Homilies, Sermon 2

Homilies · Sermon 2

A ſermon / wher in all Chriſtianes ar admoniſhed to flye the outward Idolatrie / taken out of y^e iij. verſe of the xvj. Pſalme: I will not coīcate w^t their bloudye ſacrifices / nether will j take their names in my mouth.

The doctrine which we ſhal entreat in this place / is plaine ynough and eaſie / ſaving that the greateſt parte of thos that profeſſ them ſelves to be Chriſtians / doo ſeek out and bringe / j can not tell what ſubtleties to cloke their evel withall. But the ſumm of this wholl doctrine is / that after we knowe the livīg god to be our father / & Ieſus Chriſte oure redemere / we ought to conſecrate bothe bodie and ſoull vntounto him / who of his infinite goodnes hath taken vsus in to the nūbre of his ſonnes: and to acknowlege withall kinde of benevolēce / honour / & obedience / y^e ſame benefite which oure moſt dear Savioure did vouch ſalf to beſtowe on vsus after he had bought it with ſo great a price. And becauſe we ar bound not onlye to renounce all infidelitie / but alſo to ſeparate oure ſelves frō all ſuperſtitiōs / which doo as well diſagree with y^e true ſeruice of god as the honoure of his ſonn / and which can by no means agree with the pure doctrine of the goſpell and true confeſſion of the faith / j ſaid this doctrine of it ſelve to be ſo eaſie / that ōlie the practiſe and exerciſe ther of ought to remaine vntounto vsus / ſaving that manye men doo ſeek certaine deceitfull ſhyftes / thorow which they will not be overcome in that thinge / the which is moſte chiefly cōdēned by gods owne mouth. This cauſe conſtraineth vsus at this time to tary longer in the declaratione of this mater / that every man may know his owne dutie / and deceav not him ſelfe / thinkinge that he is eſcaped when he is covered / as the common ſaing is / vndre a wett ſack. But for that ther be many of this opiniō / whos churches ar thorowly pourged frō the filthines / and jdolatries of the papiſme / that this argumēt or treatice is but ſupfluouſe / befor we paſſ any further / it is not vnprofitable to declare ſoche men moſt fowly to be deceived. Firſt when it is declared / how great an offence it is / for vsus to be polluted and defiled with the jdolatours / feining our ſelves to cleave and conſent to their impieties / wear admoniſhed to mourn for our former ſinnes / & to aſke of god forgevneſſ of them / withall humblenes / and in this thīg to acknowledge the ſingular benefite whiche he gave vntounto vsus / drawing vsus forth of that ſame filthe wherin we were holden down and drowned. For we trulye ar not hable to ſett forth this ſo great a benefit worthely jnough. And for that we know not what ſhall happen vntounto vsus / and to what end god doth reſerv vsus / it is very expedient to be prepared and armed in time / that in to what ſtate ſo ever we ſhal comme / or with what ſo ever temptations we may be oppugned / we never ſwerve from the pure word of god. Firſt it may be that many of this our church and congregation / ſhal travaill in to ſom papiſticall cō trie / who ought greatly now to be in a readines and armed to battell. Then albeit god doth geve vsus at this time libertie / to ſerve him purely and godlily / yet we know not how lōg this benefite ſhal cōtinew. Let vsus therfor take this time of our quietnes and tranquillitie / not as though it ſhal alwaies laſt / but as it were a time of truce / wherin god doth geve vsus leiſure / to ſtrēghthē our ſelves / leaſt when we ſhal be called to vtter the confeſſion of our faith / we be found new and vnprepared / bycauſe we cō tēned the meditatiō of that mater in due time. Nether truly ought we to forget in the meane while our bethren / which ar kept vndre the tyrāny of antichriſte / oppreſſed with moſt miſerable bondage / but to take care / remembraūce / pitie over them / and to praie god to ſtrenghthē them with that cōſtancye / which he requireth in his worde. We muſt alſo admoniſh and ſolicite thē by all waies / not to reſt in places wher mē ar faſt on ſlepe in their voluptuouſnes / but to apply diligētly this thought / and will / that thei confeſſ the glorie due vntounto god. For we ar not taught of god only for our ſelves / but that euerie man after the meaſure of his faith / ſhold brotherli cōmunicate w^t his neghbours / and diſtribute vntounto thē that thing he hath learned & knowne in gods ſcholl. Now ſee we thē that it is profitable / yea truly neceſſarie ſo wel to our ſelves / as to our brethrē / that the remē braunce of this doctrine ſhold be renued veray oft / eſpecially ſeing the text it ſelf whiche we ſhal expoūd / doth lede vsus to the ſame purpoſe. David doth opēly proteſt / and as it were doth make a ſolē vowe / that he will never be partaker in the ſacrifices of jdolatours / and alſo y^e he will ſo deteſt / and grevouſly hate the jdoles that he will not at any time once name thē / as though he ſhold defile his mouth in namīg thē. This is not the fact of ſome one mean mā / but the example of David the moſt excellent kinge and prophet / which ought to be vntounto all gods children / a certain comon rule to ryght & godly lyff. And to thentent we may the better perceav this thing and more vehemētly be moved with the true fear of god / the cauſe is to be noted which he addeth / wherin truly reſteth as it were a certain foundation of that ſame alienatiō and offence / wher by he doth moſte greatly abhorre the cōmunion of jdolatours. The lorde / ſaith he / is myne enheritaunce. But is not this thinge comō to all faithful and godly mē? Ther is no man truly which wold not glorie in ſo excellent a thing. And this is ſure without all doubte / that god being once geven vntounto vsus in the ꝑfone of his ſonne / doth daily entiſe vsus to poſſeſſ hime. But ther be veray fewe which ar ſo affected in this part / as the greatnes and worthines of this ſame mater ſhold ſeme to aſke and deſerve. Nether truly cā we by any meanes poſſeſſ god / onles on this cōdition that we alſo be come his. David therfor of good right / and worthely did ſet the foūdation of his godlynes / and religion in this ſentence / & reaſon / ſeing that god is his cnheritaūce / he wil refraī from all pollutions of jdoles / which do turne vsus from God him ſelff. This is the cauſe why the prophet Eſay / whē he had vpbraided the jewes that they had gevē thēſelves to fals & ſtraunge gods / whom they had made / added