Certain●…●…lies of. m. Io●●●… 〈…〉 ne/ containing pro●… 〈…〉 necessary/ admonitio for this time/ with an Apology of Robert Horn.  
●rinted at Rome/ before the castle of. s. Angel/ at the sign of. s. Peter. Anno. M. D. Liii.   

¶ Grace/ peace/ and mercy from God the father of our lord jesus Christ. Amen.  
AFter that god had stricken our head shepherd under Christ/ that worthy king and confessor Edward the sixth/ good Christian brethren/ which he threatened by his faithful servants long before/ if we would not turn from our sins and wickedness j perceived that it could not be avoided god so disposing the matter/ for our vuthankfulnes but that the kingdom of God/ at the least for a time/ must be taken from us/ and the Christian flock dispersed. The which thing began to appear to me more plainly/ when j saw gods book containing the word of life taken forth of the churches in the bishopric of duresme/ and a foul sort of idols called lay men's books/ brought in therefore: when the common prayer commanded by public authority/ set forth after. s. Paul's rule to the edifienge of Christ's congregation in the vulgar tongue/ was against God's law/ and also against the laws of the realm/ bannishede/ and in the place thereof a kind of prayer used far dissonant from God's law/ and the example of the primitive church/ in a strange tongue/ farced full of superstition/ jdolatrye/ and false fables/ having nothing tolerable in it saving that the people could not understand it/ and therefore were less harmed there by (although j suppose the popish prelate's keep it in a strange language/ least that if the common sort of men should hear it in their own tongue/ they would perceav it to be vain/ false/ lying fables/ and therefore credit their doings much worse in all other things) but especially when j saw the lords table/ where on was ministered the holy supper of the lord/ according to his own institution and ordinance/ was carried away/ the communion abhorred as heresy/ and for thes/ Baal's altars reared up/ and his priests and monkish hypocrites/ returned to their abominable/ blasphemous/ & jdolatrous mass as dogs to their vomit. Wherefore j began to record with myself/ and call to my remembrance/ not without earnest calling on god's name for the assistance of his spirit min own state/ and condition/ and to examine mor deeply/ both the doctrine which j had taught/ whereof j ꝑceaved that of necessity j must rendre an account and that within short time/ and also my duty of allegiance unto the queens highness/ where in j found myself so clear & blameless/ that if the devel himself and all mine enemies should do their worst/ they could not have accused me justly/ neither of word nor deed perpetrated against her grace. And as concerning the doctrine which j had taught/ the more diligently j did examine it/ by the holy scriptures/ and the testimony of the ancient father's/ the more sincere and pure it appeared/ j was the more earnestly persuaded/ & settled in the truth thereof/ my conscience did more plainly lay to my charge/ that j could not revoke/ say against/ nor dissemble it/ without blasphemous contempt of god/ & most horrible denial of his son jesus Christ. So that j found no fault in myself as touching my preaching/ but that as an unprofitable servant/ j did not so much as j ought to have done/ although j had done moche more than some thought j should have thanks for. But what so ever men thought or spoke as touching thankful reward for my labour/ j persuaded myself that j should have all things weighed after equity/ and therefore considering both mine own integrity/ that j had offended no law of the Realm/ but lived like an obedient subject/ & also that the same men bore the chief rule under the queens highness/ & should be my judges as did know that the sword was delivered them for the defence of the good & obedient subject/ so soon as j herd tell that j was exempted the queens highness pardon/ j took my journey towards London with so much convenient speed as j might. Where j found all things far other ways then j would have believed if j had not been put in experience thereof myself. For j found in the place of equity/ preindice: for law/ lust: for reason/ will: & soche as should have given sentence according as matter had been objected & justly proved/ play both the part of the accusare/ of the witnesses and also of the judge: and gave this sentence immediately/ that j should other undo that j had done/ or else: what that or else meant j knew well enough/ for j had the exposition thereof by his own holy ghost. Then my good lord chanceloure/ who is always sure at a need/ perceiving that j stood to this that j had offended no law/ to help at a pinch/ objected yea three or four times for failing a matter no less malicious then false. And because nothing should be left out that might help forward the matter this good old father of Duresme who had played three parts before right well/ chargeth me with a matter not only malicious & false but so foolish/ that j had moche to do to refrain myself from laughter/ j could not chose but smile. At the last my l. chanceloure after certain talk had unto me and mine answer made/ concludeth that it was not only preaching wherewith j must be charged/ the which he ꝑceived j sufficiently defended by the kings law (in deed j had asked counsel of them that were well learned in the laws of the Realm) but also materes to wching the queens highness/ which were the same wherewith he and the bushope of duresme had charged me before/ as j learned by three or four of the bishops own servants/ who had made no false report of their master before in my materes/ but as they wrote home to duresme to their companions what things j should be charged withal & what should be my judgement/ so afterward j found it true. And therefore upon the monday at after nun which was the thirtyth of octobre/ after it was told me by a friend of mine dwelling in London/ who is familiar in the bishops house/ and at that time frequented it the more to here somewhat as touching me/ that he had learned and was credibly informed/ both that all my goods at du●●sme was sensed in the queens grace's name and that j myself should on the morrow be committed to the tower/ both because j had contemned the queens highness letters/ and also for that j was a Scot I say after j herd thes things/ considerig how many godly learned preachers were imprisoned and commanded to their houses for religion without all doubt/ and yet an other pretence made/ perceiving that abiding could not profit myself nor yet the congregation/ my departure might do both/ j committed myself in to the guiding of the lord/ and went my ways/ not makig any man privey to my departure. Meeveill not good brethren though after that j was entered in to my journey/ j were troubled with sundry cares/ but che●ly with this lest that j should now be apprehended by mine enemies/ and so give them that they would have been glad of/ some honest colour wherefore they might have seemed justly to have wrought on me their wil For they that were not a shamed to invent false and feigned accusationes/ how would they have rejoiced/ yea triumphed over me/ when they might have laid to my charge flying the queens realm/ and that not only without her grace's licence/ but being convented before her highness honourable counsel/ and commanded to attend to they espied a time for me. You may be assured a laweres wit wanting nether cunning nor yet good will/ and having full authority to say and do what he lust/ could easily have amplified this crime/ and have form of a small gnat a mighty elephant. But after that the lord had delivered me/ at the lest for this time/ out of the mouth of the lion/ and saved me out of the hands of all mine enemies/ which hated me/ j began to study with myself/ and mor diligently consider/ to what end God had wrought thus my deliveraunce/ which was not that j should now live as one that had no regard of god's glory/ nor of mine own duty. But that as j was appointed to be a workman in his vinyeard/ & a watch man over the house of Israel/ so j should now most earnestly hunt thes wild swine that destroyeth the lords vinyeard/ gather together/ so much as in me lieth the lords sheep/ that now are dispersed thorough out mountains/ hills/ & groves/ and to give them warning of the fearful sword that hangeth over their heads.  
Which thing j shall not cease to do/ by the aid of Gods most holy spirit.  
But for so moche as j know right well the proud papistes/ whose mouths are full of bitterness and cursed speech will not cease yea out of their pulpetes / with boasting & glorious words to carp & sclandre me for my sudden deꝑture/ as though there by they had vanquished & overcome gods truth which j had set forth: & my kinsfolks & friends will much lament my state/ taking this to unkindness that j would not make them privey of my purpose/ thinking that they should have turned my mind: and also which moveth me most of all/ the weak flock of Christ whom j had fed with the true doctrine of the gospel/ may by the subtle persuasions of the crafty hypocrites/ be brought in doubt of the verity thereof as though j my selfshold selfs hold have forsaken it & there by be offended/ and be brought from god: j say for thes causes/ j thought it best to answer the malicious hypocrites whose mouths although j could not stop/ yet at the least they should not hereafter say but that they were warned if that they would not cease to speak that they ought not they should here that they would not/ & here by to satisfy my kisfolk & friends/ who j know of friendship and loving kindness look upon my matter with a wrong tie, and also to admonish the weak christian brethren both to beware of the leaven of the dissembling hypocrites/ whom although they be clothed in lame skins/ yet by their fruits/ they may know them to be ravening wolves/ & also to confirm themselves in that doctrine which j have preached unto them/ which also they have received/ & not to be easily carried away into any other contrary/ although an angel should come from heaven and preach it to them. Who so will advisedly behold/ the manners & conditions of the scribes and Pharisees whilst Christ walked here upon earth/ what shifts & practices they used to maintain their cloaked holiness/ their dirty traditiones/ and vainglorious estimation/ & therefore to deface Christ/ & to suppress his holy word/ and also will with judgement compare our papish prelate's with the whole rabblement of their chickens unto them/ shall plainly see ours so likein conditions & practices/ and so lyvely represent as it were the physnamie of their old ancestors the Pharisees/ that he would say & affirm that they were even the self same risen from death to life again. Yea if bishop Caiphas were here in his own person he would for joy burst out & say as Demea said by his son Ctesipho: Oh oh lachrumo gaudio, laudo, patrissat, saluos sit: spero, est similis maiorum svorum. For what was in the Pharisees of old time/ wherein ours now do not excel them? What pride/ what vainglory/ hypocrisy/ trust in their own righteousness/ glory in their works of devotion/ covetousness/ traditiones/ misconstruing of god's law/ suꝑstition/ hatred of the true religion/ prosecuting of the prophets of Christ and of his apostles/ slandering of Christ: to be short/ what wickedness either in manners or in religion can be found in them but that the like and much more doth plainly appear in ours? yea ours have found out for us an infinite rabblement of jdolatries which they never herd of and would have abhorred/ as masses invocation of saints/ worshipping of images & such like. But they could never away with Christ nor his apostles but always spoke evil of them/ & of the gospel by cause it rebuked their vices: & what is the cause that our bishops & priests may not now abide the self same doctrine nor the preachers thereof but for that they disclose their hypocrisy and proud dissembling with god & the world? What will they now say by the doctrine and the preachers thereof? What shall now be the talk in alhouses/ tabernes/ & bank quetes/ what shall now a sort of lewd priests jangle in their assembles at merketes when they have all their cups in/ what shall now antichristes championes blouster and blow out at Paul's cross and else where/ but that such preachers as had used that place now of late years were carnal and fleshly gospellours/ such as would not live chaste/ set nought by fasting and prayer/ and preached carnally carnal liberty/ such as spoke to please men for profit & promotion sake/ last of all such as were rank seditious heretics/ their doctrine was new/ against the teaching of the catholic church/ and at the last they began to suspect it themselves/ and therefore durst not abide by it but ran their way out of the realm. Shall not this be the sum of their brawling divinity? But how moche are we bound to our heavenly master jesus Christ that both gave us warning that they should thus en treat us/ and also for our comfort/ that he should taste of this kindness before us. 
Mat. x.  Theridamas is no disciple better than his instructor/ nor no servant above his master/ it may suffice the scholar to be as his teacher and the servant as his master. If they have called the master of the household be elzebul/ how moche more his household servants. But fear them not saith Christ. But when thes spiritual preachers call us carnal gospelours what mean they there by? Mean they that we be sinners/ & that our flesh is not so subdued/ but that it will lust against the spirit? Or mean they that we have pleasure in sin and in sinners? Or they call us sinners because we could not live chaste/ that is/ godlily without a wife? If they mean after the first sort/ we confess with the publican/ that we be sinners/ and say with. s. Paul/ that the flesh striveth against the spirit/ & that spirit against the flesh/ in so much that we do not those things the which we would feign do. If they understand their carnal gospellars after the second sort/ we have to thank them; that they will both show plainly whose children they are (for here in they resemble the old Pharisees) & also that they will serve us here in as the Pharisees did Christ/ for the self same thing was in this wise laid to his charge of them/ and hath continued a common practice sense that time till now/ and is not like to decay in thes men's hands/ but if it be against ther will. After our saviour Christ had dismissed joannes disciples and preached to the people/ they praised god/ but the Pharisees and the laweres despised gods counsel/ and said/ tush he is but a glutton/ and a swill boull/ a boulsterar of publicans and sinners. This was a common objection and slander that the Pharisees used to deface Christ's preaching/ & dissuade the people from it/ for he receiveth/ say they/ sinners/ and eateth with them.  
What were thes complaints and slanderoous accusationes wherewith they went about to bring Christ in hatred of the people/ but the self same that now is objected against us? Wherefore/ say they/ do not thy disciples fast? Wherefore do they the which is not lawful to do on the Sabbath? We and Ioans disciples fast. No no even as he is himself/ such are his disciples. He is wholly given to serve the belly/ he fasteth not/ he neglecteth the Sabbath/ he setteth nought by prayer/ he is a carnal man wholly given to carnal liberty and to preach the same/ & such are all his disciples. But we fast/ we pray/ we chastise ourselves/ we are not like thes men/ we fast twice a week/ we are not so carnal as this man/ and his disciples. Were not thes the goodly & holy perswasiones of the old Pharisees against Christ and his doctrine? Did they not in defacing of Christ and his disciples avaunce & set up themselves? Did they not by this colour of calling Christ such a preacher of carnal liberty/ creep in to the consciences of the simple/ there to place themselves surely/ under the pretence of a more perfect holiness? And what mean our pharisaical hypocrites by terming the preachers of Christ's gospel carnal preachers of liberty but the self same thing? But this is to be noted of thes hypocrites in all their sermons/ when they thus raill against the preachers/ it is to this end to dissuade the people from the doctrine of only salvation by Christ/ and to keep this estimation of themselves/ that they be holy/ pure and godly livers/ and therefore men must here and follow them/ all other are but carnal sinners. In this wise the Pharisees persuaded the blind man/ whom Christ restored to his sight again/ saying/ Geve God the praise as for this man we know is but a sinner. 
joan. ix.  As though they should have said/ believe us/ follow our doctrine/ be our disciple/ for we be holy/ we serve god/ we keep the ordinance of our mother the holy church: and to maintain this their hypocrisy with all/ when other shifts failed/ they tell a false lie on Christ to bring him in hatred/ saying he is a sinner/ and that they know it so to be. You mai be sure thes honest men would not else have said it.  
