteyne the pure doctrine of the sacraments & cal vpon the name of god w ^t libertie & make cō fession our faith, but vnto him which doeth chastise vs w ^t this so miserable want and losse of so great treasures? Howbeit yet this greuous bitternes of pain & pu­nishment oght not so to alienat & turne vs frō god, that we shuld not come vnto him in whō all succour & mercy is only to be foūd. Much lesse then may we kick against the pricke, grudgyng & dis [...]y­ning w ^c our selues to seke the remedy at his holsom hād who hath laide this greuous and dangerous plague vpō vs. Dauid in dede knew right wel y ^t he was banished from Iury not w ^tout gods proui­dēce: yet is he not thereby stayed nor letted to come vnto god & to make his complaints vnto him: not because his tentation was easie & light, for he semed vt­terly to be cast of frō god if we only cōsi­der y ^e miserable state of this present life. But his faith which he had in y ^e promise made vnto him causeth him to surmont al difficulties, holdeth him vp & brigeth him into y ^e cōfidence, y ^t he praieth god to giue him y ^e fruitiō of y ^e thing cōtinually [Page] which he had taken frō him but for a certaine space heare me thinke I haue suf­ficently applyed this doctrine vnto vs & to the state & condition of our times, but that y ^e wits of certen men ar so dul that nothing cā enter into their harts & mindes, vnles y ^e matter proposed as y ^e meate of most holsom doctrine, be minced & cheued, & made most small that so it may be offred to y ^e stomake & receiued. Althogh to speake y ^e matter plainly, it is not the sklendernes of the capacity or y ^e obscurenes of y ^e doctrine which hindreth y ^e vnderstādīg of these matters so much as their own wicked wils wherin thei wrap thē selues, seking al shiftes that thei can by their subteltie finde out to obscure that thing which is of it selfe cleare and eui­dent. But in this resistance yet finde we this cōmoditie that we are cōpelled therby to declare more plainely & diligently howe this doctrine which we haue pro­nounced, doth also pertein vnto our age I do grant in dede that now there is no more material tēple vnto the which we must go to offer our sacrifice, but y ^t we are now y ^e spiritual tēples & that we mai in al places lift vp our hands to the hea­uen: [Page] notwithstāding the order & maner of calling vpon god is alwaies one. Niether may y ^e inuocation be cōpted amōgs the figures of y ^e figures of the old testa­ment: but iudged and estemed as a most certain rule that our lord Iesus hath geuen vs to obserue vnto the ende. Wher­fore though the temple of Sion and the maner of the sacrifices then institute & religiously obserued maketh some diffe­rence & diuersitie betwixte vs & Dauid: yet surely in this point we are like vnto him, y ^t we cal vpon god & pray vnto him publikely & with one consent & that we come into one common place to declare the confession of our faith. We are not now as childrē to be kept vnder y ^e skalīg of Moses law: yet are we mē & shalbe so lōg as god permitteth vs in this world. Wherefore thogh y ^e figures & shadowes which had their force in y ^e time of dauid do now nothīg pertein vnto vs yet haue we great necessity to be stirred vp & drawen to y ^e seruice of god both by the preachīg of y ^e gospel & y ^e administratiō & par­tipaciō of y ^e sacramēts. Now if any will striue against this sentence & order very experiēce mai be broght to cōuince him. [Page] For thei that haue most of al profited in religiō do most euidently declare in the course of their whole life the necessity of this godly helpe to be most mete & profitable to releue their īfirmitie. We take not in hand here to dispute whether god can gouerne and leade his people w ^tout any inferiour aides or meanes, but to declare howe his will is to gouerne and guide vs & to reteyne vs in his true worship and seruice. For this is certain that god of his great loue & mercie seing our infirmitie and weakenes, hath geuen vs as it were certain aydes & stayes wher­by we being weake and feable might be stayed. What foly I pray you, and how great folishnes is this, when we feele our feete to faile, and our legges to bow vnder vs to contemne and despise these so great and necessarye helpes to prop & stay our feete, as though there were no profit at all of such thinges. Wherefore what difference soeuer is betwene vs & the Iewes, yet must we know that this doctrine which Dauid here setteth forth is common for al. The name of the temple onely must be changed because y ^t we are no more boūd nor tied to one certē place [Page] But as concerning the order & maner to worship God truly, which Dauid chiefly regarded, that perteineth as much vnto vs as to hym. Now proude men which haue a false opinion of themselfe wil not much regarde this exercise of religion & order by God appointed that the fayth­full shoulde come to one place to heare the worde of God to make publike pray­ers, to vse and receiue the sacramentes. But we thogh there came no profit, on­ly because it is the most holy institution of God himself, wolde yet rest thervpon most wilingly, and wold giue him most hearty thankes y ^t it pleaseth him by such means to cherishe & susteine our infirmitie how be it yet as we haue before declared we do feale y ^e fruite of religiō which cometh vnto vs of this institution & or­dinance of god to be most abundant and moste excellent. How so euer the mat­ter is, where as S paul declareth y ^t this is thouly way which leadeth to the per­fite & blessed lyfe that we do remaine in y ^e order of the church, which Christ ordeined when he apointed pastors: cursed be their pryde & arrogancie, which will fle in the ayre & w ^c their vaine speculations [Page] clymbe vp to heauen setting at noght al doctrine and sermons and vse of the sa­cramēts, as thogh thei were such vaine ceremonies, wherof small commoditie & profit colde be receiued. And heare deare brethrē I desyre you to considre & marke of what maner of mē I do now speake. For I do graunte vndouttedly that god dothe preserue his vnder the tyranny of Antichriste, and that miserable captiui­tie, althoghe they do wante these aydes and helpes which we haue with greate libertie. The worde of God is not prea­ched vnto them, neither haue they any place wherin it is lawfull to make pro­fession of their faith, yea y ^e Sacraments are taken away from them. But because thei seperate thēselues from the abhomination of Antichrist & do syghe & morne & compte it an heauy burthen that they want those thīgs which they do compte most necessari to consolatiō & comforth, god by the vertue of his spirite worketh in thē & supplieth their want. But there be others, which is y ^e greattest parte of those y ^t there do tary who thoghe thei be vtterly destitut of these most necessary & comfortable thīgs yet are they veri well [Page] pleased & being in extreme famine, they haue no lust at all to eate. Those are y ^e men y ^t feygne themselues great philoso­phers, & professe themselues hyghe clar­kes, which thinke it enoghe to know all y ^t can be knowē if thei haue red ouer one leafe or twane. These men thinke w ^c thē selues y ^t they haue no nede of preaching & doctrine for as concerning y ^e lords sup­per they thinke it maketh no matter at al vnto thē thogh thei neuer come neare vnto it. And thei reiecte y ^e outwarde policy of y ^e churche to yong children as ouer base & vnworthi for thē. what I praie you may we iudge or say of this kinde of mē but y ^t they are vtterly blinde in minde & iudgment? Yet notw ^tstanding they cā accuse vs, because we exhorte them vnto whom God hath declared his will to vse those reasons & means which God hath prepared to encrease our faith & to con­firme it & to manteine y ^e same vnto y ^e last day of our life. Why do thei so? but that they can not abyde to be admonished by vs and to be wakened as it were forthe of slepe, that they may haue some sauour and felyng of those euyls wherein they are. Let vs thus iudge & thinke of them [Page] that they do not worship nor reuerence Idoles with the other papists, yet truly they can not denye but y ^t it is a misera­ble bondage and by all means to be ab­horred and auoyded that they can not be suffred not onlye to call vpon the name of God and Iesus Christe with any publyke testimony of their confession ney­ther yet to mention or acknowlege the same by any meanes. The holye ghoste when he wolde wounde the consciences of the faithfull which were at Babilon most deply, he giueth them this sentence to grate vpon how can we syng y ^e pray­ses of y ^e lorde in a strange lande. I do graunte verely that the kingdom of God is now in euery place, & that there is now no difference betwixe Iury & other con­treyes: yet do I thus plainly Iudge and pronounce y ^t euery land & contrey out of y ^e which y ^t order of true religiō & holines is absent, is worthy to be compted of vs strang & polluted. Then must this of ne­cessitie be concluded y ^t thei which are nothīg moued w ^t ani grief of mīde or sorow of heart for this cause y ^t thei cā make no protestatiō of their faith nether set forth & publishe y ^e praise of God by any means [Page] are all together oppressed w ^t most grosse dulnes & daising madnes. Now y ^e childrē of god must take hede & be taught bi this admonition diligently to beware y ^t they do not cast themselues into y ^e same error & daising of heart. But as cōcerning thē which scornefully do bable & question if ther be none other way to heauē but by Geneua: wold to God thei had y ^e heart & care, y ^t in what place soeuer thei remain thei wold or colde haue some holy assemblies and cōgregations gathered in the name of Iesus Christ, & that thei wolde set vp in their own houses and their nei­bors the forme of suche a church as may be like thys of ours in some point. How be it lo their great & excellent wisdome, that in dispising and casting away these stayes of religion & saluation, they will be counted religious & to haue saluatiō. This is as muche, as if they sholde aske if they might saile into the hauen, dry­uing to the contrary side as far from the hauen as were possible: for so do they tempting god and declininge from the way of saluation enquyre if thei can not com to saluation. But let them make as bolde bragges & take vnto them as high [Page] and stoute corage as they lyst, that so resting vpon their powre and pryde they may fall down headlong to destruction, so y ^t faithfull men take that they be not puffed vp so proudly with them, but that thei reteine themselfe in al modestie hu­militie and reuerence. And if ther be ani of them that can by no meanes lyue in Christs church, yet let him do that thing which no man can let him, that is to say that he mourne day & night with dauid: Thine altars o lorde. There is none o­ther thing that I desyre but thine altars o my God and my kinge. And the fere of this most holy loue and desire oght so enflame al good hearts, that thei shold not thinke it painfull to suffer ani thīg that can come, no not to consume themselues wholy by this so great zele and desyre, neither that there sholde be any tyme so long differred which shold quenche or di­minishe this feruent desyre, but rathere continally require this thing most care­fully that they maye once be broght vn­to Christes folde.