afterward / theis / ſaith he / ar thy portion / ſignifieng by thes wordes / that god doth deny to the worſhippers of jdoles all bond and felowſhip of covenant / and diſenheriteth thē / and vtterly depriveth them / of that ſo īfinitly great benefite / whiche he wold have beſtowed on them / gevīg him ſelff vntounto them. Som man will except & ſay / that the prophet entreateth in that place only of thē which put their affiance in jdoles / and deceaveth them ſelves thorow opinion and incredulitie. I graūt / but this alfo j anſwer / yf thei that do tranſfere gods honour vntounto jdoles / ar vtterly ſeparated and cutt of from his folowſhip / thei alſo do err and decline fom what from him / whiche do feī them ſelves to conſent to ſuperſtitions thorow fear and weaknes of minde. For no man can in hart or any conformable faſhion or in wil / & in purpoſe of minde / or feining / or by any true or feined waie approche to jdoles / but he muſt ſo farr go bak from god. Wherfor let this ſentence be thorowly perſuaded / and remain depely printed in our hartes / that thei whiche ſeke god with a true and pure minde / to the end to poſſeſſ him for their enheritaūce / will have no communiō & felowſhip w^t jdoles / withwhome god hath that divorce and debate / that he wold have all his to proclaim and make continuall & deadly warre vpō them. And in this place David by name doth expreſſ / that he wil never be partakre of their oblations / nether have their names in his mouth and talking. He might have ſaid on this wiſe / I will not deceave my ſelf w^t y^e ūwiſe & foliſh devotiōs of y^e vnbelev er s j wil not put my truſt in ſoche abvſes / nor j will nev er forſake gods truth / to folow y^es lies / but he ſpeaketh not on this maner / but doth ra y^er ꝓmiſe cōſtātly / y^t he wil nev er be conv er ſaūt amōg y^er ceremoīes. Therfor he doth teſtifie y^t ſo farr forth as cōcerneth y^e ſervice of god / he wil abide continually in al puritie and holines both of body and ſowle. And firſt in this place we muſt conſidre / whether this be not jdolatrie to ſignifie & declare by owtward tokens / our agreament / with thos ſuperſtitions / wher with the ſervice of god is corrupted & vtterly perverted. They y^t ſwī (asy^e cōmō ſaīg is) betwixt twoo waters / alleage this ſaīg / ſeīg y^t god wold be honored ī ſpirit / jdoles cā by no waies be honoured ōles amā put his truſt in thē. But to this may be eaſely anſwered / y^t god doth not ſo require y^e ſervice / & adoration of the minde / y^t he graunteth & remitteth y^e other ꝑte of our nature vntounto jdoles / as though y^t ꝑte ſhold ſeme nothīg at alto belong vntounto him. For it is ſaid in many places / y^t the knees muſt be bowed befor god / & alſo y^e hādes lyfted vp to heven. What then? Surely the chefe honour that god requireth is ſpirituall / but y^e owtward ſignification wherby y^e faithfull do teſtifie y^t it is god only whom they ſerve & honour / muſt ſo immediatly folow / y^t thei muſt at one time be ioyned to gether. But one place ſhall ſo ſuffice for all / to confute that obiection whiche thei ſnatch of one word / that thei ſhalbe plainly rebuked and cōvicte. In the third chapt. of Daniel it is written y^t Sidrach Miſach and abdenago / refuſed and denied vndre any maner of colour / to cōſent vntounto the ſuperſtition ſet vp and erected by Nabuchodonoſor / declaring that thei wold in no wiſe honour his gods. If theis goodly wittye ſophiſters had bene ther at that time / thei wold have laught to ſcorne the ſimplicitie of thes thre ſervaunts of god. For j ſuppoſe they wold have tawnted them with ſochelike words / you foliſh mē / this truly is not to honour them / ſeing youe put no affiaunce in thes things. Ther is no jdolatrie but wher ther is devotion / that is to ſay / a certain bēding and application of the minde to honour and worſhipe the jdoles. But thes godly men did folow a better and wiſar counſall / for this anſwer whiche thei made proceded not of their own wit / but rather of y^e holy ghoſt / whiche moved them thus to ſpeake / whom yf we will not reſiſt / we muſt accept this place & this example / as a certain rule and definition / that jdolatrie is an outward action againſt gods honour / yea although it procede not from the wil and purpoſe of the minde / but be onlye colourable & feined. In whiche mater thei make goodli cavillationes y^t ther is no jdolatrie at all when as our affiaunce is not put in jdoles. Yet ſhall thes men coutinually remain condemned by y^e ſentence whiche thee mightieſt judge hath pronounced. But thes men do contend only for y^e name / ōly going about ſomdeall to leſſon their faulte / which thei can by no means defend nor excuſe. Yea thei will graunt that this thing is evell done and not rightly / yet not with ſtandīg thei wold have this fact to be judged as a certaine veniall ſinne. But although we graūt them as towching the name that thing they aſke / yet thei ſhall not get ſo moche ther by that they may make their cauſe moche the better. Let vsus ſaye thꝰ / that ſoche maner of feined worſhipping of jdoles / is not called jdolatrie / yet nev er theleſſ it ſhal be a traitourous entrep^ece againſt god / a certain fact repugnaunt to the confeſſiō of faith / & a fowl filthy pollution moſt full of wicked ſacrilege. I pray you when the moſt ſacred ſervice and honour of god is ſo violated / that we falſly break y^t promiſe we mad to him / that thorow cowardiſe and faītnes of ſtomak we denie crokedly and falſly our Chriſtian profeſſion / that we be come inconſtaunt and dowble / that we defile our ſelves fowly with thos things / whiche god hath curſed with all kinde of malediction: is this ſo light a mater that after we have done it / we ought only to wipe our mouth / and confeſſ that we have committed a certain ſmall fault? Let vsus therfor put away thes ſhiftes / ſpecially ſeing thei ſerve for no nother thinge but to make vsus bouldre / and to geve vsus greater libertie to ſinne / and doth nothing at al diminiſh our fault? Ther be alſo other more impudēt / whiche do not only / chaū ging the name / goo about to perſwade y^t it is not ſo great and vnworthy a ſinne: but do plaī ly and preciſely deny it to be ſinne. It is ſufficient / ſaye they / that god be honoured w^t hart & minde. Evē ſo truly if the hart it ſelff were not dowble. For when the minde is truly ſounde & pure the bodye ſhall never be drawen in to a