But if they should have 'em examined what sin they knew by him/ they should have had nothing to say. And what j pray you knoweth our religious Pharisees by the preachers whom they call carnal/ saving that which is confessed/ that we be all sinners/ and have need of god's mercy? Do they know us to be drunkards/ thieves/ murtherours'/ whoremongers common brawlers/ or soche open offenders as the congregation took offence by our living/ if they do let them openly rebuke it/ that other may be afeard to do the like: 
i Tim. v.  let them prove it by two or three witnesses after. s. Paul's rule/ & j for my part shall not only make open confession/ but also shall make open satisfaction as the ordre was in the church of ancient time. If they have none of all thes things to charge us with all (if they had we should have herd tell of it or now) thanks to god for his mercy to ward us/ for this was only his work in us/ & god grant thes unshame fast hypocrites true repentance/ and amendment of their lives/ for a numbered of them be notorious tabernhaunters/ common brawlers'/ very drunkards/ known sodomites/ and manifestly proved whormongers. And if they will say this is spoken of malice/ j protest before god that is not truly said/ for j do not name them/ because j love the men although j hate their conditions. As to wching fasting/ prayer/ and preaching liberty/ when did ever any preacher speak against true prayer/ Christian fasting/ or set men at liberty to sin/ but always inveihed against abuses in popish prayer and fasting/ as Christ rebuked the prayers and fastings of the pharisaical hypocrites/ which in deed was all one with thes men's prayers and fastings. And the liberty we preached was not to give the flesh occasion to sin/ but to comfort by the death of Christ the conscience overcharged & looden with sin and such bordens of pharisaical traditions/ as they were not able to bear. But this j know well they will charge me with all, and many others/ that herein j showed myself a carnal preacher/ for that j did not live a fool life without marriage as they do. If they live chaste without marriage/ let them give god thanks therefore/ j do not envy them that gift of god. But surely god gave not me that gift/ that j could live a virginal chaste life/ but after the manner of hypocrites/ and therefore did entre in to the holy state of matrimony/ which is honourable among all men/ to the end j might serve god in pure chastity of matrimony. 
Heb. xiij  And where as they say that although it be the gift of god/ yet may we attain it if we will fast and pray for god hath made us a promise that he will here our prayers/ and grant our petitiones. I grant he will so do if we ask after his will/ and if that the thing we crave appear to him that it be profitable for us/ for he knoweth before we ask what thing we have need of. And j doubt whether all the priests that say/ they have chastity/ by this that they pray and fast/ as they say/ obtain and have it or no? We read in the scripture of many godly men/ that earnestly & faithfully begged of god that thing which they obtained not/ and yet god herd them and loved them/ but he knew that to grant their petition was not so profitable for them. 
ij. Cor. xij.  As. s. Paul testifieth of himself/ how he was vexed with the prick of the flesh/ the devil's messenger/ he did desire the lord thrice to be delivered there from/ but he obtained not/ but had the assistance of gods grace promised/ where withal he was bid den to be content. I will not now entre in to the disputation of this matter/ j may be so occasioned that j shall speak of it another time. But j will herein purge myself of this crime where of j & my felowpreachers are accused as carnal/ because we are married/ and j will purge myself after the order of the canon law/ as j saw it put in practice once in Cambrige for the purgation of an holy and learned virgin/ if all unmarried priests be virgins. The ordre was that being accused of whoredom/ four or five as honest as himself/ and of no lower degree in the university/ must after he himself have taken an oath that he is no whoremonger/ swear that they think his oath to be true. Which done/ the matter stan death clear/ and he may justly take an action of slander against them that accused him.  
Now do j affirm before my judge jesus Christ and his whole church/ that j have not sinned/ because j tok a wife/ and therefore am falsely accused as a carnal or fleshly man for so doing: & for my purgation herein and to prove my saying to be true in deed/ and also to approve my doing herein/ j take witness to the law of god/ the la of nature/ and the civil laws till three hundred years after Christ's ascension/ the example of Christ's apostles/ s. Paul's counsel to the Corinthians and in many other places/ the council of Nice/ and all the fathers of the church to the second Carthage council/ which was four hundred and twenty years after Christ's ascension. If thes suffice not or else may be excepted against/ when j here it j shall answer it. If thes be allowable and sufficient then am j falsely accused/ for all thes testify plainly that it is lawful and godly and in no wise forbidden but that a pressed may marry. Wherefore j end with this saying of. s. Augustin/ quest. nou. & veter. test. quest. c. xxvij. Talis est enim quorundam versutia, quia ut sanctitatis & castimoniae, amatores se simulent, nuptias esse dicunt damnandas, ut per hoc commendentur, & populum à veritate avertant. Soche is/ saith. s. Austin/ the subtlety of some men/ because they would feign themselves lovers of holiness and chastity/ they say marriages are to be damned/ that by this means they might be commended/ and turn the people from the truth. Mark that. s. August. noteth thes men of hypocrisy/ subtlety/ of seeking worldly praise/ and deceiving the people. Considre also that the marriages of priests were not forbidden in his time/ but then this painted holiness began as you may perceive by his words/ and was confirmed by the second Carthage council shortly after his death. When thes subtle hypocrites who condemn holy matrimony as carnality/ and fain themselves chaste livers to be esteemed in the world/ and that they may the rather deceive the simple people/ have run to they be weary in this race/ then heap they this on also to aggravate the matter/ and make us mor odious unto the people/ that all our preaching was but flattery/ to please the magistrates and the nobility/ that we might thereby avaunce ourselves & climb to promotion: but here must you note by the way: or else their tale is not worth a fart/ saving your reverence/ that look what crimes soever they lai to us they themselves be clear & free from them/ & they be replenished with the contrary virtues. We are carnal/ they are spiritual/ we can not live without wives/ they live chaste vergins our ladies husbands/ we do no good works/ all the world mai wonder of their good works/ we preached to please men/ thei spar no man/ we sought to live jdlely & delicately/ they study/ they preach to their flock daily/ we sought for promotion/ & would heap up living upon living/ thei will none if you will give it them/ or at the moste they will have but one at once: if they thought that you would not thus esteem & judge of them/ they would no more impute unto us thes faults/ for they should but lose their labour/ & miss of the thing they hunted after. I dare say their own consciences doth accuse them of belying us when they say we flattered the magistrates. The ruler's themselves took us so moth contrary to flatterars & men pleasers/ that they did moche blame us of to bold & plain rebuking their sins/ in so much they would not at the last here no moo sermons/ which was a manifest token that gods plague was at hand/ as indeed it shortly followed/ upon them & the whole realm. And for the lordly loitering prelate's with all their kennel of dumb dog's/ j trust they will bear us witness we flattered them no deal. Who then did we go about to please/ the poor sort? There was no promotion nor profit to be wone. God knoweth & let the world judge/ whether we sought more to please men & to ꝓcureto ourselves promotion/ honour/ estimation / ease/ & ꝓfe●●or thei that now wipe their hands so clean. But let them wipe their hands so clean as they camn/ let them handle the matter never so coningly in charging other with their own faults/ yet will they be wray themselves when they go most about to cover & hide their faults. But her in do we rejoice that our case is at this present with thes as. s. Paul's was with the Galathians and the Thessalonians. for after he had instructed them perfectly & truly in the doctrine of salvation/ ther entered in among them false teachers which did not only poison the good doctrine of the gospel which they had received/ with observationes of Moses law/ & suꝑstitious ceremonies/ but also the rather to bring their wicked purpose to pass/ did sclandre. s. Paul of flattery and covetousness: & therefore he writeth to both the congregations and purgeth himself of that false accusation. 
Gal. j  saying to the Galathians now whether go j about to please men or no? 
j Thess. ij.  & to the Thessalonians we speak unto you not as men pleasers'/ but to please god who trieth our hearts. Nether have j lived among you at any time with flattering words/ as you know neither by occasion of covetousness/ god is witnese, neither seeking praise of men/ neither of you nor of others. We had instructed the people & taught the pure doctrine of god's word/ we had laid no other foundation but jesus Christ/ and in cometh a sort of false teachers/ and doth not only tread down the doctrine of Christ/ and fill alful of superstition/ idolatry and false religion/ but to bring this the rather to pass/ do accuse us of those crimes they themselves are only guilty in. this hath been the practice of all heretics & false teachers/ sense the beginning as doth well appear to them that are exersised in the histories of the church/ whom thes hypocrites do follow so near/ and have learned their cunning so perfectly/ that thou mayst easily perceive the greek proverb truly verified in them/ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉/ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But what mervaill is it/ though thei now rail & rage against the ministers of gods word/ call them heretics/ seditious/ & new-fangled fellows/ when their ancestors the Pharisees did the same against Christ and his apostles: wherein thes antichrists birds would not be one foot behind them if they durst for the people/ who would not suffer Christ to be evil spoken of by name. But that they dare not attempt against Christ by name/ they will do against his holy word under the name of new learning/ & new preaching against the faith of our mother holy church. Do they name it new learning because they have not be wonted unto it/ but now of late years? So may Christ be called unto them a new Christ/ because they were never acquaited with him. Now many of them have this acquaintance with Christ/ that they know & confess him to be the only satisfaction for our sins/ the only read mer/ the only mediator/ our only righteousness the he offered upon the cross ous for all/ did make by that one oblation/ not to be iterated/ a full & perfect sacrifice for all the sins of the whole world. They will say the they have been so trained up in the knowledge of Christ that they know & confess all this to be true. And thus far were well content to follow the late kings proceedings. Yea they followed it as a currish dog doth follow when he is drawn against his will: then he draweth back with all his force to pull his neck out of the collar/ & if that will not be/ he gooth on snatching & gnawing the band & ceaseth not till he have gnawn it in sunder. Or do they name it new because their holy father the pope/ they & his whole clergy/ doth so judge it & can in no wise brook it. In this sense Christ himself called it new learning when he answered Ioans disciples their question of theirs & the Pharisees fast. For when they misliked his doctrine because it was utterly against them & they could in no wise away withal Christ showeth this reason of their offence/ old rotten vessels can hold no new wine. This new wine of the gospel can not abide in a popish heart/ replenished with superstition/ idolatry/ & false religion but it must needs bespued out again or else the vessels will utterly burst in sunder. But they call it new learning & therefore the teachers thereof heretics/ because it is but a new kind of heresies found out of late years by the germans & had been always/ & is condemned by the holy church. God hath blessed the germans/ his name be praised for it/ wonderfully with the sincere knowledge of his truth/ & they do continue there in/ & daily increase/ although our english hypocrites brute abroad the contrary. But yet they were not the first inventours thereof/ for they her in have taught nothing else but the they received of Christ/ & was the learning of the church till antichrist of Rome waxed so strong that he banished Christ & his gospel. And this doctrine which they call heresy is not at any time condemned by the church of Christ/ but by the church of antichrist/ as shall plainly be proded when they have decreed against any particular part there of. But this must not be for gotten that you understand when they speak of the church/ although they name it Christ's church/ that hath always condemned this doctrine/ they mean in very deed a congregation of hushopes/ monks & friars/ sworn soldiers to antichrist the pope. And think you this church will decree any thing against itself?. And where they will defend themselves with the reason of long ancient custom/ j answer with. s. august. lib. de baptis. paruul. & it is recited in the pope's decrees for a decree of the church. dist. viii. can. qui contempt. Qui contempta veritate praesumit consuetudinem sequi, aut circa fratres invidus est et malignus, qui bus veritas revelatur, aut in deum ingratus est, cuius inspiratione ecclesia eius instruitur Nam dominus in evangelio, ego sum, inquit veritas, non dixit ego sum consuetudo. Itaque veritate manifestata, cedat consuetudo verita ti. Revelatione igitur facta veritatis, veritati cedat consuetudo, quia et Petrus qui circumcidebat, cessit Paulo veritatem praedicanti. Igitur cum Christus veritas sit, magis veritatem quam consuetudinem sequi debemus. He yecon temning the truth doth presume to follow custom is other envious & malignant to his brethren to whom the truth is revealed/ or else he is unth ankfull to god by whose inspiration his church is istructed/ for the lord in the gospel saith/ jam the truth/ & he said not/ jam the custon. Therefore when the truth appeareth/ let custom give place to the truth/ for Peter himself who did circumcise/ did give place to Paul preaching the truth. Therefore seeing Christ is the truth/ we ought rather to follow the truth than the custom. Herein is to be marked this/ that the holy father doth give example of. s. Peter who forsook custom to follow truth. Our prelate's say they be Peter's successors/ why will they not then follow Peter herein. They be his followers in title & name but nothing in deed. Saving that they deny Christ & pluck out their swords to persecut them that serve and believe in Christ/ as Peter did smite Malchus one of them that came to apprehend Christ. And yet they differ from Peter/ that where he of blind zeal drew out his sword to defend Christ/ they of malicious purpose bend all their power with fire & sword to destroy Christ. And is it any merveill though we run away from that cruel claws of thes wild beasts/ in whose hands there is no mercy? We fled not because we did suspect our doctrine/ but because we knew well their cruelty. We went not away because we could not abide by our doctrine & prove it true/ but for that truth could not be herd with indifferent judgement. j pray you mark this practice/ & look if the like were ever found in any history? They cast the chiefest learned men in prison/ or commandeth them to keep their houses & not to comm a broad/ or banisheth them the realm as Peter martyr. I. alasco with others/ & when they be sure of them/ that they shall not meadle/ for they were not able to abide their learning/ then to blind the eyes of the people/ they pretend a disputation/ & call the matter in to question/ when there is no man to answer them as they think & also when they be already determined/ let the truth appear never so plain to the contrary/ what they will decree. Then crieth a stout champion at paul's cross boldly/ wherbe our new preachers now? Why do they not now come forth & dispute. Think you this lusty roysterkin doth not know full well that they be fast j enough/ they may not comm to answer him? Yet by those whom god hath delivered out of their hands/ although they be nothing to be compared in learning to them they have lokked fast up/ it shall plainly appear to all indifferent men that their doctrine is true/ & may easily be maintained by the scripture & testimony of the ancient fathers of Christ's church. And that the contrary can not be defended/ neither by god's word/ the ancient church/ norby no honest way/ and therefore they are driven with shame j enough to bolster & keep it up/ with fire & sword/ with thus will we/ & thus shall it be. And by cause they would seem in the face of the world to do it by learninng & the consent of most part of learned men of the realm/ they gather a sort of blind priests together in to the convocation house whose lyvinges hangeth/ as they call it of making Christ's body/ & of pretenced chastity/ being for the most part/ unlearned asses/ & filthy whormongers/ and thes with a shout of yea yeayea/ or nay nay nay/ must determine thes matters: 
Act. xiij.  as if the masters of the pythonise/ which had a spirit of pytho and ther by brought to them great profit and Demetrius the gold smith with the whole congregation of the artificers/ who had rich livings by idolatry/ should had been appointed clerks in the convocation house at philippos or at Ephesus and with their yea yea or nay nay have determined this question/ whether Paul & Silas had been seditious heretics: would not/ trow you/ the more part have cried with aloud voice yea yea yea? oh/ aurisacra fames quid non mortalia pectora cogis? Whether this stand with reason that those priests whose living dependeth only of superstition/ idolatry and false religion/ & are for the most part blind ignorant asses/ should be only judges in the weighty matters of our religion/ j report me to the indifferent man. Another practice/ which in very deed was/ that moved me most to save myself from them by flying out of the realm/ they have/ not lately invented/ but derived from their forefathers the jewish Pharisees/ & yet not put in ure of many years. And that is/ that they will not leave a live one learned man in the realm which is not of their own sect/ no nor yet or they have done one noble mane that now liveth/ although they will not pretend religion to be the cause/ but invent some other weighty matter. I must needs here give the noble men warning of that j heard/ by cause j love them/ and am sorry to here/ strangers speak this dishonour of them that they are not able to rule themselves and there for must desire a pollshorne bushope to govern them & the whole realm. At my last being at London waiting at the parliament house of my lords of the counsel as j was commanded/ j met with a familiar acquaintance of mine/ although not of my opinion in religion/ but one that for the matters of religion doth favour the popish bishops/ and is both familiar with the best of them/ and also taken to be a wise man and of a great foresight as he is in deed. He asked me of my state/ saying thus unto me/ did not j tell you that your religion would not continue? And so would have persuaded me to have given place/ & revoked mine opinion: where in when he saw he prevailed not/ he said friendly/ he was sorry for me/ & wished that he were of power to do me pleasure: to whom j said/ it was sufficient to me that he would continue his familiar friendship with me: & there upon j charged him as j was often wont of friendship to tell me what he thought of our bushoplike proceeding. Whereto he answered/ as in matters of religion very well. But in other matters nothing so. For/ saith he/ j have entered talk with some that be most nigh of their counsel/ and j perceav this by all their proceedings and purposes/ that they are fully bend to set up the power of the clergy as high as ever they were above the laity/ & j have good reasons that moveth me also to think this to be true. Whereunto j said/ that can never be brought to pass. For although the noble men do favour their religion/ yet will they never suffer them to climb so high again. Tush/ saith he/ they shall first of all help them to bring to pass at this parliament/ that they would/ & than they will have their hedes off one after an other. What/ said j they will never so do for the nobility favoureth them. Yea saith he/ & they favour some of them again. But they love none of them all so well but they love themselves better. They see that the whole youth of the realm and especially of the noble and the worshipful at infected with this heresy and new learning/ and they shall hereafter undo again all that they now do/ and then the latter end shall be worse than the beginning/ and therefore will they chop of the heads of the fathers and thereby both their children are disenhereted/ and shall be able to do no harm/ & also they may in their place make noble men of their own kindred & friends. What/ said j it were to much cruelty/ whereunto saith he/ yea yea they think it is better an inconvenience than a mischieff. God deliver the noble blood of england out of the danger of thes dissembling wolves. But let the noble men consider how many of their own friends and most dear derlings/ with whom they were joined inconfederacye for the bishop of Rome/ wretched winchester and devilish dremming Duresme have brought to confusion/ and they shall have sufficient warning how they may trust thes bloody butchers. If doctor ridley were a live the bishop of Duresmes chaplain and one hand/ he would vouch it to his face/ as he ded the last time that ever he spoke to him/ that he careth not whose blood he shed to bring his purpose about And what would this unsatiable bloudsoking hypocrite have cared to have wrought my destruction/ whom he took to be an enemy to his devilish devises. He invented all the ways he could to bring me to revoke the truth: he caused two noble men to charge me with preaching/ as he termed it heresy/ he himself accused me that j had infected his whole diocese with new lernig/ but when that would not serve/ by cause j had done nothing/ but that was confirmed by the laws of the realm/ he was not ashamed to lay to my charge that j was not an english man borne: that j had exercised his office in his bushoprich/ that j had brought in a wife of mine own in to that church where never woman came be for. And then the l chancellor chargeth me with contempt of the queens highness as though j should have received three letters of commandment to repair & make mine appearance before the counsel and would appear for none of them. If both thes butchers had been so well known to king Henry the eight for rank traitors to the crown of england/ as they were indeed/ which now they show plainly as j am well known to be a mear natural english man/ they should never have brought that noble realm now in danger to be over run & conquered with strangers: the which thing men that be half blind may plainly see thei go about. I never meddled with his office/ j was in danger of much displeasure as the honourable counsel did well know/ by cause j would not take upon me his office. And her in he uttereth his malicious hypocrisy/ & what an unshamefast bawd he hath been/ is/ and willbe to the monks of Duresme when he saith there came never woman with in that house be fore my wife came ther. For he knoweth right well that the church of Duresme was replenished with married priests be for bush. William by the help of lanfrank archbushope of Cantourburye did obtain licence from pope Hildebrand to banish the married priests & to bring monks from warmouth & jarrow. And also it is not unknown to him nor to his chancellor nor to never one of his officers/ that every monk of them all for the most part hath a concubine in the town/ who hath come and doth come to their church & chamber/ & no fault found/ but that honest men of the town & also of the country are offended therewith/ but dare say nothing for fear of the great bawd their patron. Yea the bushope & his monks knew full well that j did know to much of their juggling and there for it was time to rid me out of the way.  