Moreouer euery man oght to considre thys by hymselfe howe he maye moste speadily get himselfe to the standerd, so [Page] soone as our lord shal graunt any liber­ty to come therunto. Finalli to make an end of this exhortatiō, now it remaīeth that we do diligētly note y ^t which dauid adioygneth that is: That he will behold y ^e beawty of the lord & consider his tem­ple. For it is not enoghe y ^t we shulde be exercised in y ^e outward order & discipline of y ^e church except we haue our eies bent and speciall regarde to this end that we maye know god himselfe euer more and more. There be two thinges which are heare required: y ^e one that we do occupy the time of y ^e preachings & publike praiers w ^t all care & diligence: the other that we do vnderstand the cause of our assemblies & comming together in y ^e churches. For many do come thither drawen w ^t a certane folishe deuotion, thinking y ^t thei haue done their hole deuty yf they come forthe into y ^t place & shew thēselues once in y ^e temple let vs take heade therfore diligently deare brethren that we do not fal into any fault of negligence of igno­raunce or of folishnes.

For it is greatly to be feared lest the most part of thē that ar herew ^t vs mai be cōdemned in y ^e one of these two vices: y ^t [Page] either thei are negligēt to come to these assembles in y ^e church, or els they do not whaigh w ^t themselues nor well vnder­stād wherfore thei do come thither. How many are they y ^e come to the sermones, which wold be most glad neuer to heare of any sermons. But I will not speake of thē which in the hole course of their life do shew thēselues manifest contem­ners of God. I do speake of y ^e contempte which is many who wolde neuer remē ­bre to come to the sermon but that y ^e sonday doth monishe them & moue them to com thither and that for maner sake on­ly as thoghe they wolde then make vp y ^e nomber of mani runīg together to god. The bell may well ring daily & call thē together. But it is sufficient for suche if then at last they come forth in the ende of y ^e weke vnto y ^e church & company of y ^e cōgregation. Thei are called four times euery sōday, but thei come very notably, if thei once may be seene to haue beene there. For there be many of them also whych take to them thys lyberty that they wyll scarse come euery .xv. Daye. And surelye the moste parte prooueth thys prouerbe to be trewe that beyng [Page] nygh to the Churche they are verye farre from god. And some of them be of that sort which haue lefte their contrey that they might serue god, who yet in this part of gods seruice do shew thēsel­ues ouer negligent. What oght we thā to do? Seing god doeth so shew himselfe vnto vs let vs beholde his beauty: & not passe by the meanes whereby we may most clearely haue the fruition & cōtemplation of this his beautie. That is to say to y ^t we may be moued & as it were rauished w ^t the loue of him & as S. Paul saith that we be transformed & changed into his simitude & likenes. And to come to this point, we must consider more di­ligently & earnestly then we haue accu­stomed what god doth propoūd vnto vs in his church. For what is the cause I pray you, why we do take so smale pro­fit of the sermons & sacramēts, but that we giue no diligence to the things that are their spoken & done? We haue our eares beaten w ^t continual doctrine wheras our minds are voide & barren of good mocions & not touched w ^t any good affe­ction. Moreouer also there be some that here neuer the whole sermon but here & [Page] there a word or half a word rather with out regard. Wherfore Dauid saieth not without great cause, that he woulde go to the temple of the lord to visit and re­gard it, w ^t great care & diligence and the whole study of his minde. And doubtles the excellent treasures of y ^e great wise­dome of god which are therein set forth vnto vs, are most worthy to haue y ^e eies of our minds wholy bent & set thervpō. But as I haue now touched god would not haue vs to beholde these treasures only to please our eies & so to depart w ^t ­out any profit. Let vs therefore vnder­stand, that y ^e doctrine of christ hath then shewed in vs her force & fruit when our mindes life & maners are so chaunged y ^t we can worship god purely & serue him w ^tout corruption. And this is it that Dauid saith. psalm. lxxxiiii. That thei whi­ch dwell in y ^e house of y ^e lord shall prayse him for euer. Wherfore thē do we assemble our selues īto one place? whi is y ^t gospel preached vnto vs? why do we vse baptisme & the lords supper but y ^t god shuld be praised & magnified by vs w ^t all kind of praises? the which praise standeth not only in the lips, but continueth al y ^e life [Page] long and florisheth for euer. Therefore saith he in another place. I wil wash my hands O lord in innocencie & then wyll I enter vnto thyne altare. Now do we see what is the true & lawfull vse of all the order in the church, to wit, that we beyng diligently instructed therein may worshyp God purely and as becometh hys seruaunts. In the olde time vnder the law thei that came to the temple to worship god, especially the preistes whē thei shuld execute their office, they con­tinually washed them selues. This ceremony in dede is passed awaye, but the truth that yet remaineth oght of vs al­wayes to be mainteyned and practised. And because we nowe do knowe all the wais & meanes, wherby we may atteyn to the most perfit & pure worship of god wherefore we must enter and holde the way of life more warely thē others. For the more furtherance y ^t we haue graun­ted vs by god, so much lesse of excuse shal be left onles we do appli y ^e same both vnto our vse & profite & also to y ^e true wor­ship of god. For if we do stumble by the waye it is not because we doe not see a plain & troden way before our fete. And [Page] if we do stray forth of the way & wander without assuraunce, we can not blame god therfore as though he did not conti­nually set vp the clear light of this word And if we do forget our dutie, this negligence & forgetfulnes cometh not herof, that we not admonished of god most di­ligently called to all Christian duetye: for god leaueth no meanes at all where in there may be any furtherance to reli­gion, to holines, to saluacion. Therfore let vs fear y ^t rebuke which god vseth by y ^e mouth of his prophet Esai. I haue daily stretched forth myne armes vnto a stub­burne & rebellious people. If thei which wander & go astray by the desert places of the papistrie and that horrible wildernes, shal not escape iust punishment and vengeāce because thei haue not folowed the right waye, what maye we loke for which are broght vp & norished at home like children in the eyes of our heauenly father. Some hath leaft their most deare contrey and the place wherein thei wer borne & broght vp, that thei might come to some christen church. Other hath gotten a greater benefite & as it wer a special prerogatiue, that it pleaseth god to visit [Page] thē in their own countrey as it were in their own nest. Nowe if thei that are borne here wil not acknowledge this so great fauour of god, & meanes of saluacion most to be desired and w ^t thankefull minds & mindful harts testifie y ^e same y ^t thei may wholly giue & consecrat thēselues vnto god y ^t cometh so nigh vnto thē can this ingratitude remaine vnpuni­shed? Let them rather say thus: O Lord thou hast here builded they temple & set vp thine altar amongs vs: grant we be­seche thee for thine euerlasting goodnes and exceding mercy that grace vnto vs that we maye be purged in minde, life, and maners, that we do not polute thy holy gifts with the filthy spottes of our sinnes & so turne the excellent glorye of thy benefits into reproche & shame. And thei which do come from far countreyes must be ware, wise, and diligent, y ^t they do liue so godly & blameles as becometh men in y ^e house of god. Thei might haue liued in other places wildly & wantonly neither should thei forsake the papistrie for this end, that thei shuld leade a dissolute life not comely for the gospel in the church of god. And surely there be some [Page] to whō it had ben much better that thei had broken their neckes when thei set y ^t first fote forth of their dores, then that thei shuld entre into this churche to be­haue them selues therin so shamefully & wickedly. Some linck themselues with the scorners & mockers, and so confirme thē more & more in their malice. Other do liue most rietously in meate & drinke and al kinde of pleasures. Some as ene­mies of all peace and concorde, couet nothing but discorde, debate and brallings And there be some families wherin the man & wife do braule & striue like dogs and catts. And certein will seme yonge princes, encreasing & amplifiyng their state without measure, geuen wholly to pompe, to costlynes, & to excesse of thys worlde. And others are so idle so deynty so delicate, that thei can not tell what it is to labor, and yet no liuing can satisfie them. Finallye there be some sklan­derous backbiters which coulde fynde some faute euen with the verye angels: who ready to brest with their manifolde vices, set all their holines only in thys, that thei requier a strait accompte how their neighbors do liue, supposing that [Page] God is muche in their debt because they are come to Geneua, as though it had not bene better for them, most filthyly to haue corrupted in their owne donge, then to geue suche offences in the chur­che of God.

