Two godly and learned Sermons, made by that famous and worthy instrument in God's church, M. john Calvin. Which Sermons were long since translated out of Latin into English, by M. Robert Horn late Bishop of Winchester, at what time he suffered exile from his Country, for the testimony of a good conscience, as his Apology in the beginning of the book will witness.  
And because these Sermons have long lain hidden in silence, and many godly and religious persons, have been very desirous of them: at their earnest request they are now published by A. M.  
At London Printed for Henry Car, and are to be sold in Paul's Churchyard, over against the sign of the blazing Star.   

The glory of the Honourable, is the fear of God.  
 coat of arms or blazon 1584.   

To the Right Honourable and his very good Lord, Robert Dudley, Earl of Leicester, Baron of Denbigh, Knight of the most noble order of the Garter, and one of her highness most honourable privy Counsel. etc. A. M. wisheth continual happiness, both in this life, and in the life to come.  
WHen these two notable and famous Sermons (right Honourable) had past the Printers press, and the daily request of zealous persons was to have them in their hands: in respect of the worthiness of the Book, and the unfeigned duty I own to your Honour, I determined to present them to your godly and learned judgement, being perfectly assured, that your honour being such a certain friend to all godly and virtuous exercises, this little Book could not demand a Patron more fit to countenance it, which although it shall happen to endure the malicious caviles of the enemies of God's truth, as the Author himself is well known to have tasted: yet so much the less shall the enemy boast of his wickedness, when he seethe stamped in the forehead of this little Book, the noble name of him, who is and ever hath been a refuge to the Godly, & from time to time a ready defender, to embolden them in such excellent studies. As for the reverend Father that took first the pains to translate them, I doubt not but he was well known to your honour, and for his sake, I hope they shall be the better welcome: and for myself, both the cause that moved me to enter into this boldness, and the affection I have continually borne to your honour, in this small gift I refer all to your honourable construction, desiring God to bless you night and day, in all you go about.  
Your Honour's ready at commandment. Anthony Monday.   

¶ The Apology of Master Robert Horn, late Bishop of Winchester▪ 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 & wickedness: I perceived that it could not be avoided (God so disposing the matter for our unthankfulness) 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 I saw God's book, 
God's word displaced, & Idolatry brought in.  containing the word of life, taken forth of the Churches in the Bishopric of Duresme, and a fowl sort of Idols, called lay men's books, brought in therefore: when the common prayer commanded by public authority, 
2. Tim. 4.2.  set forth after S. Paul's rule, to the edifying of Christ's congregation, in the vulgar tongue, was against God's law, and also against the laws of the Realm, banished, & in the place thereof, a kind of prayer used far dissonaunt from God's law, & the example of the primitive Church, in a strange tongue, farced full of superstition, idolatry, & false fables, having nothing tolerable in it, saving that the people could not understand it, & therefore were less harmed thereby: although I suppose, the popish Prelates keep it in a strange language, lest that if the common sort of men should hear it in their own tongue, they would perceive it to be vain, false, lying fables, and therefore credit their doings much worse in all other things. But especially, when I saw the Lord's table, whereon was ministered the holy Supper of the Lord, according to his own institution & ordinance, was carried away, the Communion abhorred as heresy, and for these, Baal's altars reared up: and his Priests & monkish hypocrites, returned to their abominable, blasphemous, and idolatrous Mass, as Dogs to their vomit. Wherefore, I began to record with myself, & call to my remembrance (not without earnest calling on God's name, for the assistance of his spirit) mine own state & condition, and to examine more deeply, both the doctrine which I had taught, whereof I perceived, that of necessity I must render an account, and that within short time, and also my duty of allegiance unto the queens highness, wherein I found myself so clear & blameless: that if the devil 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 I had taught, the more diligently I did examine it by the holy Scriptures, and the testimony of the ancient Fathers, the more sincere and pure it appeared: I was the more earnestly persuaded, and settled in the truth thereof, my conscience did more plainly lay to my charge, that I could not revoke, say against, nor dissemble it, without blasphemous contempt of God, 
No man can speak against the truth, without great blasphemy to God.  and most horrible denial of his Son jesus Christ. So that I found no fault in myself, as touching my preaching: but that as an unprofitable Servant, I did not so much as I ought to have done, although I had done much more, than some thought I should have thanks for. But what soever men thought or spoke, as touching thankful reward for my labour, I persuaded myself, that I should have all things weighed after equity: and therefore considering both mine own integrity, that I had offended no law of the Realm, but lived like an obedient subject, and also that the same men bore the chief rule under the queens highness, and should be my judges, as did know that the sword was delivered them, for the defence of the good & obedient subject: so soon as I heard tell, that I was exempted the queens highness pardon, I took my journey towards London, with so much convenient speed as I might. Where I found all things far otherwise than I would have believed, if I had not been put in experience thereof myself. For I found in the place of equity, prejudice: for law, lust: for reason, will: and such as should have given sentence, according as matter had been objected and justly proved, played both the part of the accuser, of the witnesses, & also of the judge: and gave this sentence immediately, that I should either undo that I had done, or else: what that or else meant, I knew well enough, for I had the exposition thereof by his own holy ghost. Then my good L. Chancellor (who was always sure at a need, perceiving that I stood to this, that I had offended no law, to help at a pinch) objected, yea, three or four times for failing, a matter no less malicious than 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 I had much to do to refrain myself from laughter, I could not choose but smile. At the last, my L. Chancellor, after certain talk had unto me, and mine answer made, concluded, that it was not only preaching, wherewith I should be charged, the which he perceived I sufficiently defended by the King's law (in deed I had asked counsel, of them that were learned in the laws of the Realm) but also matters touching the queens highness, which were the same, wherewith he and the Bishop of Duresme had charged me before, as I learned by three or four of the Bishops own servants, who had made no false report of their Master, before in my matters: but as they wrote home to Duresme, to their companions, what things I should be charged with all, and what should be my judgement, so afterward I found it true. And therefore upon the monday at after noon, which was the thirty of October, after it was told me by a friend of mine, dwelling in London, who was familiar in the bishops house, and at that time frequented it the more, to hear somewhat as touching me, that he had learned, and was credibly informed, both that all my goods at Duresme, was seized on in the queens grace's name, and that I myself should on the morrow be committed to the Tower: both because I had contemned the queens highness Letters, and also for that I was a Scotte. I say, after I heard these things, considering 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: I committed myself to the guiding of the Lord, and went my ways, not making any man privy to my departure. Marvel not good brethren, though after that I was entered into my journey, I were troubled with sundry cares, but chiefly with this, lest that I 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 will. For they that were not ashamed to invent, false and feigned accusations, 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 license, but being convented before her highness honourable Counsel, and commanded to attend, till they espied a time for me. You may be assured, a lawyers wit, wanting neither cunning, nor yet good will, and having full authority to say, and do what he list, 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 least, for this time, out of the mouth of the Lion, and saved me out of the hands of all mine enemies, which hated me: I began to study with myself, and more diligently consider, to what end GOD had wrought thus my deliverance, which was not that I should now live as one that had no regard of God's glory, nor of mine own duty. But that, as I was appointed to be a workman in his vineyard, and a watchman over the house of Israel: so I should now most earnestly hunt those wild swine that destroyeth the lords vineyard, gather together (so much as in me lieth) the lords sheep, that now are dispersed thorough out mountains, hills, and groves, and to give them warning of the fearful sword that hangeth over their heads. Which thing I shall not cease to do, by the aid of Gods most holy spirit.  

〈◊〉 the na● of the ●sts, to ●er and ●e evil ●e god●  But for so much as I know right well, the proud Papists, whose mouths are full of bitterness & cursed speech, will not cease, yea, out of their Pulpits, with boasting and glorious words, to carp and slander me for my sudden departure, as though thereby they had vanquished & overcome God's truth, which I had set forth: and my kinsefolks and friends, will much lament my state, taking this to unkindness, that I would not make them privy 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 I 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 I myself should have forsaken it, and thereby be offended, and be brought from God: I say for these causes, I thought it best to answer the malicious hypocrites, whose mouths although I could not stop, yet at the least they should not hereafter say, but that they were warned, if that they would not cease to speak, that they ought not, they should hear that they would not: & hereby to satisfy my kinsfolk & friends, who I know of friendship and loving kindness, look upon my matter with a wrong eye. And also to admonish the weak christian brethren, both to beware of the leaven of the dissembling hypocrites, who although they be clothed in Lambs skins, yet by their fruits, they may know them to be ravening wolves: and also to confirm themselves in that doctrine which I have preached unto them, which also they have received, and 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, 
A comparison between the Phari●eis, and the popish prelate's.  the manners and conditions of the Scribes and Phariseis, whilst Christ walked here upon earth: what shifts and practices they used to maintain their cloaked holiness, their dirty traditions, and vainglorious estimation, & therefore to deface Christ, and to suppress his holy word: and also will (with judgement) compare our popish Prelates, with the whole rabblement of their chickens, unto them: shall plainly see them so like in conditions & practices, and so lively represent, (as it were) the phisnamy of their old ancestors, the Phariseis, that he would say and 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 and say, as Demea said by his son C●esipho: Oh oh lachrymo gaudio, laudo, patrissat, salnos sit: spero, est similis maiorum suorum. For what was in the Phariseis 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, traditions, misconstruing of God's law: superstition▪ hatred of the true religion, persecuting 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, 
The Papists have found out that which the Phariseis never heard of.  doth plainly appear in ours? Yea, ours have found out for us an infinite rabblement of idolatries, which they never heard of, and would have abhorred, as Masses, invocation of Saints, worshipping of Images, and such like. But they could never away with Christ nor his Apostles, but always spoke evil of them, and of the Gospel, because it rebuked their vices. And what is the cause that our Bishops and 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 alehouses, taverns, & banquets? What shall now a sort of lewd Priests, jangle in their assemblies at markets, when they have all their cups in? What shall now Antichrists champions blouster and blow● out at Paul's Cross, 
The Papists slandering of the god●ie.  and elsewhere? But that such Preachers as had used that place now of late years, were carnal and fleshly Gospelers, 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 and 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, & 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 much are we bound, 
Christ his example, a comfort to the godly.  to our heavenly master jesus Christ, that both gave us warning that they should thus entreat us, and also for our comfort, that he should taste of this kindness before us? 
Matth. 10.24.25.26.  There 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 Belzebub, how much more his household servants? But fear them not (saith Christ.) But when these spiritual Preachers, call us carnal gospelers, what mean they thereby? Mean they that we be sinners, 
A question demanded.  and 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, 
The Answer.  godly without a wife? If they mean after the first sort, we confess with the Publican, That we be sinners: And say with S. Paul, 
Luke. 18.13. Galat. 5.17.  That the flesh striveth against the spirit, and the spirit against the flesh, insomuch, that we do not those things, the which we would feign do. If they understand their carnal Gospelers, after the second sort, we have to thank them, that they will both show plainly whose children they are (for herein they resemble the old Phariseis) and also that they will serve us herein, as the Phariseis did Christ: for the self same thing, was in this wise laid to his charge of them, and hath continued a common practice, since that time till now, and is not like to decay in these men's hands, but if it be against their will. After our saviour Christ had dismissed john's Disciples, and preached to the people, they praised God: but the Phariseis and the lawyers despised Gods counsel, & said: Tush, he is but a glutton, 
●th. 11.19  and a swilboule, a bolsterer of Publicans and sinners. This was a common objection and slander, that the Pharises used to deface Christ's preaching, 
●th. 9, 11.  and dissuade the people from it. For he receiveth (say they) sins, and eateth with them.  
What were these complaints and slanderous accusations, wherewith they went about to bring Christ in hatred of the people, but the self same that now is objected against us? 
●th. 9.14. ●th. 12.2.  Wherefore (say they) do not thy Disciples fast? Wherefore do they that which is not lawful, 
●e slanders spee●s of the ●ariseis arnst christ 〈◊〉 the iu●ying of ●mselues.  to do on the sabaoth? We and john's 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 Sabaoth, he setteth nought by prayer, he is a carnal man, wholly given to carnal liberty, and to preach the same, and such are all his Disciples. But we fast, we pray, we chastise ourselves: we are not like these men, we fast twice a week, we are not so carnal as this man, and his Disciples.  
Were not these the goodly and holy persuasions of the old Phariseis, against Christ and his doctrine? Did they not in defacing of Christ and his Disciples, advance and set up themselves? Did they not by this colour of calling Christ, such a Preacher of carnal liberty, creep into 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 these hypocrites, 
The intent of the popish hypocrites, by their railing.  in all their Sermons, when they thus rail 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 hear & follow them, all other are but carnal sinners. In this wise the Phariseis persuaded the blind man, whom Christ restored to his sight again, saying: 
john. 9.24.  Give God the praise, as for this man, we know is but a sinner. 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 may be sure, these honest men, would not else have said it. But if they should have him examined what sin they knew by him, they should have had nothing to say.  
And what I pray you, knoweth our religious pharisees by the Preachers, whom they call carnal, saving that which is confessed, that we be all sinners, & have need of God's mercy? Do they know us to be drunkards, thieves, murderers, whoremongers, common brawlers, or such 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: 
1. Tim. 5.19.  Let them prove it by two or three witnesses, after S. Paul's rule: And I for my part, shall not only make open confession, but also shall make open satisfaction, as the order was in the church of ancient time. If they have none of al● things to charge us with all (if they had, we should have heard tell of it or now) thanks be to God for his mercy towards us, for this was only his work in us, 
Such as their Religion is, such is their life  and God grant these unshamefast hypocrites true repentance, and amendment of their lives, for a number of them be notorious Tavernehaunters, common brawlers, very drunkards, known Sodomites, and manifestly proved whoremongers. And if they will say, this is spoken of malice: I protest before God, that is not truly said, for I do not name them, because I love the men, although I hate their conditions.  
As touching 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 inveighed 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 these men's prayers & 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 & laden with sin, and such burdens of Pharisaical traditions, as they were not able to bear. But this I know well, they will charge me with all, and many others, that herein I showed myself a carnal Preacher, for that I did not live a sole life, without marriage, as they do. If they live chaste without marriage, let them give God thanks therefore: I do not envy in them that gift of God. But surely God gave not me that gift, that I could live a Virginal chaste life, but after the manner of hypocrites, and therefore did enter into that holy state of Matrimony, Which is honourable among all men: 
Iebr. 13.4.  to the end I might serve God in pure chastity of Matrimony.  

