Homilies, Sermon 3

Homilies · Sermon 3

An homily conteining An exhortation to ſuffer perſequutiō / y^t we maye ther in folow Ieſus Chriſt & his goſpel / takē of this ſaīg / in y^e xiij. Cap. to the Hebreues. Let vsus go forth to him without the gates / bearing his opprobrie.

AL the exhortatiōs whiche cā be made to īſtruct vsus to ſuffer patiētly & conſtaūtly for Chriſte Ieſꝰ name & his goſpel / ſhall not moche move vsus / ōles we know & be ꝑfectly ꝑſwaded of y^e right / truthe / & worthines of y^e cauſe wherfore we cōtend. For when we be in that jeoperdie and daunger / that we muſt looſe our lyfe / we ought to be moſt certain of that thing / wherfor we entre to ſo great perill.

But that conſtauncye and firmnes of minde can not be had / onles it be depely founded in a certaintie and ſure perſwaſion of faith.

Ther be many whiche will vnadviſedly & raſhly ventre to dye for certain folyſh opinions invented of their own brain. But ſoche forwardnes of minde ought rather to be thought a furiouſnes then a chriſtian zeall and love.

For aſſuredly ther is no firmnes other of minde / or wit / or of common ſence / in thes men which do caſt them ſelves in to peril w^t ſoche hargie raſhnes. How ſo ever it be / god wil not acknowlege and take vsus for his martyrs and witneſſes / without agood cauſe. For death is cōmon for all men / and alſo the condemnation of theves and of gods children / the ſufferaunce of ſhame and puniſhment ſemeth to be all one / but god maketh a difference betwixt them / by cauſe he can not denie & forſake his own truth. This alſo is required y^t we have a ſure witneſſ void of al errour of that doctrine / whiche we will defēd. Wherfor as j ſaid / ther is no exhortation ſo weightie / that can move and perſwadevs to ſuffre for the goſpel / but yf a true certaintie of faith be imprinted in our hartes.

For to put our lyfe in daunger / without any conſideration vnadviſedly / and chaunceably / is moſt againſt nature. And ſo to do / ſhold be thought rather raſhnes / then Chriſtian boldenes. Morover god aloweth nothing that we do onles we be plainly perſwaded that it is for his name ſake / & for his cauſe that the world is ſo againſt vsus / and doth hate vsus.