Wherefore if the lyfe by passed haue bene ful of such vyces & synnes, now let euery man take care and diligence that he conuert and bestow all the residue of his tyme to a better, more sobex and more honest kynde of lyfe.

And yf there be any so hardened in their vices that they can by no meanes be corrected nor amended, yet the chyl­dren of God muste confirme and arme them selues with thys doctrine, that they be not corrupted or infected wyth the noughtye and wicked life of others. Verelye we oughte alwayes to take it heauenly and to lament, when we do see the Churche of GOD prophaned and defyled wyth so manye fylthy blottes and malicious wyckednesse: But seing that we muste heare lyue conuersaunt wyth the wycked as the Corne is mix­ed wyth the Chaffe, let vs suffer thys confusion wyth all pacience and [Page] quietnes whiles that god shall take vs clean away frō the cōpany of y ^e wicked. For it is no doubt but that this churche (wherin we are) is like a touch stone appointed to trie many men & to make thē knowen. How so euer the matter be let vs now bende our selfes to this minde & purpose seing god by his wonderful and infinite mercy hath gathered vs home into his familie from that miserable wā deryng, that we bestow al our diligence vpon purenes of life innocency and ho­lynes, abhorryng from all polution of the worlde which maye spot or blemishe the profession of an holy & christen lyfe, that after we haue ended the course of this life, the Lorde Iesus at that great and glorious day may acknowledge vs and accompte vs amonges that compa­ny that haue called vpon his name purely and truly without any vntruth or hypo­crisie.

LYke as men caste them­selues into horrible con­fusion, when they louse the bridle to their con­cupiscence and lusts runnyng at ryot whyther they lust, euen so is it a rare & most high wisdom to search forth the commaundements of god and to embrace and folow them with the whole heart & diligence. Wherof we haue in this place an excel­lent exāple most worthy to be folowed. For Dauid was not fre nor voyde alto­gether of those perturbations of the minde whereby we are sore enticed and driuen the contrary way: but he doutles was moued with such tentations wher­by [Page] hys spirite myghte wander and go astray from God.

Howe be it to fynde a remeady a­gainst al such occasions, wherby we fall from the feare of God and true holines, & to keape the sure waye, he doth onli regarde that which God doth declare vnto hym, that doth he meditate and ponder in his mind. And to declare this precepte & admonition in few wordes, God doth styre al the faithful and exhorte them to seeke his face. Nowe Dauid witnesseth that he hath so aplied all his dilygence in obseruing and keaping this cōmandement, that there is a goodly harmony cō sent & agreement betwixt god that thus speaketh and commandeth: Seke ye my face, and him that answereth so, my lord I wyll seeke thee. But heare muste we consider, wherfore God putteth this na­me face expressedly. For if he had no face but as it were a shewe and shadow of a face wherein he woulde shewe hymselfe vnto vs, he shoulde dysceaue vs, com­manding vs, to seeke that whych colde not be founde nor perceaued in him. Yet am I not Ignorant that there be many whych wolde shewe the, sharpenes of [Page] their wittes in this place, saiyng that this is no more then if it had bene sim­ply spoken. Seke me. Notwithstanding those that haue bene diligently exercised in the holy scriptures shall easily per­ceaue that God woulde note forthe and declare a certain maner and order, whi­ch he alwaes vseth to shewe and offer himselfe vnto men most familiarly. And certainly to name the sanctuary and the arke of the couenante the face of God, is a kinde of speache so, vsuall and com­mune in the scripture, as any can be.

And why so? Because GOD who in his Nature and Maiesty is Incom­prehensible findeth certayne meanes meete for the Weaknes and rudenes of men whereby he may bringe them vnto hym.

The worlde in dede doth make to it selfe alwaes false and vayne Images counterfaiting the face of GOD cor­ruptly and fondly.

For those that we inuent by oure wyttes are none other but false and deceauable visers whereby GOD is phantasyed or to speake more playnely What I doe Iudge of that supersticion [Page] when men do faigne to themselues any forme or image, that they may haue god visible thei do nothing but make & wor­ship an Idole. But whē god by his good wyll and pleasure dothe represent hym­selfe vnto vs and giueth vs such toknes and sygnes wherby he may be knowen of vs, then re [...]eameth he as it were a certaine face wherin he may be kno­wen. Wherin he admonisheth and com­mandeth vs, y ^t euery one of vs shoulde turne our eyes to that countenance and that we should behold it w ^t great heede, care and diligence. For this certanly is our felicitie wherw ^t we must once be sa­tiate and filled aboundantly, y ^t we may haue the fruition of the sight and face of God with al abundance of all Ioyes as was said in the .lx. psalme. And because we can not clymbe to so hyghe a place without the aide and helpe as it were of ladders and stayres, thys hys benefite must be set and accompted in the seconde place because it offereth those meanes wherby we may come to that principall and chyefe Goodnes. Wherfore let vs note that this sentence wher God com­mandeth vs to seke his face, hath suche [Page] power as thoghe it did open the gate v [...] to vs, wherby he wolde bring vs into e­ternall life. It was no great matter as may appeare in y ^e tyme of dauid to come to the temple, that men might se so ma­ny ceremonies as there were done and celebrate. But if we rightlye considre y ^e spirituall exempler and pattern whiche was shewed vnto Moses, we shall ney­ther iudge it strang nor without reason that God doth call it his face. For dout­les seing christ was ther reuealed, what other thing can we say then that God offered himselfe to be beholden and seene? Now let vs considre: Whether God do not order & set forth vnto vs some meanes wherby he may after a sorte be sene and felte of vs. It is verye true that he hath appeared in his son who is his liuely image and in whom onlye he wyll be perfitely knowen. Yet neuertheles saint Paul declareth that the gospell is a cer­taine glaffe wherin al men must behold and considre hym. Thee Sacramentes haue the same power and nature: final­ly the hole order Institute in the chur­che by hym, dothe shewe the same sight vnto vs.

Therfore let the proud braggers of this worlde mocke this order & contemplaciō of god asmuch as thei wil: yet seing that god dealeth so louingly and gently with vs, that he doeth submit him self by this meanes vnto vs, let not vs be ashamed to render thys honour to his word & sa­craments, that we behold and se him in them as it were in the face. Not that we are reteined and holden in the elements of this world subiect to corruption lyke the papistes, who abuseth these signes supersticiously to ydolatrie, which God hath geuen vnto vs that we shoulde be broght by them vnto Iesus Christ. But if we wil hereafter haue the fruition fully & perfitely of that moste comfortable presence of god which is most to be desi­red, we muste euen by this humble and lowe way and maner come vnto hym.

Howe be it this that I saye is not so straitly to be vnderstande as though the faythfull dyd neuer approche or come neare vnto God saue then, when they come into the temple. For this opinion restynge and styckyng to any certayne place were a superstition ouer folishe. But thus I do meane, that we may not [Page] set God oboue the cloudes (as certayne men do in their speculations) thinkyng they can see hym when they shut theyr eyes imaginyng of hys diuine Maiesty, what soeuer commeth into our braines neglectyng bothe the preachyng of the Gospell and also others such lyke aides and helpes necessarily required to the knowledge and contemplacion thereof. For this is moste true that those which despyse the vse of the Sacramentes whereof I speake and of all the order of the Churche, they disdeygne to see GOD at that tyme when he doeth offer hym selfe to be sene and beholden.