The Papists ●biection.  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 hear our prayers, and grant our petitions. I grant he will so do, if we ask after his will, 
Answer. 1  & 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 I 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 scriptures of many godly men, that earnestly and faithfully begged of God, that thing which they obtained not, and yet God heard them, and loved them: but he knew that to grant their petition, was not so profitable for them. As Saint Paul testifieth of himself: How he was vexed with the prick of the flesh, 
2. Cor. 12.7.8.9.  the devils messenger, he did desire the Lord thrice to be delivered there from, but he obtained not, but had the assistance of God's grace promised, where withal he was bidden to be content.  
I will not now enter into the disputation of this matter, I may be so occasioned that I shall speak of it another time. But I will herein purge myself of this crime, whereof I and my fellow preachers are accused as carnal, because we are married, and I will purge myself after the order of the Canon law, as I saw it put in practice once in Cambridge, for the purgation of an holy and learned Virgin, if all unmarried Priests be Virgins.  
The order was, 
An example of the oath of unmarried ●riests that 〈◊〉 virgins.  that being accused of whoredom, four or five as honest as himself, & 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 standeth clear, and he may justly take an action of slander against them that accused him.  
Now do I affirm before my judge jesus Christ, and his whole Church, that I have not sinned, because I took a wife, and therefore am falsely accused as a carnal or fleshly man, 
〈◊〉 notable ●biection, ●hich all ●he Papists ●re not able ●o deny.  for so doing: and for my purgation herein, and to prove my saying to be true in deed, and also to approve my doing herein, I take witness to the law of God, the law of nature, and the civil laws, till three hundredth 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 these suffice not, or else may be excepted against, when I hear it, I shall answer it. If these be allowable and sufficient, then am I falsely accused: for all these testify plainly, that it is lawful and godly, and in no wise forbidden, but that a Priest may marry. Wherefore, I end with this saying of S. Augustine: 
S. Augus●  Quest. nou. & veter. test. quest. c.xxvii. Talis est enim quorundam versutia, quia ut sanctitatis & castinoniae, amatores se simu● l●nt, nuptias esse dicunt damnandas, ut per hoc commendentur, & populum à veritate avertant▪ Such is (saith S. Augustin) 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. 
The Papi● proved hypocrites s. Augusti● words.  Mark that S. August. noteth these men of hypocrisy, subtlety, of seeking worldly praise, and deceiving the people. Consider 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 these subtle hypocrites, who condemn holy matrimony, as carnality, and feign themselves chaste livers, to be esteemed in the world, and that they may the rather deceive the simple people, have run till they be weary in this race: then heap they this on also, to aggravate the matter, and make us more odious unto the people, that all our preaching was but flattery, to please the Magistrates and the Nobility, that we might thereby advance ourselves, and climb to promotion. But here must you note by the way, or else their tale is not worth the hearing: that look what crimes soever they lay to us, they themselves be clear, and free from them, and they be replenished with the contrary virtues. We are carnal, they are spiritual, we cannot live without wives, they live chaste Virgins, our Lady's husbands, we do no good works, all the world may wonder of their good works, we preach to please men, they spare no man, we sought to live idly and delicately, they study, they preach to their flock daily, we sought for promotion, and would heap up living upon living, they will none, if you will give it them, or at the most, they will have but one at once: if they thought, that you would not thus esteem and judge of them, they would no more impute unto us these faults, for they should but lose their labour, and 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 Rulars themselves took us so much contrary to flatterers, and men pleasers, that they did much blame us of too bold and plain rebuking their sins, insomuch they would at the last hear no more Sermons: which was a manifest token, that God's plague was at hand, as in deed it shortly followed, upon them and the whole Realm. And for the Lordly loitering Prelates, with all their kennel of dumb dogs: I 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 won.  
God knoweth, and let the world judge, 
God knoweth the secrets o● all hearts.  whether we sought more to please men, and to procure to ourselves promotion, honour, estimation, ease, and profit: or they that now wipe their hands so clean. But let them wipe their hands so clean as they can, let them handle the matter never so cunningly, in charging other with their own faults: yet will they bewray themselves, when they go most about to cover & hide their faults. But herein do we rejoice, that our case is at this present with these, as Saint Paul's was with the Galathians, & the Thessalonians: for after he had instructed them perfectly and truly, in the doctrine of salvation, 
● Paul's ●ctrine to 〈◊〉 Gala●ans and ●hessalo●ans, poised by ●se teasers.  there entered in among them false teachers, which did not only poison the good doctrine of the Gospel, which they had received, with observations of Moses Law, and superstitious ceremonies: but also the rather to bring their wicked purpose to pass, did slander S. Paul of flattery and covetousness: and therefore he writeth to both the Congregations, and purgeth himself of that false accusation, saying to the Galathians. Now, 
●ala. 1.10.  whether go I, about to please men, or no? 
Thes. 2.4.  And to the Thessalonians: We speak unto you, not as men pleasers, but to please God, who trieth our hearts. Neither have I lived among you at any time, with flattering words, as you know, neither by occasion of covetousness, God is witness, neither seeking praise of men, neither of you, nor of others. We had instructed the people, and 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 all full of superstition, idolatry, and false religion, but to bring this the rather to pass, do accuse us of these crimes, they themselves are only guilty in. This hath been the practice of all heretics, and false teachers, since the beginning, as doth well appear to them that are exercised, in the histories of the Church, whom these 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 marvel is it, though they now rail and rage, against the Ministers of God's word, call them heretics, seditious, and new fangled fellows, when their ancestors the Phariseis, did the same against Christ and his Apostles? 
The Papists would rail against Christ himself, if they durst: but because they dare not, they revile his word.  Wherein these 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, and new preaching against the faith of our mother holy Church. Do they name it new learning, because they have not been wunted unto it, but now of late years? So may Christ be called unto them, a new Christ, because they were never acquainted with him. How many of them have this acquaintance with Christ, 
A question demanded of the Papists.  that they know and confess him to be the only satisfaction for our sins, the only redeemer, the only mediator, our only righteousness, that he offered upon the Cross once for all, did make by that one oblation (not to be iterated) a full and perfect sacrifice, for all the sins of the whole world.  

Their answer.  They will say, that they have been so trained up in the knowledge of Christ, that they know and 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 f●llowe, when he is drawn against his will: then he draweth back● with all his force, to pull his neck ou● of the collar: and if that will not be, h● goeth on snatching & gnawing the band, and ceaseth not, till he have gnawn it in sunder. Or do they name it new, because their holy Father the Pope, they and his whole Clergy, doth so judge it, and can in no wise brook it? In this sense Christ himself called it new learning, when he answered john's Disciples their question of theirs, and the Phariseis fast. For when they misliked his doctrine, because it was utterly against them, and they could in no wise away withal: Christ showeth this reason of their offence: Old rotten vessels, can hold no new wine. 
Math. 9, 17  This new wine of the Gospel, cannot abide in a popish heart, replenished with superstition, idolatry, and false religion: but it must needs be spewed out again, or else the vessels, will utterly burst in sunder.  
But they call it new learning, 
Why the Papists call the Gospel the new learning.  and therefore the teachers thereof heretics, because it is but a new kind of heresies, found out of late years by the Germans, and had been always, and 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, and they do continue therein, and daily increase, although our English hypocrites brute abroad the contrary. But yet they were not the first inventors thereof, for they herein have taught nothing else, but that they received of Christ, and was the learning of the Church, till Antichrist of Rome waxed so strong, that he banished Christ and his Gospel. And this doctrine which they call heresy, 
The church of Antichrist the continual enemy to the Gospel.  is not at any time condemned by the Church of Christ, but by the Church of Antichrist, as shall plainly be proved, when they have decreed against any particular part thereof. But this must not be forgotten, 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 Bishops, Monks, and Friars, sworn soldiers to Antichrist the Pope▪ And think you this Church, will decree any thing against itself? And wher● they will defend themselves, with th● reason of long ancient custom, I answer with Saint Augustin. 
Aug. lib. de bap. paruul.  Lib. de baptis. paruul. And it is recited in the Pope Decrees, for a decree of the Church. Dist. 8. can. qui contem. Qui, contempta veritate praesumit consuetudinem sequi, aut circa fratres inuid●s est et malignus, quibus 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 manifest●a, cedat consuetudo veritati. Revelatione ●g●tur ●a veritatis, veritati cedat consuetudo, quia et Petrus qui circumcidebat, cessit ●aulo veritatem praedicanti. Jgitur cum Christus veritas sit, magis veritatem quam consuetudinem sequi debemus. He that contemning the truth, doth presume to follow custom, is either envious and malignant to his brethren, to whom the truth is revealed, or else he is unthankful to God, by whose inspiration his Church is instructed. For the Lord in the Gospel saith: I am the truth: and he said not▪ I am the custom. 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.  