contrary parte. I wold know of them what y^e is that moveth & leadeth their feet to the temple. For when thei goo to here maſſ / their legges will never be ſtirred of their owne moriō / but muſt nedes be moved bi y^e īward power of the mīde. Thē muſt thei nedes confeſſ y^t ther is in them ſelves a certain deſier and motiō of mīde wher of thei be caried to worſhip the jdoles / and chefely becauſe they covet to apply thē ſelves after their wil and opinion / whiche ar enemies to the truth / yea and do ſo conforme them ſelves to pleaſe them / that they do moche more eſteme their favour & their owne lyf then gods honour and glorye. Beſids this / their impudency is ſo manifeſt and ſhamfull / that j am aſhamed to diſpute againſt it / as though it had ſom colour or lykneſſe of reaſon / yet j muſt nedes do it / ſeing they do pleaſe thē ſelves ſo greatly / and arr / as it were men dronken in their own opiniones and pleaſures / fallē faſt on ſtepe. They think this is jnough to worſhip god in ſprit / whos then ſhall the body be? Truli. ſ. Paull moveth vsus to honour god / both in body and ſpirit / for they be his own and belongeth to none other. God hath created the body / & ſhall it be leafull for vsus / therwith to ſerve & honoure the devell as though he ſhold ſeem te be the author & maker therof? It were better they wold profeſſ them ſelves opēly to be maniches & denye that god made the wholl mā. Yf they had never ſo litle taſte of the goſpell thei wold not burſt out in to ſo licētious impudēcye. But now it is plaine j nough / that thei in no wiſe know / what is the power & greatnes of this benefite / to be redemed w^t y^e bloud of gods ſōn. And to prove this true / how can we look for y^e reſurrectione of the fleſh except we beleve that Chriſte Ieſus is the redemer both of bodyes & ſouls? j. Corin. vij..S. Paul alſo doth admoniſh vsus / not to be y^e ſervants of men / becauſe we were bought & purcheſed w^t ſo great ap^ece / which is y^e bloud of gods ſōn. Then he y^t doth joyn & addict him ſelf to the wicked ſervice of jdoles / doth he not treade ūdre his fete the moſt ſacred bloud of Ieſus Chriſt / wherin doth cōſiſt the price of the eternall & īmortall glorie / which we look for in our bodies? What reaſō is it y^e our bodies ſhold be defiled & ꝓfaned befor jdoles / ſeīge y^e crown of eternal lyf is ꝓmiſed vntounto thē in hevē. This wallowīg in ſatās ſtews & moſt filthye defilīg is it a meā & waie wher by we may come to the kīgdō of god? Morover it was not ſaid w^t out a great cauſe / our bodīes at the tēples of the holy ghoſt / therfor thei w^c perceav not / that they ought to be kept in all holines / do plainly ſhew them ſelves to perceave & vndreſtād nothīg at all of the goſpell. Alſo thei declare y^t they know no whit at al what is the powr of Ieſus Chriſt & of his grace. For when it is ſaid on this wiſe that we ar bone of his bones & fleſh of his fleſh we ought to vndreſtād that we be joyned with him both in bodie and ſoull. Therfor no mane can defile his own bodye w^t any maner of ſuperſtition / but he doth ſeparat him ſelf / from y^e cōiunction and vnion / wher by we ar made the mēbres of the ſōne of god. But now let thes wittye & ſubtile doctours anſwer me / whether thei have receaved baptiſme only in their ſouls / or whether god hath cōmaūded rather & inſtituted y^t this ſigne ſhold be imprīted in our fleſh. Shal the bodye then wherin y^e mark of Ieſus Chriſt is printed / be polluted & defiled w^t ſo contrarie / repugnaunt / and ſo wicked abominations? Alſo the lordes ſupper / is it receaved in the minde only / and not alſo in the hands and mouth? Hath god engraven in our bodies the armes & badges of his ſōne / that we afterward ſhold pollute our ſelves w^t all vncleannes / w^t moſt foul ſpotes & ſhame / & ſo vnſemly deform our ſelves / y^t no kīde nor likenes of chriſtiā bewtie ſhold appear? It is not leaful in coynīg one pece of gold to prī te two cōtrarie coynes / nether to ſet two ſealls the one repūgnaūt to y^e other / vntounto one writīg: & ſhal a mortal man take vponupon hime to countrefete and corrupt baptiſme / and the moſte holy ſupper of Ieſus Chriſt / & alſo be bold to ſay y^t ther is no evel in ſo great and miſchevous a fact? Soche men truly ar worthye / that their ſervaūtes ſhold perſwade and make them beleve / thei have a great pleaſur to do them ſervice when not w^tſtandīg / they geve them ſelves to ſlepe / pleaſurs and al jdlenes / & do not move one finge to do any worke at all. Yf they ſay it is not alike reaſon / by cauſe we have nede of their labour that be vndre vsus: j āſwer although god have nonede of vsus / yet for that he wil vſe our labour / ſervice / and obediēce / to ſerve and honour him / truely it is to moche vnſemely / & for vsus the greateſt ſhame and infamye / to do all thing other wiſe then he will / and cleane to be void of the ſtudye and dutye whiche we owe vntounto him / yea our ſhame is ſo moche the greater / that the worm of the earth, and an vnliving creature ſhall requiere more power over vsus / & honour then his creatour. But yet we muſt talk with thes beaſtes more plainly. They ſay it is leafull for them to fein and cloke what ſo ever they will emong the papiſts / and to conforme them ſelves to that maner and faſhion of religion / whiche is thought moſt apt to noriſh ſuperſtition. Who is he then that geveth them bread to be fed with all ther? Who doth make the grownd fertile to bring forth fruit? If god do fede & noriſhe them ī thos places wher thei dwell as he doth all other men in the other partes of the earth / why do thei not honour the gever of that benefite with that part of themſelfe / whiche is ſo bountefully noriſhed of him? Why do they rather obei and ſerve the devel with theyr bodies? Yf thes men were in any parte chriſtians / j wold vſe with thē more waighty and hygher reaſons: and j wold aſke of them / to what end we lyve in this world / and wher vntounto our lyfe ought to be referred. But o miſerable caſe that they whiche with ſubtleties and ſhiftes will dally with god / ar ſo brutiſhe / that they muſt be handled / as men not only deſtitute of gods ſpirit / but in a maner void of naturall common ſence. They think this is a ſufficient excuſe / to ſaye / they do nothing in this kinde / but for feare of perill and daungere / but yf this colour may take place / then muſt we ſay that Ioſeph ſhold have