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
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
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 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 th entent 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 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 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 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 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 cōfute that obiection which thei snatch of one word that thei shal be 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 wold haue laught to scorne the 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
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
true fear of god to the 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 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 the 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 that 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 that 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 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 the 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 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 the 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 that are apointed to preach the gospel many things shal appear which shal seme worthy of reproche rebuke For some of thē wil be neglent in the ministry or so occupied ī their priuat domestical busines that the fidelitie diligēce sincerity that 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 that they are prone to al lustes of the flesh belly chere care for nothing els but to liue at ease and to pamper the fleshe and that thei may doe this at more libertie they ioyne thēselues with wicked mē haūt their cōpany in all mischief vilany Well let vs grant so that there is ten times more euill there then ther is in dede or then men do phātasy yet must this excuse be vain alwais vnto thē which make them lets impediments vnto them that thei shold not com to the church of god And that we maye proue this matter let vs mark the example of Dauid that we haue in hand with more depe cōsideration diligence Was ther such iustice integritie obserued in the daies of Saull I besech you in the iudgement other offices as the state of the common welth the dignitie of the church required Nay cōtrariwise we do hear the great cōplaints which dauid maketh oftētimes of the malice of the frauds deceits of the fearcenes the pride both of the king of others that wer ī autoritie ī iudgemēt in cōmon offices And for the priests and Leuites did thei the office of the priesthod ministery of holy things so purely and godly the thei had iust cause to reioyse for thēselues the church Or may we not rather gather that the most part of thē did folow the cōmon vices corruptiōs yea by their flattery fostred nourished wickednes And as touching the people common multitude thei wer ful of hipocrisie manifold sins crimes most manifest yet for all that Dauid doth not therfore abhorre that assembly nether refuseth to com entre into the church nether yet quensheth nor diminisheth his desire that he had to se it It is a very greiuous sore tentation I do grant For the more earnestly that a mā is moued with the zele desire of the honor of god the more great cause hath he to sorow morne whē in the polutiō of his church he doth se him most greatly to be dishonored but the meanes to ouercom all these incōmodities impediments is declared by Dauid to wit that we seke the face of the lord that we set al our pleasur and felicitie of life fully contented in the sight beholding therof that against al the greues that satā doth raise against vs we determine cōclude that nothīg is more pleasant nor delectable then to dwel in the temple of god wher his face mai be sene thus shal we remēbre as oft as such offēcs ar offred vnto vs that satā laboreth after his vsual maner to dazel our eies to troble vs But herein let vs be wise constant the we be neuer drawen away from the cōtemplation 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
often to passe that god doth as it wer make such men fall with all kynde of good things to the intent that at the length he mai punishe them iustly and in due time for their vnthankfulnes and that his church maye be oppressed or at the least kept vnder a law and humble degre to the intent that it may seme miserable to it self be subiect to contempt Therefore least that this vaine shew deceiue the faithful it is nedefull thei be called to another consideration to witte that they doe conclude that that is true which the .xxxiii. Psalme doth teache That blessed is the people to whō the lorde is God Therefore let the effect of thys Psalme be that the church of god though it be but one yet doth it excel al the kingdomes and commen welths of this world because god is chief ruler of this cōmon walthe and it is gouerned by his empire Firste to the intent it may abide safe amongest the raging tumultes and fearefull tempestes where with the whole worlde is often shaken Secondly and chiefly that it being wonderfully kept by the helpe of the same God may at the length after this long warfare attaine to the victorious crowne of the heauenly vocation And this is a special benefite of God and also a wonderful miracle that amongest so many changes of the kyngdomes of the earthe he doth