The Papists say they be Peter's successors: so in some respects they be.  Our Prelates say, they be Peter's successors, why will they then not follow Peter herein? They be his followers in title and name, but nothing in deed. Saving that they deny Christ, and pluck out their swords to persecute 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 and sword, to destroy Christ. And is it any marvel, though we run away from the cruel claws of these wild beasts, in whose hands there is no mercy?  

The cause why the godly fled in time of trouble.  We fled not because we did suspect our doctrine: but because we knew well their cruelty. We went not away, because we would not abide by our doctrine, and prove it true: but for that truth could not be heard with indifferent judgement, I pray you mark this practice, and look if the like were ever found in any History? They cast the chiefest learned men in prison, 
The Papists cast in prison, and banish the chief learned men▪ & then call for disputation, when no body is to answer them, nor any that they will suffer to come.  or commanded them to keep their houses, and not to come abroad, or banished them the Realm, as Peter Martyr, I. a Lasco, with others: and when they be sure of them, that they shall not meddle (for they were not able to abide their learning) then to blind the eyes of the people: they pretend a disputation, and call the matter into question, when there is no man to answer them, as they think, and 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, where be our new Preachers now? Why do they not now come forth and dispute. Think you this lusty roysterkin doth not know full well, that they be fast enough, they may not come 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 locked fast up, it shall plainly appear to all indifferent men, that their doctrine is true, and may easily be maintained by the Scripture, and testimony of the ancient Fathers of Christ's Church. And that the contrary cannot be defended, neither by God's word, the ancient Church, nor by no honest way: and therefore they are driven with shame enough, to bolster & keep it up, with fire and sword, with thus will we, and thus shall it be. And because they would seem in the face of the world, to do it by learning, and the consent of most part of learned men of the Realm: they gather a sort of blind Priests together, into the convocation house, 
The practices of the Papists, to uphold their Religion.  whose livings hangeth (as they call it) of making Christ's body, and of pretenced chastity, being (for the most part) unlearned Asses, and filthy whoremongers, and these with a shout of yea, yea, yea, or nay, nay, nay, must determine these matters: as if the masters of the Pythonesse, 
Acts, 16.16.  which had a spirit of Pytho, and thereby brought to them great profit: 
Acts. 19.24.  and Demetrius the silver smith, with the whole congregation of the Artificers, who had rich livings by Idolatry, should have 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 and Silas had been seditious heretics: would not (trow you) the most part have cried with a loud voice, yea, yea, yea? Oh, Auri sacra fames quid non mortalia pectora cogis? Whether this stand with reason, that those Priests, whose living dependeth only of superstition, idolatry, and false religion, and are (for the most part) blind ignorant asses, should be only judges in the weighty matters of our Religion, I report me to the indifferent man. An other practice, which in very deed was, that moved me most to save myself from them, by fleeing out of the Realm, they have, not lately invented, but derived from their forefathers, the jewish Phariseis, and yet put not 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 ere they have done, one Noble man 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 I heard, 
A note of the Aurhor, to the noble men.  because I love them, and am sorry to here, strangers speak this dishonour of them, that they are not able to rule themselves, and therefore must desire a polshorne Bishop, to govern them and the whole realm. At my last being at London, waiting at the Parliament house of my Lords of the Counsel, as I was commanded, I 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 indeed. He asked me of my state, saying thus unto me, did not I tell you, that your Religion would not continue? And so would have persuaded me to have given place, and revoked mine opinion: wherein when he saw he prevailed not, he said friendly, he was sorry for me, and wished that he were of power to do me pleasure: to whom I said, it was sufficient to me, that he would continue his familiar friendship with me: and there upon I charged him (as I was often wont) of friendship to tell me, what he thought of our Bishoplike proceedings. Whereto he answered, as in matters of Religion, very well. But in other matters nothing so. For, saith he, I have entered talk with some, that be most nigh of their Counsel, and I perceive 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, & I have good reasons that moveth me also to think this to be true. Whereunto I 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, and then they will have their heads off one after an other. What, said I, they will never so do, for the Nobility favoureth them. Yea saith he, and 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, & the worshipful are infected with this heresy, & 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 disinherited, and shallbe able to do no harm, & also they may in their place, make Noble men of their own kindred and friends. What (said I) it were too much cruelty: whereunto he sayeth, yea, yea, they think it is better an inconvenience, than a mischief. God deliver the noble blood of England, out of the danger of these dissembling wolves. But let the Noble men consider, how many of their own friends, & most dear darlings, with whom they were joined in confederacy for the bishop of Rome, wretched Winchester, and devilish dreaming Duresme, have brought to confusion, and they shall have sufficient warning, how they may trust these 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 did 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 bloodsoking hypocrite have cared, to have wrought my destruction, whom he took to be an enemy to his devilish devices. 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 I had infected his whole diocese with new learning: but when that would not serve, because I had done nothing, but that was confirmed by the laws of the Realm, he was not ashamed to lay to my charge, that I was not an English man borne: that I had exercised his office in his bishopric, that I had brought in a wife of mine own into that Church, where never woman came before. And then the L. chancellor chargeth me with contempt of the queens highness, as though I should have received three letters of commandment, to repair and make mine appearance before the Council, and would appear for none of them. If both these butchers, had been so well known to King Henry the eight, for rank traitors to the Crown of England, as they were in deed, which now they show plainly, as I am well known to be a mere natural English man, they should never have brought that noble Realm, now in danger to be over run, and conquered with strangers: the which thing men that be half blind, may plainly see they go about. I never meddled with his office, I was in danger of much displeasure, as the honourable Counsel did well know, because I would not take upon me his office. And herein he uttereth his malicious hypocrisy, and what an unshamefast bawd he hath been, is, and willbe, to the Monks of Duresme, when he saith, there came never woman within that house, before my wife came there. For he knoweth right well, that the Church of Duresme, was replenished with married Priests. For Bishop William, by the help of Lanfrank Archbishop of Canterbury, did obtain licence from Pope Hilderand to banish the married Priests, and to bring Monks from Warmouth and jarrow. And also it is not unknown to him, nor to his Chancellor, nor to any 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 and Chamber, and no fault found, but that honest men of the town, and also of the Country are offended there with, but dare say nothing, for fear of the great bawd their Patron. Yea the Bishop and his Monks knew full well, that I did know to much of their juggling, and therefore it was time to rid me out of the way.  
But when Winchester came in also with his false accusation, (for I never received one letter nor token of commandment, from her highness, nor from her honourable Counsel, but a letter the post delivered me by the way, as I was coming to London) and laid it earnestly to my charge, as though I had been a stubborn rebel, I perceived they would serve me as they had done others, I mean, to punish me for religion, and pretend treason: and subornate two or three false witnesses, as they have plenty in store, to affirm that I had made some offence to the queens highness, as their great grandsires played with Christ, saying, 
Math. 22.17  that he did forbid the people to pay tribute unto Caeser. Wherefore I thought it best to deliver myself out of their hands, by forsaking my native Country, seeing there was neither equity, nor just justice to be looked for, my doctrine was never so pure, my hehavior never so upright, and I 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 I have lost a great living, all my goods, have not one farthing left me, am banished my native Country, shall use no more the familiar company of my friends: what have I lost? Nothing, but shallbe a great gainer: 
Mat. 16.26.  For if to save these things, a man lose his own soul, what hath he won? And if the departure from these, have everlasting life to reward, what damage is there? Our Saviour Christ, whose promise is much more sure and precious, than the uncertain, and flattering glory of the world, hath made faithful promise: That whosoever forsaketh house, 
Math. 19.29 Math. 6.26.  brethren, sisters, father, mother, wife, children, livelihood, for his name sake, the same shall receive an hundred fold, and shall inherit everlasting life. 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 and raiment, let us be therewith content. For this is a plain case: 
1 Tim. 6.7. ● Heb. 13.14.  We brought nothing into 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, I count all things but loss, 
Philip 3.8.  and do judge them but dung, that I may win him. In him only resteth the whole riches of God's treasure, he is the only way to everlasting life, whereunto who so will attain, must seek it in the Scripture, in the Gospel of Christ, and not in the filthy damnable traditions, and devilish doctrine of the Papists. Wherefore, dear brethren, seeing you have tasted of the sweet bread of life, 
Mat. 16.6.  God's most holy word, take heed of the Papists sour leaven, that worketh death. And because I would you should not be ignorant, how you ought to behave yourselves, where so much Idolatry is openly commanded, and how to learn your Christ's cross a new, I mean to bear Christ's cross laid on your backs, to follow him strongly, and not to faint: I have translated for you, two Sermons, of that great learned and godly man, I. Calvin, made for that purpose, and these have I done travailing, having no place certain where I will remain, but I trust, shortly to be: where I will stick down the stake, till God call me home again. But for so much as the Bishop of Duresme, did openly to my face, call the doctrine which I had taught in his Dicoces, as touching the popish Mass, heresy, I shall by God's grace, good Christian brethren, declare and prove by the Testimony of the Scriptures, and also of the ancient fathers of Christ's Church, that the popish Mass is the greatest heresy, blasphemy, and Idolatry, that ever was in the Church, which shall be the next thing, that you shall look for from me, by God grace. In the mean season, remember good brethren, that our unthankfulness was the cause of this our plague. Let us cry therefore unto the Lord, pouring forth before him faithful tears, and he will deliver us, that we may truly honour him in the gates of the daughter of Zion, that is, openly in the midst of the faithful congregation. Amen.   