But when j ſpeak of ſoche certaintie and perſwaſion of minde / j do not only vndreſtād this y^t we ſhold know to diſcern and judge betwixt the true religiō / and the foliſh opinions / and conſtitutions of men / but alſo that we be thorowly perſwaded of everlaſtig lyf & the crovn promiſed vntounto vsus in heven after our conflict in this world. Let vsus now mark wel y^t thes two reaſons do partaine to oure dutye / and muſt be joyned to gether / y^t the one may in no wiſe be ſeparated and diſioyned from the other. It is mete therfor to take our beginning of this / that we vndreſtand & know / what is our Chriſtian religion / what faith it is that we ought to holde and folow / what rule of lyf god hath geven vsus. Nether muſt we only have our mīds inſtruct with this godly doctrin / but alſo have our mindes ſo armed and prepared / that we may freli and boldly damne all errours / lies / & ſuperſtitions / which ſatan hath brought in to the world / to corrupt the pure ſimplicitie of gods doctrine. Therfor it is no mervaill / that ther is ſo ſmall a numbre of men / that have a ready minde and deſier to ſuffre for the goſpel / and that the greateſt part of them / that profeſſ them ſelves Chriſtians / knoweth not the power of the Chriſtian religion / and ther own profeſſion. Al men in a maner ar negligēt / and have no deſier or veray ſmall / to here and read / who thinketh it ſufficient / yf thei have gottē ſo me ſmal taſt of the Chriſtiā faith. And this is y^e cauſe why ther is …ene in thes no ſurety and cō ſtancie of minde / and y^t ſo ſone as thei come in to any conflict / thei ar ſo abaſhed / as though thei ſhold bye and bye vtterly periſh. For w^t cō ſideration our deſier ought to be greater to pur ſue and ſerche out moſt diligently gods truth / that therwith our hartes may be perſwaded w^t out any doubt. Nether is this al to have ſoche knowledge and vndreſtanding. For we ſee many ſo well travailed in gods doctrine that thei ſeme as though thei were ſtained and died y^er w^t / in whom never the leſſ ther is no deſier & love of god / no more truly then if thei had knowen nothing at any time of the godly doctrin / but by a certain vnſure / light / and wavering opinion. But what other cauſe is ther of this ſo great vncertaintie and levitie / but that thei did nev er ꝑceave in ther minde the maieſtie of y^t holy ſcripture. And truly if we wold rightly waye / that it is god that ſpeaketh to vsus theirin we wold here him with more diligence / attention and reverēce. If we wold think in readīg the ſcripture / that we ar in the ſchole and diſcipline of angels / we ſhold have an other maner of deſier to exerciſe our ſelves in that doctrine / which is ſetforth to vsus / to confort / ſtrengththē / and inſtruct our mīds. Now we ſee what is the waye to prepare our ſelves to patience & ſufferaunce for the goſpel / that is ſo to goo forward in the doctrine ther of / that being throwly perſwaded of the true religion & that doctrine which we ought to holde and defend / we may nothing eſteme / and deſpiſe all the fravds and illuſions of y^e devel / and al the invētions of men / as things not only of no value / but alſo execrable / by cauſe thei vttrely corrupt the Chriſtian ſynceritie. And herin we differ as true martyres of Ieſus Chriſt / from the furiouſe and ſtifnecked men / which ſuffre for their own foliſh opinions. Secōdly we ought to be ſo minded / that being aſſured of the right and goodnes of the cauſe / we ſhold be enflamed w^t this due deſier to folow god whither ſo ever he ſhal call vsus / to embrace his word w^t ſoche reverence as it is worthie / and being called bak frō the deceitfull faſhion of this world / as men raviſhed / w^t their whol mīde & endevoir ſhold be caried to an hevēly lyfe. But o moſt miſerable caſe / y^t whē the light of god doth ſhine vntounto vsus in thes daies ſo bright as it did nev er ſhine in y^e remēbraūce of mē / yet ſo litle zeal / favo² & love ſhold be foūd. Wherī our miſerie is ſo moche the greater / that in ſo great filthines and vnthankfulnes we ar not overwhelmed with bluſhing ſhame. For we muſt ſhortly come before y^t judge / before whom our vice and evel w^t we by al means go abovt to hide / ſhall be brought forth / with that rebuke and chek / wherby the juſt cauſe of our deſtruction ſhal apear. For yf we be ſo endebted and bound to god / that for the knowlege he hath geven vsus / we ought to geve to him honourable and thankfull teſtimonie / why is our ſtomak ſo abaſhed & fearful to entre in to the batell? Eſpecially ſeing god in this our age / hath ſo opened him ſelfe / that it may be rightly ſaid and truly / that he hath opened and plainly ſet forth / the greateſt treaſurs of his ſecrets. May not this be ſaid / that we ſo think of god / as though we ſemed to ſtād no nede of him at all? For yf we had any conſideration of his maieſtie / we durſt never be ſo bold to turn the doctrine / whiche proceadeth out of his mouth in to philoſophye and vaī ſpeculation. In fine we can have no excuſe / but this muſt be vntounto vsus the greateſt ſhame / yea an horrible condemnation / that in ſo great knowlege / obtained by the ſingulare goodnes of god we have ſo litle love & mind to defend & kepe the ſame. For firſt / yf we will call to our remā braunce the martyrs of olde time / and cōpare their wondreful conſtancie with this our tēdre ſlouthfulnes / we ſhal finde paſſing great cauſe to deteſt our own filthines. For thei were not for the moſt part ſo travailed and excerciſed in the ſcripturs / that thei could learnedly diſpute of all maters. But firſt of al / thei knew & held faſt this / that ther is one god / whō thei ought to ſerve and honoure: then / that thei were redemed with the bloud of Ieſus Chriſte / that in him only and in his grace thei ſhold put their affiaunce / and truſt of ſalvation. Morover they did judge all other inventions and ordinaūces of mē / to worſhip god / ſo vnworthy filthines / that thei could eaſely condemne al jdolatries & ſuperſtitions: to conclude in few words this was their divinitie / ther is one only god the maker of the whol world / which hath declared vntounto vsus his wil by Moſes and the prophets / & then by Ieſus Chriſte and his apoſtles. We have one redemer / with whos bloud we were bought / & by whos grace we hope to be ſaved. Al the jdoles of the world / ar to be deteſted and accurſed. Thei came ſtoutly and boldly to the fier / or other kinde of death / and puniſhment / inſtructed with no other doctrin and more hidden knowlege. And the numbre of them was not ſmall / as of two or thre / but ſo great that y^e multitude of thē / whiche were cruelly vexed and tormented of the tyrants ſemed innumerable and infinite. But we ar ſo taught and inſtructed / that we paſſe all our auncetours in knowlege and vndreſtandīg of holy ſcripture. We think in our ſelves / and it is true / as touching the vndreſtanding of the ſcripture / god hath ēdued vsus with ſo moche knowlege / as he hath gevē to any age at any time. And yet ther is in vsus ſcantly the leaſt droppe of fervent love towards god. Ther is no reaſon why we ſhold noriſh this nice cowardnes of mīde / onleſſ we wold willīgly and wittingly provoke y^e wrath and vengeaune of god / againſt our ſelves.

