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 shal be sattled But yf that same time seme far long to let vs flye to the reamedie let vs not flatter our selues in our vice For this is certaine that we haue no faith at al onless we cast the 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 the 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 that we also confess him before mē what shuld let vs to geue to him that 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 cōpared with 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 the 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 cōfirme 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 the 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 the great constancie Wherfore when we be so tender and flexible that 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 warned that we ought to be ioined and coupled with 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 that this hath bene a cōmon state to the vniuersall body of the church alwaies euer shal be to the end of the world that it was vexed with such iniuries and contumelies of the wicked as it is reported in the Psalm 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 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 that this pertaīed not only to one age but it was shal be the common vsuall continual state of Christs church So that if we see in this time the church to be so handled vexed by the insolencie and pride of the wicked that some bark at her some bite her many afflict her 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 for her quiet rest in heauen The end of these afflictions was alwaies blessed yea truly god wrought this the 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
FOVRE GODlye sermons agaynst THE POLLVTION OF IDOLAtries comforting men in persecutions and teachyng them what commodities thei shal find in Christes church which were preached in French by the moste famous Clarke Ihon Caluyne and translated fyrst into Latine and afterward into Englishe by diuers godly learned men PSAL. 16. I vvyl not take the names of the Idols in my mouth ¶ Printed at London by Rouland Hall dwelling in Golding lane at the signe of the thre arrowes 1561. ROVLAND HALL TO THE READER THere be thre causes specially that moueth me to printe these sermons of maister Ihon Caluine the faithful seruant of god and the apostle of our time Th' one is the worthines of the matter set furth in these sermons The other is the plaines and simplicitie that thys great clarke vseth in all his sermons to the people The third is the reuerent handling of the scriptures without tauntes skoffes or iestes or any trifling tales wherby our english nacion may se iudge what power the word of god hath of it self whē it is most naked bare and void of that painted sheathe that men would put vpon it The matter is mete for al men to know and standeth in these foure pointes Fyrst there is a generall admonicion to flye idolatry Secondly an exhortation to folow Christ in suffering of persecution and bearing of the crosse Thirdlye the liberty to serue god and the cōmoditie to liue in the church of god is commended Fourthly with how great paines care this liberty to worship god purely in som christen congregation oght to be soght for and desired of all christians is described And for a conclusion there is addded the exposition of the .87 psalme which teacheth that the church of god thogh it seme miserable in this world yet doth it excel al the kyngdoms of the earth because god loueth it gouerneth it stablisheth it multiplieth it and taketh the count and numbre of his elect people out of it Concernyng the second poynt The simplicitie is such as our Sauiour Christ and hys apostles vsed in their sermons of the which sainct Paule speaketh to the Corinthiās saying that he came not with excellencie of wordes or of mans wisedome to shew vnto them the testimonie of God lest the crosse of Christ and the power of God workyng thereby sholde be of none effect whyles men should attribute that to eloquence which only is wrought by the spirite of god in the heartes of the faythful For the thyrd he obserueth the precept of sainct Peter Yf any man speake let him speake as the wordes of God So that all hys sermons seme nothyng els but the swete licour of the scriptures and liuely word of god set furthe before our eyes in Christalline vessels to entice vs to beholde them and to prouoke vs to tast and to smel of these lycours of lyfe whiche he brocheth vnto vs of that abundance which god hath geuē vnto him in these our times God grant vs grace thankefully to receyue Gods good gyftes in this and all other thynges offered vnto vs. So be it A Sermon vvherein AL CHRITIANS ARE MONIshed to flye the outward idolatrye taken out of the .iij. verse of the .xvj. Psalme I wil not communicate with their bloodie sacrifices neither will I take their names in my mouth 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 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 with the true seruice of god the father as the honor of his sonne our sauiour which can by no meanes agre with 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 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 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 shal be 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