¶ A Godly and learned Sermon, made by Master John Calvin, wherein all Christians are admonished, to fly outward Idolatry. Taken out, of the third verse, of the sixteen Psalm.  I will not communicate with their bloody sacrifices, neither will I 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, I can not tell what subtleties, to cloak their evil withal. But the sum of this whole doctrine is, that after we know the living God to be our father, & jesus Christ our redeemer, we ought to consecrate, both body and soul unto him, who of his infinite goodness hath taken us into the number of his sons: and to acknowledge with all kind of benevolence, honour, and obedience, the same benefit which our most dear Saviour, did vouchsafe 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, & which can by no means agree, with the pure doctrine of the Gospel, and true confession of the faith: I said this doctrine of itself to be so easy, that only the practice and exercise thereof, 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 chiefly condemned, by Gods own mouth.  
This cause constraineth us at this time, to tarry longer in the declaration of this matter, that every man may know, his own duty, and deceive not himself, thinking that he is escaped, when he is covered, as the common saying is, under a wet sack. But for that there be many of this opinion, whose Churches are thoroughly purged from the filthiness, and Idolatries of the Papism, that this argument or Treatise, is but superfluous, 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 Idolaters, feigning ourselves to cleave and consent to their impieties, we are admonished to mourn for our former sins, and to ask of God forgiveness of them, with all 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 reserve us, it is very expedient to be prepared and armed in time, that into what state soever we shall come, or with whatsoever temptations we may be oppugned, we never swerver from the pure word of God. first, it may be, that many of this our Church and Congregation, shall travail into 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 strengthen ourselves, lest when we shall be called, to utter the confession of our faith, we be found new, & unprepared, because we contemned the meditation of that matter in due time. Neither 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 so 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 thought this, and will, that they confess the glory, due unto God. For we are not taught of God, only for our selves, but that every man, after the measure of his faith, should brotherly communicate, with his neighbours, and distribute unto them, that thing he hath learned, and known in God's school. 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, 
Psal. 16, 4. ●.  That he will never be partaker, in the Sacrifices of Idolaters, and also that he will so detest, and grievously 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 God's Children, a certain common rule to right and Godly life. And to the intent, we may the better perceive 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, whereby he doth most greatly abhor the Communion of Idolaters. The Lord (saith he) is mine inheritance. 
Psal. 16.6.  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 person 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. Neither truly can we by any means possess God, unless on this condition, that we also become his. David therefore of good right, and worthily did set forth the foundation of his godliness, and Religion in this sentence and reason, seeing that God is his inheritance, he will refrain from all pollutions of Idols, which do turn us from God himself.  
This is the cause why the Prophet isaiah, when he had upbraided the jews, that they had given themselves to false and strange Gods, whom they had made, added afterward: these, saith he, are thy portion, signifying by these 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. So man will except and say, that the Prophet entreateth in that place only of them which put their affiance in Idols, and deceiveth themselves thorough opinion and incredulity.  
I grant, but this also I answer, 
God's honour abused through Idols.  if they that do transfer God's honour unto Idols, are utterly separated and cut off from his fellowship, they also do err and decline somewhat 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, and 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 and fellowship with Idols, with whom God hath that divorce & debate, that he would have all his to proclaim and make continual and deadly war upon them. And in this place David by name doth express, That he will never be partaker of their oblations, 
●sal. 16.5.  neither have their names in his mouth and talking. He might have said on this wise, I will not deceive myself with the unwise, and foolish devotions of the unbelievers, I will not put my trust in such abuses, nor I will never forsake God's truth, to follow these lies, but he speaketh not on this manner, but doth rather promise constantly, that he will never be conversant among their Ceremonies. 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 and declare by outward tokens, our agreement, with those Superstitions, wherewith the service of God is corrupted, and utterly perverted. They that swim (as the common saying is) betwixt two waters, allege this saying, seeing that God would be honoured in spirit, Idols can by no ways be honoured, unless a man put his trust in them. But to this may be easily answered, that God doth not so require the spiritual service, and adoration of the mind, that he granteth and remitteth the other part of our nature unto Idols, as though that part should seem nothing at all, to belong unto him. For it is said in many places, that the knees must be bowed before GOD, and 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 and 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 convicted.  
In the third Chapter of Daniel it is written, that Sidrach, Misach, 
Dani. 3.  & Ab●dnago, refused and denied under any manner of colour, to consent unto the superstition, set up and erected by Nabuchodonozor, 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 these three servants of God. For I suppose, they would have taunted them with such like words, you foolish men, this truly is not to honour them, seeing you put no affiance in these 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 these godly men, did follow a better and wiser council: 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, and this example, as a certain rule and definition, that Idolatry is an outward action against God's honour, yea, although it proceed not from the will and purpose of the mind, but be only colourable and feigned. In which matter they make goodly cavillations, that there is no Idolatry at all: when as our affiance is not put in Idols. Yet shall these men continually remain condemned, by the sentence which the mightiest judge hath pronounced. But these men do contend only for that name, only going about somewhat 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 notwithstanding, 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 much thereby, 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 enterprise against God, a certain fact repugnant to the confession of faith, and 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 made to him, that thorough cowardice and faintness of stomach, we deny crookedly and falsely our Christian profession, that we become 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 th●se shifts, specially, seeing they serve for no other thing, but to make us bolder, 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 and mind. Even so truly, if the heart itself were not double. For when the mind is truly sound and pure, the body shall never be drawn into a contrary part.  
I would know of them what that is, that moveth and leadeth their feet to the Temple. For when they go to hear Mass, their legs will never be stirred of their own motion, 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 the mind, whereof 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 much more esteem their favour, and their own life, than God's honour and glory.  
Besides this, their impudency is so manifest and shameful, that I am ashamed to dispute against it, as though it had some colour or likeness of reason, yet I must needs do it, seeing they do please themselves so greatly, and are, as it were men drunken in their own opinions and pleasures, fallen fast on sleep.  
They think this is enough to worship God in spirit, whose then shall the body be? Truly, Saint Paul, Moveth us to honour God, both in body and spirit, 
1. Cor. 6.19.20.  for they be his own, and belongeth to none other.  
God hath created the body, and shall it be lawful for us, therewith to serve and honour the devil, as though he should seem to be the author and maker thereof? It were better, they would profess themselves openly to be Manichées, and deny that God made the whole man. If they had never so little taste of the Gospel, they would not burst out into so licentious impudency. But now it is plain enough, that they in no wise know, what is the power and greatness of this benefit, to be redeemed with the blood of God's son. And to prove this true, how can we look for the resurrection of the flesh, except we believe that Christ jesus is the redeemer, both of bodies and souls? Saint Paul also doth admonish us, 
● Cor. 7.22, ●.  Not to be the servants of men, because we were bought and purchased with so great a price, which is the blood of God's son.  
Then he that doth join and addict himself to the wicked service of Idols, doth he not tread under his feet, the most sacred blood of jesus Christ, wherein doth consist the price of the eternal and immortal glory, which we look for in our bodies? What reason is it, that our bodies should be defiled and profaned before Idols, seeing the crown of eternal life is promised unto them in heaven? This wallowing in Satan's stews, and most filthy defiling, is it a mean and way, whereby we may come to the kingdom of God? Moreover, it was not said without a great cause, Our bodies are the temples of the holy Ghost, 
1. Cor. 6.19.  therefore they which perceive not, that they ought to be kept in all holiness, do plainly show themselves, to perceive and understand nothing at all of the Gospel.  
Also, they declare that they know no whit at all, what is the power of jesus Christ, and of his grace. For when it is said on this wise, 
Gala. 5.30.  That we are bone of his bones, and flesh of his flesh: We ought to understand, that we be joined with him, both in body and soul. Therefore, no man can defile his own body, with any manner Superstition, but he doth separate himself, from that conjunction and union, whereby we are made the members of the son of God. But now let these witty and subtle doctors, answer me, whether they have received baptism only in their souls, or whether God hath commanded rather, and instituted, that this sign should be imprinted in our flesh. Shall the body then wherein the mark of jesus Christ is printed, be polluted and 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 and badges of his son, that we afterward should pollute our selves with all uncleanness, with most fowl spots and shame, and so unseemly 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 seals, the one repugnant to the other, unto one writing: and shall a mortal man take upon him, to counterfeit and corrupt Baptism, and the most holy Supper of jesus Christ, and also be bold to say, that there is no evil in so great and mischievous a fact? Such 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 idleness, and do not move one finger to do any work at all.  
If they say it is not a like reason, because we have need of their labour that be under us: I answer, although GOD have no need of us, yet for that he will use our labour, service, and obedience, to serve and honour him, truly, it is too much unseemly, and for us the greatest shame and infamy, to do all things otherwise then 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 unlyving Creature, shall require more power over us, and honour then his Creator.  
But yet we must talk with these beasts more plainly. They say it is lawful for them, to feign and cloak whatsoever 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 therewithal? Who doth make the ground fertile, to bring forth fruit? If GOD do feed and 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 giver of the benefit, with that part of themselves, which is so bountifuly nourished of him? Why do they rather obey, and serve the devil with their bodies? If these men were in any part Christians, I would use with them more weighty and higher reasons: and I would ask of them, to what end we live in this world, and whereunto our life ought to be referred. But Oh 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, 
Gene. 39  if he had committed whoredom with his Mistress, when it was violently offered him, seeing he should not have followed his own will, but have given place to necessity and violence, which she did unto him. It should have been a foolish fact of him, to enter such peril and infamy, as afterward he suffered, by the false accusation of that naughty woman, seeing he might have escaped those evils, 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 Idolatrous religion, when we do it to avoid the raging cruelty of the Papists: the servant shall not sin, who for his masters pleasure, shall play the bawd, kill, and play the traitor, for fear to displease him, under whose power he is. But I abide too long in this matter, wherein (as I said before) there is no doubt or difficulty. It shall not be far from the purpose, to consider into how great confusion they fall, which travail with all their crafts, to escape God's judgement. Others there be, that have found an other shift and starting hole: they grant, that the superstition of the Gentiles, is a wicked and detestable Religion, but it is not all one reason of these, and the superstitions which are in the Papism.  