Nowe let vs see howe necessarye this graue and vehement exhortacion and prouocation is vnto vs whereby GOD calleth vs vnto hym.

We haue all ready spoken what fa­uour loue and honour he doeth shewe vnto vs, when he doth cal vs so louyng­ly and gently vnto hym that he maye worcke oure Saluacion, and that he maye bryng vs vnto the trewe and perfite felicitie from the whyche we [Page] are so farre away by nature. But this muste we also marke and consider that god doth pricke and moue vs by al mea­nes, to take hede that we fall not into miserie. First of al we haue eyes so wandering & wanton, that it semeth a very miserable case. For ī al this our life ther is nothing but y ^e vanities of this world which do kepe all our senses occupied, & Satan hath infinite delusions and those most crafty, wherby he continually do­eth circumuent and begyle vs. Althogh al his gyles and disceats are none other thing, but certain folish visers & shewes triflyng and counterfaite pageants and iuglings of game plaiers. But experi­ence doth teach plainly howe folishe we are, howe mad and destitute of all sense seyng that we suffer our selues so easly and so often tymes to be deluded and deceiued. Wherfore yf we wer wise & wel aduised this voyce should sounde conti­nually in our eares. Seke my face. And what sekee we? The more carefull and diligēt that god is in procuryng our saluacion, we are the more careles & slowe in folowyng after it. And would to god we were not like kicking and resty hor­ses [Page] more ready to go backwarde then forward. Not withstanding this exāple is not set fotrh vnto vs ī vain. For this reuerent answere and protestation of Dauid that he did meditate this doctrine in his heart, wherby he and al the faithfull are admonished to seke the face of god doth declare vnto vs to what thing we ought to applye our study and dili­gence, that god calling vs vnto him lose his labour altogether vpon vs. And in this doctrine there be two poynts most worthy to be marked. The first is that so soone as God had thus spoken & com­manded. Seke my face: he answereth w ^t most earnest affection vnto this worde. The second is, that after he hath consented to the precept of god & affirmed it, he promiseth that he will seke the face of god in dede, in worke, & diligence shewe the same. And surelye this is the order that we muste kepe in worshippyng of god, first of al to giue accesse & entrie to the worde and commaundement of god as we ar taught in another psal. Yf you do here his voice this dai hardē not your harts. But very few ar foūd which em­braceth y ^e cōmandements of god of this [Page] mīd, thogh y ^e most part wil sai after this sort & vse y ^e like answer truli it is our duty: we oght not nor cā not speak against it. But that wherunto thei agre w ^t their mouthes, is far awai frō entrīg & percīg into their minds. Therfore let vs learn hereby to lay y ^e beginning of our religiō that we do answere vnto god truly & vnfeindly y ^t we do fully vnderstād & fele his most excellēt benefit when he calleth vs so mercifully to behold his face. When this sense & felīg hath thus touched the hart & prepared it, it cā not be but y ^t the other part of religiō & duty shal straight waies folow, which is, a power to per­forme y ^t y ^e which we do know to be most iustly cōmanded of god & to belōg to our singuler cōmoditie. For Dauid had no cold nor dead meditatiō w ^tout any mocion or applicatiō of y ^e whole life to be be­stowed ī y ^e seking & beholdīg of y ^e face of god. But so sone as he hath determined y ^t he oght to seke god he goth forward w ^t this protestatiō y ^t he wil prosecut this desire of his hart w ^t al diligēce. wherin thei must nedes be much ashamed which professe thēselues christiās & nether haue y ^t desire of hart nor good mociō, nether yet [Page] apply nor exercise thēselues in y ^e duty of life which depēdeth therevpō. But some wil sai thus, y ^t it is not lawful for thē to forsak their contrie wherin thei ar born: althogh thei be destitute of y ^e fode of life & nothīg be sene ther but an horrible de­solatiō whereby y ^e hole order of y ^e church is deformed or rather destroied. Whi so? lest thei break their allegiance thei say y ^e which thei do ow to their natural & ciuil gouernor, I wil answer to this their ex­cuse ī few words: I do ask of thē this thīg only if thei wer ī such penury & wāt of liuing y ^t thei had nothīg at home to eate & drīk wold ani such dout stai thē in those places? ther is no mā truly which wolde not ask pardō to forsake his contrey y ^t he starue not for hūgre. I wil also put this case which is of no necessity: if ther shuld be offred vnto thē in a strāge cōtrei syxe times so much riches as thei haue ī their own, ther shuld nothīg stai thē frō y ^t ior­ney y ^t thei might attain such possessiōs. What nede thei then to brīg such cloks & coloured excuses seing y ^t it is euident & plain that their talke is far awaye from that they do feele in their owne consci­ence. We treate not this matter that [Page] they may be letted w ^t nothing but y ^t thei maye pray holily purely & profitably for this prince & all his subiectes. Now such a Iornay plainely taken to such a place cā be no more crimninal thē others whi­ch are taken for y ^e cōmodities & apportu­nitie of this present life, which no man cā blame ī any point. But let vs farther se if this necessitie do sufficiently excuse them. Behold it is the lorde which com­mādeth & saith: Seeke you my face. The ciuilemagestrates now fall frō god & decline away most farre & do cōpell others to the same desection & rebellion, or at y ^e leaste doe depryue the miserable soules of their daily fode and rayse vp the inuē tions of supersticious Idolatries in the stead of the face of God. Is it righte in this point to preferre mortall men to y ^e liuing and immortal God. If God must be obeyed, they oght rather to trauail in to all y ^e coastes of the world to seeke his face, wher he doth shew it thē to lye lur­king & pyning in ther nestes whāsoeuer then y ^e princes cōmand or enterprise anithīg preiudiciall vnto him y ^t hath y ^e chief authoritie & power ouer thē & vpō eue­ry one of thē ther is no iniury done vnto [Page] thē thogh mē do not obey thē. Althogh, besydes y ^t which I haue now spokē, such mē do suffeciently declare, y ^t thei neuer haue considered nor ponderred what is ther state & cōdition, how miserable and filthy is y ^t captiuitie wherin they are re­teined & oppressed? Onles their cōsciēce were altogether broght a sleepe, it were not possible but y ^t they should be in con­tinual angrish & grief of minde as great as if their body were in paine & torment. For what libertie haue they to honour God in their famylyes & houses by any means? As for an example. If any of thē haue a child borne, his deuty is to offre him to God w ^t prayer & thankesgeuing, and to require, y ^t his bodi may be sygned w ^t baptisme which is y ^e sygne of saluaciō Now we do know y ^t baptisme is so cor­rupt ī y ^e papistri & so defiled w ^t such superstion & pollution, that the child can not receiue it, but y ^t he is streight wais pol­luted & defiled. So y ^t y ^e father cā not bap­tize y ^e infant w ^tout syn. And if he abstein he synneth likewise, althoghe it were in nothīg els yet in this point y ^t he giueth offence vnto mē omitting & neglecting y ^e sacramēt which y ^e son of god hath institute. [Page] In what perplexitie then standeth his minde, y ^t y ^e matter cā neither be done nor vndone but y ^t god must most greuously be offended? I do not rehearse their o­ther incōmedities & miseries, for this only example is more thē sufficient to de­clare their miserable state and cōdition. Now whan a man hath bene in this mi­serable perplexitie, all his life longe vn­certane whether to turne himselfe, yet at y ^e deathe must he loke for most grea­uous assaltes & tentations, for then cer­tainly satā wil heape together al hys ar tillarye & of this miserable captiue was letted before y ^t he colde not serue god for y ^e sollicitude & care of his wife & familie then at y ^e point of death his state is most miserable. Wherfore thei which doute whether thei may rid themselues forthe of this mire or rather forth of this helly pitte, vnder a certaine pretence of obedience vnto worldly prince, do peruerte al y ^e order of nature. For that lawfull prayer which God allowethe that we shulde make for our princes, is agreable and veray conuenient, both to their authoritie which he giueth them and also to the office wherwith he hath bound & charged [Page] vs towardes them. Thus S. paul dothe exhort vnto prayers to be had and made for kings & magistrates, y ^t we may lead a godly quiet & peaceable life w ^t honesty & the fear of god. But this amplificatiō & setting forth of y ^e obediēce vnto erthly princes is to far aboue measure, whan it is ioyned w ^t the departing frō god & y ^e diminishing of y ^e honor & worship which is dew to y ^e heauenly king. The miserable Iewes in dede wer cōpelled to remain so long in y ^e bondage of Babilon whiles y ^e time was fulfilled which was appointed of god to suffre y ^e miserable captiuiti: but let these mē y ^t talke so much of mās law and obedience, w ^t whō I haue to do, de­clare y ^t we christians are bownd so far by like obedience, y ^t of our own accorde we must depriue our selfes of those spiritual benefites which god geueth most liberally to his children. They do feele a great necessite wherew ^t they are soore pressed, & thei are greatly enticed by their owne infirmitie: but god sheweth thē y ^e remedy for these so great euils. What is y ^e cause that thei despice these so great helpes & benifites for y ^e obedience & seruice of thē y ^t take their bread forthe of their hands? [Page] The cause is greater of a man towarde his wife or of the wife towarde the hus­bande. For seing that god hath ioyned thē together into one flesh, y ^e one cā not do well in any case to forsake the other vnder a certain colour to seke god. Not only that thei may not depart far a sun­der to let the dutye betwixt man & wife but that eueri one oght rather by al meanes and with all diligence to labor that he may draw and bring the felow & companion of that holy lyfe to the worship of god. This then is the dutye y ^t the one oweth to the other, that the husbād mai declare vnto the wife, how miserable & vnhappy thei are, because thei want the holy company & felowship of y ^e faithfull because thei are destitute of the sacramē tes and sermons (which are most sure si­gnes, pledges & testimonies & be fully assured wherby we may know that god dwelleth amōgs vs) again he muste ex­hort her y ^t she do not dispaire nor distrust but trust in gods mercies. And if he can not persuade her nor win her so sone as he wolde, let him neuer be wery whiles he haue gottē his purpose. And althogh his wife do resist his purpose most ear­nestly, [Page] neuertheles let not the man cease importunately to attempte the mater w ^t her, and to proue her minde by al means, vntyll she do shew her lelfe wylfull and abstinate in her wicked purpose. When he hath assaied and attempted all y ^t may be doone by hym, yf he can tary there no longar, then is he free, and vtterly deli­uered from all the lawe of mariage and necessitie of tariyng: because he hath done all his duety and nothing wanted of his part but that his wife might haue folowed him as her duety required. Al­thogh yet this departing of the man frō the wife is no diuorse, but the housband goeth before whither God calleth, that he may shew the wai to his wife. And as touching the maryed woman, she is yet boūde w ^t a more strait bonde of mariage because she is the inferior, and must worthely acknowledge her housband as her heade and reuerence hym.