done none evel / yf he had committed whordom with his maiſtres when it was violently offered him / ſeing he ſhold not have folowed his own will / but have geven place to neceſſitie & violence whiche ſhe did vntounto him. It ſhold have bene a fooliſh fact of him / to entre ſoche perill and infamie / as after ward he ſuffred by the falſe accuſation of y^e naughty woman / ſeing he might have eſcaped thos evels yf he had accōpliſhed hir will. But we ought rather to folow y^e exāple of Ioſeph / and alowe the teſtimonie of the holy ghoſte / who doth commend his conſtancye. If ther be no wickednes in taking vponupon vsus jdolatrouſe religion when we do it to avoid the raging crueltie of the papiſtes / the ſervaunt ſhall not ſinn / who for his maſters pleaſure / ſhall playe the bawde / kill / and playe the traitour / for fear to diſpleaſe him / vndre whos power he is. But j abide to longe in this mater / wher in (as j ſaid before) ther is no doubt or difficultie. It ſhall not befarr frō the purpoſe to cōſidre in to how great confuſjon thei falle / whiche travail with al their craftes to eſcape gods judgmēt. Others ther be y^t have foūd an other ſhyft & ſtertīg holle / thei graunt / y^t the ſuꝑſtition of the gētles is a wicked & deteſtable religiō / but it is not all on reaſon of thes & y^e ſuperſtitiōs whiche arr in y^e papiſme. As though all the falſe religiō y^t ever was emōg y^e heithē / was not a corruptīg & depravatiō of the true religion of god. From whē ce did y^e heathen draw & tak to them ſelves y^e yr ceremonies but of the holy fathers? In which doīg this was their great fault / y^t thei depraved & vtterly ꝑverted thos thīgs whiche thei had receaved / well & wiſely īſtituted of god. But yet al the abominatiōes y^t ever wer in the world have bene cloked w^t a bewtiful title of god hī ſelfe & y^e culture of his religiō. But thos coūtrefet religions / had never y^t cōmēdation / power & authoritie / y^t god did at any time apꝓve thos ſervices & cōgregations / or y^t faithful mē did vſe & frequēt them. Goo to let vsus ꝓcede forther. Although j ſhold graūt the jdolatrie of the papiſtes to be vnlike & differ from the ſuꝑſtition of the old gētles / yet cā thei not denye but god ſo earneſtly dide forbid the religiō wickedly ſet vp ī be thel / as al other ſuꝑſtitiōs which were īſtituted & celebrated īother places. Whē y^e calves were erected ī Dā & Bethel this was īſtituted & done ūdre a certaīe colour of his naē w^t had brought his people out of egipt & iet y^e ſame religiō w^t was y^er appoīted is manifeſtly agaīſt the doctrine of y^e law. God doth cōdēne al thos y^e goeth thither to defile and pollute them ſelves. And truly y^e ſupper of Ieſꝰ Chriſt & the popiſh maſſ arr no leſſ repugnaūt and cōtrarie the on to the other then the ſacrifices of Moſes and Ieroboam. From whence then is this viſpenſation and licence to goo and here maſſ vndre this colour y^t the ſupper of Ieſus Chriſte is but tranſformed yea rather in dede deformed? But j ſay and affirme cōtrariwaiſe / that all they that do fear god truly & honour him godlily / ought ſo moche the more to hate & deteſt it / for that it doth more openly violat and profane the holy inſtitution of Ieſus Chriſte / then if it were not ſo repugnaunt and cōtrarie vntounto the ſame. Wherfore let vsus kepe this common rule generally / y^t all the ordinaunce and inventions of mē proponed and takē in hād to corrupt the ſimple truth of gods word / & to pervert that religiō which he requireth & alloweth / arr veray ſacrileges with whiche the Chriſtian man / may in no wiſe communicate / without that iniurie and contumelye / whiche treadeth vndre feet gods honour moſt wickedly. I know wel jnough how grevous and vntolerable this ſevere judgmēt ſemeth to them / whiche wold after their own luſt and delicat minde / be more nicely and mekly ſpoken to and taught. Wherin what wold they j ſhold doo? What moderatiō and lenitie ſhold j vſe? Truly now j perceave how tendre and deintie they arr / j covet ſo moche as may be to ſpare them / but both j and they muſt be condemned ſo ſone as god hath ſpoken: therfore yf we will tendre our own ſalvation / let vsus take it in good parte. They ſay they fīd no mā more ſevere and ſharp then j am / but j will declare vntounto them / on the other parte / that j handle them more mekly & tendrely / thē the truth of the cauſe / the worthines of gods name / and their own ſalvation did requier. Which thing being ſo in dede / truly they can not excuſe and deliver them ſelves from the neceſſitie of that dutie and teſtimonie / that the prophet Ieremie doth requier of the Iues captives in Babylon whom he not only forbiddeth to come near y^e abominations of the Chaldeans / or colourably and feinedly to geve any conſent to them / but alſo doth geve a plain commaundement y^t they ſhold declare the wicked religion of the Chaldeans to be vntounto them a moſt filthye ſavour. You ſhall ſay to them (ſaith the prophet Ieremie) the gods which have not made hevē and earth ſhal periſh both out frō y^e the earth / and alſo from vndre hevē. Ther is alſo in this place an other circumſtaūce to be marked / that when the prophet had written his boke in Hebrue / yet he put in this ſentence expreſt in the cōmō vulgar ſpeache of y^e Caldeās / as though he wold by this meās / conſtrain the jewes / to chaunge frō their tūge / to the ende thei might more apertly profeſſ y^e hatred and diſagremēt thei have w^t y^e wicked jdolatours. Now let our nice yonglings complain of me as though my adv er tiſmēt excadeth all meaſure / & yet j have not at any time deſiered y^e half part of y^t dutye which y^e prophet requiereth & aſketh ſo earneſtly. But what ſo ever be y^e maner / other of my ſaing & moderation / or els of mi ſilēce & taciturnitie / never y^e leſſ we ar tied & boūde to that law which god doth geve vntounto vsus / And truly it is not w^tout a cauſe / y^t god ſpeakīg to his faith full / ſaith to them / you ar my witneſſes & my ſervaunt whō j have choſen. Wherfore who ſo ever wil prove him ſelfe to be a membre of Ieſus Chriſte / ought by al waies to declare / that y^e praiſe & honour of gods name doth ſo apertain to him / that thei which by their faining do hide & burie y^e teſtimonie of his truthe / do leave them ſelves inexcuſable. What j praie you is to be thought of thē y^e do al y^eirlyfe time ſubv er t y^e ſame? Of what ſort ar y^ei