What muſt we then do? Truli we muſt tak to vsus aſtowt / bold / & cōſtāt mīd. We muſt chefely conſidre how precious and honourable the cō feſſiō & teſtificatiō of our faith is before god.

For we do litle know / how God doth eſteme this confeſſion / when our lyfe whiche is of no value / is more ſet by and dear vntounto vsus.

Wherin our wondrefull and beaſtly foliſhnes is ſhewed: for we can not in this ſort ſpare our lyfe / but we muſt nedes confeſſ that we ſett more therby / then by gods honour and our own ſalvation. A certain hethen man could vſe this ſaing / that it is a miſerable thing / to forſake and betray the cauſes why we lyve for the conſervation of lyfe. Yet he and his lyk did never know truly / to what end men wer ſet in y^e world / and wher for thei lived ther in. Thei might well ſay / that vertue is to be eſtemed & folowed / and that we ought to lyve an honeſt lyfe / without blame. But all ther vertues wer nothing ells / but colours and ſhadowes. But we have better vndreſtanding / whervnto our lyfe muſt be referred / whiche is / that we honour God / with all prayſe and glorye / that he him ſelfe may be our glorye.

Without him / our lyfe is miſerable / the whiche we can not continew the leaſt moment but we ſhall heap vponupon our ſelves / a perpetual malediction. And yet we ar nothing a ſhamed for the winning of a few daies / for this feble lyfe / to refuſe the eternall kingdom / and to ſeparate our ſelves from him / by whos power we ar continewed in this lyfe. Yf a man ſhold examine the moſt vnlearned / yea thos whos witt is ſo daſed / and whos lyfe ſo voluptuouſe / that they be moſt lyke to brute beaſts / what maner of lyfe is apoynted them / they durſt not ſay plainly and openly / that it ſhold cōnſiſte ōlye in eating / drēking & ſleapīg, For thei know that thei ar created to a better / wort hier and more higher thing: which is nothing ells / but to ſerve and honour god with al kīd of honour / and to ſuffer our ſelves as good children / to be ordred and rueled by our moſt bening father / that after the end of this fraill & vnſure life / we may be receaved in to his eternal heretage. In the apointing and winning of this end / conſiſteth the chefeſt and greateſt point of our felicitie / yea al the wholl weight of ever laſting lyfe. But when we carrye our mīds and thoughts an other waye / & do ſnatch faſt hold of this preſent lyfe worſe then a thow ſand deathes / what excuſe can we have? For / to lyve and be ignoraunt of the cauſes wherfor we lyve / is vnnatural. But to forſake the cauſes wherfore we lyve here / for the deſier & love to prolong our lyfe as it were for thre daies in this deceatful world / and to be ſeparated from god the author of lyfe / is ſoche a bewitching and furiouſe madnes / y^t j know not with what words we ought to expreſſ and ſhew it. But what ſo ever knowlege we have / and how ſo ever our lyfe is apointed / for ſo moche as not with ſtanding the perſequutions ar no leſſ & bitter / let vsus cōſidre how & by what meās the Chriſtian men may confirm them ſelves in patiencye / and ſo ſtrengh then their minds / that thei may conſtantly vētre to daūger their lyfe for gods truth. This ſame text which we have recited / being wel vndreſtonded may brīg vsus to that indifferencye of minde / yea to that willingnes / that we ſhall not refuſe to ſuffre death for gods name. Let vsus go forth of the cytie / ſaith the apoſtle / after the lord Chriſte / bering his opprobrie. Firſt / he doth teach & admoniſh vsus / that although the ſwerds ar not alreadye drawen to kill vsus / or the fiers kindled to broyll and burne vsus / yet that we can not truly be joyned with the ſonne of god / ſo long as we have the roots of our thoughts & deſiers fixed in this world. Wherfor the Chriſten mā muſt alwaies / although he be in quiet / have one fote lifted vp readye to the battell / and not only that / but alſo his mīd muſt be vtterli ſeparated frō y^e world although his body be therī. Althought this at y^e firſt ſyght may ſeme vnreſonable / yet one ſaing of .ſ. Paull / ought to be ſufficient to ꝑſwade vsus / for that we be called & appointed to this / to ſuffer perſequution.