But when Winchestre came in also with his fallss accusation/ (for j never received one letter nor token of commandment/ from here highness nor from her honourable counsel/ but a letter the post delivered me by the way as j was coming to London) and laid it earnestly to my charge as though j had been a stubborn rebel/ j perceived they would serve me as they had done others/ mean to punish me for religion & pretend treason: & subornate two or three false witnesses as they have pleintie in store to affirm that j had made some offence to the queens highness/ as their great grandsires played with Christ/ saying that he did forbid the people to pay tribute unto Caesar. Where for j thought it best to deliver myself out of their hands by forsaking my native country/ seeing there was neither equity nor justice to be looked for although my doctrine was never so pure/ my behavoir never so upright/ and j never so able to answer with truth to that was objected. And therefore my friends and kinsfolk have no cause to be sorry for me. For although j have lost a great living/ all my goods/ have not on frathing left me/ am bannissed my native country/ shall use no more the familiar company of my friends/ what have j lost? Nothing/ but shall be a great gainner: for if to save thes things amam loose his soul/ what hath he won? And if the departure from these/ have ever lasting life to reward what damage is there? our saviour Christ whose promise is much more sure & precious then the uncertain & flattering glory of the world/ hath made faithful promise/ that who so ever forsaketh/ house/ brothers/ sisters/ father mother/ wife/ children/ or lyvelod for his name sak/ the same shall receive an hundred fold/ and shall enheret ever lasting life. 
Mat. nineteen. Mat. uj  As for living he that feedeth the sparrows will not see me unprovided for. Godliness is great riches/ when a man is content with that he hath. When we have food & raiment let us be their with content. 
j Timot. vj. Heb. xiij  For this is a plain case we brought nothing in to the world/ nor we can carry nothing away. we have here no dwelling place/ but we seek a city to come/ the heavenly jerusalem where our saviour jesus Christ is/ For whose sake j count all things but loss & do judge them but dung that j may win him. 
Phi. iij.  In him only resteth the whole riches of gods treasure/ he is the only way to everlasting life/ where unto who so will attain must seek it in the scripture/ in the gospel of Christ/ & not in the filthy damnable traditiones/ & devilish doctrine of the papists. Wherefore dear brethren seeing you have tasted of the sweet bread of life/ gods most holy word/ take heed of the papists so were leaven that worketh death. And because j would you should not be ignorant/ how you aught to be have yourselves where so moche idolatry is openly commanded/ & how to learn your Christ's cross a new/ j mean to bear Christ's cross laid on your backs/ to follow him strongly and not to faint/ j have translated for you two sermons of that great learned & godly man. I. calvin made for that purpose/ & thes have j done travailing/ having no place certain where j will remai but j trust shortly to be where j will stikke down the stake till god call me home again. But for so mocheas the bishop of Duresme did openly to my face call the doctrine which j had taught in his diocese as touching the popish mass/ heresy/ jshall by gods grace/ good christian bretthrens/ declare & prove by the testimony of the scriptures & also of the ancient fathers of Christ's church/ that the popish mass is the greatest heresy/ blasphemy/ & idolatry/ that ever was in the church/ which shall be the next thing that you shall look for from me by god's grace. In the mean season/ remember good brethren/ that our unthank fullness was the cause of this our plague. Let us cry therefore unto the lord/ pouring forth before him faithful tears/ & he will delivere us that we may truly honour him in the gates of the daughter of Zion/ that is openly in the mides of the faithful congregation. Amen.   

A sermon/ where in all christians are admonished to fly the outward Idolatry/ taken out of the iij. verse of the xuj. Psalm: I will not coincate with their bloody sacrifices/ neither will j take their names in my mouth.  
The doctrine which we shall entreat in this place/ is plain enough and easy/ saving that the greatest part of those that profess themselves to be Christians/ do seek out and bring/ j can not tell what subtleties to cloak their evel withal. But the sum of this whole doctrine is/ that after we know the living god to be our father/ & jesus Christ our redemere/ we aught to consecrate both body and soul unto him/ who of his infinite goodness hath taken us in to the numbered of his sons: and to acknowledge withal kind of benevolence/ honour/ & obedience/ the same benefit which our most dear Savioure did vouch self to bestow on us after he had bought it with so great a price. And because we are bound not only to renounce all infidelity/ but also to separate ourselves from all superstitions/ which do as well disagree with the true service of god as the honour of his son/ and which can by no means agree with the pure doctrine of the gospel and true confession of the faith/ j said this doctrine of it self to be so easy/ that only the practice and exercise there of aught to remain unto us/ saving that many men do seek certain deceitful shifts/ thorough which they will not be overcome in that thing/ the which is most chief condemned by gods own mouth. This cause constraineth us at this time to tarry longer in the declaratione of this matter/ that every man may know his own duty/ and deceav not himself/ thinking that he is escaped when he is covered/ as the common saying is/ under a wet sack. But for that ther be many of this opinion/ whose churches are thoroughly purged from the filthiness/ and jdolatries of the papism/ that this argument or treatise is but supfluouse/ before we pass any further/ it is not unprofitable to declare such men most foully to be deceived. First when it is declared/ how great an offence it is/ for us to be polluted and defiled with the jdolatours/ feigning ourselves to cleave and consent to their impieties/ wear admonished to mourn for our former sins/ & to ask of god forgeuness of them/ withal humbleness/ and in this thing to acknowledge the singular benefit which he gave unto us/ drawing us forth of that same filth wherein we were holden down and drowned. For we truly are not able to set forth this so great a benefit worthily enough. And for that we know not what shall happen unto us/ and to what end god doth reserv us/ it is very expedient to be prepared and armed in time/ that in to what state so ever we shall come/ or with what so ever temptations we may be oppugned/ we never swerve from the pure word of god. First it may be that many of this our church and congregation/ shall travaill in to some papistical country/ who ought greatly now to be in a readiness and armed to battle. Then albeit god doth give us at this time liberty/ to serve him purely and godlily/ yet we know not how long this benefit shall continue. Let us therefore take this time of our quietness and tranquillity/ not as though it shall always last/ but as it were a time of truce/ wherein god doth give us leisure/ to strenghthen ourselves/ least when we shall be called to utter the confession of our faith/ we be found new and unprepared/ because we contained the meditation of that matter in due time. Nether truly ought we to forget in the mean while our brethren/ which are kept under the tyranny of antichrist/ oppressed with most miserable bondage/ but to take care/ remembrance/ pity over them/ and to pray god to strengthen them with that constancy/ which he requireth in his word. We must also admonish and solicit them by all ways/ not to rest in places where men are fast on sleep in their voluptuousness/ but to apply diligently this thought/ and will/ that they confess the glory due unto god. For we are not taught of god only for ourselves/ but that every man after the measure of his faith/ should brotherli communicate with his neighbours/ and distribute unto them that thing he hath learned & known in gods scholl. Now see we then that it is profitable/ yea truly necessary so well to ourselves/ as to our brethren/ that the remembrance of this doctrine should be renewed very oft/ especially seeing the text itself which we shall expound/ doth lead us to the same purpose. David doth openly protest/ and as it were doth make a solemn vow/ that he will never be partaker in the sacrifices of jdolatours/ and also the he will so detest/ and grevously hate the idols that he will not at any time once name them/ as though he should defile his mouth in naming them. This is not the fact of some one mean man/ but the example of David the most excellent king and prophet/ which ought to be unto all gods children/ a certain common rule to right & godly life. And to th'intent we may the better perceav this thing and more vehemently be moved 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/ where by he doth most greatly abhor the communion of jdolatours. The lord/ saith he/ is mine inheritance. But is not this thing common to all faithful and godly men? There is no man truly which would not glory in so excellent a thing. And this is sure without all doubt/ that god being once given unto us in the ꝑfone of his son/ doth daily entice us to possess him. But there be very few which are so affected in this part/ as the greatness and worthiness of this same matter should seem to ask and deserve. Nether truly can we by any means possess god/ unless on this condition that we also be come his. David therefore of good right/ and worthily did set the foundation of his godliness/ and religion in this sentence/ & reason/ seeing that god is his cnheritaunce/ he will refrain from all pollutions of idols/ which do turn us from God himself. This is the cause why the prophet Esay/ when he had upbraided the jews that they had given themselves to falls & strange gods/ whom they had made/ added afterward/ these/ saith he/ are thy portion/ signifying by thes words/ that god doth deny to the worshippers of idols all bond and fellowship of covenant/ and disenheriteth them/ and utterly depriveth them/ of that so infinitely great benefit/ which he would have bestowed on them/ giving himself unto them. Some man will except & say/ that the prophet entreateth in that place only of them which put their affiance in idols/ and deceaveth them selves thorough opinion and incredulity. I grant/ but this also j answer/ if they that do transfer gods honour unto idols/ are utterly separated and cut of from his folowship/ they also do ere and decline from what from him/ which do feign themselves to consent to superstitions thorough fear and weakness of mind. For no man can in heart or any conformable fashion or in will/ & in purpose of mind/ or feigning/ or by any true or feigned way approach to idols/ but he must so far go back from god. Wherefore let this sentence be thoroughly persuaded/ and remain deeply printed in our hearts/ that they which seek god with a true and pure mind/ to the end to possess him for their inheritance/ will have no communion & fellowship with jdoles/ withwhome god hath that divorce and debate/ that he would have all his to proclaim and make continual & deadly war upon them. And in this place David by name doth express/ that he will never be partakre of their oblations/ neither have their names in his mouth and talking. He might have said on this wise/ I will not deceive myself with the unwise & foolish devotions of the unbelievers j will not put my trust in such abuses/ nor j will neverforsake gods truth/ to follow these lies/ but he speaketh not on this manner/ but doth rather promise constantly/ that he will never be conversaunt among ther ceremoines. Therefore he doth testify that so far forth as concerneth the service of god/ he will abide continually in all purity and holiness both of body and soul. And first in this place we must consider/ whether this be not idolatry to signify & declare by outward tokens/ our agreement/ with those superstitions/ where with the service of god is corrupted & utterly perverted. They that swim (asy ᵉ common saying is) betwixt two waters/ allege this saying/ seeing that god would be honoured in spirit/ jdoles can by no ways be honoured unless amam put his trust in them. But to this may be easily answered/ that god doth not so require the service/ & adoration of the mind/ that he granteth & remitteth the other part of our nature unto idols/ as though that part should seem nothing at alto belong unto him. For it is said in many places/ that the knees must be bowed before god/ & also the hands lifted up to heaven. What then? Surely the chief honour that god requireth is spiritual/ but the outward signification whereby the faithful do testify that it is god only whom they serve & honour/ must so immediately follow/ that they must at one time be joined together. But one place shall so suffice for all/ to confute that objection which they snatch of one word/ that they shallbe plainly rebuked and convict. In the third chapped. of Daniel it is written that Sidrach Misach and abdenago/ refused and denied under any manner of colour/ to consent unto the superstition set up and erected by Nabuchodonosor/ declaring that they would in no wise honour his gods. If these goodly witty sophisters had been there at that time/ they would have laughed to scorn the simplicity of thes three servaunts of god. For j suppose they would have taunted them with sochelike words/ you foolish men/ this truly is not to honour them/ seeing you put no affiance in thes things. There is no idolatry but where there is devotion/ that is to say/ a certain bending and application of the mind to honour and worship the idols. But thes godly men did follow a better and wisar counsel/ for this answer which they made proceeded not of their own wit/ but rather of the holy ghost/ which moved them thus to speak/ whom if we will not resist/ we must accept this place & this example/ as a certain rule and definition/ that idolatry is an outward action against gods honour/ yea although it proceed not from the will and purpose of the mind/ but be only colourable & feigned. In which matter they make goodli cavillationes that theridamas is no idolatry at all when as our affiance is not put in idols. Yet shall thes men coutinually remain condemned by the sentence which thee mightiest judge hath pronounced. But thes men do contend only for the name/ only going about somdeall to lesson their fault/ which they can by no means defend nor excuse. Yea they will grant that this thing is evil done and not rightly/ yet not with standing they would have this fact to be judged as a certain venial sin. But although we grant them as touching the name that thing they ask/ yet they shall not get so moche there by that they may make their cause much the better. Let us say thus/ that such manner of feigned worshipping of idols/ is not called idolatry/ yet nevertheless it shall be a traitorous entrepece against god/ a certain fact repugnant to the confession of faith/ & a fowl filthy pollution most full of wicked sacrilege. I pray you when the most sacred service and honour of god is so violated/ that we falsely break that promise we mad to him/ that thorough cowardice and faintness of stomach we deny crookedly and falsely our Christian profession/ that we be come inconstant and double/ that we defile ourselves foully with those things/ which god hath cursed with all kind of malediction: is this so light a matter that after we have done it/ we ought only to wipe our mouth/ and confess that we have committed a certain small fault? Let us therefore put away thes shifts/ specially seeing they serve for no nother thing but to make us bouldre/ and to give us greater liberty to sin/ and doth nothing at all diminish our fault? There be also other more impudent/ which do not only/ changing the name/ go about to persuade that it is not so great and unworthy a sin: but do plainly and precisely deny it to be sin. It is sufficient/ say they/ that god be honoured with heart & mind. Even so truly if the heart itself were not double. For when the mind is truly sound & pure the body shall never be drawn in to a contrary part. I would know of them what the is that moveth & leadeth their feet to the temple. For when they go to here mass/ their legs will never be stirred of their own morion/ but must needs be moved by the inward power of the mind. Then must they needs confess that there is in themselves a certain desire and motion of mind where of they be carried to worship the idols/ and chiefly because they covet to apply themselves after their will and opinion/ which are enemies to the truth/ yea and do so conform themselves to please them/ that they do moche more esteem their favour & their own life then gods honour and glory. Besides this/ their impudence is so manifest and shameful/ that j am ashamed to dispute against it/ as though it had some colour or likeness of reason/ yet j must needs do it/ seeing they do please themselves so greatly/ and arr/ as it were men drunken in their own opiniones and pleasures/ fallen fast on stepe. They think this is enough to worship god in spirit/ whose then shall the body be? Truli. s. Paul moveth us to honour god/ both in body and spirit/ for they be his own and belongeth to none other. God hath created the body/ & shall it be lawful for us/ therewith to serve & honour the devil as though he should seem te be the author & maker thereof? It were better they would profess themselves openly to be Manichees & deny that god made the whole man. If they had never so little taste of the gospel they would not burst out in to so licentious impudency. But now it is plain j enough/ that they in no wise know/ what is the power & greatness of this benefit/ to be redeemed with the blood of gods son. And to prove this true/ how can we look for the resurrectione of the flesh except we believe that Christ jesus is the redeemer both of bodies & souls? 