spread his church from age to age and delyuereth it frō destructiō to the entent it alone should continually remaine But because it is euident that whilest the wicked abound in riches florishe in wealthe and power that the pore church of god is tossed hither and thither amongest many daungers yea almost ouer whelmed with infinite shipwrackes the blessednes of the same oght herein to be sette especially that it hath an euerlastyng state layde vp for it in the heauens As for the circumstance of the tyme wherein it was made it doth not make a litle to the vnderstanding of the Psalme For although the people of Israel were come agayne from the banishement of Babilon the church of God gathered were nowe made one bodye after that long scattering the temple and the altar did stande yea and gods worshyp was restored but because there was but a verye lytle portyon of men lefte of a greate multytude the state of the church was lowe and without honour yea and that lytle residue was dayly made lesse and lesse by the enemyes the church also their temple was nothing so beautifull as the former temple and fynallye there was nowe almoste no cause lefte wherefore they coulde conceiue any good hope And surely it semed vnpossible that they could euer haue raysed vp them selues to the former state from the whych they were fallen Wherefore it was daungerous leaste they shoulde be ouercome either to the former miserye or els for the present calamities shoulde be oppressed and fall downe and so at length the mindes of the faithfull should fall into dispaire Wherefore least they should faint and lie downe vnder such calamites the Lorde dothe promise that they shall not onely recouer that which they had lost but also lifteth them vp into the hope of an incomparable glorye according to that prophecy of Aggeus The glorye of the seconde temple shall be greater then the glory of the first Now last of al it remaineth that we learne to apply this psalme also to our profite And surelye this comfort ought to haue bene of such force to the godly men of that age that they shoulde in their afflictions not onely haue stand vpright but also that thei shuld haue lift thēselues vp to heauē though they were in the graue but vnles at this present daye our fathers experience ioyned with the words do confirme our faith so much the more we are more then ingrat since we know that all is fulfilled that whatsoeuer the holy ghost hath spoken for it can not be inough expressed for the worthines thereof how beautifully she did deck the church at his commyng For then the true religion which afore was shutte vp in the straits of Iury was spred abrode through al the worlde Then God which afore was knowen but of one familie began to be called vpon of diuers tonges of al nations Then the world which afore was torne in peecis miserally with innumerable sectes of superstitiōs errours was vnited in the holye vnitye of faith Then all gathered them selues to the Iewes whome afore they abhorred The kyngs of the earth and nations did willingly obey Christ The wolues and lions were chaunged into lambes The giftes of the holy goost were powred vpon the faythfull which did excell al the glory of this world al beautiful things and all riches The body of the church being wonderfully gathered out of countreis far distant increased preserued The spreading of the gospell in so short time was vncredible specially being ioined with the fruite there of no lesse notable Wherefore if the dignitie of the church had neuer bene declared by this Prophet yet that notable and vncomparable condition of that Golden age doth euidentlye declare that it is truly the heauenly kingdom of god But it was necessarye that the faythfull shoulde haue a hier taste then by the iudgement of the flesh in estemynge the dygnytye of the churche for when it dyd moste florishe it did not shyne wyth purple golde or pearles but with the bloode of martyrs Ryche she was with the holye Ghoste neuertheles she was poore and lacked the earthely goodes she was noble and honorable both before God and angels by holynes but she was contemptible in the worlde There were manye outwarde and open enemies whych dyd either cruelly rage agaynst her or els dyd by sutle craftes inuent wicked thinges against her And within ther was nothing but terrors and priuy tranes finially vnder the crosse of Christ ther laye yet hid in honorable dignitye but it was spirituall Wherefore the consolation whych is in this Psalme was then also in due time that the faithfull might rise vp in their minds to a more perfect state of the church But our cause is diuers Therefore it is come to passe by the faut of our fathers that that faire forme of the church hath line vnder the feete of the wicked deformed and fylthy And at this tyme being ouerladed with our synnes doeth mourne vnder miserable destruction vnder the derysyon and mockyng of the deuel the worlde vnder the crueltye of tyrauntes vnder the vniuste slaunder of her enemies so that there is nothing lesse desired of the children of the world which would that all went wel with them then to be counted the people of God Whereby the profit of this psalme is better perceiued and also howe necessary the continuall medytatyon thereof is To the sonnes of Corah The 1. verse a psalme or songe The foundacyons thereof are in the holye mountaynes The inscription doth not so much declare the authors as the chief