As though he ſhold ſaye / Soche is the conditiō of our Chriſtianitie / that we muſt neds entre in and paſſ thorow this waye / yf we will folow Chriſte. In the mean ſeaſon / to eaſe our infirmitie and to mitigate the tediouſnes and hevines / whiche perſequutiones brīgeth / we have this great & ſwete cōfort / that we ſuffering all thes incōmodities / opprobries & daungers of lyfe for the goſpel / do as it were ſet our feet / in everie foteſtep of gods ſōne / and do folow him as our prince & guide. If it had bene ō ly ſaid vntounto vsus / y^t we muſt paſſ thorow all the opprobries of y^e world to kepe the chriſtiā profeſſion / and alſo ſuffre death frely & w^t out fear when ſo ever gods will were / methīk we ſhold have had ſome colour to anſwer and ſay contrarye / that it is a thing divers and abhorring frō our nature to wandre ſo with out a guide. But ſeing we ar charged and commaunded to folow y^e lord Ieſus / his leadīg ought to ſeme ſo right and honorable / that we have no juſt excuſe to refrain or refuſe his commavndement.

But that we ſhold have mor earneſt love and deſier towards this lawdable and helthfull example / it was not only ſaid that Ieſus Chriſte doth lead the way as guide and prince / but alſo that we ar made līke vntounto his jmage.

For ſo .ſ. Paul in the epiſtle to the Rom. ſpeaketh / that god hath choſen and called all them whom he hath taken in to the nūbre of his children / that they ſhold be like and be faſhioned after the jmage of him whiche is apointed paterne and hede over all. What / ar we ſo nice and tendre y^t we can or will bear and ſuffer nothing at all? Then muſt we neds refuſe gods grace wherby he calleth vsus to the hope of ſalvation & leadeth vsus ther to by this way? Forthes two ar ſo ioyned to gether y^t the one can not be ſeparated from the other / that we be the membres of Ieſus Chriſte / and that by means of this coniunction and communiō / we be exerciſed with many afflictiones and calamities. This ſame maner of our lyfe ſo ioyned with gods ſonne / and ſoche conformitie to him / we ought to eſteme mor then we do / and alſo to judge it not only by all wayes moſt worthye to be profeſſed but alſo to be folowed. The ſuffering of calamities for the goſpell / in the opinion and judgment of the world / is the greateſt infamie but ſeing we know that all the vnfaithful ar ſo blinded / that they can ſee or ryghtly judge nothing at all / ought not we to have clear eies / and to judge mor perfectly? It is ſhame to be afflicted and vexed of thē that occupie the ſeat of juſtice. But .ſ. Paul doth ſhew vsus by his example / that we have great occaſion to glorie in the ſcarres of Ieſus Chriſte / and as it wer in certain markes imprinted in vsus / wher with we being marked & deckt / god doth acknowleg and receav vsus for his ſervaūts ādelect. And we know this y^t .ſ. Luke doth reherſe of Peter and Ioan / that they were veray glad and joyfull / that thei were thought worthie to ſuffer for the lord Ieſus name / ſclandre rebuks and ſhame. Wher in two things may be ſeen contrarie in them ſelves / ſhame / and honour / by this that the world running hedlong in furie and madnes doth iudge againſt all reaſon / and by this means doth chaunge the glori of god with diſhonour and infamie. Let not vsus now diſdain ſo to be diſpiſed and to be rebuked of the world / that we may herafter optaine with god and his angells / honour / glorie & praiſe. We ſee what great labours ambitiouſe men taketh to obtaine the ordre of ſome king / and after thei have at cheved it / what trivmphes they make: but the ſonne of god doth offre to vsus his ordre / and yet everie one diſpiſeth it / and is turned with the wholl power of y^e mīde to y^e vanitie of y^e world. I pray you whē we behave our ſelves ſo ꝓudly & vnthākfully / ar we worthie to have any thīg comō w^t him? Although our vndreſtāding cā ꝑceave & cōprehēd nothīg herī / yet of a truth thes ar the ꝓpre & honorable badges and armes of hevenly nobilitie. Im pri ſonmēts / baniſhments / maledictions / after the opinion of men bring nothing ells then great ſham and infamie. But what doth let vsus to ſee what god doth judge & ꝓnoū ce of y^es thīgs / ſavīg our own īfidelitie? Wherfor we muſt labour y^t y^e name of gods ſōne be of ſoche authoritie / waight / & honour w^t vsus / as it is moſt worthie / y^t we thīk we ar well & honourably delt w^t al / y^t his burnes as it wer certaine badges ar pri nted in vsus / or els our vnthākfulnes cā in no wiſe be borne. If god ſhold ꝑſequut vsus after our merits / hath he not iuſt cauſe everie daye to chaſtice & puniſh vsus īfinite waies? Yea ſurly no deathes put vntounto vsus were able to recō pēce y^e leaſt part of our miſchefe. But of his great & infinite goodnes / he treadeth vndre fote al our ſīnes / & doth vtterli aboliſh y^e ſame / & wheras he might puniſhe vsus accordīg to y^e greatnes of our ſīnes / he hath īvēted ā other merveilous way / wherby y^e afflictiōs ar traduced frō our deſerved paine & puniſhmēt / to a great honour / & a certaī pri vilege & ſīguler benefite / becauſe y^t by y^e partakīg & ſufferīg of thē we ar receaved in to y^e felowſhip of gods ſōne. May it be o y^er waies ſaid or judged / then that we / ſeing we deſpiſe and diſdain this ſo excellēt and bliſfull condition and maner of living / have litle profetted in the chriſtian doctrin? This is the cauſe why .ſ. Peter after he had moved vsus to lyve a godly & holye lyfe in the fear of god / farr from that lyfe wherfor other men as theves / whormongers / adulterours / and mēkillers ſuffre / by & by addeth this / yfwe muſt ſuffer as chriſtē men / ther in we geve glory to god for that great and ſinguler benefite / which he hath beſtowed on vsus.