j Corin. seven. . S. Paul also doth admonish us/ not to be the servants of men/ because we were bought & purchesed with so great apece/ which is the blood of gods son. Then he that doth join & addict himself to the wicked service of idols/ doth he not tread undre his feet the most sacred blood of jesus Christ/ wherein doth consist the price of the eternal & immortal glory/ which we look for in our bodies? What reason is it the our bodies should be defiled & profaned before idols/ seeing the crown of eternal life is promised unto them in heaven. This wallowing in satins stews & most filthy defiling is it a mean & way where by we may come to the kingdom of god? Morover it was not said with out a great cause/ our bodines at the temples of the holy ghost/ therefore they which perceav not/ that they ought to be kept in all holiness/ do plainly show themselves to perceive & understand nothing at all of the gospel. Also they declare that they know no whit at all what is the power of jesus Christ & of his grace. For when it is said on this wise that we are bone of his bones & flesh of his flesh we ought to understand that we be joined with him both in body and soul. Therefore no mane can defile his own body with any manner of superstition/ but he doth separat himself/ from the conjunction and union/ where by we are made the membres of the son of god. But now let thes witty & subtle doctors answer me/ whether they have received baptism only in their souls/ or whether god hath commanded rather & instituted that this sign should be imprinted in our flesh. Shall the body then wherein the mark of jesus Christ is printed/ be polluted & defiled with so contrary/ repugnant/ and so wicked abominations? Also the lords supper/ is it received in the mind only/ and not also in the hands and mouth? Hath god engraven in our bodies the arms & badges of his son/ that we afterward should pollute ourselves with all uncleanness/ with most foul spotes & shame/ & so unsemly deform ourselves/ that no kind nor likeness of christian beauty should appear? It is not lawful in coining one piece of gold to print two contrary coins/ neither to set two sealls the one repugnant to the other/ unto one writing: & shall a mortal man take upon him to counterfeit and corrupt baptism/ and the most holy supper of jesus Christ/ & also be bold to say that theridamas is no evel in so great and mischevous a fact? Soche men truly are worthy/ that their servants should persuade and make them believe/ they have a great pleasure to do them service when notwithstanding/ they give themselves to sleep/ pleasures and all jdlenes/ & do not move one finge to do any work at all. If they say it is not alike reason/ by cause we have need of their labour that be under us: j answer although god have nonede of us/ yet for that he will use our labour/ service/ and obedience/ to serve and honour him/ truly it is to much unseemly/ & for us the greatest shame and infamy/ to do all thing other wise than he will/ and clean to be void of the study and duty which we own unto him/ yea our shame is so much the greater/ that the worm of the earth, and an unliving creature shall requiere more power over us/ & honour then his creator. But yet we must talk with thes beasts more plainly. They say it is lawful for them to feign and cloak what so ever they will among the papists/ and to conform themselves to that manner and fashion of religion/ which is thought most apt to nourish superstition. Who is he then that giveth them bread to be fed with all there? Who doth make the ground fertile to bring forth fruit? If god do feed & nourish them in those places where they dwell as he doth all other men in the other parts of the earth/ why do they not honour the gever of that benefit with that part of themself/ which is so bountefully nourished of him? Why do they rather obei and serve the devel with their bodies? If thes men were in any part christians/ j would use with them more weighty and higher reasons: and j would ask of them/ to what end we live in this world/ and where unto our life ought to be referred. But o miserable case that they which with subtleties and shifts will dally with god/ are so brutish/ that they must be handled/ as men not only destitute of god's spirit/ but in a manner void of natural common sense. They think this is a sufficient excuse/ to say/ they do nothing in this kind/ but for fear of peril and danger/ but if this colour may take place/ then must we say that joseph should have done none evil/ if he had committed whoredom with his masters when it was violently offered him/ seeing he should not have followed his own will/ but have given place to necessity & violence which she did unto him. It should have been a foolish fact of him/ to entre such peril and infamy/ as after ward he suffered by the false accusation of the naughty woman/ seeing he might have escaped those evels if he had accomplished her will. But we ought rather to follow the example of joseph/ and allow the testimony of the holy ghost/ who doth commend his constancy. If there be no wickedness in taking upon us jdolatrouse religion when we do it to avoid the raging cruelty of the papists/ the servant shall not sin/ who for his master's pleasure/ shall play the bawd/ kill/ and play the traitor/ for fear to displease him/ under whose power he is. But j abide to long in this matter/ where in (as j said before) there is no doubt or difficulty. It shall not befarr from the purpose to consider in to how great confusjon they fall/ which travail with all their crafts to escape gods judgement. Others there be that have found an other shift & sterting holle/ they grant/ that the superstition of the gentles is a wicked & detestable religion/ but it is not all on reason of thes & the superstitions which arr in the papism. As though all the false religion that ever was among the heathen/ was not a corrupting & depravation of the true religion of god. From whence did the heathen draw & take to themselves their ceremonies but of the holy fathers? In which doing this was their great fault/ that they depraved & utterly ꝑverted those things which they had received/ well & wisely instituted of god. But yet all the abominationes that ever were in the world have been cloaked with a beautiful title of god him self & the culture of his religion. But those countrefet religions/ had never that commendation/ power & authority/ that god did at any time approve those services & congregations/ or that faithful men did use & frequent them. Go to let us proceed further. Although j should grant the idolatry of the papists to be unlike & differ from the superstition of the old gentles/ yet can they not deny but god so earnestly died forbid the religion wickedly set up in be thel/ as all other suꝑstitions which were instituted & celebrated inother places. When the calves were erected in Dan & Bethel this was instituted & done undre a certain colour of his naen with had brought his people out of egypt & jet the same religion with was ther appointed is manifestly against the doctrine of the law. God doth condenne all those the goeth thither to defile and pollute themselves. And truly the supper of jesus Christ & the popish mass arr no less repugnant and contrary the on to the other than the sacrifices of Moses and jeroboam. From whence then is this vispensation and licence to go and here mass under this colour that the supper of jesus Christ is but transformed yea rather in deed deformed? But j say and affirm contrariwaise/ that all they that do fear god truly & honour him godlily/ aught so much the more to hate & detest it/ for that it doth more openly violate and profane the holy institution of jesus Christ/ then if it were not so repugnant and contrary unto the same. Wherefore let us keep this common rule generally/ that all the ordinance and inventions of men proponed and taken in hand to corrupt the simple truth of god's word/ & to pervert that religion which he requireth & alloweth/ arr very sacrileges with which the Christian man/ may in no wise communicate/ without that injury and contumely/ which treadeth under feet gods honour most wickedly. I know well enough how grievous and untolerable this severe judgement seemeth to them/ which would after their own lust and delicate mind/ be more nicely and mekly spoken to and taught. Wherein what would they j should do? What moderation and lenity should j use? Truly now j perceive how tender and dainty they arr/ j covet so moche as may be to spare them/ but both j and they must be condemned so soon as god hath spoken: therefore if we will tender our own salvation/ let us take it in good part. They say they found no man more severe and sharp then j am/ but j will declare unto them/ on the other part/ that j handle them more mekly & tenderly/ than the truth of the cause/ the worthiness of gods name/ and their own salvation did require. Which thing being so in deed/ truly they can not excuse and deliver themselves from the necessity of that duty and testimony/ that the prophet jeremy doth require of the jues' captives in Babylon whom he not only forbiddeth to come near the abominations of the Chaldeans/ or colourably and feignedly to give any consent to them/ but also doth give a plain commandment that they should declare the wicked religion of the Chaldeans to be unto them a most filthy savour. You shall say to them (saith the prophet jeremy) the gods which have not made heaven and earth shall perish both out from the the earth/ and also from under heaven. There is also in this place an other circumstance to be marked/ that when the prophet had written his book in Hebrew/ yet he put in this sentence expressed in the common vulgar speech of the Chaldeans/ as though he would by this means/ constrain the jews/ to change from their tongue/ to the end they might more apertly profess the hatred and disagreement they have with the wicked jdolatours. Now let our nice younglings complain of me as though my advertisement excadeth all measure/ & yet j have not at any time desired the half part of that duty which the prophet requiereth & asketh so earnestly. But what so ever be the manner/ other of my saying & moderation/ or else of mi silence & taciturnity/ never the less we are tied & bound to that law which god doth give unto us/ And truly it is not without a cause/ that god speaking to his faith full/ saith to them/ you are my witnesses & my servant whom j have chosen. Wherefore who so ever will prove himself to be a member of jesus Christ/ aught by all ways to declare/ that the praise & honour of god's name doth so apertain to him/ that they which by their feigning do hide & bury the testimony of his truth/ do leave themselves inexcusable. What j pray you is to be thought of them the do all yeirlyfe time subvert the same? Of what sort are thei that do not only hide the profession of the Christian religion/ & showeth no token thereof before men/ but also committeth many things/ & thosmost contrary & unseemly/ This therefore resteth that god's children which live where these impurities & abominations remain/ do mourn after the example of the godly mā●oth/ and also speak so freely against so many & so great abominable vices of men/ as god shall give to them power & opportunity. Let us now come to show certain kinds of jdolatries/ which are of most estimation in that is days. Among which sort/ the mass is chief/ whereof j have towcht something before. For although it be so famous & notable blasp. both in absurdity & greatness of mischief that nothing can be imagined mor fowl & wicked/ yet stil beyer patrons found for Turrian evil cause/ which do trifil forth in this part. But will thei nil thei/ thei shall be compelled to confess this that j say/ the the mass by itself is a denial of je. Christ's death/ & a certain sacrilege invented & ordained by satan to abolish the sacrament of the sup. Nether are thei able to deny but that ther invocation of saints/ & suffrages for the dead/ are wicked abuses/ whereby that innvocation of of gods na/ a thing of all o yer most holy is profaned And thei who emonge yepapist. do defile them self with these aboinnations do think themselves guilty of no fawlte. What should we do say they? It is not lawful for us to correct & amend those things/ with we know evil & faulty/ we are private men & yeiy ᵉ have the power & public authority do earnestly defend these things. Therefore we must suffer that violent necessity. Igraunt all this to be true. But j say this is not to the purpose. It belongeth not to their office to correct and appoint a common ordre for the people/ neither doth any man require this at their hand/ yet nevertheless they arr admonished to amend themselves/ and to institute an honest and mannerly behaviour of private life/ which thing without, all doubt pertaineth to their duty. Nether do we command them to cleanse the temples and the common streets/ but that every man keep his own body and heart in purity and holiness/ and labour by all means that god may be honoured/ served/ & obeyed/ in his own house. For thes arr far unlike and much dissonaunt/ to abolish the mass in any region/ and not to be present at it/ when as the use thereof and that religion can by no other means be letted. But they repeat and jterate their saying/ that is/ that they do not deny the death and passion of jesus Christ/ seeing/ they have no such purpose/ to worship it in their mind. But j do ask of them/ what is the a Christian man doth confess with his mouth, but that same the he believeth in his heart? This is plain and manifest enough/ that this thing which they do/ is most disagreeing with the confession of faith. So that/ as moche as in them lieth/ they do not only hide the true & proper testimony of faith but also do utterly deny & forsake it. I will yet talk with them something more familiarly and plainly. For the papists do say the mass is a sacrifice wherein they will offer jesus Christ to reconcile themselves to god. But if this be so/ it followeth that jesus Christ hath not obtained unto us by his death righteousness and eternal salvation. Let them seek all the compases and shifts they will/ yet must they come hereunto/ that all which go to mass, under the name of devotion and religion/ do profess that they consent there with. Therefore as much truly as in them lieth they show the they have not their redemption perfect enough by the death of jesus Christ. There be many that speak not so largely/ neither suffer their talk to wander throughout all sorts of masses/ that is to say sacrileges. They choose out one kind of masses only & that they defend: it is called the parish mass/ or the high mass/ for in this the i think there is more likeness & agreeing with the supper of jesus Christ. And truly it might be said not unaptly/ that all masses which arr said both of the priests of the lowest degree/ & also of the canons/ or of those priests that have certain chapels/ & all other which are founded by any man's will or that are so saleable the they be set forth daily to sale/ that all thes j say are not unlike to harlots which in the stews setting themselves to sale without all shame & honestiel/ do make their bodies common to all men/ but the high mass to be very like that same harlot with doth craftily abuse the honest name of an husband/ to hide her unshanfastnes/ & to retain and defend the estimation of an honest & chaste wife. Although this similitude doth not agree on every part/ because that an harlot joined in matrimony to an husband will have some shamefastness and modesty/ that she will not set forth and make herself common to all that cometh: but the parish or high mass is an whorish idolatry of all other most common/ ready & set forth to all men's desires & wicked lusts: although thes filthy bawds/ do colour and smooth here with this colour and such beauty/ that they retain still some relics of jesus Christ's supper. It is with thes as with the thief who braggeth and boasteth himself then more highly & gloriously/ when he hath won & is clothed with the spoils of him/ whom he hath stain and whose horse he rideth on. We/ say they/ seek the supper of jesus Christ/ and when we can not being oppressed under that tyranny/ where in we dwell/ have the same pure/ we must be content with that which is left to us/ looking for the helping hand of God. Forsooth a goodly and pretty excuse. By cause they have no right and perfect use/ of the supper/ as though they had gotten a proviso/ they witness and openly profess that they have not jesus Christ the eternal and only pressed and therefore every week do seek a new sacrifice/ to put away their sins. For all this is in the high mass as well as in that with is said in the name of Nicholas or for the dead. In with thing they feign themselves to worship an jdole/ and yet do boast that they seek jesus Christ: & be cause they would not seem to fight against god without sword or buckler/ they bring and object the authority of this or that man/ as though the absolution of any one man may exempt and deliver them that they be not condemned of god. I will not say that they lie egregiously/ when they allege such men as they do for the defence of their cause.  