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 the high masse as wel as in that which is saide in the name of Nicholas or for the dead In which thing they 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 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 they wold seme to cōmunicat in the 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 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 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 shal be thought to halt on both sides And god doeth declare by his prophet that 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 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 that 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 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 the 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 with other hipocrises feinings but vtterly to abolish al superstitions that 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 that ar come thus far that thei disalow and refuse the masse but thei wold 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 that 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 that 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 wold know whether thei think this to be nothing that at that same the idols be honoured that the pictures images be sensed with 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 the 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 the 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 shal be 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 the weak mē to denie 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 the talke had of thē shuld seme to cōtaminat and defile him This one word oght to fraie and with draw vs frō al congregatiō feloship of idolatours because that we liuīg in that 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 the 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 whiche may be braught of Esau the 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 the land of Canaā dyd so much mislike the father and hys wyf Rebecca that 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 the old So that he doth kep stil that euil wherof Isaac did so greuously cōplain but somdeal to amend the matter he marieth a new wife Euen so they the are so wrapped vp in the world that thei cā in no wise folow god do mīgle tosse together many diuers kīds of religiōs supersticiōs that thei mai applie cōfirme thēselues by some way to the wil of god thei alwais kepe stil som corruptiō so that what soeuer thei do cā not apear to be pure sincere I know also righ well that ther be in those places many miserable souls which liue there in great difficulties and cares which truly coueteth to walk rightly wtout hipocrisie yet can not louse thēselues out of many doutes scruples which is no meruel ī so great
of the ChaldeaÌ„s It is not reason that the tiranny of men shoulde break or any deal diminish from vs that due honour we ow vnto god Here is no exceptioÌ„ 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 maÌ„ 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 with thee The riche and wealthy men let theÌ„ 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 the 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 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 The .ii. sermon conTEINING AN EXHORTATION to suffer persecution that we may therein folow Iesus Christ and his gospell taken of this saying in the .13 Cap. to the Hebrues Let vs go forth to him without the gates and suffer rebuke with him 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 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 caÌ„ not be had onles it be depely fouÌ„ded in a certaintie sure perswasioÌ„ of faith Ther be many which will vnaduisedlyâ— 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 coÌ„mon 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 theÌ„ 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 â–ª 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 coÌ„sideratioÌ„ vnaduisedly and chaunceably is most against nature And so to do shuld be thought rather rashnes theÌ„ 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 certaiÌ„tie 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 constitutioÌ„s of men but also that we be thorowly perswaded of euerlasting lyfe and the â—roune promised vnto vs in heaueÌ„ after â—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 â—n no wise be separated and disioyned from the other It is mete therfore to take oure begynning of thys that we 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 that 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 the profese them selues Christans knoweth not the power of the Christian religion and there own profession All meÌ„ in a maner are negligeÌ„t 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 hiÌ„ bi vtterly perish for which coÌ„sideratioÌ„ our desier oght to be greater to pursue and serche oute most diligently gods truth that therw t our hartes may be perswaded with 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 reuereÌ„ce 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 strenghtheÌ„ instruct our miÌ„ds now we se what is the wai to prepar our selues to patieÌ„ce sufferauÌ„ce for the gospel that is so to go forward 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 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 shal be 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 the 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 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 cōstancie with 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 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 vnderstāding of the scripture god hath endued vs with 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 the 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 cōsider how precious honorable the cōfessiō testificatiō of our faith is befor god 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 the 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 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 For to lyue and be ignoraūt of that 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 the swerds ar not alreadi drawē to kil vs or the fiers kindled to broile burne vs yet that we can not truly be ioyned with 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 opprobries of the 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 the 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 the hope of saluation and leadeth vs ther to by this way For these two are so ioyned to gether that 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 know this that 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 with 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 with the whole power of the minde to the vanitie of the world I pray you when we behaue our selues proudly vnthākfully ar we worthy to haue any thing cōmon with him Although our vnderstāding can perceiue cōprehend nothing herein yet of a truth these are the proper honorable badges armes 