y^t do not ōly hide y^e ꝓfeſſiō of y^e Chriſtiā religiō / & ſheweth no tokē y^e rof before mē / but alſo cōmitteth many things / & thosmoſt cōtrarie & vnſemely / This y^erfore reſteth that gods childr̄e w^c live wher y^es impurities & abomīatiōs remaī / doo mourne after y^e example of y^e godly mā …oth / and alſo ſpeak ſo frely againſt ſo many & ſo great abominable vices of mē / as god ſhal geve to them power & oportunitie. Let vsus now com to ſhew certaine kīds of jdolatries / which ar of moſt eſtimatiō in y^t is daies. Emōg which ſort / y^e maſſ is chefe / wherof j have towcht ſomthīg before. For although it be ſo famouſe & notable blaſp. both ī abſurdite & greatnes of miſchef y^t nothīg cā be imagined mor fowl & wicked / yet ſtil bey^er patrōs foūd for ā evel cauſe / which do trifil forth ī this ꝑt. But wil y^ei nil y^ei / y^ei ſhal be cō pelled to cōfeſſ this y^t j ſaie / y^e y^e maſſ by it ſelfe is a denial of Ie. Chriſts death / & a certaī ſacrilege invēted & ordeined by ſatā to aboliſh y^e ſacrament of y^e ſupp. Nether ar y^ei able to denie but y^t y^er invocatiō of ſaints / & ſuffrages for y^e dead / ar wicked abuſes / wherby y^t īnvocatiō of of gods n̄a / a thīg of al o y^er moſt holi is ꝓfaned And y^ei who emōge y^epapiſt. do defile y^em ſelves w^t y^es aboīnatiōs do thīk thē ſelves giltie of no fawlte. What ſhold we do ſay y^ei? It is not leaful for vsus to correct & amēd thos thīgs / w^t we know evel & faultie / we ar pri vat mē & y^eiy^e have y^e power & publike autoritie do earneſtly defēd y^es thīgs. Therfore we muſt ſuffer that violēt neceſſitie. Igraunt al this to be true. But j ſay this is not to the purpoſe. It belōgth not to their office to correct and apoint a common ordre for the people / nether doth any mā requier this at their hand / yet nevertheleſſ they arr admoniſhed to amend them ſelves / and to inſtitute an honeſt and manerly behavour of privat lyfe / which thing without, al doubt pertaineth to their duytye. Nether do we commaund thē to clenſe the temples and the cōmon ſtreates / but that everie man kepe his owne bodye and hart in puritie and holines / and labour by all meanes that god may be honoured / ſerved / & obeied / in his own houſe. For thes arr farr vnlyke and moche diſſonaunt / to aboliſhe y^e maſſ in any region / and not to be preſēt at it / when as the vſe therof and that religion can by no other means be letted. But they repete and jterate their ſaing / that is / that they do not denie the death and paſſion of Ieſus Chriſte / ſeing / they have no ſoche purpoſe / to worſhip it in their minde. But j do aſke of them / what is y^e a Chriſten man doth confeſſ with his mouthe, but that ſame y^e he beleveth in his hart? This is plain and manifeſt jnough / that this thing whiche they do / is moſt diſagreinge with the confeſſion of faith. So that / as moche as in thē lieth / they do not only hyde the true & propre teſtimonye of faith but alſo do vtterly denye & forſake it. I will yet talk with them ſomthing more familiarly and plainely. For the papiſtes do ſay the maſſ is a ſacrifice wherin they will offer Ieſus Chriſte to recōcile thē ſelves to god. But if this be ſo / it foloweth that Ieſus Chriſte hath not optained ūto vsus by his death righteouſnes and eternall ſalvation. Let them ſeke al the compaſes and ſhyftes thei will / yet muſt they come hervnto / that all whiche go to maſſ, vndre the name of devotion and religion / do ꝓfeſſ that they conſent ther with. Therfore as moche truly as in them lieth they ſhewe y^e thei have not their redemption perfect jnough by y^e death of Ieſus Chriſte. Ther be many that ſpeake not ſo largely / nether ſuffer their talk to wandre thorowout all ſortes of maſſes / that is to ſaye ſacrileges. Thei chooſe owt one kīde of maſſes only & y^t thei defēde: it is called y^e pariſh maſſ / or y^e high maſſ / for in this y^e i thīke ther is more liknes & agreing w^t y^e ſupꝑ of Ieſus Chriſte. And truly it might be ſaid not vnaptly / y^t al maſſes which arr ſaid both of y^e preſtes of the loweſt degree / & alſo of y^e canōs / or of thos preſtes y^t have certaī chappels / & al other which ar foūded by any mānes will or y^t ar ſo ſaleable y^e thei be ſett forth daily to ſale / y^t al thes j ſay ar not vnlike to harlots which in y^e ſtewes ſetting them ſelves to ſale w^tout all ſhame & honeſtiel / do make ther bodies cōmō to al mē / but y^e high maſſ to be veray like y^t ſame harlot w^t doth craftely abvſe the honeſt name of an huſbād / to hide her vnſhāfaſtnes / & to retain and defēd the eſtimatiō of an honeſt & chaſte wife. Although this ſimilitude doth not agree on everie parte / becauſe y^t an harlot joyned in matrimonie to an huſband will have ſom ſhāfaſtnes and modeſtie / y^t ſhe wil not ſet forth and make herſelf cōmon to all y^t cometh: but the pariſh or high maſſ is an whoriſh jdolatrie of al other moſt cō mon / readie & ſet forth to al mennes deſiers & wicked luſtes: although thes filthie bawdes / doo colour and ſmoth here w^t this colour and ſoche bewty / y^t thei retaine ſtil ſom relikes of Ieſus Chriſtes ſupper. It is w^t thes as w^t the thefe who braggeth and boſteth him ſelf then more highly & gloriouſlie / when he hath wōne & is clothed w^t the ſpoiles of him / whō he hath ſtaine and whos horſe he rideth on. We / ſaie they / ſeke the ſupper of Ieſus Chriſte / and when we can not being oppreſt vndre that tyrannie / wher in we dwell / have the ſame pure / we muſt be content with that whiche is left to vsus / loking for the helping hand of God. Forſoth a goodly and pretie excuſe. By cauſe they have no right and perfect vſe / of the ſupper / as though they had gotten a proviſo / they witneſſ and openly profeſſ that they have not Ieſus Chriſte the eternall and only preſte and therfore everie weke do ſeke a new ſacrifice / to put away their ſinnes. For all this is in the high maſſ as well as in that w^t is ſaid in the name of Nicholas or for the dead. In w^t thing thei fein them ſelves to worſhipe an jdole / and yet do boſte y^t thei ſeke Ieſus Chriſte: & be cauſe thei wold not ſeme to fight agaīſt god w^tout ſwerd or buckler / thei bring and obiect the autoritie of this or y^t mān / as though the abſolution of any one manne may exempt and deliv er them y^t thei be not cōdemned of god. I wil not ſaie y^t thei lye egregiouſly / whē thei alege ſoch men as thei do for the defence of their cauſe.