But in case it were so that a devout and godly man/ were sometime of this mind/ that he thought it was nothing evil to come to the high mass/ yet afterward when he knoweth the truth/ if he doth disallow and condemn his former judgement/ his latter is so much the more to be believed/ for that God hath brought him/ or rather compelled him to disallow the same/ & by cause he ꝑceveth & plainly knoweth/ that he is overcome in that thing which he before did greatly embrace and allow. But what need we herein to stir the truth/ as if we should bloundre and trouble a water that is pure and clear. Do they think that with the judgement and saying of a mortal man they may stop god & hedge him in? We know that there is nothing besides the truth that in judgement ought to prevail with out the respect of any person. This matter is such/ that the parish or high mass is instituted to sacrifice jesus Christ/ and to reconcile the favour of god both for quick and dead/ and also that a piece of bread should be there worshipped as though it were the son of god. I do not examine thoroughly all the abominations and wickedness/ that arr in that mass for they be almost innumerable. But j do rehearse only the worse and grosser. Now let them that do but feign a consent with such wickedness and corruptions/ wash their hands so clean as they will/ yet shall they never be more just and innocent than Pilate. But this is a mervaill that thes good and religious parishioners at easter time do seek some by chapel/ or some mock christian monk/ which may prepare & deliver unto them the apish and countrefet supper. If the high mass is most nearest the supper of jesus Christ/ as they say it is/ why do thei not observe and kept it? But now after that they have been at the high mass every sunday thorough the year/ because they would seem to conicat in the sacrament of the supper a right/ they suddenly shake of & forsake the high mass. But we should not mervaill at soch inconstan the cye/ for this is a sure & due punishment/ for them which have laid no foundation at any time of truth in their minds/ the they should always waver & be contrary to themselves/ in all things they do & take in hand. As touching that same hypocritical supper/ j know that they be of this mind/ that they suppose it to be the greatest injury to themselves that may be when it is rebuked & improved. But what can we do in that matter seeing it is nothing agreeable to Christ's rule? Nether do j fide fault with this that they do it secretly/ for j know that the supper was never better celebrated/ nor more devoutly/ then when the disciples went in to some secret place/ to fly the tyranny of the enemies. But her are two faults truly not to be suffered. One that they which do make such a supper and like apes do falsely and corruptly countrefet the true supper of Christ/ do feign that they keep and worship their mass. The other is that the minister/ which for the most part is some religious man the rather to dissemble the matter/ doth not that office as a christian/ but as a priest of the popish profession, & in this they suppose they have an honest and sure defence if the mass saier have not this purpose to show the bread & wine to them to be worshipped/ if he leave out the canon where in are contained many great impieties/ & if he deliver the sacrament to all that be present under both kinds. But when they shall come before the highest judge then shall they feel the fruit that they sought by such glozing & lies/ yea truly they ought now already to perceav it. For j do judge those same goads & pricks where with their consciences are prikt & wounded to be a grevous feeling of that same judgement. And truly this cause must be decided & plainly debated in that same place and court/ where the truth hath her grave and true witnesses. For to be short/ they themselves do know themselves guilty of that matter with they have purposed to declare both to gods enemies & also to the common people. But god must neds deny himself/ if he allow the order and doing of that profession. If all the men in the world with on mind and purpose would conspire to pronounce thes men righteous/ yet none be he never so ready and mighty can excuse and deliver them from this but they shalve thought to halt on both sides.  
And god doth declare by his prophet/ that no so the haltig of any man shallbe ever allowed before him. As touching the man whom they choose to be the minister of their supper it is a foolish thing to abuse his person/ as though they could seem to make him an apt man to that office and function. Yea but the virtue of that same sacrament say they/ resteth not in the worthiness of the ministers. That j grant and add this to also if any devel should ministre the supper/ it should be never the worse. On the contrary part if an angel sing mass yet then should it be no whit the better. But we are now in an other question/ that is/ whether ordres given by the pope to a monk do make him apt to the office and function of a pastor. If they say contrary that they perceive/ that thing doth make nothing to the purpose/ and that they do not choose him in that sort the thing itself showeth contrary. But let it be that they as touching the ministre have no such respect. Yet must j abide in that outward profession which they take upon them and worship/ yea j must press it earnestly/ as a profession most contrary and unworthy a christian man. For this is plain and manifest that they do and will defend and cover them selves/ under the person of a pressed made for the nonce to colour and dissemble.  
But if they would rightly and law fully celebrat the supper/ it were their d●ietie so to separat themselves from the order & profession of jdolatours that they should appear in that to have nothing common with them. But now they be so far from this separation/ that they ascribe themselves in to their fellowship and communion/ & do every one of them feignedly profess themselves to be membres of that body. After this they will compare us to the old heretics/ that did refuse the use of the sacraments for the vices of the ministers/ as though we do here respect the proper sinncs of every man and not rather the common state and condition. I do pass over this matter shortly/ by cause that which is spoken is sufficient enough to convince so foul and shameful impudency. But if thes men be so foolish and dull witted that they ꝑceave not this filthiness/ the word of god must suffice us/ as when the lord saith by the prophet jeremy/ Israel if thou dost turn/ turn unto me. In which words is most plainly expressed/ with what simplicity and integrity of mind we ought to deal and walk before god/ with out any thought & will to return to those things/ which we know are not thankful nor allowed of him. Which is a cause why. s. Paul also doth testify that he was sent to turn the unfaithful from their vanities/ unto the living god/ as though he would say/ it is to no purpose to change some one old & accustomed evel with other hypocrises and feinings/ but utterly to a bolish all superstitions/ that the true religion may be set in her own purity and holiness. For with out this faith and integrity/ men never come the right way unto god/ but do always waver and are uncertain to what part they may turn themselves. There be others that are come thus far that they disallow & refuse the mass/ but they would have some patches kept still which they call gods service/ least as some men say/ they should seem to be destitute of all religion. And it mai be that so me of thes be moved with a godly mind & zeal at the least j will so think/ but what so ever their zeal and purpose be/ yet may we not say/ that they keep the true rule or any good measure.  
Many say we may come to their baptisms/ be cause there is no manifest idolatry in them. As who would say/ that this sacrament were not also corrupted/ and utterly deformed with all kind of corruption/ in so much as jesus Christ may seem to be yet still in pilate's house to suffer all opprobries & shames. To conclude/ where as they say that this is the cause/ why they would retain some ceremonies/ least they should appear to be void of all religion/ if one should examine their consciences/ the same truly will answer/ that they do it to satisfice the papists/ and they change their countenance to fly ꝑsecution. Other some do watch a time lest they come in the mass whille/ and yet they come to the temple/ that men should suppose they here mass. Other some come but at evensong time/ of whom j would know/ whether they think this to be nothing/ that at that same time the idols be honoured/ that the pictures and images be sensed with fumigations/ that a  prayer be made in the intercession of some saint/ and ground on his merits/ that Salue regina be song with a loud voice/ and that one very side a matter is herd so filled and replenished with devilish and cursed blasphemi that the mind shall not only abhor the offen●… of the ears and eyes there present/ but most vehemently the thought and recordation there of. I do pass over that the singing itself in an unknown tongue is manifest profanation of gods praises & of holy scripture/ as s. Paul doth admonish in the fourteen to the Corinth's. But let this last fault be forgiven them. If they come to evensong to give some sign & testimony of their Christianity/ they will do this chiefly on the solen feasts. But then there shall be  ensensing the chiefest idols/ & great plenty of sweet fumigations powered out/ the which is a kind of sacrifice as the scripture teacheth. It was also a manner used among the Gentles/ & whereby they compelled the weak men to deny god. And for this cause the greatest part of martyrs did suffer death constantly/ for that they would not make perfumes and burn incense to idols. When thes men be come thus far/ that they receive in their noses the savour of the sensors they also pollute themselves with that pollution with is most greatest and execrable ther. And yet they think we ought/ to hide and cover this so great wickedness and mishef. But j beseech them in the honourable & holy name of god/ that they will diligently mark this saying of the Psalm/ that idols are so to be detested of the faithful & godly man/ that they should not be in his mouth or tongue/ least the talk had of them should seem to contaminat & defile him. This one word ought to fray & with draw us from all congregation and fellowship of jdolatours/ by cause that we living in that congregation may easily be wrapped in and defiled. But to speak plainly & freely what j think of all these/ with seek amean way betwixt god & the devel: thei have double & variable minds/ & j can not find out a more apt & feet comparison to set them out & paint them in their lively colours/ than that same which may be brought of Esau that same filthy & double man. For when he saw his brother jacob sent by his father Isaac in to Mesopotamia to seek a wife/ because the women of the land of Canaan did so much mystic the father and his wife Rebecca that they thought their life bitter & irksome to live among them & rather wisheth death/ he marrieth anew wife/ somewhat to satisfy his parents/ but he doth not put away the old. So that he doth keep still that evel whereof Isaac did so grevously complain/ but somdeal to amend the matter/ he marrieth anew wife. Even so they that are so wrapped up in the world/ that they can in no wise follow god do mingle and toss together many & divers kinds of religions and superstitions/ that ihei may apply and conform themselves by some way to the will of god/ and they always keep still some corruption/ so that what soever they do/ can not appear to be pure and sincere. I know also right well that there be in those places many miserable souls/ with live there in great difficulties and cares/ with truly coveteth to walk rightly without hypocrisy/ & yet can not louse themselves/ out of many doubts & scruples/ with is no merveill in so great and horrible confusion as we see at this time in the papism. Yea j do greatly pity their miserable state/ which seek means whereby they may serve god devoutly and live among the enemies of faith if it may be possible by any ways. But what will we? I can do nothing else to th'one or to tother/ but declare their error and sin/ that they themselves may add the remedy. If they come hereafter to ask of me this or that more diligently and particularly/ j will send soche curious inquisitors to the common rule which have of god. I speak this for that there be some of this sort of men so importune/ that if a man should answer all their difficulties & doubts/ he should seem never to make an end of any thing. And my think such men may well be compared to them who after they be taught in a sermon to use sober apparel and decking of the body without all dissolute and sumptuous trimming/ they would have the preacher to make their hose and sew their shoes. Well what must we do then? In this matter there is a certain thing set before us where unto we ought to direct and confer our whole mind/ study and thought. That is that the zeal of god's house may eat up our heart and so move us/ that we bear and take upon ourselves/ all dishonours/ contumelies/ and opprobries/ with are done most unworthily against gods holy name. When soche desire of gods honour/ and fervent love shallbe kindled in our hearts/ not like dry stubble soon set on fire & easily extinguished/ but like a fire that burneth cotinually/ a man shall be so far from suffering or approving these aboinations wherewith the name of god most shamefully & unworthy is polluted/ that when he shall behold them/ he shallbe able in no wise to suffer dissimulation/ silence/ & taciturnity. And it is diligently to be marked/ that he saith/ The zeal of god's house/ that we should know that to be referred/ unto the outward ordre with is instituted in the church/ that we should exercise ourselves in confession of our faith. I do not weigh the mockers with say/ that j myself lyvig here without any danger/ yea ratherin great quietness/ do talk goodlely of thes matters. I am not he wtwhom thes men have any thing to do/ For this is well known j have here no land of mine own. So may we think & say of all thes philsoophers' with geve their judgment without knowledge of the cause. For seeing thei will not here god/ who doth now truly speak so jently to them/ to teach them: j do declare the day & judgement/ at what time being called before the judgement seat of god/ thei shall hear that sentemc/ against the which ther shall be no answer/ nor defence. For seeing thei will not hear him/ as the best and most meek master/ they shall then know at the last/ & feel him as their most severe & just judge. At which time the stoutest & the craftiest of them shall perceive & know/ that they were deceived in their opinions, Let them be so well ezercised and prepared as they will/ to obscure or subvert justice and equity/ yet their lawlike and judicial ornaments/ and the badges of the great dignity & power/ wherewith they now proudly wax insolent/ shall not then give them the victory. I speak this by cause counseilours/ judges/ prortours/ advocates/ and such other bearing the swinge in courts and judgements/ are not only bold to strive with God/ and so to contend/ that they would seem/ to have gotten a certain right to scorn and mock his majesty/ but also rejecting all holy scripture/ do spew out their blasphemies/ as the greatest sentences of the law/ and most high decrees. Thes men whom the world doth honour as certain idols/ so soon as they have spoken one word/ can not suffer reason & truth to have any place to rest in.  