False religion a corrupting of true religion.  As though all the false religion that ever was among the Heathen, was not a corrupting and depravation of the true Religion of God. From whence did the Heathen draw, and take to themselves their Ceremonies, but of the holy Fathers? In which doing this was their great fault, that they depraved and utterly perverted, those things which they had received, well and wisely instituted of God. But yet all the abominations that ever were in the world, have been cloaked with a beautiful title of God himself, and the culture of his Religion. But those counterfeit Religions, had never that commendation, power and authority, that God did any time approve those services and congregations, or that faithful men did use and frequent them.  
Go too, let us proceed further. Although I should grant the Idolatry of the Papists to be unlike, and differre from the superstition of the old gentiles, 
God doth forbid false religion.  yet can they not deny, but God so earnestly did forbid the Religion, wickedly set up in Bethel, as all other superstitions which were instituted and celebrated in other places.  
When the Calves were erected in Dan and Bethel, this was instituted and done under a certain colour of his name, which had brought his people out of Egypt, and yet the same Religion which was there appointed, is manifestly against the doctrine of the law. God doth condemn all those that goeth thither, to defile and pollute themselves.  
And truly, the Supper of jesus Christ and the popish Mass, are no less repugnant and contrary, the one to the other, than the Sacrifices of Moses and jeroboam. From whence then is this dispensation and license, to go and hear Mass under this colour, that the Supper of jesus Christ is but transformed, yea, rather in deed deformed? But I say and affirm contrariwise, that all they that do fear GOD truly, and honour him godlily, ought so much the more to hate and 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, and to pervert that Religion which he requireth and alloweth, are 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 meekly spoken too and taught. Wherein, what would they I should do? What moderation and lenity should I use? Truly, now I perceive how tender and dainty they are, I covet so much as may be to spare them, but both I 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 find no man more severe and sharp than I am, but I will declare unto them, on the other part, that I handle them more meekly and tenderly, than the truth of the cause, the worthiness of God's name, and their salvation, did require. Which thing being so in deed, truly they cannot excuse and deliver themselves, from the necessity of that duty and testimony, that the Prophet jeremy doth require of the jews, captives in Babylon, whom he not only forbiddeth to come near the abominations of the Chaldeans, or colourably or 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, 
jere. 10.11.  (sayeth the Prophet jeremy) the Gods which have not made heaven and earth, shall perish both out from 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 idolators.  
Now let our nice younglings complain of me, as though my advertisement exceedeth all measure, & yet I have not at any time desired the half part of that duty, which the Prophet requireth and asketh so earnestly. But whatsoever be the manner, either of my saying or moderation, or else of my silence and taciturnity, nevertheless, we are tied and bound to that law, which God doth give unto us. And truly, it is not without a cause, that God speaking to his faithful, sayeth to them, You are my witnesses, and my servants whom I have chosen.  
Wherefore, whosoever will prove himself to be a member of jesus Christ, aught by all means to declare, that the praise and honour of God's name, doth so appertain to him, that they which by their feigning, do hide and bury the testimony of his truth, do leave themselves inexcusable.  
What I pray you is to be thought, of them that do all their life time subvert the same? Of what sort are they, that do not only hide the profession of the Christian Religion, and showeth no token thereof before men, but also committeth many things, and those most contrary and unseemly. This therefore resteth, that God's children which live, where these impurities and abominations roman, do mourn after the example of the godly man Lot, and also speak so freely, against so many and so great abominable vices of men, as God shall give to them power and opportunity.  
Let us now come to show certain kinds of Idolatries, which are of most estimation in these days. Among which sort, the Mass is chief, whereof I have touched something before. For although it be so famous and notable blaspemye, both in absurdity and greatness of mischief, that nothing can be imagined more fowl and wicked, yet still be there patrons found for an evil cause, which do trifle forth in this part.  
But will they, nill they, they shallbe compelled to confess this that I say, that the Mass by itself, is a denial of jesus Christ's death, and a certain Sacrilege invented and ordained by Satan, to abolish the Sacrament of the Supper. Neither are they able to deny, but that their invocation of Saints, and Suffrages for the dead, are wicked abuses, whereby the invocation of God's name, a thing of all other most holy is profaned. And they, who among the Papists, do defile themselves with these abominations, do think themselves guilty of no fault.  
What should we do, say they? It is not lawful for us to correct and amend those things, which we know evil and faulty, we are private men, and they that have the power and public authority, do earnestly defend these things. Therefore we must suffer that violent necessity. I grant all this to be true. But I say this is not to the purpose. It belongeth not to their office, to correct and appoint a common order for the people, neither doth any man require this at their hand, yet nevertheless, they are admonished to amend themselves, and to institute an honest and mannerly behaviour of private life, which thing without all doubt pertaineth to their duty.  
Neither 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, and obeyed, in his own house. For these are 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 iterate 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 I do ask of them, what is that a Christian man doth confess with his mouth, but that same that 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 much as in them lieth, they do not only hide the true and proper testimony of faith, but also do utterly deny and forsake it. I will yet talk with them something, more familliarlie 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 compasses 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 therewith. Therefore as much truly as in them lieth, they show that 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, and that they defend: it is called the parish Mass, or th● high Mass, for in this they think, there is more likeness and agreeing with the Supper of jesus Christ.  
And truly it might be said not unaptly, that all Masses, which are said both of the Priests of the lowest degree, and also of the Canons, or of those Priests that have certain chapels, and all other which are founded by any man's will, or that are so saleable, that they be set forth daily to sale: that all these I say, are not unlike to harlots, 
Masses 〈◊〉 unlike to harlots.  which in the stews setting themselves to sale without all shame and honesty, do make their bodies common to all men: but the high Mass to be very like the same harlot, which doth craftily abuse the honest name of an husband, to hide her unshamefastness, and to retain and defend the estimation of an honest and 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 and set forth to all men's desires and wicked lusts: although these 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 these as with the Thief, who braggeth and boasteth himself then more highly and gloriously, when he hath won, and is clothed with the spoils of him, whom he hath slain, and whose horse he rideth on.  
We (say they) seek the Supper of jesus Christ, and when we cannot, being oppressed under that tyranny, wherein 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. Because 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 Priest, and therefore every week do seek a new Sacrifice, to put away their sins. For all this is in the high Mass, as well in that which is said in the name of Nicholas, or for the dead. In which thing they feign themselves to worship an Idol, and yet do boast that they seek jesus Christ: and because 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 later is so much the more to be believed, for that God hath brought him, or rather compelled him to disallow the same: and because he perceiveth, and 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 blunder 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 and hedge him in? We know that there is nothing besides the truth, that in judgement ought to prevail, without 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 are in that Mass▪ for they be almost innumerable. But I 〈◊〉 rehearse only the worsser 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 marvel, that these good and religious parishioners at Easter time, do seek, some by Chapel, or some mockchristian Monk, which may prepare & deliver unto them the apish and counterfeit supper. If the high Mass is most nearest the Supper of jesus Christ, as they say it is, why do they not observe and keep it? But now after that they have been at the high Mass, every sunday thorough the year, because they would seem to communicate in the Sacrament of the Supper a right, they suddenly shake off and forsake the high Mass. But we should not marvel at such inconstancy, for this is a sure and due punishment, for them which have laid no foundation at any time of truth in their minds, that they should always waver, and be contrary to themselves, in all things that they do, and take in hand. As touching that same hypocritical Supper, I 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 and improved. But what can we do in that matter, seeing it is nothing agreeable to Christ's rule? Neither do I find fault with this, that they do it secretly, for I know that the Supper was never better celebrated, nor more devoutly, then when the Disciples went into some secret place, to sly the tyranny of the enemy.  
But here are two faults, truly not to be suffered. One, that they which do make such a Supper, and like apes do falsely and corruptly counterfeit, the true Supper of Christ, do fain 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: and in this they suppose they have an honest and sure defence, if the Mass sayer have not this purpose, to show the bread and wine to them to be worshipped, if he leave out the Canon, wherein are contained many great impieties, and 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 and lies, yea truly, they ought now already to perceive it. For I do judge, those same goads and pricks, wherewith their consciences are pricked and wounded, to be a grievous feeling of the same judgement. And truly this cause must be decided, and plainly debated in that same place and court, where the truth hath her grave and true witnesses. For to be short, they do know themselves guilty of the matter, which they have purposed to declare, both to God's enemies, and also to the common people. But God must needs deny himself, if he allow the order and doing of that profession. If all the men in the world, with one mind and purpose, would conspire to pronounce these men righteous: yet none be he never so ready and mighty, can excuse and deliver them from this, but they shallbe thought to halt on both sides. And GOD doth declare by his Prophet, that no such halting of any man, shall be 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 I grant and add this too also, if any devil should minister 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 orders 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 i● that sort, the thing itself showeth contrary. But let it be, that they as touching the Minister have no such respect. Y●● must I abide in that outward profession which they take upon them and worship yea, I must press it earnestly, as a profession most contrary and unworthy a chr●stian man. 
The manner how the papists do defend themselves.  For this is plain and manifest, that they do and will defend and ●uer themselves, under the person of Priest, made for the nonce to colour a● dissemble.  
But if they would rightly and lawful celebrate the Supper, it were their due● so to separate themselves, from the ord● and profession of idolators, that th● should appear, in that to have nothi● common with them. But now they so far from this separation, that they scribe themselves into their fellowship and Communion, and do every one them, feignedly profess themselves to members of that body.  
After this, they will compare us to old heretics, that did refuse the use the Sacraments, for the vices of the Ministers, as though we do here respect the proper sins of every man, and not rather the common state and condition.  
I do pass over this matter shortly, because that which is spoken, is sufficient enough, to convince so fowl and shameful impudency. But if these men be so foolish and dull witted, that they perceive not this filthiness, the word of God must suffice us, as when the Lord saith by the Prophet jeremy: Israel, 
jere. 3.12.  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, without any thought and will to return to those things, which we know are not thankful nor allowed of him.  
Which is a cause, why S. Paul 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 and accustomed evil▪ with other hypocrisies and feininges, but utterly to abolish all superstitions, that the true Religion may be set in her own purity and holiness. For without this Faith and integrity, men never come the right way unto God, but do always waver & are uncertain, to what part they may turn themselves. There be others that are come thus far, that they disallow and refuse the Mass, but they would have some patches kept still, which they call God's service, lest as some men say, they should seem to be destitute of all Religion. And it may be, that some of these be moved with a godly mind and zeal: at the least I will so think, but whatsoever 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, because 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 and shames. To conclude, where as they say, that this is the cause, why they would retain some Ceremonies, lest 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 satisfy the Papists, and they change their countenance to fly persecution. Other some do watch a time, lest they come in the Mass while, and yet they come to the Temple, that men should suppose they hear Mass. Othersome do come, but at Evensong time, of whom I 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 solemn prayer is made in the intercession of some Saint, and grounded on his merits, that Salue Regina, be song with a loud voice, and that on every side, a matter is heard so filled and replenished with devilish and cursed blasphemy, that the mind, shall not only abhor the offence of the ears and eyes there present, but most vehemently the thought, and recordation thereof.  
I do pass over, 
Singing in an unknown tongue, is an open profaning 〈◊〉 God's ●ord. ● Cor. 14.  that the singing itself in an unknown tongue, is manifest profanation of God's praises, and of holy Scripture, as Saint Paul doth admonish in the fourteenth to the Corinthians. But let this fault be forgiven them. If they come to Evensong, to give some sign and testimony of their Christianity, they will do this chiefly on the solemn Feasts. But then there shall be solemn ensensing the chiefest Idols, and 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 Gentiles, and 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 these men be come thus far, that they receive in their noses the savour of the sensors, they also pollute themselves with that pollution, which is most greatest and execrable there. And yet they think we ought, to hide and cover this so great wickedness and mischief.  
But I beseech them, in the honourable and holy name of God, that they will diligently mark this saying of the Psalm: That Idols are so to be detested of the faithful and godly man, 
Psal. 16.5.  that they should not be in his mouth or tongue, lest the talk had of them should seem to contaminate and defile him.  
This one word, aught to fray and withdraw us from all Congregation and fellowship of idolators, because that we living in that Congregation, may easily be wrapped in and defiled.  
But to speak plainly and freely what I think of all these, which seek a mean way, betwixt GOD and the devil: they have double and variable minds, and I cannot find out a more apt and fit comparison to set them out, and paint them in their lively colours, then that same which may be brought of Esau, that same filthy and double man. 
Gene. 28.6, 7, 8, 9  For when he saw his brother jacob, sent by his father Isaac into Mesopotamia to seek a wife, because the women of the land of Canaan, did so much mislike the father and his wife Rebecca, that they thought their life bitter and irksome to live among them, & rather wisheth death, he marrieth a new wife, somewhat to satisfy his Parents, but he doth not put away the old. So that he doth keep still, the evil whereof Isaac did so grievously complain, but somewhat to amend the matter, he marrieth a new wife.  
Even so, they that are wrapped up in the world, that they can in no wise follow God, do mingle and toss together, many and diverse kinds of Religions and Superstitions, that they may apply and conform themselves by some way, to the will of God, and they always keep still some corruption, so that whatsoever they do, cannot appear to be pure and sincere. I know also right well, that there be in those places many miserable souls, which live there in great difficulties and cares, which truly coveteth to walk rightly without hypocrisy, and yet cannot lose themselves, out of many doubts and scruples, which is no marvel in so great and horrible confusion, as we see at this time in the Papism.  
Yea, I 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 the one, or to the other, 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, I will send such curious inquisitors to the common rule which I 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 and doubts, he should seem never to make an end of any thing. And me 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, whereunto 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 our selves, all dishonours, contumelies, and opprobries, which are done most unworthily against God's holy name. When such desire of God's honour, and fervent love shallbe kindled in our hearts, not like dry stubble soon set on fire, and easily extinguished, but like a fire that burneth continually, a man shall be so far from suffering, or approving these abominations, wherewith the name of GOD most shamefully and unworthily is polluted, that when he shall behold them, he shall be able in no wise to suffer dissimulation, silence, and 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 order, which is instituted in the Church, that we should exercise ourselves in confession of our Faith. I do not weigh the mockers, which say, that I myself living here without any danger, yea, rather in great quietness, do talk goodlily of these matters.  
I am not he, with whom these men have any thing to do: For this is well known, I have here no land of mine own. So may we think and say, of all these Philosophers, which give their judgement without knowledge of the cause.  
For seeing they will not hear GOD, who doth now truly speak so gently to them, to teach them: I do declare the day and judgement, at what time being called before the judgement seat of GOD, they shall hear that sentence, against the which there shall be no answer nor defence.  
For seeing they will not hear him, as the best and most meek master, they shall then know at the last, and feel him, as their most severe and just judge. At which time, the stoutest and the craftiest of them, shall perceive and know, that they were deceived in their opinions.  
Let them be so well exercised 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 and power, wherewith they now proudly wax insolent, shall not then give them the victory. I speak this, because Counsellors, judges, Proctors, 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. These men whom the world doth honour as certain Idols, so soon as they have spoken one word, cannot suffer reason and truth to have any place to rest in.  
But yet by the way, I do admonish and warn them beforehand, that it shall be better for them, to have some remembrance of that same horrible vengeance, which is ordained for them that change justice with iniquity, and truth with lying. Neither the Doctors, and Chamber-masters, the delicious banquettours, and very voluptuous men, take any higher degree here, then that they may chatter in their feasts and banquets, and babble forth their words against the heavenly Master, to whom truly all men ought to give most diligent ear.  
Neither can their goodly & famous titles, pluck any man from this judgement, in which the Lordly and reverent abbots, priors, Deans, Archdeacon's, as chief Masters of the game, shall be compelled to lead the dance in that condemnation, which God shall make most grievous. Now although the Courteours are wont to gratify men, with the sprinkling of their holy water, let them not think, that they can with that kind of doing, satisfy God.  
To conclude, all jesters, and praters, let them hold their tongue, and boast not out their merry witty sayings, unless they will feel his mighty hand, at whose word they ought to tremble. Wherein their error is too much foolish, that believeth because they take me for their adversary, therefore, they shall not have God to be their judge. Let them scrape my name out of their books, and utterly blot it forth, specially, in this kind of cause and question, wherein my purpose is only that God be heard and obeyed, not that I should rule men's consciences after my lust, and charge them with any necessity or law.  
As for all others, which do not so proudly despise God's word, and yet are so delicate and weak, that they can in no wise be moved, I do most heartily beseech them, that they will take more thought, and regard to their own duty, salvation, and God's honour, and do more flatter themselves, as they have done hitherto.  
Let them therefore open their eyes, and rear up themselves, that they may behold the misery wherein they are. I know well enough the evils, difficulties, and stops, wherein they be wrapped among the Papists: I do not speak unto them, 
●ds honour is to 〈◊〉 preferred ●ore all ●nges.  as though it were an easy matter, in the mids of the Idolaters, to take upon them and defend, the pure and sincere Religion of GOD, but if they lack strength, I advertise them to fly unto God, the author of all power, that they may be made strong by him, and learn to prefer his glory before all things of this world.  
For I do earnestly desire, that all faithful men which are miserably afflicted in the Papism, should understand and know this, how that the Prophet jeremy remaining at jerusalem in jewrie, 
●e. 29.  did send this advertisement and exhortation unto the people, which 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, and 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 own unto GOD. Here is no exception or pretence of privilege, which high or low, rich or poor, may, or aught to usurp unto themselves. Let all men therefore bow down their neck, and with most humility submit, themselves to God.  
Let the poor man have the true fear of God, let him not say unconstantly, I know not what to do, lest God answer him, neither know I what to do with thee. The rich and wealthy men, let them not like drunken sluggards, sleep in their wealth, and consume in their prosperity, and abundance of all things, as it were in a certain draff tub, but rather after the example of Saint Paul: let them learn to esteem all that, as dirt and damage, which doth withdraw us from godly and Christian life, nor may seem any thing to hinder us.  
We also which live here in rest and quiet, enjoying the use of the greatest, and singular benefits of God: let us not forget that I touched in the beginning, that we apply these things to our learning, that whatsoever hereafter befall us, or into whatsoever Country we shall be led, yet we may always constantly abide in the pure confession of our faith, detesting all Idolatrous religion, superstitions, and abuses, which are against God's truth, do obscure his honour, and utterly subvert his Religion. Amen.   