Therefore muste shee by all meanes possyble, brynge her housbande in to the mynde and meanes that he wyll restore and set them bothe at liberty.

And when shee hathe doone all that euer shee canne, yet is shee not at lyber­ty [Page] and set fre, that she may forsake him to whome she is bounde and subiect, on­les some persecution be raised, wherein the danger is manifest, and specially yf her owne husbande be most ready to pursue her vnto death: for then she depar­teth not from her husbande, but she auoideth that euill that is prepared for her and the furious rage of her enemies which god permitteth and alloweth. Final­ly that great danger and violence which is intended towards her doth discharge her and deliuer her from the bonde of suche a bitter and dangerous lyfe: not­withstanding when al thinges are well wayghed & consydered no worldly cause ought either to withdrawe man or wyfe the one from the other, but onely that mutuall beneuolence, loue and charitie which the one oweth of dewtye to pro­cure the saluation of the other.

For if it be necessary that a man shoulde so forget himself that he should haue no regarde of the thinges that pertayne to this earthly life and to the body, he oght also likewise to forget and contemne those thinges which are about him.

Therfore let vs retourne to that acount [Page] which Dauid maketh that the face of the Lorde shoulde be soughte as also he sayeth in the .lxxxiiii. Psalme, where he sayeth it is better to lyue one day in the courtes of the Lorde, then a thousande beyng therefrom: whereby he declareth that the lyfe of the faythfull can not be to shorte so that God graunt them this grace that whiles thei liue in this world they may exercise them selues in hys seruice and honour, and establishe themsel­ues wyth his promises celebratyng hys name with all godly confession & praise. If a man obiect that this mai be done in some deserte place or amongest the ene­myes of the fayth. I answere that it is not wythoute cause that Dauid doeth speake namely of the courts of the tem­ple. For he doeth consider howe neces­sary the order of the church is vnto mor­tall men, specially because he knoweth their rude and weake nature, but if this oration and admonicion were so altogether fired in all mens heartes that all men woulde come at the least to some christian church where they myght dye quietly, and peaceably there woulde be none which would not easely and quicklye [Page] gather vp their burden and prepare them selues. But what do we seke? Euery man wyl lyue, and that with all ease and pleasure, euery man in that kynde of pleasure and luste wherewith he is led and drawen. This is cause wherfore the church of god so much is contemned and reiected to day. Yea and there ar many wittie and subtell to inuent and set before their eyes such lettes and hynde­rances as may bring them from that study of godlines that was in Dauid.

Moreouer thei bring this in, what shall we profit say they, if we do chaunge places? Whether soeuer we go we shal find the worlde no lesse then in our countrie. There is at this time a wonderfull cor­ruption of maners and of al things. All things ar full of offences tētations and such corruptions whereby mens minds may easely fal from the true fear of god to y ^e loue of the worlde. I cofesse in dede that all thinges are as they both thinke and speake. But if their body were in daunger & they were admonished where they might finde both learned and mete physicions and also propre & healthefull remedies & other helpes either to restore [Page] or preserue their healthe then, I saye, they woulde not say that thei cared not for it or sette lyght by it because that in all places dyseases may come vnto men. I graunt that in what place soeuer we be we shall finde infinite occasions to do euelle, corruptions, and intisemets of y ^e worlde but ther is great difference whether we haue ayds? helpes where with we maye other be kepte in office or eles hauing erred from our office maye be restored or whether we be altogether de­priued of them let it be agred that vices nowe doe reigne and are of lyke force in the worlde so that by ther poison the air is infected no lesse thē with a pestilence: are we not in better condition thē other in y ^t we haue such remedies as are geuen of God to his children, wherew ^t we may ether driue awaye from vs greuous de­seases now coming and assauting or els purge and put them awaye being nowe presente. Further more I thinke y ^t both the doctrine of the gospell when it is purely preached and also the sacraments when their lawfull vse is kepte and also common praiers and other meanes be­sydes, are alwaes very necessary to styre [Page] vs vp and to admonishe vs that we be not infected with the corruptions and tentations of the worlde as it werewith certaine poisons. Now all men do know that there is none of all these so great & so holsome remedies and benefits in the papistry but cōtrarywise all wickednes and extreme danger of losse of life and saluation. Wherfore let vs take head that we do not refuse the help, that god most mercifully offereth, in this great necessitie wherin we stand ī nead of great help toward our saluation. yet ther be some that vomet forth more euidently the fylthe and dissease of their stomake. what say thei, shal we go to that church wherin with our great grife we shal see those motions and offences, which now being vnknowē vnto vs, do not offend our eies and myndes? if there were soche regimēt and order of y ^e church those places wher the gospell is preached which were to be required for our edification, if we were sure to finde none ther but angels which might leade vs into paradise we wolde runne thither with all haste & diligence. But when we shall come thyther, we shall heare many things that shall soore [Page] offend vs and see many mo then were necessary: Ther wyll be many men prone to al maner of wickednes & impudencie, which do diffame & sklander the gospell by their disolute lyfe, vanities, pompe pride and dronkenes wylbe more cōmon then were conuenient: Moreouer which is moste greuous and intollerable of all, many shall shew themselues there so vnruly & outrageous contemners of god, y ^e more wickednes shall appeare in their lyues then emongs the papists, forthermore emongs the magistrates and them that should execute iudgement ther wil be found as much corruption, disorder, vnrightousnes as ī other places. And also in thē y ^t are apointed to preach y ^e gos­pel many things shal appear which shal seme worthy of reproche & rebuke. For some of thē wilbe neglent in y ^e ministry, or so occupied ī their priuat & domestical busines, y ^t the fidelitie, diligēce & sinceri­ty y ^t thei shuld sew forth shal not be much regarded of thē. And which is the worst of al, amōg this kind of mē, ther be som so geuen to pleasures, y ^t they are prone to al lustes of y ^e flesh & belly chere & care for nothing els but to liue at ease and to [Page] pamper the fleshe, and that thei may doe this at more libertie, they ioyne thēsel­ues w ^t wicked mē & haūt their cōpany in all mischief & vilany. Well, let vs grant so y ^t there is ten times more euill there, then ther is in dede, or then men do phā ­tasy: yet must this excuse be vain alwais vnto thē which make them lets & impe­diments vnto them y ^t thei shold not com to the church of god. And that we maye proue this matter, let vs mark the example of Dauid y ^t we haue in hand w ^t more depe cōsideration & diligence. Was ther such iustice & integritie obserued in the daies of Saull, I besech you, in y ^e iudge­ment & other offices, as the state of the common welth & the dignitie of y ^e church required? Nay cōtrariwise we do hear y ^e great cōplaints which dauid maketh of­tētimes of y ^e malice of y ^e frauds & deceits of y ^e fearcenes & y ^e pride both of y ^e king & of others y ^t wer ī autoritie, ī iudgemēt & in cōmon offices. And for the priests and Leuites, did thei y ^e office of the priesthod & ministery of holy things so purely and godly y ^e thei had iust cause to reioyse for thēselues & the church? Or may we not rather gather, y ^t the most part of thē did [Page] folow y ^e cōmon vices & corruptiōs yea & by their flattery fostred & nourished wic­kednes? And as touching y ^e people & common multitude thei wer ful of hipocrisie & manifold sins & crimes most manifest. yet for all y ^t Dauid doth not therfore abhorre y ^t assembly, nether refuseth to com & entre into the church nether yet quensheth nor diminisheth his desire y ^t he had to se it. It is a very greiuous & sore ten­tation I do grant. For y ^e more earnestly that a mā is moued w ^t the zele & desire of the honor of god y ^e more great cause hath he to sorow & morne whē in y ^e polutiō of his church he doth se him most greatly to be dishonored: but y ^e meanes to ouercom all these incōmodities & impediments is declared by Dauid, to wit, y ^t we seke the face of y ^e lord & that we set al our pleasur and felicitie of life fully contented in the sight & beholding therof, & y ^t against al y ^e greues y ^t satā doth raise against vs we determine & cōclude y ^t nothīg is more pleasant nor delectable then to dwel in y ^e temple of god wher his face mai be sene: thus shal we remēbre as oft as such offēcs ar offred vnto vs y ^t satā laboreth after his vsual maner to dazel our eies & to troble vs [Page] But herein let vs be wise & constant, y ^e we be neuer drawen away from the cō ­templation therof, but that we take our hole and full pleasure of the moste com­fortable beholdyng of the same. The miserable ydolaters oght to make vs asha­med. For if any of them after he haue consumed bothe his body in goyng a fo­lish pilgrimage. when he commeth vnto that place whither he purposed, do finde an hoste which doth aske money of hym out of all reason, or verlets and cruell knaues which doth him iniurie, or coue­tous priests that beguyle hym, and to be short finde nothyng there but confusion and disorder, yet are there no euyls nor discōmodities so great, that can change his purpose from this religion or rather supersticion once begonne. For he wyll say that he is come thither for that cause that he maye worshyp the body of some blessed Saincte, or some Image of oure Lady as they terme her, or some maner of reliques.