Nor it is not for nothing that the holy mā ſpeaketh thus / what ar we / j pray youe / y^t we ſhold be witneſſes of gods truth / and as it were proctours apointed to defend his cauſe. Behold we be miſerable mē as it wer wormes of the earth creaturs full of vanities and lies / yet god will have his truth defēded by vsus / which is truly ſo great honour / that it ſemeth not to pertain to the angells in heven. This one reaſon well conſidered / ovght it not to enflame and ſtire vp our minds / to offre our ſelves wholy to god / and to ſhew our wholl endevoire in ſo holye and excellent a mater to pleaſe him? And yet many can not forbear / but that thei wil ſpeak againſt god or at the leaſt thei will complaine / that he hath no greater regard to eaſe their imbecillitie. it is a merveilous mater / ſay they / that ſeing god hath borne vsus thus moche fovoure / that he hath choſen vsus to be his children / yet he wil ſuffer vsus to be ſo cruelly vexed & oppreſſed of wicked men. I do yet anſwer thes men / that although we knew no reaſon why god doth ſo deall with vsus / yet his authoritie ſhold be ſoche with vsus / that we ſhold applye / & conforme our ſelves to his will. But now when we ſee Ieſus Chriſte to be ſet for an example to vsus / leaſt we ſhold ſeke any other / ought we not to think our ſelves greatly happye / that we be ſo drawen after his jmage and liknes? Morover god doth ſet forth and ſhe we plaīe and manifeſt cauſes / wherfor he will have vsus to ſuffre perſequution / emonge which / if ther wer non other but that reaſon and advertiſment which .ſ. Peter geveth / we muſt neds be veray peviſh and ſturdye / onleſs we be ſatiſfied ther with.

This is his reaſon / that ſeing gold and ſilver which ar corruptible metalls ar purged and tried in the fier / it is reaſon that our faith alſo / whiche in value excelleth all riches / be tried & approved with ſoche perills of lyfe and greves.