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 that 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 wtal 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 the 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 the 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 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 the 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 defeÌ„d 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 pertaiÌ„e to the angells iÌ„ heueÌ„ This one reasoÌ„ wel considered oght it not to enflame stire vp our mindes to offer oure selues wholy to god to shew our wholl endeuoire in so holy and excelleÌ„t a matter to please him And yet many caÌ„ not forbear but that thei wil speak against god or at the least thei wil complaine that he hath no greater regard to ease their imbecillitie it is a merueilous mater sai thei that seiÌ„g god hath borne vs thus much fauour that he hath choseÌ„ vs to be his childreÌ„ 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 with vs that we shuld applye and coÌ„forme our selues to his wil but now wheÌ„ we se Iesus christ to be set for an example to vs least we should seke any other oght we not to thiÌ„k our selues greatly happye that 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 the reason and aduertismeÌ„t which S. Peter geueth we must nedes be very peuish sturdy onles we be satisfied therw t This is his reasoÌ„ that seing gold siluer 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 dâ—â— so subdue them that thei be vnder his power Nether did the prophetes and apostles come to death with 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 theÌ„ 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 with al their power to applie to th ende 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 wtdraw them froÌ„ the way which god doth shew to theÌ„ In the mean seasoÌ„ the consolatioÌ„s are so great weighty that 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 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 coÌ„flict but doth promise such a reward to the which we ought to confer all the couÌ„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 wheÌ„ he pronounceth them blessed which suffer persecution for righteousnes sake doeth propound such a sentence as the opinion of the 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 haÌ„d on vs to do that crueltie to vs that thei seme to treade down our necke with their feet But thys same most cruel vexation of the wicked so great trouble confusioÌ„ of things as S. Paul warneth oght rather to confirme our mindes raise vp lift theÌ„ into heauen For because of our own nature we ar bent to the study loue of things preseÌ„t ar so iÌ„flamed that with our whole knowledge minde cogitatioÌ„ we ar occupied in to much louiÌ„g vsing this vanitie god when he suffreth vs to be thus eueâ— vexed and handled the wicked to grow and florish in al
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 whos 's 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 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 that no man oght 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 the 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 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 shal be 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 that 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 the greatest part of these doubtes difficulties which do now trouble hinder our duty We behold now the 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 the 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 that he could staye our enemies as 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 that 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 the 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 that gospel be
as boūtiful prodigal in sheddīg the martyrs bloud as thei wil yet this must be that thei shal make a reckening 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 the 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 the 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 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 that 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 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 the selfe same grace that I may abide broyling and burnīg We oght to take thys sentence not as pronoūced of a mortall mā but of the holy gost that we shold thinke that 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 the grace of Iesus Christ so do take suffer quietly with good wil most greuous sharpe pain as we see a notable example in the thefe who turned at the death of our lord Iesus christ Wil god who assisteth with 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 the fruit which thei oght to loke for of their sufferīg of death it self yf nede so requier But this fruit is that after they haue set forth honoured gods name edified his church with their testimonie they may be gathered together in immortall glory with the lord Iesus 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 with 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 The thirde Sermon VVHEREIN THE FAITHFVL are admonished how greatly thei oght to esteme it to liue in the churche of god where they may purely and with libertie worship him taken forth of this sentence of the. Psalm 27. One thing haue I demanded of the lorde that wyll I require that I may dwel in the house of the lord al the dayes of my life that I maye see the beautie of the Lorde c. 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 with 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 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
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 that Esay writeth by whom god pronounceth that his churche shall haue infinite 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 thēselfe so stable and stronge that thei haue no nede of this order and gouernance do not yet wel vnderstande their own state 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 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 that 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 that 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 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 the 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 the 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 on hym after he had spoken of meate drinke and rest and other corporall commodities in the 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 that 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