And shall in verye dede the only syght of some carkas, or vile Idole, haue more force to cause the miscreants that haue no faith, to continue obstinate in theyr [Page] superstitions, then the face and presence of god himselfe to confirme vs and bring vs such constancie as is necessarye to fo­low after and attaine so great goodnes? If we do se this or that which may grief or trouble our myndes God calleth vs agayne vnto hym and wylleth vs in the beholdyng and lokyng vpon his face to receyue that comfort and pleasure that we may beare paciently other discommodities. Wherefore let this be the shylde and refuge to all godly and faithful men that they cleaue continually lokyng vp­on the face and countenance of god him­selfe, howe so euer Satan labour & prac­tise to cary them away. And surely if we can verely and as we ought esteme the face of god, we shal neuer accompte any hurt or damage in the losse of other thinges what soeuer we suffer. Though to say the truth, the greatest part of them is not so much hindered by doubtfulnes of minde as by the want and discommo­ditie of those thynges that pertayne to the bodye: not but that the chyldren of God haue great and soore battails in their conscience when they fynde these offencs wherof we haue spoken in those [Page] churches that ar called reformed. Wherfore thei that are determined to go vnto such places wher the gospell is preached must be admonished befor of many & greuous offences & must prepare thēselues to suffer & ouercome them: and thei that haue already tasted & proued those discō ­modities & impediments oght to cōfirme themselues most of all, that in despyte of Satan thei mai seke the face of god most constantly. But if al things shalbe tried & considered aright there shalbe nothing found but very distrust & vnbeliefe whi­ch hindereth the multitude and greatest part of men. And as men are very witty to finde out excuses, the riche men haue theyrs of one sorte, and the poore bring theyrs also. How can it be sayth y ^e ryche man that I should leaue al that I haue? Shuld I thus spoile my self of all my ri­ches & possessions? I haue a wife & chil­dren we haue accustomed to liue at ease wythout any trauayle.

What shall we do in a strange countrey where we shall haue no rentes nor re­uenewes? But the poore alledgeth of the contrarye: I haue in dede very lytle but I am amonges my frends by whose [Page] liberalitie my pouertye and necessitie is relieued.

My labour is so well knowen and can not be wanted that I can heare lyue of my labour. What shall I do amonges straunge and vnknowen men, hauynge neyther Halfepeny nor Farthyng, and shall be holpen by the acquaintaunce, frendshyppe, fauour or reliefe of none? And it may be in dede that suche excuses maye be partly trewe: And to reason no more aboute the matter that it is a thynge verye grieuous and vnpleasant not onely to leaue the countrey where­in thou waste borne, but also that place wherein by longe and familiar conuer­sation there semeth, to be nowe gotten a certayne disposition of nature.

But all these yet imagine, howe they maye sette before theyr eyes those im­pedimentes whereby they maye stoppe the waye whereby they shoulde come vnto GOD, that is to saye: Though they do not fynde the matters so harde and intricate as they make them: Yet wyll they couer them selues gladly wyth what clokes they can. And when they haue powred forth these greuous & [Page] miserable complaints they think y ^t they haue stopped Gods mouth, and that he doth them great iniury if he styll charge them as thogh he wolde compell them to those things which were not possible to be done. Truly I haue nothing to answer to these things but that which is written in the psalme .lxxxiiii. that is y ^t the faithfull passing by the vallies and drye wildernes that want all water, wil digge themselues pits and cisterns. And I thinke this sufficient to ouercome thē that wyll not resist God of obstinate malice. Wherfore they that see themselues so besett wyth so great discommodities & dangers that they can see no way nor pathe to go bi, must remembre that euen the deserte places, wherein there is no droppe of water to be gotten oght not to let their iornay. And that we may vnderstand this sentēce more sensibly & plainely, we must marke that Gods purpose is to be soght of his children, not by the green medowes that may delite them with varietie of swete flowres, neither by the swete arbres and pleasant shadoes: but by roughe and stiepe wayes by hils and dailes by ditches & sand pittes, by baren [Page] contreys and waste wildernes: and all this is doone for that purpose that their faith may be exercised and that their feruent zele and desyre to come vnto hym maye be prooued and tryde. Wherefore though we can not come vnto God, but y ^t we must passe by some wyldernes and waste and wylde desert by the way, let vs know that this is not the first tyme that God dealeth so wyth hys faithfull and let vs prepare our myndes and fully determīe to folow them who haue gone a longe tyme before vs.