But yet by the way j admonish and warn them before hand/ that it shall be better for them/ to have some remembrance of that same horrible vengeance/ with is ordained for them that change justice with iniquity/ & truth with dying. Neyer the doctors & chambremastres'/ the delitiouse banckettours & verai voluptuose men/ take any higher degree here/ then that they may chatter in their feasts and banquets & babble forth their words against the heavenly master/ to whom truly all men ought to give most diligent ear. Nether can their goodly & famous titles pluk any man from this judgement/ in which the lordly & reverend abbots/ priors/ deans/ archdecons/ as chief masters of the game shallbe compelled to lead the dance in the condemnation which god shall make most grievous. Now although the courtears are wont to gratify men with the sprinkling of their holy water let them not think that they can with that kind of doing satsfie god. To conclude/ all jesters & praters let them hold their tongue & boast not out their merry witty saings/ unless they will feel his mighty hand/ at whose word they ought to tremble. Where in their error is to much foolish that believeth by cause they take me for their adversary there for they shall not have god to be their judge. Let them scrape my name out of their books and utterly bloth it forth/ specially in this kind of cause and question/ where in my purpose is only that god be herd & obeyed/ not that j should rule men's consciences after my lust/ and charge them with any necessity or law. As for all others which do not so proudli dispinse gods word/ and yet are so delicate and weak that they can in no wise be moved/ j do most hertily be seek them/ that they will take more thought and regard to their own duty/ salvation/ and gods honour/ and do no more flatter themselves/ as they have done hither to. Let them therefore open their eyes/ and rear up them selves that they may behold the misery wherein they arr. I know well enough the evels/ difficulties/ and stops wherein they be wrapped among the papists/ j do not speak unto them/ as though it were an easy matter in the mides of the idolatries to take upon them & defend the pure & sincere religion of god/ but if they lack strength/ j advertise them to fly unto god the author of all power/ that they may be made strong by him & learn to prefer his glory before all things of this world. For j do earnestly desire that all faithful men with are miserably afflicted in the papism/ should understand & know this/ how that the prophet jeremy remaining at jerusalem in jewri did sand this advertisement & exhortation unto the people with were holden captive and oppressed in Babylon. If the tyranny of the pope and of all his ministers be to them sharp and cruel/ they must consider/ that the jews also of that time suffered heavy and bitter bondage/ & yet they are commanded in the vulgar speech of the country to execrate the idolatry of the Chaldeans It is not reason that the tyranny of men should break or any deal diminish from us the due honour we owe unto god. Her js no exception or pretence of privilege/ with high or low rich or poor may or aught to usu rp unto themselves. Let all men there for bow down their neck/ & with most humility submit themselves to god. Let the poor man have that true fear of god/ let him not say unconstauntly j know not what to do/ least god answer him/ neither know j what to do with ye. The rich & wealthy men let them not like drouken sloggards sleep in their wealth/ & consume in their prosperity/ and abundance of all things/ as it were in a certain draff tub/ but rather after the example of. s. Paul/ let them learn to estem all that/ as dirtte & damage/ which doth withdraw us from godly & christian life/ or may seem any thing to hindre us. We also which live hear in rest & quiet enjoying the use of the greatest & singular benefits of god/ let us not for get the j touched in the beginning/ that we apply these things to our learning/ that what so ever hereafter befawl us/ or in to what so ev country we shall be led/ jet we may always constantly abide in the pure confession of our faith/ detesting all jdolatrous religion/ superstitions/ and abuses/ which are against god's truth/ do obscure his honour/ and utterly subvert his religion.   

An homily containing An exhortation to suffer persecution/ that we may there in follow jesus Christ & his gospel/ taken of this saying/ in the xiij. Cap. to the hebrews. Let us go forth to him without the gates/ bearing his opprobry.  
ALL the exhortations which can be made to instruct us to suffer patiently & constantly for Christ jesus name & his gospel/ shall not moche move us/ unless we know & be perfectly persuaded of the right/ truth/ & worthiness of the cause wherefore we contend. For when we be in that jeoperdie and danger/ that we must lose our life/ we aught to be most certain of that thing/ wherefore we entre to so great peril.  
But that constancy and firmness of mind can not be had/ unless it be deeply founded in a certainty and sure persuasion of faith.  
There be many which will unadvisedly & rashly ventre to die for certain foolish opinions invented of their own brain. But such forwardness of mind ought rather to be thought a furiousness then a christian zeal and love.  
For assuredly there is no firmness other of mind/ or wit/ or of common sense/ in thes men which do cast themselves in to peril with such hargie rashness. How so ever it be/ god will not acknowledge and take us for his martyrs and witnesses/ without a good cause. For death is common for all men/ and also the condemnation of thieves and of gods children/ the sufferance of shame and punishment seemeth to be all one/ but god maketh a difference betwixt them/ by cause he can not deny & forsake his own truth. This also is required that we have a sure witness void of all error of that doctrine/ which we will defend. Wherefore as j said/ ther is no exhortation so weighty/ that can move and perswadeus to suffer for the gospel/ but if a true certainty of faith be imprinted in our hearts.  
For to put our life in danger/ without any consideration unadvisedly/ and chaunceably/ is most against nature. And so to do/ should be thought rather rashness/ then Christian boldness. Morover god alloweth nothing that we do unless we be plainly persuaded that it is for his name sake/ & for his cause that the world is so against us/ and doth hate us.  
But when j speak of such certainty and persuasion of mind/ j do not only understand this that we should know to discern and judge betwixt the true religion/ and the foolish opinions/ and constitutions of men/ but also that we be thoroughly persuaded of everlastig life & the croun promised unto us in heaven after our conflict in this world. Let us now mark well that thes two reasons do pertain to our duty/ and must be joined together/ that the one may in no wise be separated and disjoined from the other. It is meet therefore to take our beginning of this/ that we understand & know/ what is our Christian religion/ what faith it is that we ought to hold and follow/ what rule of life god hath given us. Nether must we only have our minds instruct with this godly doctrine/ but also have our minds so armed and prepared/ that we may freli and boldly damn all errors/ lies/ & superstitions/ which satan hath brought in to the world/ to corrupt the pure simplicity of god's doctrine. Therefore it is no mervaill/ that there is so small a numbered of men/ that have a ready mind and desire to suffer for the gospel/ and that the greatest part of them/ that profess themselves Christians/ knoweth not the power of the Christian religion/ and their own profession. All men in a manner are negligent/ and have no desire or very small/ to here and read/ who thinketh it sufficient/ if they have gotten so me small taste of the Christian faith. And this is the cause why there is e'en in thes no surety and constancy of mind/ and that so soon as they come in to any conflict/ they are so abashed/ as though they should buy and buy utterly perish. For with consideration our desire ought to be greater to pur sue and search out most diligently gods truth/ that therewith our hearts may be persuaded with out any doubt. Nether is this all to have such knowledge and understanding. For we see many so well travailed in god's doctrine that they seem as though they were stained and died therewith/ in whom never the less there is no desire & love of god/ no more truly than if they had known nothing at any time of the godly doctrine/ but by a certain unsure/ light/ and wavering opinion. But what other cause is there of this so great uncertainty and levity/ but that they did never ꝑceave in their mind the majesty of that holy scripture. And truly if we would rightly way/ that it is god that speaketh to us theirin we would hear him with more diligence/ attention and reverence. If we would think in reading the scripture/ that we are in the school and discipline of angels/ we should have an other manner of desire to exercise ourselves in that doctrine/ which is setforth to us/ to comfort/ strengththen/ and instruct our minds. Now we see what is the way to prepare ourselves to patience & sufferance for the gospel/ that is so to go forward in the doctrine there of/ that being thoroughly persuaded of the true religion & that doctrine which we ought to hold and defend/ we may nothing esteem/ and despise all the frauds and illusions of the devel/ and all the inventions of men/ as things not only of no value/ but also execrable/ by cause they utterly corrupt the Christian sincerity. And herein we differ as true martyrs of jesus Christ/ from the furious and stiff-necked men/ which suffer for their own foolish opinions. Secondly we ought to be so minded/ that being assured of the right and goodness of the cause/ we should be inflamed with this due desire to follow god whither so ever he shall call us/ to embrace his word with such reverence as it is worthy/ and being called back from the deceitful fashion of this world/ as men ravished/ with their whole mind & endevoir should be carried to an heavenly life. But o most miserable case/ that when the light of god doth shine unto us in thes days so bright as it did never shine in the remembrance of men/ yet so little zeal/ favo ² & love should be found. Wherein our misery is so much the greater/ that in so great filthiness and unthankfulness we are not overwhelmed with blushing shame. For we must shortly come before that judge/ before whom our vice and evel with we by all means go about to hide/ shall be brought forth/ with that rebuke and check/ whereby the just cause of our destruction shall appear. For if we be so indebted and bound to god/ that for the knowledge he hath given us/ we aught to give to him honourable and thankful testimony/ why is our stomach so abashed & fearful to enter in to the battle? Especially seeing god in this our age/ hath so opened himself/ that it may be rightly said and truly/ that he hath opened and plainly set forth/ the greatest treasures of his secrets. May not this be said/ that we so think of god/ as though we seemed to stand no need of him at all? For if we had any consideration of his majesty/ we durst never be so bold to turn the doctrine/ which proceedeth out of his mouth in to philosophy and vain speculation. In fine we can have no excuse/ but this must be unto us the greatest shame/ yea an horrible condemnation/ that in so great knowledge/ obtained by the singular goodness of god we have so little love & mind to defend & keep the same. For first/ if we will call to our remambraunce the martyrs of old time/ and compare their wonderful constancy with this our tender slothfulness/ we shall find passing great cause to detest our own filthiness. For they were not for the most part so travailed and exercised in the scriptures/ that they could learnedly dispute of all matters. But first of all/ they knew & held fast this/ that their is one god/ whom they ought to serve and honour: then/ that they were redeemed with the blood of jesus Christ/ that in him only and in his grace they should put their affiance/ and trust of salvation. Morover they did judge all other inventions and ordinances of men/ to worship god/ so unworthy filthiness/ that they could easily condemn all jdolatries & superstitions: to conclude in few words this was their divinity/ ther is one only god the maker of the whole world/ which hath declared unto us his will by Moses and the prophets/ & then by jesus Christ and his apostles. We have one redeemer/ with whose blood we were bought/ & by whose grace we hope to be saved. All the idols of the world/ are to be detested and accursed. They came stoutly and boldly to the fire/ or other kind of death/ and punishment/ instructed with no other doctrine and more hidden knowledge. And the numbered of them was not small/ as of two or three/ but so great that the multitude of them/ which were cruelly vexed and tormented of the tyrants seemed innumerable and infinite. But we are so taught and instructed/ that we pass all our ancestors in knowledge and understanding of holy scripture. We think in ourselves/ and it is true/ as touching the understanding of the scripture/ god hath endued us with so moche knowledge/ as he hath given to any age at any time. And yet there is in us scantly the least drop of fervent love towards god. There is no reason why we should nourish this nice cowardness of mind/ onless we would willingly and wittingly provoke the wrath and vengeaune of god/ against ourselves.  
What must we then do? Truli we must take to us astowt/ bold/ & constant mind. We must chiefly consider how precious and honourable the confession & testification of our faith is before god.  
For we do little know/ how God doth esteem this confession/ when our life which is of no value/ is more set by and dear unto us.  
Wherein our wonderful and beastly foolishness is showed: for we can not in this sort spare our life/ but we must needs confess that we set more thereby/ than by god's honour and our own salvation. A certain heathen man could use this saying/ that it is a miserable thing/ to forsake and betray the causes why we live for the conservation of life. Yet he and his lyk did never know truly/ to what end men were set in the world/ and where for they lived there in. They might well say/ that virtue is to be esteemed & followed/ and that we ought to live an honest life/ without blame. But all their virtues were nothing else/ but colours and shadows. But we have better understanding/ whereunto our life must be referred/ which is/ that we honour God/ with all 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 heap upon ourselves/ a perpetual malediction. And yet we are nothing a shamed for the winning of a few days/ for this feeble life/ to refuse the eternal kingdom/ and to separate ourselves from him/ by whose power we are continued in this life. If a man should examine the most unlearned/ yea those whose wit is so dazed/ and whose life so voluptuous/ that they be most like to brute beasts/ what manner of life is appointed them/ they durst not say plainly and openly/ that it should connsiste only in eating/ drenking & sleeping, For they know that they are created to a better/ wort higher and more higher thing: which is nothing else/ but to serve and honour god with all kind of honour/ and to suffer ourselves as good children/ to be ordered and ruled by our most benign father/ that after the end of this frail & unsure life/ we may be received in to his eternal heritage. In the appointing and winning of this end/ consisteth the chiefest and greatest point of our felicity/ yea all the whole weight of ever lasting life. But when we carry our minds and thoughts an other way/ & do snatch fast hold of this present life worse than a thou sand deaths/ what excuse can we have? For/ to live and be ignorant of the causes wherefore we live/ is unnatural. But to forsake the causes wherefore we live here/ for the desire & love to prolong our life as it were for three days in this deceitful world/ and to be separated from god the author of life/ is such a bewitching and furious madness/ that j know not with what words we ought to express and show it. But what so ever knowledge we have/ and how so ever our life is appointed/ for so moche as not with standing the persecutions are no less & bitter/ let us consider how & by what means the Christian men may confirm themselves in patiencye/ and so strength then their minds/ that they may constantly venture to danger their life for gods truth. This same text which we have recited/ being well undrestonded may bring us to that indifferency of mind/ yea to that willingness/ that we shall not refuse to suffer death for gods name. Let us go forth of the city/ saith the apostle/ after the lord Christ/ bearing his opprobry. First/ he doth teach & admonish us/ that although the swords are not already drawn to kill us/ or the fires kindled to broyll and burn us/ yet that we can not truly be joined with the son of god/ so long as we have the roots of our thoughts & desires fixed in this world. Wherefore the Christian man must always/ although he be in quiet/ have one foot lifted up ready to the battle/ and not only that/ but also his mind must be utterly separated from the world although his body be therein. Althought this at the first sight may seem unreasonable/ yet one saying of. s. Paul/ aught to be sufficient to persuade us/ for that we be called & appointed to this/ to suffer persecution.  