But in caſe it wer ſo that a devout and godly man / wer ſomtime of this minde / that he thought it was nothing evell to come to the hygh maſſ / yet afterward when he knoweth the truth / yf he doth diſalowe and condemne his former judgement / his latter is ſo moche the more to be beleved / for that God hath brought him / or rather compelled him to diſalowe the ſame / & by cauſe he ꝑceveth & plainly knoweth / that he is overcome in that thing whiche he before did greatly embrace and allowe. But what nede we herin to ſtirre the truth / as yf we ſhold bloundre and trouble a water that is pure and clear. Do thei think y^t with the judgmēt and ſaing of a mortall man thei may ſtop god & hedge him in? We know that ther is nothīg beſides the truth y^t in judgment ought to prevaill with out the reſpect of any perſon. This mater is ſoche / y^t the pariſh or hygh maſſ is īſtituted to ſacrifice Ieſꝰ Chriſte / and to reconcile the favour of god both for quick and dead / and alſo y^t a pece of bread ſhold be ther worſhipped as though it were y^e ſonne of god. I do not examine thorowly all y^e abominatiōs and wickednes / that arr in that maſſ for thei be almoſte innumerable. But j do reherſe only the worſe and groſſer. Now let them y^t do but feine a conſēt w^t ſoche wickednes and corruptions / waſhe their hāds ſo clean as they will / yet ſhall thei never be more juſt and innocent then Pilate. But this is a mervaill y^t thes good and religiouſe pariſhioners at eaſter time do ſeke ſom by chappel / or ſom mock chriſtian monk / whiche may prepare & deliver vntounto thē y^e apiſh and coūtrefet ſupper. Yf y^e hygh maſſ is moſt neareſt y^e ſupper of Ieſus Chriſte / as thei ſay it is / why do y^ei not obſerve and kept it? But now after that thei have bene at the high maſſ every ſōday thorow the year / becauſe thei wold ſeme to cōicat in the ſacramēt of the ſupꝑ a right / thei ſodenly ſhake of & forſake the hygh maſſ. But we ſhold not mervaill at ſoch incōſtā y^e cye / for this is a ſure & due puniſhmēt / for thē whiche have laid no foundation at any time of truth in ther minds / y^e they ſhold alwaies waver & be cōtrarie to them ſelves / in all thīgs y^ey do & take in hand. As towching y^t ſame hypocriticall ſupper / j know that thei be of this mīde / that thei ſuppoſe it to be the greateſt iniurye to them ſelves y^t may be whē it is rebuked & imꝓved. But what cā we do in that mater ſeīg it is nothīg agreable to Chriſtes rule? Nether do j fide fault w^t this y^t thei do it ſecretly / for j know that the ſupper was never better celebrated / nor more devoutly / then when the diſciples went in to ſome ſecret place / to flye the tyrannye of the enimies. But her ar two faults truly not to be ſuffered. One that thei whiche do make ſoche a ſupper and like apes do falſly and corruptly countrefet the true ſupper of Chriſte / do feine that thei kepe and worſhipe their maſſ. The other is that the miniſter / whiche for the moſt part is ſom religious mā the rather to diſſemble the mater / doth not that office as a chriſtian / but as a preſt of y^e popiſh ꝓfeſſion, & in this thei ſuppoſe thei have an honeſt ād ſure defēce if the maſſ ſaier have not this purpoſe to ſhew the bread & wine to them to be worſhipped / if he leave out the canō wher in ar cōteined many great impieties / & if he deliver y^e ſacramēt to all y^t be preſent vndre both kīds. But when thei ſhal come before y^e higheſt judge thē ſhall thei fele y^e fruit y^t thei ſought by ſoch gloſīg & lies / yea truly thei ought now already to perceav it. For j do judge thos ſame goads & prickes wher w^t their cōſciēces ar prikt & woūded to be agrevous fealīg of y^t ſame judgmēt. Aud truly this cauſe muſt be decided & plaī ly debated in y^t ſame place and courte / wher y^e truth hath her grave and true witneſſes. For to be ſhort / thei them ſelves do know them ſelves giltye of y^t mater w^t thei have purpoſed to declare both to gods enemies & alſo to y^e cōmon people. But god muſt neds denye him ſelff / yf he allowe the ordre and doing of that profeſſion. If all the men in the world with on minde and purpoſe wold conſpire to pronounce thes men ryghteous / yet none be he never ſo ready and mightye can excuſe and deliver them from this but thei ſhalve thought to halte on both ſids.

And god doth declare by his prophet / that no ſo the haltig of any mā ſhalbe euer allowed before him. As towchīg the man whom thei chooſe to be the miniſter of their ſupper it is a foliſh thīg to abuſe his perſō / as though thei could ſeme to make him an apte man to that office and fūction. Yea but the vertue of that ſame ſacrament ſay thei / reſteth not in the worthines of the miniſtres. That j graunt and adde this to alſo yf any devel ſhold miniſtre y^e ſupper / it ſhold be never the worſe. On the cōtrarie part if an angel ſinge maſſ yet then ſhold it be no whit the better. But we ar now in an other queſtion / that is / whether ordres geven by the pope to a mōk do make him apt to the office and function of a paſtour. If thei ſay contrarie that thei perceave / that thing doth make nothing to the purpoſe / and that thei do not chooſe him in that ſort the thing it ſelf ſheweth contrarie. But let it be that thei as towching the miniſtre have no ſoche reſpect. Yet muſt j abide in that outward profeſſion whiche thei take vponupon thē and worſhip / yea j muſt preſs it earneſtly / as a profeſſion moſt contrarie and vnworthie a chriſten man. For this is plain and manifeſt that thei do and will defend and cover them ſelves / vndre the perſon of a preſte made for the nonce to colour and diſſemble.

But if thei wold rightly and law fully celebrat the ſupper / it wer their d…ietie ſo to ſeparat thē ſelves from the ordre & ꝓfeſſion of jdolatours that thei ſhold appear in that to have nothīg comon w^t them. But now thei be ſo farr frō this ſeparatiō / y^t thei aſcribe them ſelves in to their felowſhip and communion / & do everie one of them feinedly profeſſ them ſelves to be mēbres of that bodie. After this thei will compare vsus to the olde heretikes / that did refuſe the vſe of the ſacraments for the vices of the miniſtres / as though we do here reſpect the propre ſīncs of everie man and not rather the comon ſtate and condition. I do paſſ over this mater ſhortly / by cauſe that whiche is ſpoken is ſufficiēt jnough to convince ſo foule and ſhamfull impudencye. But if thes mē be ſo foliſh and dull witted that thei ꝑceave not this filthines / the word of god muſt ſuffice vsus / as whē the lord ſaith by the prophet Ieremie / Iſrael if thow doſte turne / turne vntounto me. In whiche words is moſt plainly expreſſed / w^t what ſimplicitie and integritie of mīde we ought to deal and walk before god / w^t out any thought & wil to returne to thos thīgs / whiche we know ar not thankfull nor allowed of him. Whiche is a cauſe why .ſ. Paule alſo doth teſtifie y^t he was ſent to turne the vnfaithful from their vanities / vntounto the living god / as though he wold ſay / it is to no purpoſe to change ſom one olde & accuſtomed evel w^t other hypocriſes and feinings / but vtterly to a boliſh al ſuperſtitions / that the true religion may be ſet in her own puritie and holines. For with out this faith and integritie / men never come the right way vntounto god / but do alwaies waver and ar vncertaī to what parte thei may turne them ſelves. Ther be others that ar come thus farr y^t they diſalowe & refuſe the maſſ / but they wold have ſom patches kept ſtil whiche thei cal gods ſervice / leaſt as ſom men ſay / they ſhold ſeme to be deſtitute of all religion. And it mai be that ſo me of thes be moved with a godly minde & zeall at the leaſt j will ſo thīk / but what ſo ever their zeall and purpoſe be / yet may we not ſay / that they kepe the true rule or any good meaſure.