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 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 that which dauid adioygneth that is That he will behold the beawty of the lord consider his temple For it is not enoghe that we shulde be exercised in the outward order discipline of the 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 the one that we do occupy the time of the preachings publike praiers with all care diligence the other that we do vnderstand the cause of our assemblies comming together in the churches For many do come thither drawen with a certane folishe deuotion thinking that thei haue done their hole deuty yf they come forthe into that place shew thēselues once in the 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 the one of these two vices that either thei are negligēt to come to these assembles in the church or els they do not whaigh with themselues nor well vnderstād wherfore thei do come thither How many are they the 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 the contempte which is many who wolde neuer remēbre to come to the sermon but that the sonday doth monishe them moue them to com thither and that for maner sake only as thoghe they wolde then make vp the 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 the weke vnto the church company of the 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 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 that we may be moued as it were rauished with 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 with continual doctrine wheras our minds are voide barren of good mocions not touched with any good affection Moreouer also there be some that here neuer the whole sermon but here 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 with great care diligence and the whole study of his minde And doubtles the excellent treasures of the great wisedome of god which are therein set forth vnto vs are most worthy to haue the 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 wtout any profit Let vs therefore vnderstand that the doctrine of christ hath then shewed in vs her force fruit when our mindes life maners are so chaunged that we can worship god purely serue him wtout corruption And this is it that Dauid saith psalm lxxxiiii That thei which dwell in the house of the lord shall prayse him for euer Wherfore thē do we assemble our selues īto one place whi is that gospel preached vnto vs why do we vse baptisme the lords supper but that god shuld be praised magnified by vs with all kind of praises the which praise standeth not only in the lips but continueth al the life 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 that we haue graunted vs by god so much lesse of excuse shal be left onles we do appli the same both vnto our vse profite also to the 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 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
pretence of obedience vnto worldly prince do peruerte al the 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 vs towardes them Thus S. paul dothe exhort vnto prayers to be had and made for kings magistrates that we may lead a godly quiet peaceable life with honesty the fear of god But this amplificatiō setting forth of the obediēce vnto erthly princes is to far aboue measure whan it is ioyned with the departing frō god the diminishing of the honor worship which is dew to the heauenly king The miserable Iewes in dede wer cōpelled to remain so long in the bondage of Babilon whiles the time was fulfilled which was appointed of god to suffre the miserable captiuiti but let these mē that talke so much of mās law and obedience with whō I haue to do declare that we christians are bownd so far by like obedience that 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 the remedy for these so great euils What is the cause that thei despice these so great helpes benifites for the obedience seruice of thē that take their bread forthe of their hands 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 the 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 that 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 the faithfull because thei are destitute of the sacramētes 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 that 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 neuertheles let not the man cease importunately to attempte the mater with 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 that 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 with 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 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 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 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
be borne that is to saye there shall be greate aboundaunce The Christians doe almost with one accorde refer it to Christ and thinke that the prophet doeth render the cause why they shoulde be counted amongest the cytesens of Ierusalem whych hitherto were straungers sore enemis because Christ shuld be borne there whose duetie it is to gather mē scatered as membres torne a sonder into the vnitie of fayth hope of euerlastyng life As for the first interpretation because it is altogether wasted it nedeth no refutation As for the seconde because it is more sutle then sounde I doe not receiue The 5. verse And of Zion it shall be said A man and a man is borne in it and the most hiest shall establishe it He continueth the same sentence that newe citizens shall be gathered into the church of god out of diuerse partes of the worlde Howbe it he vseth another figur that straūgers shal be counted amongest the holye people as though they had bene borne of the father Abraham He saide in the former verse The Chaldeans and Egiptians shal become of the housholde of the church The Ethiopans Philistines and the men of Tyre shall be counted amongest hys chyldren Nowe he doth adde in