❧ A Godly and learned Sermon, made by M. john Calvin containing, an exhortation to suffer persecution, that we may therein follow jesus Christ and his Gospel, taken out in this saying, in the 13. Chapter to the Hebrews. ver. 13.  ¶ 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 and constantly, for Christ jesus name and his Gospel, shall not much move us, unless we know and be perfectly persuaded of the right, truth, and worthiness of the cause wherefore we contend. For when we be in that ieoberdy and danger, that we must lose our life, we ought to be most certain of that thing, wherefore we enter into so great peril.  
But that constancy and fyrmenesse of mind, cannot be had, unless it be deeply founded in a certainty, and sure persuasion of faith.  
There be many, which will unadvisedly and rashly, venture to die, for certain foolish opinions, invented of their own brain. But such forwardness of mind, ought rather to be thought a furiousness, than a Christian zeal and love.  
For assuredly, there is no firmness, either of mind, or wit, or of common sense, in these men, which do cast themselves into peril with such hardy 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 God's children, the sufferance of shame and punishment seemeth to be all one, but God maketh a difference betwixt them, because he cannot deny, and 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 I said, there is no exhortation so weighty, that can move and persuade us, 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 chanceably, is most against nature. And so to do, should be thought rather rashness, than Christian boldness. Moreover, God alloweth nothing that we do, unless we be plainly persuaded, that it is for his name's sake, and for his cause that the world is so against us, and doth hate us.  
But when I speak of such certainty, and persuasion of mind, I 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 everlasting life, and the Crown promised unto us in heaven, after our conflict in this world.  
Let us now mark well, that these 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 and 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? Neither must we only have our minds instructed with this godly doctrine, but also have our minds so armed and prepared, that we may freely and boldly, damn all errors, lies, and superstitions, which Satan hath brought into the world, to corrupt the pure simplicity of God's doctrine. Therefore it is no marvel, that there is so small a number 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 are careless in a manner, and do not delight to read the Gospel.  All men in a manner are negligent, and have no desire, or very small, to hear and read, who thinketh it sufficient, if they have gotten some small taste of the Christian Faith. And this is the cause, why there is seen in these no surety and constancy of mind, and that so soon as they come into any conflict, they are so abashed, as though they should by and by utterly perish.  
For which consideration, our desire ought to be greater, to pursue and search out, most diligently God's truth, that therewith our hearts may be persuaded without any doubt. Neither 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 nevertheless, there is no desire and love of GOD, no more truly, then 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 perceive in their mind, the majesty of the holy Scripture. And truly, if we would rightly weigh, that it is God that speaketh to us therein, we would hear him with more diligence, attention, and reverence. 
In reading of holy scripture▪ w● must thinks us in a scol● of Angels.  If we would think in reading the Scripture, that we are are in the school and discipline of Angels, we should have another manner of desire to exercise ourselves in that doctrine, which is set forth unto us, to comfort, strengthen, and instruct our minds.  

The way ●ow to prepare our ●lues unto patience.  Now we see what is the way, to prepare ourselves to patience, and sufferance for the Gospel, that is, so to go forward in the doctrine thereof, that being thoroughly persuaded of the true Religion, and that doctrine which we ought to hold and defend, we may nothing esteem, and despise all the frauds and illusions of the devil, and all the inventions of men, as things not only of no value, but also execrable, because they utterly corrupt the Christian sincerity. And herein we differre as true Martyrs of jesus Christ, from the furious and stiff-necked men, which suffer for their own foolish opinons.  
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, whether soever 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 and endeavour, should be carried to an heavenly life.  
But O most miserable case, that when the light of God doth shine unto us, in these days, so bright as it did never shine in the remembrance of men, yet so little zeal, favour, and 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 evil, which 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 ought to give to him honourable and thankful testimony: why is our stomach so abashed and fearful, to enter into 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.  

〈◊〉 we had a● regard God, we ●uld not ●ne his ●ly gospel ●o lies.  May not this be said, that we so think of God, as though we seemed to stand in 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, into 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 l●ue and mind, to defend and keep the same.  

●e con●ncie of martyr's in ●de time.  For first, if we will call to our remembrance 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 and held fast this, that there 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.  
Moreover, they did judge all other inventions and ordinances of men, to worship God, so unworthy filthiness, that they could easily condemn all Idolatries and superstitions: to conclude in few words, this was their Divinity, there is one only God, the maker of the whole world, which hath declared unto us his will by Moses and the Prophets, and then by jesus Christ and his Apostles.  
We have one redeemer, 
Idols ar● to be detested of all men.  with whose blood we were bought, and 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 number 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 much knowledge, as he hath given to any age at any tyme. 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 towardness of mind, unless we would willingly and wittingly provoke the wrath and vengeance of God, against ourselves.  
What must we then do? Truly, we must take to us a stout, bold, and constant mind. We must chiefly consider how precious, and honourable, the confession, and 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, then 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 like did never know truly, to what end men were set in the world, and wherefore they lived therein.  
They might well say, that virtue is to be esteemed and followed, 
Virtue is be embraced of all  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, 
God is to be honour with all verence.  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 cannot continue the least moment, but we shall heap upon ourselves, a perpetual malediction. And yet we are nothing ashamed 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, and have our being 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 consist only in eating, drinking, and sleeping. For they know that they are created to a better, worthier, 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 revealed by our most benign Father, that after the end of this frail and unsure life, we may be received into 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 everlasting life. But when we carry our minds and thoughts another way, and do snatch fast hold of this present life, worse than a thousand 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 and 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 I know not with what words we ought to express and show it. But whatsoever knowledge we have, and how soever our life is appointed, for so much, as notwithstanding, the persecutions are no less and bitter, let us consider how and by what means, the Christian men may confirm themselves in patiency, and so strengthen their minds, that they may constantly venture to danger their life, for God's truth.  
This same Text which we have recited, being well understanded, may bring us to that indifferency of mind, yea, to that willingness, that we shall not refuse, to suffer death for God's name. 
Heb. 13, 13  Let us go forth of the City (saith the Apostle) after the Lord Christ, bearing his opprobry. first, he doth teach and admonish us, that although the sword are not already drawn to kill us, or the fires kindled to broil and burn us, yet that we cannot truly be joined with the son of GOD, so long as we have the roots of our thoughts and desires, fixed in this world. Wherefore the Christian 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. Although this at the first sight, may seem unreasonable, yet one saying of Saint Paul, 
We are all ●lled to ●ffer per●cution.  aught to be sufficient to persuade us, for that we be called and appointed to this, to suffer persecution. As though he should say: Such is the condition of our Christianity, that we must needs enter in, and pass thorough this way, if we will follow Christ.  
In the means season, to ease our infirmity, and to mitigate the tediousness and heaviness, which persecutions bringeth, 
●ll daun●ers to be offered for ●e gospel ●ke.  we have this great and sweet comfort, that we suffering all these incommodities, opprobries and dangers of life for the Gospel, do as it were set our feet, in every footesteppe of God's son, and do follow him as our Prince and 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 and without fear, when soever God's will were, me think 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 without 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 more 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 like unto his image.  
For so Saint Paul in the Epistle to the Romans speaketh, That God hath chosen and called all them, 
Rom. 9  whom he hath taken into the number of his children, that they should be like, and be fashioned after the Image of him, which is appointed pattern, and head over all. What, are we so nice and tender, that we can, or will bear, and suffer nothing at all?  
Then must we needs refuse God's grace, whereby he calleth us to the hope of salvation, and leadeth us thereto by this way? For these two are so joined together, that the one can not be separated from the other, that we be the members of jesus Christ, and that by means of this conjunction and communion, we be exercised with many afflictions and calamities. This same manner of our life, is so joined with God's son, and such conformity to him, we ought to esteem more than we do, and also to judge it not, only by all ways most worthy to be professed, but also to be followed.  