Many ſay we may come to their baptiſmes / be cauſe ther is no manifeſt jdolatrie in them. As who wold ſay / that this ſacrament were not alſo corrupted / and vtterly deformed with al kinde of corruption / in ſo moche as Ieſus Chriſte may ſeme to be yet ſtil ī Pilates houſe to ſuffre all opprobries & ſhames. To cōclude / wher as thei ſai y^t this is the cauſe / why thei wold retaine ſome ceremonies / leaſt thei ſhold appear to be void of al religiō / if one ſhold examine their cōſciēces / the ſame truly wil anſwer / y^t thei do it to ſatiſfice the papiſts / and thei change their coūtenance to fly ꝑſequution. Other ſome do watch a time leaſt thei com in the maſſ whille / and yet thei come to the temple / that mē ſhold ſuppoſe thei here maſſ. Other ſome come but at evenſong time / of whom j wold know / whether thei think this to be nothing / that at that ſame time the jdoles be honoured / that y^e pictures and images be ſenſed w^t fumigations / that a ſolem praier be made in the interceſſion of ſome ſaint / and grownded on his merits / that Salue regina be ſonge with a lowd voice / and that one verie ſide a mater is herd ſo filled and repleniſhed with develiſh and curſed blaſphemi that the mīde ſhal not onlye abhorre the offen… of the ears and eyes ther preſent / but moſt vehemently the thought and recordation ther of. I do paſſ over that the ſinging it ſelf in an vnknown tonge is manifeſt profanation of gods praiſes & of holi ſcripture / aſſ ſ. Paul doth admoniſh in the fourten to the Corinthes. But let this laſt fault be forgevē thē. If thei come to evēſong to geve ſome ſigne & teſtimonie of their Chriſtianitie / thei wil do this chefely on y^e ſolē feaſtes. But thē ther ſhal be ſolem enſenſīg the cheffeſt jdoles / & great plentie of ſwete fumigations powred out / the w^c is a kinde of ſacrifice as the ſcripture teacheth. It was alſo a maner vſed amonge the Gētles / & wherby thei cōpelled the weak mē to denie god. And for this cauſe the greateſt parte of martyrs did ſuffre death conſtantly / for that thei wold not make perfumes and burne incenſe to jdoles. When thes men be come thus far / y^t thei receave in ther noſes the ſavour of the ſenſours thei alſo pollute them ſelves with that pollutiō w^t is moſte greateſt and execrable ther. And yet thei thinke we ought / to hide and cover this ſo great wickednes and miſhef. But j beſeche thē in the honourable & holy name of god / that thei wil diligētly marke this ſaīg of the Pſalme / y^t jdoles ar ſo to be deteſted of the faithful & godly man / that thei ſhold not be in his mouth or tonge / leaſt y^e talke had of thē ſhold ſeme to cōtaminat & defile him. This one word ought to fraie & w^t draw vsus from all congregation and felowſhip of jdolatours / by cauſe that we livīg in that cōgregatiō may eaſely be wrapped in and defiled. But to ſpeak plaīly & frely what j thīk of al y^es / w^t ſeke ameā way betwixt god & y^e devel: y^ei have double & variable mīds / & j cā not fīde out a more apt & fete cōpariſō to ſet y^em out & paīt y^em in y^eir lively colours / thē y^t ſame whiche may be brought of Eſau that ſame filthie & double mā. For whē he ſaw his brother Iacob ſent by his father Iſaac in to Meſopotamia to ſeke a wyf / becauſe the womē of the land of Canaā did ſo moche miſtike the father and his wyf Rebecca y^t thei thought their lyfe bitter & irkſom to lyve amōg thē & rather wiſheth death / he marieth anew wife / ſomwhat to ſatiſfie his parēts / but he doth not put awaie the olde. So y^t he doth kepe ſtil y^t evel wherof Iſaac did ſo grevouſly complain / but ſomdeal to amēd the mater / he marieth anew wife. Evē ſo thei that ar ſo wrapped vp in the world / y^t thei cā in no wiſe folow god do mēgle and toſſe to gether many & divers kīds of religions and ſuperſtitions / y^t ihei may applie and cōforme thē ſelves by ſome way to the wil of god / and thei alwaies kepe ſtil ſome corruptiō / ſo y^t what ſoev er thei do / cā not apear to be pure and ſyncere. I know alſo right wel y^t ther be in thos places many miſerable ſouls / w^t lyve ther in great difficulties and cares / w^t truely coveteth to walk rightly w^tout hypocriſie / & yet can not lowſe them ſelves / out of many doubtes & ſcruples / w^t is no merveill in ſo great and horrible confuſion as we ſee at this time in the papiſme. Yea j do greatly pitie their miſerable ſtate / which ſeke meanes wherby thei may ſerve god devoutly and live amōg the enemies of faith if it may be poſſible by any waies. But what wil we? I can do nothīg els to thone or to thother / but declare their errour and ſinne / y^t thei thē ſelves may adde the remedie. If thei come herafter to aſke of me this or that more diligētly and particularly / j wil ſend ſoche curiouſe inquiſitours to the cōmon rule which have of god. I ſpeak this for y^t ther be ſome of this ſort of men ſo importune / y^t yf a mā ſhold anſwer al their difficulties & doubtes / he ſhold ſeme never to make an end of any thing. And my think ſoche men may wel be cōpared to thē who after thei be taught in a ſermō to vſe ſobre apparell and deckīg of the bodye w^tout al diſſolute and ſumptuouſe trimming / thei wold have the preacher to make their hooſe and ſewe their ſhoes. Wel what muſt we do thē? In this mater ther is a certain thīg ſet before vsus wher vntounto we ought to direct and conferr our wholl minde / ſtudie and thought. That is y^t the zeal of gods houſe may eat vp our hart and ſo move vsus / that we bear and take vponupon our ſelves / all diſhonours / cōtumelies / and opprobries / w^t ar done moſt vnworthily agaīſt gods holy name. When ſoche deſier of gods honour / and fervēt love ſhalbe kindled in our hartes / not like drye ſtubble ſone ſet on fier & eaſely extinguiſhed / but like a fier y^t burneth cotinually / a mā ſhal be ſo far frō ſufferīg or approvīg y^es aboīatiōs wherw^t the name of god moſt ſhāfully & vnwortheli is polluted / y^t whē he ſhal beholde y^em / he ſhalbe hable in no wiſe to ſuffer diſſimulation / ſilence / & taciturnitie. And it is diligently to be marked / y^t he ſaith / The zeal of gods houſe / y^t we ſhold know y^t to be referred / vntounto the outward