As though he should say/ Soche is the condition of our Christianity/ that we must neds entre in and pass thorough this way/ if we will follow Christ. In the mean season/ to ease our infirmity and to mitigate the tediousness and hevines/ which persecutiones bringeth/ we have this great & sweet comfort/ that we suffering all thes incommodities/ opprobries & dangers of life for the gospel/ do as it were set our feet/ in every fotestep of god's son/ and do follow him as our prince & guide. If it had been only said unto us/ that we must pass thorough all the opprobries of the world to keep the christian profession/ and also suffer death freely & with out fear when so ever gods will were/ methink we should have had some colour to answer and say contrary/ that it is a thing divers and abhorring from our nature to wander so with out a guide. But seeing we are charged and commanded to follow the lord jesus/ his leading aught to seem so right and honourable/ that we have no just excuse to refrain or refuse his commandment.  
But that we should have mor earnest love and desire towards this laudable and healthful example/ it was not only said that jesus Christ doth lead the way as guide and prince/ but also that we are made link unto his image.  
For so. s. Paul in the epistle to the Rom. speaketh/ that god hath chosen and called all them whom he hath taken in to the numbered of his children/ that they should be like and be fashioned after the image of him which is appointed pattern and heed over all. What/ are we so nice and tender that we can or will bear and suffer nothing at all? Then must we neds refuse gods grace whereby he calleth us to the hope of salvation & leadeth us there to by this way? Forthes' two are so joined together that the one can not be separated from the other/ that we be the membres of jesus Christ/ and that by means of this conjunction and communion/ we be exercised with many afflictiones and calamities. This same manner of our life so joined with god's son/ and such conformity to him/ we aught to esteem mor than we do/ and also to judge it not only by all ways most worthy to be professed but also to be followed. The suffering of calamities for the gospel/ in the opinion and judgement of the world/ is the greatest infamy but seeing we know that all the unfaithful are so blinded/ that they can see or rightly judge nothing at all/ aught not we to have clear eyes/ and to judge mor perfectly? It is shame to be afflicted and vexed of them that occupy the seat of justice. But. s. Paul doth show us by his example/ that we have great occasion to glory in the scars of jesus Christ/ and as it were in certain marks imprinted in us/ where with we being marked & decked/ god doth acknowledge and receive us for his servaunts andelect. And we know this that. s. Luke doth rehearse of Peter and joan/ that they were very glad and joyful/ that they were thought worthy to suffer for the lord jesus name/ sclandre rebuks and shame. Where in two things may be seen contrary in themselves/ shame/ and honour/ by this that the world running headlong in fury and madness doth judge against all reason/ and by this means doth change the glori of god with dishonour and infamy. Let not us now disdain so to be despised and to be rebuked of the world/ that we may hereafter obtain with god and his angels/ honour/ glory & praise. We see what great labours ambitious men taketh to obtain the order of some king/ and after they have at cheved it/ what triumphs they make: but the son of god doth offer to us his order/ and yet every one despiseth it/ and is turned with the whole power of the mind to the vanity of the world. I pray you when we behave ourselves so proudly & unthankfully/ are we worthy to have any thing common with him? Although our understanding can ꝑceave & comprehend nothing herein/ yet of a truth thes are the proper & honourable badges and arms of heavenly nobility. Imprisonments/ banishments/ maledictions/ after the opinion of men bring nothing else then great shame and infamy. But what doth let us to see what god doth judge & pronounce of these things/ saving our own infidelity? Wherefore we must labour that the name of god's son be of such authority/ weight/ & honour with us/ as it is most worthy/ that we think we are well & honourably dealt with all/ that his burns as it were certain badges are printed in us/ or else our unthankfulness can in no wise be borne. If god should ꝑsecut us after our merits/ hath he not just cause every day to chastise & punish us infinite ways? Yea surly no deaths put unto us were able to recompense the lest part of our mischief. But of his great & infinite goodness/ he treadeth under foot all our sins/ & doth utterly abolish the same/ & whereas he might punish us according to the greatness of our sins/ he hath invented Turrian other merveilous way/ whereby the afflictions are traduced from our deserved pain & punishment/ to a great honour/ & a certaimprivilege & singular benefit/ because that by the partaking & suffering of them we are received in to the fellowship of god's son. May it be other ways said or judged/ then that we/ seeing we despise and disdain this so excellent and blissful condition and manner of living/ have little profetted in the christian doctrine? This is the cause why. s. Peter after he had moved us to live a godly & holy life in the fear of god/ far from that life wherefore other men as thieves/ whoremongers/ adulterers'/ and menkillers suffer/ by & by addeth this/ yfwe must suffer as christian men/ there in we give glory to god for that great and singular benefit/ which he hath bestowed on us.  
Nor it is not for nothing that the holy man speaketh thus/ what are we/ j pray you/ that we should be witnesses of gods truth/ and as it were proctors appointed to defend his cause. Behold we be miserable men as it were worms of the earth creatures full of vanities and lies/ yet god will have his truth defended by us/ which is truly so great honour/ that it seemeth not to pertain to the angels in heaven. This one reason well considered/ ought it not to inflame and stir up our minds/ to offer ourselves wholly to god/ and to show our whole endevoire in so holy and excellent a matter to please him? And yet many can not forbear/ but that they will speak against god or at the least they will complain/ that he hath no greater regard to ease their imbecility. it is a merveilous matter/ say they/ that seeing god hath borne us thus moche fovoure/ that he hath chosen us to be his children/ yet he will suffer us to be so cruelly vexed & oppressed of wicked men. I do yet answer thes men/ that although we knew no reason why god doth so deal with us/ yet his authority should be such with us/ that we should apply/ & conform ourselves to his will. But now when we see jesus Christ to be set for an example to us/ least we should seek any other/ aught we not to think ourselves greatly happy/ that we be so drawn after his image and likeness? Morover god doth set forth and she we plain and manifest causes/ wherefore he will have us to suffer persecution/ among which/ if there were none other but that reason and advertisement which. s. Peter giveth/ we must neds be very pevish and sturdy/ onless we be satisfied there with.  
This is his reason/ that seeing gold and silver which are corruptible metals are purged and tried in the fire/ it is reason that our faith also/ which in value excelleth all riches/ be tried & approved with such perils of life and greves.  
He could by and by after our calling/ with out any conflict and suffering of thes calamities have crowned us. But as he would have Christ to raing in the mides of his enemies/ even so he would have us also dwelling among that self-same/ to bear & suffer their violence & oppression until we be delivered from thes afflictiones & calamities by him. And j am not ignorant/ that the flesh will then greatly spurn and refuse to be ruled/ when it must be brought in to this state/ but yet the will of god must rule all our thoughts and lusts. If we feel in ourselves some contradiction and resistaunc it is not greatly to be merveiled at. For that is planted and engraven in our nature to fly the cross. Yet let us not abide still/ in that tenderness of the flesh/ but let us go on forward/ knowing that our obedience is thankful & acceptable to god/ so that we cast down our senses and appetits/ and do so subdue them/ that they be under his power. Nether did the prophets and apostles come to death with mind/ that they did not perceive their will to be against it/ and inclining an other way. They shall lead the whether thou wolds not/ said our lord jesus to Peter. So when such fear of death doth prick our minds let us labour by all means/ that we may have the overhand/ or rather that god may overcome/ and in the mean while let us thus persuade ourselves/ that it is to him a most pleasant sacrifice/ when we resist our appetites/ and do so withstand them/ that by this means being subdued under his power/ we may ordre and lead our life after his will and pleasure. This is the chiefest and greatest battle/ whereunto god will have all his with all their power to apply/ to th'end they may labour/ to cast down and depress all that which doth so moche exalt itself in their senses/ wits and appetits/ that it doth carry and withdraw themfrom the way/ which god doth show to them. In the mean season/ the consolations are so great and weighty/ that it can not be expressed/ how moche dainty cowardness is in us/ when we wax faint hearted/ and give over for thes perils and troubles. In old time the numbered was almost infinite of them/ which for the desire of a garland made of corruptible leaves/ did refuse no labour/ pain and wrestling/ and also did so suffer death itself/ that they might seem to have their life in no price. And yet there was none of them/ but did contend chanceably being uncertain/ whether he should win/ or lose the game. God doth set before us an immortal crown/ wherein we may obtain his own glory. And he hath not appointed us/ a uncertain & chanceable conflict/ but doth promise such are ward/ to the which we ought to confer all the counseills/ studies/ and desires of our life.  
What is the cause/ that we are so faint hearted in the largeness and worthiness of this honour/ which is certain and eternal? Do we think that this was spoken in vain/ that we shall live with Christ/ if we be dead with him? The triumph is prepared for us/ but we so much as we may do fly from the conflict and battle. But this doctrine is such/ that it seemeth plainly to disagree with man's judgement. This is true.  
Nether also Christ/ when he pronounceth them blessed which suffer ꝑsecution for righteousness sake/ doth propownd soche a sentence as the opinion of the world would allow or receive.  
Yea he will have us to think/ that to be the chiefest felicity/ which we judge the greatest misery. We think ourselves most miserable/ when god doth suffer us to be afflicted and oppressed with the tyranny and cruelty of our enemies. But we do wonderfully err in this/ that we set not before our eyes gods promises/ with do plainly confirm unto us/ that all things shall come to our profit/ joy/ and salvation. We cast down our stomachs and despair when we see wicked & naughty men/ to have the overhand on us/ & to do that cruelty to usy ᵗ they seem to tread down our neck with their feet. But this same most cruel vexation of the wicked/ and so great trouble and confusion of things/ as s. Paul warneth/ aught rather to confirm our minds raise up & little them in to heaven. For by cause of our own nature we are bend to the study & love of things present/ & are so inflamed that without whole knowledge/ mind & cogitation/ we are occupied in to much leving & using this vanity: god/ when he suffereth us to be thusevel vexed & handled/ & the wicked to grow & flourish in all things/ doth teach & admonish us by thes plain & notable sings of his most just judgement/ that/ that day shall once come/ when all things that be now troubled & confused/ shallbe sattled. But if that same time seem far & long to/ let us fly to the remedy/ & let us not flatter ourselves in our vice. For this is certain that we have no faith at all onless we cast the eyes of our mind to the honourable coming of jesus Christ.  
And because god would leave out no consideration/ that might be apt to move & stir us/ he doth set forth on the one part promises/ on the other ꝑt threatenings. Do we feel that the promises of god have not force enough & authority in us? To confirm them withal let us join yerto the threatenings. We show ourselves wondousti froward/ sense we believe gods promises no more then we do. When the lord jesus Chri. 
Mat. x. Luc. ij.  saith/ he will acknowledge us for his own & confess so of us before his father/ so that we also confess him before men/ what should let us to give to him that confession/ which he requireth of us?  
When men have done all they can/ the worst thei may do is to take away our lives. How precious then shall the heavenly life be unto us when it is compared with this present life which is lost? It is not my purpose in this place to collect all the promises set forth in the scripture to this end. Yet sense they be repeated and so often times renewed unto us/ we aught so to be exercised not only in the reading/ but also in the knowledge and consolation of them/ that we might be as it were died and surely confirmed in them.  
But if when the plague hangeth over our heads three or four of them are not sufficient to confirm & strengthen us/ truly an hundredth should be sufficient to overcome all adverse and contrary temptations. But if god with thes great sweet promises can not entice and draw us to him/ are we not very great dullerds/ and beetle heads/ when nether the sever threatenings can work any more in us? 
Luc. ix.  jesus Christ doth appoint aday to accuse all them before his father which deny the truth for fear of losing this life/ for whom he declareth destruction both of body and soul to be prepared. 
Mat. x.  Also in an other place he protesteth that he will refuse all manner of communion with them that deny him before men. Thes words onlese we be utterly void of all sense ought vehemently to move our minds and so to fray us/ that for fear the hears of our head should start up. But how so ever it be/ unless we be so affected and moved as the greatness of the matter and danger requireth/ ther remaineth nothing else for us but to look for horrible and most miserable confusion: wherein we may excuse our fault so much as we lust/ & we may say that in this great frailty and weakness of nature/ we rather are worthy of mercy then of any severity and sharpness of punishment/ it will not serve. 
Heb. xj.  For it is written on the contrary part/ that Moses after he had seen god by faith was so hardened and strengthened/ that no violence of temptation co●●melt his mind/ and bend him from that great constancy. Wherefore when we be so tender and flexible that there appear in us no power of firm and constant mind/ we signify and declare plainly that we be utterly ignorant of god and his kingdom. Also when we are werned that we ought to be joined & coupled with our head/ we have gotten a goodly colour to exempt & separat ourselves from him/ if we say we are men And were not thei that were before us men so well as we are? Yea if we had nothing else/ but even the bare doctrine of godliness/ yet were all the excuses with we can brig weack and of no value. But now are we worthy more greater check and condemnation/ sense we have so great & notable examples/ whose great authority ought vehemently to excite & confirm our minds. There are two chief parts of this our exhortation or consolation to be considered. The firstis/ that this hath been a common state to the universal body of the church always and ever shallbe to the end of the world/ that it was vexed with such injuries and contum● lies of the wicked/ as it is reported in the Psalm 
Psalm. ●. xxix. / They have vexed me even now from my iouth hither to/ & have drawn a plough over and over e veri ꝑt of my back. The holy ghost in this place doth bring in the old church speaking on this wise that it should not seem now unto us a new thing nor greavouse/ if we see in thes days our cause & condition to be like. S. Paul also reciting the same place of an other Psal. where it is said/ We were as it were sheep led to the slaughter/ doth declare that this ꝑtained not only to one age/ but it was & shallbe the common/ usual & continual state of Christ's church. So that if we see in this time the church to be so handled & vexed/ by the insolency & pride of the wicked/ that some bark at her/ some bite her/ mani afflict her/ & always invent some mischief & pestilent destruction to her/ yea & set up on her without ceasig as it were mad dogs & will de ravening beasts/ let us call to remembrance that she was so vexed afflicted & oppressed in all times before. God doth give unto her sometime/ some rest & refreshing & as it were a time of true. And this is that which is spoken in the psalm above alleged/ the righteous lord doth cut in sodre the cords of the wicked: & in an other place/ that he breaketh their rod/ 
Psal. c. xxv.  lest the good being to much pressed should faint & move their hands to iniquity. But god would always have his church to be tossed in this world/ & as it were always in a certain conflict/ reserving for her quiet rest in heaven. The end of thes afflictions was always blessed/ yea truly god wrought this that the church always pressed with many & great difficult calamities/ was never utterly oppressed. 
ij. Cor. iiij.  As it is said in an other place/ the wicked with all their labour did never obtain that they desired. S. Paul also doth so glory of like happy end & issue of afflictions/ that he showeth this grace of god to be perpetual in his church. We saith he/ are priest with all kind of afflictions/ but we are not killed with sorrow & care/ we live in greatnede & poverty/ jet are we not for saken we are cast down but we ꝑish not/ always caring about the mortification of our lord jesus Christ/ that his life also mai be declared in our mortal body. This issue and end/ as we see that god hath always made it happy and prosperous in the persecutions of the church/ aught to bolden us/ seeing we know that our father's/ who also acknowledged their frailty & weakness/ had always the victory over their enemies/ by cause they continued constant in paciencye. I do entreat this first part of my exhortatione briefli/ that j may come the sooner to the second/ which doth more pertain to the purpose. And that is/ that we apply certain examples of the martyrs which were before us/ to our consolation and comfort. And in this kind or numbered theridamas be not two or three/ but a great & thick cloud as the apostle writeth to the hebrews. 