offering ●rsecution ●r the gos●lles sake, 〈◊〉 the judgement of the ●orld, is the beatest inimy we 〈◊〉 suffer.  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, ought not we to have clear eyes, and to judge more perfectly? It is shame to be afflicted and vexed of them, that occupy the seat of justice.  
But Saint 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, wherewith we being marked and decked, God doth acknowledge and receive us for his servants and elect. And we know this, that S. Luke doth rehearse of Peter and john, That they were very glad and joyful, 
Acts. 5.41.  that they were thought worthy to suffer for the Lord jesus name, slander, rebukes, and shame. Wherein 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 glory 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 & his Angels, honour, glory, and praise. We see what great labours ambitious men, taketh to obtain the order of some King, and after they have achieved 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, and unthankfully, are we worthy to have any thing common with him? Although our understanding can perceive and comprehend nothing herein, yet of a truth, these are the proper and honourable badges and arms of heavenly nobility. Imprisonmentes, banishments, maledictions, after the opinion of men, bring nothing else then great shame and infamy. But what, do they let us see, what God doth judge and pronounce of these things, saving our own infidelity? Wherefore we must labour, that the name of God's son be of such authority, weight, and honour with us, as it is most worthy, that we think we are well and 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 persecute us after our merits, hath he not just cause every day, to chastise and punish us infinite ways? Yea surely, no deaths put unto us, were able to recompense the least part of our mischief. But of his great and infinite goodness, he treadeth under foot all our sins, and doth utterly abolish the same, and where as he might punish us according to the greatness of our sins, he hath invented another marvelous way, whereby the afflictions are traduced from our deserved pain and punishment, to a great honour, and a certain privilege, and singular benefit, because that by the partaking and suffering of them, we are received into the fellowship of God's son. May it be otherways said or judged, then that we, seeing we despise and disdain this so excellent and blissful condition and manner of living, have little profited in Christian doctrine? This is the cause why S. Peter, After he had moved us to live a godly and holy life in the fear of God, 
1 Pet. 4, 15. 1●  far from that life, wherefore other men as thieves, whoremongers, adulterers, and menkillers suffer: By and by addeth this, If we must suffer as Christian men, therein we give glory to God, for that great and singular benefit, which he hath bestowed upon us.  
Nor it is not for nothing, that the holy man speaketh thus, what are we, I pray you, that we should be witnesses of God's 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 endeavour, in so holy and excellent a matter to please him? And yet many cannot 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 marvelous matter (say they) that seeing God hath borne us thus much favour, that he hath chosen us to be his children, yet he will suffer us to be so cruelly vexed and oppressed of wicked men. I do yet answer these 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, and conform ourselves to his will.  

●esus Christ 〈◊〉 an exam●e to us.  But now when we see jesus Christ to be set for an example to us, lest we should seek any other, ought we not to think ourselves greatly happy, that we be so drawn after his Image and likeness? Moreover, 
God do show us many causes why w● should suffer persecution.  God doth set forth and show 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 Saint Peter giveth, We must needs be very peevish and sturdy, unless we be satisfied therewith  
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 and approved with such perils of life and grieves.  
He could by and by after our calling, without any conflict, and suffering of these calamities, have crowned us. But as he would have Christ to reign in the mids of his enemies, even so he would have us also dwelling among the self same, to bear and suffer their violence and oppression, until we be delivered, from these afflictions and calamities by him.  
Ind I am not ignorant, that the flesh will then greatly spurn, and refuse to be ruled, when it must be brought into this state, but yet the will of God must rule all our thoughts and lusts. If we feel in ourselves some contradiction and resistance, it is not greatly to be marveled 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 and acceptable to GOD, so that we cast down our senses and appetites, and do so subdue them, that they be under his power.  
Neither 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 thee whether thou wouldst not, (saith 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 order 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 the end they may labour, to cast down and depress, all that which doth so much, exalt itself in their senses, wits and appetites, that it doth carry and withdraw them from 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 much dainty cowardness is in us, when we wax faint hearted, and give over for these perils and troubles.  
In old time, the number 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.  

●od doth prepare for ●is elect, a ●owne of immortal ●lory.  And yet there was none of them, but did contend chaunceably being uncertain, whether he should win, or lose the game▪ GOD doth set before us an immortals crown, wherein we may obtain his own glory. And he hath not appointed us, an uncertain and chanceable conflict, but doth promise such a reward, to the which we ought to confer all the counsels, 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.  
Neither also Christ, when he pronounceth them Blessed, 
Math. 5.10.  which suffer persecution for righteousness sake: doth propound such 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, which 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 and naughty men, to have the upperhand on us, and to do that cruelty to us, that 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 Saint Paul warneth, Ought rather to confirm our minds, raise up, and life them into heaven. For because of our own nature, we are bend to the study, and love of things present, and are so inflamed, that with our whole knowledge, mind, and cogitation, we are occupied in to much living and using this vanity: God, when he suffereth us to be thus evil vexed and handled, and the wicked to grow and flourish in all things, doth teach and admonish us by these plain and notable signs of his most just judgement, that, that day shall once come, when all things that be now troubled and confused, shallbe settled. But if that same time seem far and long too, let us fly to that remedy, and let us not flatter ourselves in our vice. For this is certain, that we have no faith at all, unless 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 and stir us, he doth set forth on the one part promises, on the other part threatenings. Do we feel, that the promises of God have not force enough, and authority in us? To confirm them withal, let us join thereto the threatenings. We show ourselves wondrously froward, since we believe Gods promises no more than we do. When the Lord jesus Christ saith, He will acknowledge us for his own, 
Math. 10, 32 Luke. 2.  and 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?  

The worst they can d● us, is to tak● away our lives.  When men have done all they can, the worst they 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 since they be repeated, and so oftentimes renewed unto us, we ought so to be exercised, not only in 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 and strengthen us, truly, an hundredth should be sufficient, to overcome all adverse and contrary temptations. But if GOD with these great sweet promises, can not entice and draw us to him, are we not very great dullards, and beetle heads, when neither the severe threatenings, can work any more in us? jesus Christ doth appoint a day, to accuse all them before his Father, Which deny the truth, for fear of losing this life: 
Luke. ●, 2  for whom he declareth destruction, both of body and soul to be prepared. Also in an other place he protesteth, that he will refuse all manner of communion of them, That deny him before men. These words, 
●h. 10, 32  unless we be utterly void of all sense, 
God's ●d doth 〈◊〉 terrify 〈◊〉 minds, ●hing I terrify ●n.  ought vehemently to move our minds, and so to fray us that for fear the heaires of our head should start up. But how soever it be, unless we be so affected and moved, as the greatness of the matter and danger requireth, there 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, and we may say, that in this great frailty and weakness of nature, we rather are worthy of mercy, then of any severity & sharpness of punishment, it will not serve. For it is written on the contrary part, 
●br. 11. ●at faith  That Moses after he had seen God by faith: was so hardened and strengthened, that no violence of temptation could 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 warned, that we ought to be joined and coupled with our head, we have gotten a goodly colour, to exempt and separate ourselves from him, if we say we are men. And were not they 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 that we can bring, weak, and of no value. But now are we worthy more greater check and condemnation, since we have so great and notable examples, whose great authority, ought vehemently to excite and confirm our minds. There are two chief parts, 
Two parte● to be considered.  of this our exhortation, or consolation to be considered. The first is, that this hath been a common state to the universal body of the Church, always, and ever shall be to the end of the world, that it was vexed with such injuries, and contumelies of the wicked, as it is reported in the Psalm: 
Psa. 129.2,  They have vexed me even from my youth hitherto, and have drawn a plough over and over, every part 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 grievous, if we see in these days our cause and condition to be like. Saint Paul also reciting the same place of an other Psalm, where it is said, We were as it were sheep led to the slaughter: 
●al. 44.22.  doth declare that this pertained not only to one age, but it was and shall be the common, usual, and continual state of Christ's Church. So that if we see in this time, the Church to be so handled & vexed, by the insolency and pride of the wicked, that some bark at her, some bite her, many afflict her, and always invent some mischief, and pestilent destruction to her, yea & set upon her without ceasing, as it were mad dogs, and wild 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 and refreshing, and as it were a time of truce. And this is that which is spoken in the Psalm above alleged, 
●sal. 2.3.  The righteous Lord doth cut in sunder the cords of the wicked: And in another place, That he breaketh their rod, 
●sa. 125.3.5.  lest the good being too much pressed, should faint, and move their hands to iniquity. But God would always have his Church to be tossed in this world, and as it were always in a certain conflict, reserving for her quiet rest in heaven. The end of these afflictions was always blessed, yea truly, God wrought this, that the Church always pressed, with many and great difficult calamities, was never utterly oppressed. As it is said in another 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, 
2. Cor. 4  but we are not killed with sorrow and care: we live in great need and poverty, yet are we not forsaken, we are cast down, but we perish not, always carrying about the mortification of our Lord jesus Christ, that his life also may 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 fathers, who also acknowledged their frailty and weakness, had always the victory over their enemies, because they continued constant in patiency.  
I do entreat this first part of my exhortation briefly, that I 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 number, there be not two or three, but a great and thick cloud, as the Apostle writeth to the hebrews. Whereby he signifieth, That there is so great a multitude of them, 
〈◊〉 1.12.  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 too long, in heaping up together an infinite multitude of examples, I will only speak of these jews, which suffered most grievous persecution for the true religion, 
●euous ●secutions ●ered by 〈◊〉 jews.  both under the tyranny of King Antiochus, & also shortly after his death. We cannot say, that then the number of the afflicted men was small, when a great mighty army as it were of Martyrs, was prepared to maintain and defend the religion. Neither can we allege that they were certain excellent Prophets, whom God hath chosen forth and separated from the common sort of people: for there were women, boys, and infants, also in that number of Martyrs. Neither will we say, that they passed thorough the persecution, only with some light loss, without great peril of life, without great pains and torments of bodies, seeing, there was no kind of cruelty unproved in afflicting, vexing, and tormenting them.  
Let us hear also what the Apostle doth say of them, and doth set forth for us to follow. 
Hebr. 11.36, 37, 3●  Some (saith he) were hanged up like bells, and stretched, despising to be delivered, that they might obtain a better resurrection: Other were proved with opprobrious words and stripes, or with bonds and prisonment: Other were stoned, or cut in sunder, or killed with the sword: Othersome went wandering hither and thither, thorough hills and caves of the earth.  
Let us now come to make comparison betwixt them and us. 
●ompa●n be●en them 〈◊〉 us.  If they suffered so many and great torments for the truth, which was as then but obscure, what ought we to do in this great light, which 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 coming from heaven unto us, doth so call us to him, that we have him present as it were before our eyes. Into how great ingratitude, and shameful wickedness shall we run into, if we have less stomach and love, to bear and suffer for the Gospel, than they had which did behold the promises of God, but as it were a far off, who had but a very little door opened to enter into the kingdom of God, who had received only a remembrance and obscure testimony, in figures of jesus Christ? 
●at mat● cannot 〈◊〉 declared 〈◊〉 they ●ght.  These great matters cannot be declared, & expressed with any words, as they be worthy. Wherefore I leave them, to be weighed in every man's thoughts and meditations. This doctrine as it hath a common and universal reason, so it must be referred to the exercise, and order of every man's life. But every man must apply it, to his proper use & profit, apt for his own consolation. And I speak this for this cause, lest that they which see themselves to be in no manifest peril, should suppose this doctrine to be vain, & not to pertain to them. Now they are not in the hands of tyrants: but what know they, how GOD will deal with them hereafter? Therefore we must be of the mind, that if any persecution, which we looked not for, happen unto us, that we fall not thereinto unwares & unprovided, but that we come to it, prepared long before hand. But I fear, there be many death ears, to whom this my oration is made, without fruit. For they that live in quiet, having all things at will, are so far from preparing themselves, to take & suffer death when need shallbe, that they have no care nor thought of serving God at all. But this aught to be all our study continually, especially, in these great troublesome times, wherein we live in great peril.  
In the mean time, they whom God calleth to suffer, for the testimony of his name, must think in very deed, that they were prepared long before, and brought to this sufferance of evils, by the motion and certain judgement of the spirit, that they might bear themselves therein boldly and constantly. Then also they must diligently call to their remembrance all the exhortations which they have heard before, and be so stirred up with advertisement of them, as the valiant Soldier to take his armour, when he heareth the Trumpet blow. But what seek we? Truly in these perils we do nothing else: 
persecution is a touchstone.  but seek shifts and ways how to escape. I mean this by the most part of men. For this same persecution is as it were a touch stone, wherewith God doth try and prove, who ●e his: but there are few found of that faith, courage, and godliness towards God, that they will offer themselves frankly and freely unto death, for his name's sake This is a thing almost incredible, that they which do glory, that they have some knowledge in the Gospel, are so impudent and unshamefast, they will use such cavillations.  
Some will say, what shall it avail to confess our faith before those stubborn stiffnecked 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, that he doth require of us the confession of his name, yea, among most perverse and wicked men? But if this our testimony do nothing profit to their edifying, yet shall it profit to their confusion. Always the confession of our faith, doth savour sweetly before God, although it bring death and destruction to wicked men. There be other also which will say this, what shall our death profit, 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 contrariwise do obey him, but as for the fruit that must come by our death, we leave to the hand and providence of God.  
Wherefore the christian must most chiefly in what place soever he be, 
Every ma● must live in that simplicity and integrity, that God requireth.  diligently see, that he live in that simplicity & integrity that God requireth, and that he be not brought from the mind & manner of godly and holy life, at any time with any dangers or threatenings. Let him eschew so much as is possible, the raging madness of the wolves, so that the same wariness be not joined with the prudence and craftiness of the flesh.  