ordre w^t is inſtituted in y^e churche / y^t we ſhold exerciſe our ſelves in cōfeſſiō of our faith. I do not wey y^e mockers w^t ſay / y^t j my ſelf lyvig here w^tout any daūger / yea ratherin great quietnes / do talk goodlely of thes maters. I ā not he w^twhom thes men have any thīg to do / For this is wel knowen j have here no land of myn owne. So may we thīk & ſay of al thes philſoophers w^t geve y^eir judgmēt w^tout knowlege of y^e cauſe. For ſeing y^ei wil not here god / who doth now truly ſpeak ſo jently to thē / to teache y^em: j do declare y^e daye & judgmēt / at what time being called before y^e judgmēt ſeat of god / y^ei ſhal hear y^t ſentēc / agaīſt the whiche y^er ſhal be no anſwer / nor defence. For ſeing y^ei wil not heare him / as the beſt and moſt meke maiſter / thei ſhal then know at the laſt / & fele him as their moſt ſevere & juſt judge. At which time the ſtowteſt & y^e craftieſt of thē ſhal perceave & know / y^t thei were deceaved in their opiniōs, Let thē be ſo wel ezerciſed and prepared as thei wil / to obſcure or ſubvert juſtice and equitie / yet their lawlike and judicial ornaments / and the badges of the great dignitie & power / wherwith thei now prowdly wax inſolēt / ſhal not then geve them the victorie. I ſpeak this by cauſe counſeilours / judges / prortours / advocats / and ſoche other bearing the ſwinge in courtes and judgements / ar not only bold to ſtrive with God / and ſo to contend / that thei wold ſeme / to have goten a certaine right to ſcorne and mock his maieſtie / but alſo reiecting all holy ſcripture / do ſpue out their blaſphemies / as the greateſt ſentences of the lawe / and moſt hygh decrees. Thes men whō the world doth honour as certain jdoles / ſo ſone as thei have ſpokē one word / can not ſuffre reaſon & truth to have any place to reſt in.

But yet by the way j admoniſh and warn thē before hand / that it ſhal be better for them / to have ſome remembraūce of that ſame horrible vēgeāce / w^t is ordeined for thē y^t chaūge juſtice w^t iniquitie / & truth w^t lyēge. Ney^er y^e doctours & chābremaſtres / y^e delitiouſe bāckettours & verai voluptuoſe mē / take ani higher degre here / then that thei may chatter in their feaſtes and banquets & bable forth their words agaīſt the hevēly maiſter / to whom truly al men ought to geve moſt diligēt eare. Nether can their goodly & famouſe titles pluk any man from this judgmēt / in whiche the lordly & reverent abbotes / pri ours / deans / archdecons / as chefe maſters of the game ſhalbe cōpelled to lead the dawnce in y^e cōdemnation whiche god ſhal make moſt grevouſe. Now although the courtears ar wōt to gratifie men w^t the ſprīkling of their holy water let them not thīk y^t thei cā w^t y^t kinde of doīg ſatſfie god. To cōclude / all jeſters & praters let them holde their tong & boſte not out their merie wittie ſaīgs / onles thei will fele his mightie hād / at whos word thei ought to trēble. Wher in their errovr is to moche foliſh y^t beleveth by cauſe thei take me for their adverſarie ther for thei ſhall not have god to be their judge. Let them ſcrape my name out of theyr books and vtterly bloth it forth / ſpeciallie in this kinde of cauſe and queſtion / wher in my purpoſe is only that god be herd & obeied / not that j ſhold rule mens conſciences after my luſt / and charge them with any neceſitie or lawe. As for all others whiche do not ſo proudli diſpīſe gods word / and yet ar ſo delicate and weak that they can in no wiſe be moved / j do moſt hertily be ſeche them / that thei will take more thought and regarde to their own dutye / ſalvation / and gods honour / and do no more flatter thē ſelves / as thei have don hether to. Let them ther fore open their eyes / and rear vp them ſelves that thei may beholde the miſerye wherin thei arr. I know well jnough the evels / difficulties / and ſtoppes wherin thei be wrapt emong the papiſtes / j do not ſpeak vntounto them / as though it were an eaſie mater in the mides of the idolatries to take vpō thē & defēd the pure & ſyncere religion of god / but yf thei lack ſtrength / j advertiſe thē to flye vntounto god the autoure of al power / y^t thei may be made ſtrōg by hī & learn to prefar his glory before al thīgs of this world. For j do earneſtly deſier that al faithful men w^t ar miſerably afflicted in the papiſme / ſhold vndreſtand & know this / how y^t the prophet Ieremie remainīg at Ieruſalē in Iewri did ſēd this advertiſment & exhortation vntounto the people w^t were holden captive and oppreſſed in Babilon. Yf the tirānye of the pope and of al his miniſtres be to thē ſharp and cruell / thei muſt conſidre / that the Iewes alſo of that time ſuffred heavie and bittre bondage / & yet thei ar cōmaūded in the vulgare ſpeache of y^e coūtrie to execrate y^e jdolatrie of y^e Chaldeās It is not reaſon y^t y^e tyrānie of men ſhold break or any deal diminiſh from vsus y^e due honour we ow vntounto god. Her js no exception or pretēce of pri velege / w^t hygh or lowe riche or poor may or ought to vſu rp vntounto thē ſelves. Let al men ther for bow down y^eir neck / & w^t moſt humilitie ſubmit them ſelves to god. Let y^e poor man have y^t true fear of god / let him not ſay vnconſtaūtly j know not what to do / leaſt god anſwer him / nether know j what to do w^t y^e. The riche & wealthy men let them not lik droukē ſloggards ſlepe in ther wealth / & cōſume in their ꝓſperitie / and aboundaūce of all thīgs / as it were in a certain draff tubbe / but rather after y^e exāple of .ſ. Paule / let them learn to eſtem all y^t / as dirtte & dammage / w^c doth w^tdraw vsus from godly & chriſtiā lyfe / or may ſeme any thīg to hīdre vsus. We alſo w^c lyve here in reſt & quiet enioyeng y^e vſe of y^e greateſt & ſīguler benefits of god / let vsus not for get y^e j towched in y^e begīnīg / y^t we applye y^es thīgs to our learnīg / y^t what ſo ever herafter befawl vsus / or in to what ſo ev coūtrie we ſhal beled / iet we may alwaies cōſtantly abide in y^e pure cōfeſſion of our faith / deteſtīg all jdolatrous religion / ſuperſtitiōs / and abuſes / w^c ar againſt gods truth / do obſcure his honour / and vtterly ſubvert his religion.