Heb. xij.  Whereby he signifieth/ that there is so great a multitude of them/ which hath suffered for the testimony of the truth/ that so well the abundance of excellent examples/ as the most grave authority ought to provoke us to contentation patiency/ and moderation of mind. And lest my oration should wax to long in heaping up together an infinite multitude of examples/ j will only speak of the jews/ which suffered most grevouse ꝑsecution for the true religion/ both under the tyranny of king Antiochus/ & also shorthly after his death. We can not say that then the numbered of the afflicted men was small/ when a great mighty army as it were of martyrs was prepared to maitaine and defend the religion. Nether can we allege that they were certain excellent prophet's/ whom god had chosen forth and separated from the common sort of people/ for there were women/ boy's/ and infant's/ also in that numbered of martyrs. Nether will we say that they passed thorough the persecution/ only with some light loss/ without great peril of life/ without great pains & torments of bodies/ seeing/ ther was no kind of cruelty unproved in afflicting/ vexing/ & tormentig them. Let us here also what the apostle doth say of them/ and doth set forth for us to follow.  
Some saith he/ 
Heb. xj.  were hanged up like bells and stretched/ despising to be deliured that they might obtain a better resurrection: other were proved with opprobrious words and strips/ or with bonds and prisonment: other were stoned/ or cut insondre/ or killed with the sword: other some went wandering hither and thither thorough hills & caves of the earth. Let us now come to make comparison betwixt them & us. If thei suffered so many & great torments for the truth/ with was as then but obscure/ what ought we to do in this great light/ with hath shined unto us in this time? God speaketh unto us now as with full mouth. The greatest gate of the kingdom of heaven is made open unto us. jesus Christ comen from heaven unto us doth so call us to him/ that we have him present as it were before our eyes. In to how great ingratitude & shameful wickedness shall we run in to/ if we have less stomach & love to bear & suffer for the gospel/ then they had with did behold the promises of god but as it were a far of/ who had but a very little door opened to enter in to the higdome of god/ who had received only a remembraunc & obscure testimoni in figures of jesus Christ? Thes great matters can not be declared & expressed with any words as they beworthy. Wherefore j leave them to be weighed in every manes thoughts & meditations. This doctrine as it hath a common & universal reason/ so it must be referred to the exercise & order of every manes life. But every man must apply it to his proper use & profett apt for his own consolation. And j speak this for this cause/ least that they with see themselves to be in no manifest peril/ should suppose this doctrine to be vain & not to ꝑtaine to them. Now they arr not in the hands of tyrants/ but what know they how god will deal with them hereafter? Therefore we must be of the mind & judgement/ that if any persecution/ with we looked not for hap unto us/ that we fall not ther in to unwares & unprovided/ but that we come to it prepared long before hand, but i fear ther be many deaph ears to whom yis my oration is made without fruit. For thei that live in quiet/ having all things at will/ are so far from preparing them selves to take & suffer death when need shall be/ that thei have no care nor thought of serving god at al. But these aught to be all our study continually/ especially īyes great troublesome times/ wherein we live in great peril In the mean time thei whom god calleth to suffer for the testinonie of his name/ must think inverai deed that they were prepared long before/ & brought to this suffraunc of evels/ by the motion & certain judgement of ye●prit/ that thei might bear them selves yerī boldly & constantli. Then also thei must diligently call to ther remembraunc all the exhortations with thei have herd before/ & be so stirred up with the advertisement of them/ as the valiant souldiare to take his armour when he heareth the trumpet blow. But what seek we?  
Truly in these perils we do nothing else: but seek shifts & ways how to escape. I mean this by the most ꝑt of men. For this same ꝑsecutions is as it were a touch stone/ wherewith god doth try & prove who be his: but ther are few found of that faith, courage & godliness to wards god/ that they will offer themselves frankly & freely unto death for his name's sake. This is a thing almost incredible/ that thei with do glory/ that thei have some knowledge in the gospel/ arso impudent and unshamefast/ they will use such cavillations. Some will say/ what shall it availl to confess our faith before those stubborn stiff-necked men/ which are purposed to war against god himself? Is not this to cast pearls before swine? As who would say/ jesus Christ doth not most plainly declare/ the he doth require of us the confession of his name/ yea among most perverse & wicked men? But if this our testimony do nothing profett to their edifying/ yet shall it profett to their confusion. Always the confession of our faith doth savour sweetly before god although it bring death & destructjon to wicked men. There be other also which will say this/ what shall our death profett when it shall seem to give more offence than utility? As though god hath left to themselves free choice to die when they will or when they shall think it the most apt time of death? But we contrary wise do obey him but as for the fruit that must come by our death/ we leave to the hand & providence of god. Wherefore the christian man must most chiefly in what place so ever he be/ diligently se that he live in the simplicity & integrity that god requireth/ and that he be not brought from that mind & manner of godly & holy life at any time with any dangers or threatenings. Let him eschew so moth as is possible the raging madness of the wolves/ so that the same wtarenes be not joined with the prudence & craftiness of the flesh. First of all let him do this/ that he give over & resign his life in to the hands of god the most faithful keaper. When he hath ordained & kept diligently this manner & fashion of life/ if afterward he fall in to the hands of enemies/ let him think & persuade himself/ that he is brought in to that place of god/ for this cause that he mai have him a witness of his son. Therefore seeing he is called & brought to that confession by the certain decree of god/ theridamas is no way to go back/ unless he will be unfaithful unto him/ to whom we have promised all our endeavours both to live and die: yea whose we arr although we had promised nothing at all. I mean not hereby to drive every man of necessity at all times to give a full & perfect confession of their faith/ no not sometimes when thei be asked. For j know what measure & moderation. s. Paul used/ who was as ready with heart & mind to defend the gospel as any other. Nether was this spoken by the lord jesus & promised with out a cause/ that god would give us in that time & matter/ a mouth & prudence. As though he would have said/ the office of the holy ghost/ is not only to confirm us the we may be willing/ bold & strong/ but also it consists in giving us judgement prudene & counsel/ how we mai/ as it be cometh us/ govern & rule ourselves/ in so great & so heard amater. Truly this whole treatise is to this end that they that be in soch distresses should desire & receive from heaven that moderation & prudence/ not following the counsel of the flesh to seek some shifts to escape. But there be that do object in this place/ that the lord jesus yea when he was asked would make to them no answer. But j sat that this sufficeth not to take away that rule/ with he hath given to us/ to witness our faith them when the confession there of is necessarily required. Furthermore/ that he did never dissemble or keep silence for this purpose to save his life. Last of all that he did nevermake so doubtful Turrian answer/ but that it contained Turrian apt testimony of that with he had spoken before/ or else did first satisfy them that lay in wait to mark both his words & deeds. Wherefore let all christians be well persuaded & sure of this thing/ that no man aught more to esten his life than the testimony of the truth wherein god will have the praise & glory of his name to appear. Is it with out a cause/ that he calleth althos his witnesses (for this doth the word martyr signify) who are brought to make answer before the enemies of faith and religion? Or is not this rather the cause/ for that he would use all their speaking & whole course of life to the confession of his name? Wherein every man must not so look to his neighbour & fellow/ that he will seem to do nothing at all with out his example & testimony. And this curiosity is so much the mor to be eschewed because we are prone to this vice of our own nature. Peter when he had herd of Christ that he should be led in his old age whether he would not he enquired what should be come of joan his fellow & companion. There is none of us/ with to avoid peril & danger/ would not gladly make answer in the wise/ by cause when we should suffer any thing/ by & by this cometh in to our mind/ what is the cause where for j should suffer more than others? But jesus Christ doth counsel & monish other wise us all in common/ & every man privately/ to be prepared & ready/ that as he calleth on or other/ so every man come forth in his order. And j have showed this before/ that we shallbe unarmed & unprepared to take & suffer martyrdom/ onless we be fenced and armed with the promises of god. Now remaineth to declare plentifully such promises/ not that we will set forth every one exactli/ but to she we the chief & most excellent thing/ with god would have us to hope for/ to comfort us in our calamities. And there be three such things: the first/ that seingal the times both of our life & death do consist in his hand/ he will so defend us by his power/ that not one hear of our head shall fault but after his wil Wherefore all faitful men ought yus to beꝑswaded/ in whose hands so ever they be tossed/ that god in no wise will lay a side that governance and custody/ which he hath taken upon him for them with so great care. If this persuasion of gods fatherly care/ and providence did rest and cleave deep in our heart's/ we should be delivered out of hand/ of the greatest part of thes doubts and difficulties/ which do now trouble & hindre our duty. We behold now the bitterness of the tyrants/ and unbridled cruelty/ brawlig pivishly in all sharpness of punisments. And here by we judge that god hath no more care/ nor regard to defend and keep us in savetie.  
And therefore we be so stirred and provoked/ by our own reasons to look and provide/ for ourselves/ as though the whole hope of gods help and succour were clean taken away. But on the other part/ the so great providence of god/ as he hath showed unto us/ aught to be unto us like a strong fenced castle/ which can be over comen with no power. Let us therefore learn and hold fast/ this short sentence/ that our bodies are in his hand and power/ who also did create them. And this is the cause/ wherefore god hath delivered his/ after a merveilouse sort/ and contrary the opinion and hope of all men/ as Sydrach/ Misach/ and Abdenago/ forth of the burning oven/ Daniel, out of the lion's den/ peter out of Herod's prison/ where in he was shot & watched most diligently fast bound in chains. By thes examples he would declare unto us/ that he could stay our enemies as it were with a certain bridle/ and that he had that power that when he would/ he could preserve and as it were pluck us out of the mouth of death itself. Not that he doth always thus deliver his from such perils/ but of right having the authority to appoint our life and death/ he will have us persuaded/ that we are so continued and kept under his custody and tuition/ that what so ever the tyrants do invent/ or with what fury so ever they set upon us/ yet it is only in his hand to appoint life 〈◊〉 death: and therefore this matter ought only to be refferred to his wil But if he suffer the tyrants to kill us/ yet our life is unto him dear and much more set by of him than it is worthy. 
Psalm. c. xuj.  The which he did plainly declare to be so when he pronounced by the mouth of David/ that the death of his saints was honourable and precious in his sight. 
xxuj. cap.  And also when he said by Esay/ that the earth itself should show forth the blood that was shed which seemeth all together hidden. Now then let the enemies of the gospel be as bountiful and prodigal in shedding the martyrs blood/ as they will/ yet this must be/ that they shall make a reckoning & horrible account of the effusion of that dear & precious blood/ yea even to the uttremost drop. But now/ in this time they do scornfully & proudly laugh/ when they burn the faithful men/ and after they have dypte and washed themselves in their blood/ they be come so drunken/ that they care nothing at all/ what murders they do. But if we will have this stay and moderation of mind/ that we can patiently abide/ god will at the last declare/ that it was not without a cause that he so greatly esteemed our life/ and had it in so great honour. In the mean while let us not take it to grief/ if it be now bestowed to confirm and garnish th● gospel/ which excelleth heaven and earth in worthiness. And that we may be mor surely persuaded that god will never leave us as abjects in the hands of the enemies/ let us not forget that same saying of jesus Christ/ wherein he saith/ that it is he himself whom men do persecut in his membres. 
Act. ix.  God had said before by Zacharye/ who so toucheth you toucheth the sight of mine eye. 
Zach. ij.  This is much more expressed/ if we suffer for the gospel sake/ it is even as the son of god him self were & suffered in that affliction. Therefore let us think so that jesus Christ must forget him self/ if he should have no care & thought of us at that time when we be in prison and danger of life for his cause & glory: and let us also know that god will take all the contumelies and injuries/ as done against his own son. Let us come to the second place of consolation/ with is one of the greatest among gods promises: that is/ that god will so hold us up with the virtue of his spirit in thes afflictions/ that our enemies what so ever they do/ nor satan their chief captain shall in any thing go away with the over hand. And truly we do see how in that necessity/ he doth show the succour and helps of his grace. For the invincible stoutness and constancy of mind with is seen in the true martyrs/ is a notable token of that same most mighty power with god useth in his saints. There be two things in persecutions grievous/ tedious and intolerable to the flesh whereof the one consists in the checks and rebukes of men/ the other in the pain and torment of the body. In both thes kinds oftemtations god doth promise so his assistance that we shall easily over come all the infamy and violence of the grefs and pain. And truly what he promiseth he doth perform in deed with most manifest and assured help. Let us then take this buckler to defend us against all fear/ and let us not measure the power of god's spirit so sclendrely/ that we should not think and believe/ that he will easily overcome all the injuries/ bittrenes/ and contumelies of men. And of this divine and invincible operation/ among all other we have a notable example in this our age. A certain young man/ who lived godlylye here with us in this city/ when he was taken at Dornick was condemned with this sentence/ that yfhe would deny the confession of his faith/ he should be but beheaded/ but yfhe persevered in his purposed opinion/ he should be burned. When he was asked whether he would do/ he answered plainly/ he who will give me this grace to die papatiently for his name/ will also work by the self same grace/ that j may abide broiling and burning. We ought to take this sentence not as pronounced of a mortal man/ but of the holy ghost/ that we should think/ that god can so well confirm/ and make us over come all pains and torments/ as to move us to take any other kind of meaker death in good part. Yea we see also often times/ what constancy he giveth to evil and wickedmen/ who suffer for their evil deeds & wickedness. I do not speak of such as be obstinate & hardened in their wickedness with have no repentance/ but of them which do perceive consolation by the grace of jesus Christ/ & so do take and suffer quietly and with good will most grievous and sharp pain: as we see a notable example in that thief who turned at the death of our lord jesus Christ. Will god who assisteth with so great power wicked men the suffer condingly for their evil acts/ forsake them who defend his cause/ and will he not rather give them invincible power? The third place of promises/ which god promiseth to his martyrs/ is the fruit which they ought to look for of their suffering and of death itself/ yfnede so require. But this fruit is/ that after they have set forth and honoured gods name/ & edified his church with their testimony/ they may be gathered together in immortal glory with the lord jesus: But be cause we have spoken largely enough before of this reward of eternal glory/ it is now sufficient/ to renew the memory of those things the are all ready spoken. Wherefore let the faithful learn to rear up their head to the crown of immortal glory/ where unto god doth call them/ let them not take the loss of this life grevously/ considering the greatness/ and worthiness of the reward. And that they may besure and perfectly persuaded of this so great a good thing/ as can not be expressed with any speech/ nor in thought be comprehended/ nor with any honour enough esteemed/ let them have continually before their eyes this like and conformable reason with our lord jesus Christ that in death itself they behold life/ as he by ignominy of the cross and infamy came to glorious resurrection/ wherein all our felicity/ triumph and joy consisteth.  
Amen.