Besides these bothe the councel of god and the notable exāple of the godly that oght to be folowed, there ought to be in the children of God such a zeale and fer­uent [...]inde, that nothyng do draw them away frō y ^e right worshipping & seruing of him. The which yet is sene in verye few now a days: all are almost so delicat and deintye, that if there be but a mote in the way it may hold thē stil that they wyl not go forwarde. We can go no further say they. Why so? Because thei wil take no pain to wrastle out of a litle impediment. Verely the desier of the minde is very feble that is weakened and ouercom [Page] w ^t so smal maters. For we oght not only not to be discouraged and as it wer standing in a stay and vncertaine for the doutfulnes of the way so to perishe, but we oght to be armed against all stayes & impediments be thei neuer so great or many. To atteine hereunto we must al­waes keape this lesson in remembrance that God knowledgeth none for his children, but those that seeke him by drye & baren places, & digge them cesterns wher not one droppe of water apeareth. By y ^e which wordes is ment and signified vn­to vs that no labor or grief oght to be so great, which we oght not to vndertake and to suffer that we may haue the frui­tion of the face of God. Must there nedes be thē a place soght out, wherin we may haue libertie to worship and serue God purely? what passage so euer be offered, or how hard so euer the voyage be, yet notwithstanding the iournai must be vndertaken and accomplished. Shall we suffer hunger and thirst by the way? yet mai we not faint in corage in such want and necessitie, but moste chearfully go forwarde. But let no man loke towards me, and fynde cauillations, as thogh I [Page] I dyd speake of this matter in my great quietnes fealing no grief my self. For it is the holy gost that teacheth vs, that we oght rather to delue and dig in the earth then to decline or tourne awaye frō the voyage towardes the church of god that is most godly enterprised and begonne. Now if thei that dwell in farre contries and by worldly iudgement are excluded from all these meanes wherby they may come to that place where the Gospell is preached, haue none excuse, what muste they loke for, who haue the gospel with in their gates & yet wyll not moue one fote forwarde to entrie into the churche of god? Sermons are preached daily and publike prayers are made also and they nede not passe only y ^e breadeth of a streat yet lo, euery one wyll saye that he hath some busynes at home. And to be shorte many set their felicitie in thys poynt yf they can withdraw themselues and hold them backe altogether frō god. For thei thinke themselues then to haue gayned all, if thei haue gotten some light & vain excuse whereby they may flye away frō the company of the godly & the sighte of god. Now because of nature we do so abhorre [Page] god that we would fle from hym & be absent so far as wer possible, yea and then woulde seperate our selues the fur­thest frō him when he cōmeth most near vnto vs: let vs pray vnto god y ^t he wolde confirme vs in that mynde & desyre that we may so long continue and cherefully go forward in the iorney begonne whi­les that we maye fynde there the lyuely fountaynes of saluacion where before we cold find nothīg but extreme drought and want of waters. And though al this shuld want yet let vs digge cisterns and wayt for raine from heauen: If it be not gods pleasure that we shold fele his comfort so sone let vs not yet cease to go for­warde with al diligence. But I am sure that this thing will seeme very darke to many. But whence commeth this darkenes and difficultie but that it was neuer exercised practised nor put in experience? for we mai be taught a .M. yeres and yet not perceyue one worde of this doctrine, vntyll we haue learned by experience what it is to make a iornei by a drie and thyrsty waye when we shoulde come to god. Therfore this doctrine ought to be very familiar to al the faithful: to wit y ^t thei shuld prepare & arme thēselues dili­gētly [Page] against al y ^e tētaciōs which satan shal enterprise by ani means to break of y ^t iorney by y ^e which thei shuld be broght to god. For surely whosoeuer do bestow their whole diligence faithfully in thys alone to wit, to seke out god, although thei stirre not out of the place in whiche they are, yet they shall finde many grei­uous discōmodities which might turne them backe and call them to the contra­ry parte, vnlesse they had their mindes stable & redy to resist: but this is a thing to be lamented that the most part of thē as I haue sayd, are weakened and ouer­come by these difficulties that are offred to them by the waye. Thei will confesse forsoth that they oght thus to do. They shal seme to be ready and well prepared for y ^e iorney, but when thei shuld go for­ward & enter into y ^e iornei thē their hart faileth them, & those y ^t are wel entred & wel forward also, often tymes faile and are vtterly geue ouer euen in the mid­wai. The more therfore oght this lesson to be committed to our memory that we may digge pittes, that is, that we maye seke aides and helpes euen hyd and vn­knowen vnto vs, that we may styll con­tinually [Page] procede and go forward. Let vs labour (I saye) and contende aboue all mans powre. If things com not to passe as we woulde, yet let vs not cease to fo­low stil y ^e good course wherein god hath set vs. It is moste certaine that he if we cal vpon him in faith can tourne the dry wildernes into fountaines. But in the meane ceason it is meete accordynge to our dutie that we not ydled, nor lye styll as thogh we wanted the sence and mo­uyng of armes and legges. Yea verelye God commaundeth vs that we shuld rather dig pittes. Let vs then labor in this diggyng so longe, whiles we haue fini­shed our iorney begonne. Let vs set be­fore our eyes the miserable condition of soudiours which euery moneth set forth their lyfe to the sale. If they be in the campe no man is able sufficiently to ex­presse what incommodities and miseries they suffer: If they be besieged in any place then they endure yet moche more greiuous things. If a voiage be vnder­taken that they shoulde go to any place, they can neither be let nor stayed by any colde or heate wynde or rayne from the iorney appointed and the enterprise be­gonne. [Page] And some times thei are brought to such extremitie that onles they digge the earth to gett water, they haue not a droppe of water to drinke. There is no labor distresse nor misery so great, which they wyll not suffer to atteine to y ^t whi­ch they haue purposed and vndertaken. And yet when they haue doone and suf­fered all whether they escape or be slaine they haue lost all this their diligence & labor, because in the suffering of all these so great miseries thei only serue Satan. The son of God hath chosen vs that we shuld fight vnder his standerd, & that we shuld be faithful soudiors vnto him and serue him diligētly. And we know what reward of all our labors and dangers he promiseth vnto vs. How much more couragious then oght we to be to do our du­tie vnto him thē are these miserable & desperat mē to pursue ther own destructiō? Nether is this onli heare treated y ^t eueri mā sholde compte y ^e nombre of the miles & measur al y ^e space which is betwixt his his house & that place where he may frely worship God & make confession of his faith, & heare the pure preaching of y ^e doctrine of y ^t gospel. we must yet go farther [Page] and haue a longer iornay to make, wherin the whole course of our life must wholly be spent. Haue we haunted y ^e church of God one yere or more? If we continue & remaine we shal daily finde newe cares. For sometimes we shall be visited with siknes, somtimes with exstreme pouerty and want of all things necessary, more­ouer our wyues and children shall dye, & also it maye come to passe that we haue not that libertie and fredome to worship GOD as we had at the fyrst. Finally there is no kind of trobles or grief wher from we may thinke our selues free that we should not therwith be assailed, wherfore that constancy of mind and stabilitie and pacience is required of vs, that vnto the very end we haue our handes ready to dygge the pittes, and our nailes al­so to skratte the earthe yf necessytye so requyre. If a man say, how then? are we not in y ^e temple of GOD. I do answere that we are so in it y ^t we must come more neare and enter daily into it. Truthe it is that we daily beholde the face of God, but we are not fully satyate nor fylled with his most beautifull countenance as we shall be when he shall take vs vnto [Page] him. Therfore must we al generally ap­ply this to y ^e practise of y ^e life: & as satan is euer busy to let & trouble al thē which wold go vnto god, so let euery man con­firme himself, & giue al diligēce y ^t he continue most cōstantly in doing & workīg y ^e same to morow y ^t he hath done to day. For if y ^e enemy w ^tout fainting or weari­nes is so diligēt to turn back our iorney & to driue vs frō our course begon towardes god, much lesse ought we to lose our corage, y ^t we must more go forward al­ways & draw nere vnto god euer gathe­rīg new strēgth cōtinually w ^tout ceasing But to do this thing & to continue in it, is required of necessitie to be imprinted in our hearts y ^t iudgement & feruent de­sire which was in Dauid most excellent. I had rather sayeth he, to dwell at the threshold of the house of god then in the tentes & tabernacles of y ^e wicked: wher­in he plainly declareth, y ^t he wil be con­tēt to be broght to a state most base most low and dispised, to gain this benefit to dwel in y ^e house of y ^e lord. I besech you let vs cōsider a litle what was his state. He was y ^e kings son in law, one of the chief princes of Iudea in most hygh honor: & authoritie: not withstāding he is cōtent [Page] with al his heart to lose that high honor & dignitye, & to be made as one of y ^e base cōmō people, so y ^t he may haue som lytle corner in the church of god. If this desire wer so great & excellent in al, thei wolde not spend so much time in deuising & preparing for thexchange y ^t thei must make when thei forsake their house & their