steade of a confirmation that there shal be an infinite multitude of new seed so that the citie shal be filled with a great people which was desolate for a time and afterwarde was but halfe full with a litle nomber of men And this which is here shortely promised is declared more at large of Isay Prayse O thou barren whych diddest beare children for the chyldren of the desolate forsaken are mo then of her whych is maryed Make large the place of thy tent stretche out the cordes and strengthen thy stakes c. Likewise Thy children shal come from farre lifte vp thine eies rounde about for all these shal be gathered to thee And in the xliiii Chapter almost the same maner of speache is fained or at leaste one which draweth neare to this which is here This man shall say I am of the lorde he shal be called by the name of Iacob This man shall write with his owne hand I am the lords and he shall call himselfe after the name of Israell Neyther dothe the prophet without cause signifie by the worde of bearing that the Egiptians Chaldeans and such like shoulde be of the flocke of Gods people For although by nature they were not borne of Zion but ought to be grafted in by adoptyon into the bodye of the holye people yet because our entrye into the church is the second birth this maner of speakyng doth agre very well For Christ doth take the faith full to him in marriage with thys condicion that they forget theyr owne people and their fathers house Psalme .xlv. and being fashioned and borne a new of incorruptible seede into newe creatures maye begin to be the sonnes both of God and of the church Gal. iiii And surely we are borne a new in to the heauenly life none other way then by the ministery of the church But in the meane season we must marke the difference that the apostle putteth betwixt the earthly Ierusalem which as it is a seruaunt so engendreth children to subiection and the heauenly which bryngeth forth fre children by the gospell In the second parte of the verse the long duryng of the same is declared for often times it cometh to passe that the soner that cities doe creepe vp into a wonderfull height the shorter whyle doeth their prosperous state endure And least that the felicitie of the church should seme after this sorte to be vnstable the prophet doeth pronounce that her stabilitie shall be of the lord as though he should saye that it were no merueil though other cities did shake were subiect to diuerse inclinations because they are tossed with the world haue not euerlasting kepers But new Ierusalem is of another sort whose eternitie being grounded in the powre of god shal stand though heauē earth fal The 6. verse God shall count his people by writing he was borne there Selah The prophet meaneth that the name of Zyon shall be so famous that all shall with most feruent desire go about to be counted in the numbre and degre of the citezens thereof For he speaketh of a moste honorable degree as though he should say when god shall make a count of the nations them whom he will chiefly honour he wyll accounte rather to Zion then to Babilon or any other cities For this shall be a greater dignitie to be in the lowest degre amongest the Citizens of Zyon then any other where to be of the chief yet in the meane season he admonisheth vs from whence men that are straungers get such honor so sodenly to wit of the free gyft of god And surely thei which are the seruants of the deuyll and of sinne can neuer get by their owne diligence the fredom of the heauenly citie It is the lord alone who placeth the people in their seueral degrees as it semed good to him and whereas the condicion of men is a like he putteth difference betwixt one another As for the writing whereof he maketh here mencion pertayneth to the callynge for although he hath written his children in the booke of life before the creation of the worlde yet he then counteth them at length in the numbre of his childrē when as he doth seale them being regenerate with the marke of the spirit of adoptiō Aswell the syngers as the players on instrumentes all my fountaynes are of thee The 7. verse Partly the great shortnes partly the doutfull signification of one worde doth make the sentence dark As for the word fountaines there is no dout but that it is translated from the right signification vsed here by a Metapher But for all the that expounders do differ in the declaration of the Metapher Some do expound it hope some affections some the inward thoughtes How be it I would gladly agre to their sentence which interpret it songs if the proprietie of the tonge wold suffer it But because it may seme to far fetched I do receiue that which is most agreable to reason to wit that the countenance is signified for the rote from the which it is deriued doth signifie an eye Nowe must we se what that other membre signifieth Aswell the syngers as the players on instruments It is an abrupt maner of speaking but al men do agree of the sence thereof to wit that there shal be such cause of ioye that the prayse of God shall be set forth with singyng both without instrumentes and also with instrumentes of musicke Therefore he doth establishe that which he saide afore of that great glorious restauration of Sion for by the greatnes of the ioy and manifolde singing of praise he declareth how great the felicitie thereof should be But in the meane season he describeth the end of al the giftes which god doth so liberally powre on his church to wit that the faithfull do witnesse their thankfull minde towardes him with himnes songes More ouer that the prophet declareth that he dothe embrase the church with a syngular loue care and studye to the intent he myght exhorte and kindle all faithfull by his example to the same affection According to thys saiyng let my ryght hande be forgottē if I do not remembre thee Ierusalem in the begynyng of my ioye For then finallye are all our affections in the churche when as we gather our selues frō the wanderyng and vaine distruction of the mynde and despyse the dignities delicate thynges ryches and pompe of this worlde and are content wyth that onelye spirituall glory of the kyngdome of Christ FINES Prynted at London by Roulande Hall dvvellyng in Golding Lane at the signe of the three arrovves 1561.