We ought 〈◊〉 commit ●ur life in● God's ●and.  First of all let him do this, that he give over and resign his life into the hands of God the most faithful keeper. When he hath ordained and kept diligently, this manner and fashion of life, if afterward he fall into the hands of enemies, let him think and persuade himself, that he is brought into that place of God, for this cause, that he may have him a witness of his son. Therefore, seeing he is called and brought to the confession, by the certain decree of God, there 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 are, although we had promised nothing at all.  
I mean not hereby to drive every man of necessity, at all times, to give a full and perfect confession of their Faith, no, not sometimes when they be asked. For I know, what measure and moderation Saint Paul used, who was ready with heart and mind to defend the Gospel, as any other.  
Neither was this spoken by the Lord jesus, and promised without a cause, that God would give us in that time & matter, a mouth and prudence. As though he would have said, the office of the holy Ghost, is not only to confirm us that we may be willing, bold and strong, but also it consisteth in giving us judgement, prudence, and counsel, how we may, as it becometh, govern and rule our selves, in so great and so hard a matter. Truly, this whole Treatise is to this end, that they that be in such distresses, should desire and receive from heaven, that moderation and 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 I say, that this sufficeth not to take away that rule, which he hath given to us, to witness our faith, then when the confession thereof 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 never make so doubtful an answer, but that it contained an apt testimony, of that which he had spoken before, or else did first satisfy them, that lay in wait to mark both his words and deeds. Wherefore, let all Christians be well persuaded, and sure of this thing, that no man aught more to esteem his life, than the testimony of the truth, wherein God will have the praise, and glory of his name to appear.  

What this word, Martyr, signifieth.  Is it without cause, that he calleth all those 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, and whole course of life, to the confession of his name? Wherein every man must not so look to his neighbour and fellow, that he will seem to do nothing at all, without his example and testimony. And this curiosity is so much the more to be eschewed, because we are prone to this vice of our own nature. Peter when he heard of Christ, That he should be led in his old age, whether he would not, he inquired what should become of john his fellow and companion. There is none of us, which to avoid peril and danger, would not gladly make answer in that wise, because when we should suffer any thing, by and by this cometh into our mind, what is the cause wherefore I should suffer more than others? But jesus Christ doth counsel and admonish otherwise us all in common, and every man privately, to be prepared and ready, that as he calleth one or other, so every man come forth in his order. And I have showed this before, that we shall be unarmed and unprepared, to take and suffer martyrdom, unless 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 exactly, but to show the chief and most excellent thing, which GOD would have us to hope for, to comfort us in our calamities. And there be three such things: the first, that seeing all the times both of our life and death, do consist in his hand, he will so defend us by his power, That not one hair of our head shall fall, but after his will. Wherefore, all faithful men ought thus to be persuaded, in whose hands so ever they be tossed, that God in no wise will lay aside that governance and custody, which he hath taken upon him for them with so great care.  
If this persuasion of God's fatherly care, and providence did rest and cleave deep in our hearts, we should be delivered out of hand, of the greatest part of these doubts and difficulties, which do now trouble and hinder our duty. We behold now the bitterness of the tyrants, and unbridled cruelty, brawling peevishly in all sharpness of punishments. And hereby we judge, that God hath no more care, nor regard, to defend and keep us in safety. And therefore we be so stirred and provoked, by our own reasons to look and provide for ourselves, as though the whole hope of God's 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 overcomen with no power. Let us therefore learn & 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 marvelous sort, and contrary to the opinion and hope of all men, as Sydrach, Misach, and Abednego, 
Dani. 3.26. Dani. 6.20  forth of the burning Oven: Daniel out the lions den: Peter out of Herodes prison, wherein he was shut and watched, and dillygentlye fast bound in chains.  
By these 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 whatsoever the tyrants do invent, or with what fury soever they set upon us, yet it is only in his hand, to appoint life or death: and therefore this matter ought only to be referred to his will.  
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.  
The which he did plainly declare to be so, when he pronounced by the mouth of David, 
●l. 116.15.  That the death of his Saints was honourable and precious in his sight. And also when he said by isaiah, 
●y. 26.21.  That the earth itself should show forth the blood that was shed, which seemeth altogether hidden. Now then let the enemies of the Gospel, be as bountiful and prodigal in shedding the Martyr's blood, as they will, yet this must be, that they shall make a reckoning, and horrible account of the effusion, of that dear and precious blood, yea, even to the uttermost drop.  

●owe the papists do ●lory when ●hey burn ●he faithful.  But now, in this time they do scornfully and proudly laugh, when they burn the faithful men, and after they have dypte and washed themselves in their blood, they become 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 the Gospel, which excelleth heaven and earth in worthiness. And that we may be more surely persuaded, that God will never leave us, as abjects in the hands of the enemies, let us not forget the same saying of jesus Christ, wherein he saith: 
Acts. 9.4.  That it is he himself, whom men do persecute in his members. God said before by Zacharie: Who so toucheth you, 
Zacha. 2, 8.  toucheth the sight of mine eye. This is much more expressed, if we suffer for the Gospel sake, it is even as the son of GOD himself were, and suffered in that affliction.  
Therefore let us think so, that jesus Christ must forget himself, if he should have no care and thought of us at that time, when we be in prison and danger of life for his cause and 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, which is one of the greatest among God's promises: that is, that God will so hold us up with the virtue of his spirit in these afflictions, that our enemies whatsoever they do, nor Satan their chief captain, shall in any thing go away with the upper 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, which is seen in the true Martyrs, is a notable token of that same most mighty power which God useth in his Saints.  

too things ●eeuous in ●rsecution.  There be two things in persecutions grievous, tedious, and intolerable to the flesh, whereof, the one consisteth in the checks and rebukes of men, the other, in the pain and torment of the body. 
●od doth comise his olpe in ●th kinds.  In both these kinds of temptations, GOD doth promise so his assistance, that we shall easily overcome all the infamy, and violence of the griefs and pains. 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 spirits so slenderly, that we should not think and believe, that he will easily overcome all the injuries, bitterness, 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 godlily here with us in this City, 
The great constancy of the yo● man.  when he was taken at Dornicke, was condemned with this sentence, that if he would deny the confession of his Faith, he should be but beheaded, 
Question.  but if he persevered in his purposed opinion, he should be burned. When he was asked, whether he would do, he answered plainly: 
Answer.  he who will give me this grace to die patiently for his name, will also work by the selfsame grace, that I 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 overcome all pains and torments, as to move us to take any other kind of meek death in good part. Yea, we see also oftentimes, what constancy he giveth to evil and wicked men, who suffer for their evil deeds and wickedness.  
I do not speak of such, as be obstinate and hardened in their wickedness, which have no repentance, but of them which do perceive consolation by the grace of jesus Christ, and so do take and suffer quietly, and with good will, most grievous and sharp pain: and as we see a notable example in that thief, 
●ke 23.  who turned at the death of our Lord jesus Christ. Will God, who assisteth with so great power wicked men, that suffer condignly for their evil acts, forsake them who defend his cause, and will he not rather give them invincible power?  

●hat fruit 〈◊〉 martyrs ●ght to ●oke for.  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, if need so require. But this fruit is, that after they have set forth and honoured God's name, and edified his Church with their testimony, they may be gathered together, in immortal glory, with the Lord jesus: But because we have spoken largely enough before, of this reward of eternal glory, it is now sufficient, to renew the memory of those things that are already spoken.  
Wherefore, let the faithful learn to rear up their heads to the crown of immortal glory, whereunto God doth call them, let them not take the loss of this life grievously, considering the greatness, and worthiness of the reward. And that they may be sure, and perfectly persuaded of this so great a good thing, as cannot be expressed with any speech, nor in thought to be comprehended, nor with any honour enough to be 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.  
FINIS.