contrie to com to y ^e church of god. But there be founde very fewe, which can take in good part, & wil bear quietly y ^e diminishing of their substance and the abasing of their state & degre. Euery mā doth greatly desire dentily to be caried in a horseli­ter to y ^e place where he may worship god at libertie: & also that al y ^e lands & possessions, al y ^e gain & exchange y ^t he hath had w ^t marchants, the estimacion of men, the affinities and frendshyp and suche other commodities of lyfe shoulde also folowe them. But whiles thei are onely at this poynt, howe smally I pray you do they esteme Iesus Christ? For all that euer thei wil do for him is no further but as it were at his desire, for pleasure & pastime to go to walk: which thing is miserable & most vnworthy & vncomely for a chri­stian. For thogh we be nothing worthe [Page] in dede yet hath he so greatly estemed vs of his infinite goodnes, that he hath not spared his own self for our saluacion, e­uen he in whō the perfection of all good things is contened. And shal we grudge and repine at the losse of trāsitory thīgs and compt our condition worse if we be not so well handled & entreated & haue our pleasures as before? this is very far frō that which S. Paule setteth forth by his exāple for vs to folowe: that is, that we should compt al things as filthe and donge that doth hinder vs that we can­not attein vnto Christ & possesse him, & that we shuld cast that awai as damage & losse knowyng that al that leadeth vs away from life, must nedes bring vs vnto death. And this our desire of deintines and welth is far from embrasing that exhortation & frō folowing y ^t admoniciō y ^t our sauiour Iesus christ hath geuē, y ^t we shuld sel al y ^t we haue in this world & for sake it for the kingdō of heauē knowing y ^t this is such a precious stone, as by his excellency passeth farre all those things that men so much desire & esteme. If any man wil obiect y ^t a man may come to the kingdom of heauen w ^tout this forsaking [Page] of his house: I do answere y ^t it is not in vaine y ^t our sauiour doth thus name the preaching of the gospel, because thei that wante the doctrine of the Gospel & haue no care nor regarde to seke those means & occasions, wherby thei may enioye this so great goodnes, do declare that they do cleaue to the things of this worlde more couetously and greadily then thei shulde and are not yet prepared to that exchang which thei oght to make w ^t the kingdom of heauē. Now if thei might enioye both surely I wolde not enuye their so greate felicitie. But if thei cā not reteine their possession nor lye still in their nest, onles thei defraude themselues of the most holsome & only foode of y ^e childrē of god, nor remaine in y ^t state wherī thei now ar, onles thei cut of thēselues from the church of god: it is their duty to cōsider y ^e neces­sity that god layeth vpon thē. Thei may will bryng what excuses they will, but all suche clokes & shiftes will nothing auail thē when y ^e moste highe iudge shall thonder vpō them all w ^t his terible voice which set more by y ^t earthly life y ^t is cōmō vnto vs with the brute beastes then the eternall heritage whiche he hath oppointed [Page] for his children. And it is a veri folish thynge and nothyng to the purpose that many think to stopp our mouthes onles we do assigne thē some means and state wherbi thei mai liue in seriuing god. My cōditiō sai thei is thus ī may cōtry, if I do forsake it what wil come vpō me? What hope is ther to nourish & susteine me? As thogh god had appointed thē y ^t preache y ^e gospel to be bailifs & stewards to apoint to euery man his stat & his ordinari, & to pay euery mā a certaīe pensiō & wages accordīg to his worthines or digītie. If we cā helpe any by coūsel or by our direction we are so boūd in y ^t kind to our poure, y ^t we oght bi no means to deni our diligēce & seruice but alwayes to be readie thogh none require it. But if we be not able to helpe or to do any pleasure herein, shall therfore also y ^e liberty be taken frō vs, y ^t we may not teach that thing to euerimā which is commaunded vnto him of God. But if they had wel learned this doctrin of Dauid & kepe it wel in memorye, that they shuld more desyre a litle corner at y ^e dore of the tēple, thē any place of most hyghe dignitye wherein they might be placed emongs y ^e vnfaithfull, they shuld [Page] neuer thīk it so hard & doutful what thei oght to do in this matter. How be it here is the mischiefe that they wyl kepe their olde state and trad of life and can not suffer, that their riches and honors be diminished in any point, neither y ^t they shuld be depriued of those cōmodities delites & pleasures, wherin they now are setled y ^t is to say, they can not plye their neckes nor bend their backes to bear Christe Iesus. Let them contend and striue aboute this as much as they lust, they must ne­des herein be condemned. As touchyng them which haue lefte their contrye that they might come to that place wher thei might worship God at libertie and wher the truthe of the Gospell might be faith­fully preached vnto thē, it is moste neces­sary, that they cal this sentence very oft to rememberance, & that thei exercise thē selues in meditating & practsīg the same that their myndes may be hardened and confirmed, by the continual vse and long custome of the same. For many thynges may come to passe and do so daily, which may feable and weakē yea holly breake their mīds which haue bene before of singular zeale & loue of religion They that [Page] ioyne themselues to y ^e church, are not always so handled & entreated as their di­gnitie requireth. The order many times is so peruerted and trobled y ^t they which were moste worthy to be promoted are most neglected or set ī y ^e lowest degre: this same tentation truly might tourne, thē backe & call thē away frome their owne saluacion, onles they so rested in the bosome of y ^e church y ^t thei had rather to be y ^t least and most contemned in the house of God, then to liue in most great honor beyng separate therfrō. Thus y ^e men y ^t are faithful in dede which haue not al y ^e commodities y ^t thei were accustomed but cō ­trari wise fele those discōmeditis & grifs which ar very many ī y ^e forsaking of ther contry must learne to comfort & cōfirme themselues w ^t these few words: But we ar in y ^e house of god. now let y ^e worldlīgs deride vs much as they liste, yea & hurte vs outraglously in their pride as abiects & outcastes, yet this must suffice vs, that God dothe vouchesaife to giue vs this honour to keape vs, in hys palace and santuary. We see what labour and pai­nes, the ambicions and vaine glorious of the worlde doe take, that they maye [Page] be compted of the house & family of some prince. Thei thinke thēselues most hap­py if thei may come into the kitchin or y ^e haule. Now wher as we by y ^e opinion of the world ar most abiect & despised yet so y ^t we be of the church of god, we are led by him to y ^e most high & merueylous se­crets of his wisdō w ^t such familiarity as the father vseth w ^t his children. We are very churlish & vnthankful onles this recompense content our mindes. Thogh y ^e faithful in dede may be greuously temp­ted & moued also to a certain indignaciō and offence of minde, when their case se­meth worse & worse, & the wicked florish stil in al prosperitie. Yet if thei contrary wise consider that thei are chosen of god to be of his house, and to be interteyned there as his children, this comfort hath lytle force, if it do not diminishe and mi­tigate al the greuous thoghts of the in­cōmodities & also wipe clean away al y ^e sorow of heart y ^t can come for the same. And certenly thei y ^t murmur & grudge y ^t thei are not intreated of god as they de­sire, or such as now repent y ^t thei haue begon to liue godly, do easely declare that thei did not folow the counsel of our lord [Page] and maister in any point, which is, that at what time a building is begonne the compt muste diligently be cast what all the costs & charges will be which are re­quired to accōplishe y ^e building, lest it re­pent thē after thei haue bestowed more thē thei shuld & so leaue y ^e worke vnfini­shed. But this is yet worse & more shamfull that many of them that thus are we ried in the mid way, do leaue of without any cause. Wherein thei shew thēselues most impudent. For euen they that nether had house nor lands & which had no discōmoditie but might as wel liue in y ^e farthest part of y ^e world as in their own contrie ar not ashamed to vpbraid god y ^t they haue left this and that for his sake. But let vs graunt that they haue thus loste I can not tell what of their goods and substaunce: Yet is it a folyshe thyng more to esteme a dandiprat thē a crown or a gold noble. In the meane season nothyng is heard but these murmurynges and complayntes. And woulde to God these carefull complayners were farre away from vs y ^t they might enioy theyr commodities and pleasures although nether pore nor riche haue any iuste cause [Page] to depart frō that holy & godly purpose, neyther any excuse for those afflictions which y ^e vocation of god & his obedience doth bring thē vnto. But because this is most hard vnto vs, therfore y ^e remedie is declared in y ^e psalm. lxxxiiii. when dauid after he had said y ^t mā is blessed y ^t hopeth in god adioyneth straight wayes, and in whose heart are his wayes, as thogh he shuld say, he y ^t hath his mynde bent and holly cōuerted to entre īto y ^t wai to hold on & to finishe it which god hath cōman­ded. Therfore are there two things that can not be seperate the one frō the other that we haue our hope on god, & that we walke in y ^e streight way: therfore as our infirmitie doth let vs y ^t we cā not go for­ward or maketh vs so denty & slow y ^t we wold turn aside frō his most holy vocation & calling & turne another way: let vs cōfirme our self in faith & hope besechīg our god most liberall & mercifull that he wil turne our eies vnto him that nothīg may trouble vs whiles we beholde hys face & trust in these his promises, where by he hath assured vs y ^t he wyll be wyth vs for euer both in life and in deathe.

SO BE IT.