He could by and by after our calling / with out any conflict and ſuffering of thes calamities have crowned vsus. But as he wold have Chriſte to raīg in the mides of his enemies / evē ſo he wold have vsus alſo dwellīg emong y^t ſelfſame / to bear & ſuffre y^eir violēc & oppreſſiō vntill we be delivered from thes afflictiones & calamities by him. And j am not ignoraunt / that the fleſh will then greatly ſpurne and refuſe to be ruled / whē it muſt be brought in to this ſtate / but yet the will of god muſt rule all our thoughtes and luſtes. Yf we fele in our ſelves ſom contradiction and reſiſtaunc it is not greatly to be merveiled at. For that is planted and engraven in our nature to flye the croſſe. Yet let vsus not abide ſtill / in that tendrenes of the fleſhe / but let vsus go on forward / knowing that our obedience is thankful & acceptable to god / ſo that we caſt down our ſences and appetits / and do ſo ſubdue them / that thei be vndre his powr. Nether did the prophetes and apoſtles com to death with minde / that thei did not perceave their will to be againſt it / and enclinīg an other waie. Thei ſhal lead the whether thow wolds not / ſaid our lord Ieſus to Peter. So whē ſoche fear of death doth prik our mīds let vsus labour by al meanes / that we may have the overhand / or rather that god may overcome / and in the mean while let vsus thus perſwade our ſelves / that it is to him a moſt pleaſant ſacrifice / when we reſiſt our appetites / and do ſo withſtand them / that by this meanes being ſubdued vndre his power / we may ordre and lead our lyfe after his will and pleaſure. This is the cheffeſt and greateſt battell / whervnto god will have all his with all ther power to applie / to thende thei may laboure / to caſt down and depreſſ all that whiche doth ſo moche exalte it ſelfe in their ſences / wittes and appetits / that it doth carye and withdrawe themfrom y^e way / which god doth ſhew to thē. In the meā ſeaſon / the cōſolations ar ſo great and weightye / that it can not be expreſſed / how moche deyntie cowardnes is in vsus / when we waxe faint herted / and geve over for thes perills and troubles. In olde time the numbre was almoſt infinite of them / which for the deſier of a garland made of corruptible leaves / did refuſe no laboure / paine and wraſtlinge / and alſo did ſo ſuffre death it ſelfe / that thei might ſeme to have their lyfe in no price. And yet ther was none of them / but did contend chanceably beīg vncertain / whether he ſhold winne / or loſe the game. God doth ſet befor vsus an immortall crown / wherī we may optaine his own glorie. And he hath not apointed vsus / an vncertaine & chanceable conflict / but doth promiſe ſoche are ward / to the whiche we ought to conferr all y^e counſeills / ſtudies / and deſiers of our lyfe.

What is the cauſe / that we ar ſo faint herted in the largenes and worthines of this honour / which is certaine and eternal? Do we think y^t this was ſpoken in vaine / that we ſhal lyve w^t Chriſte / yf we be dead with him? The triūph is prepared for vsus / but we ſo moche as we may do flie from the conflict and battel. But this doctrin is ſoche / that it ſemeth plainlie to diſagree with mans judgemēt. This is true.

Nether alſo Chriſte / whē he pronounceth thē bleſſed which ſuffer ꝑſequution for right eouſnes ſake / doth propownd ſoche a ſentenc as y^e opinion of the world wold allowe or receav.

Yea he wil have vsus to thinke / that to be y^e cheffeſt felicitie / which we judge the greateſt miſerie. We think our ſelves moſt miſerable / whē god doth ſuffre vsus to be afflicted and oppreſſed with the tyrānye and crueltie of our enemies. But we do wondrefully erre in this / y^t we ſet not befor our eies gods promiſes / w^t do plainli confirme vntounto vsus / that al things ſhal come to our profect / joye / and ſalvatiō. We caſt down our ſtomakes and diſpare when we ſee wicked & naughty men / to have the ov er hand on vsus / & to do y^t crueltie to vsy^t thei ſeme to tread down our neck with their feet. But this ſame moſt cruel vexation of the wicked / and ſo great trouble and cōfuſion of thīgs / as ſ. Paul warneth / ought rather to cōfirm our mīds raiſe vp & litte thē in to hevē. For bi cauſe of our own natur we ar bēt to y^e ſtudie & love of thīgs preſent / & ar ſo inflamed y^t w^tour whol knowlege / mīd & cogitatiō / we ar occupied in to moche levīg & vſing this vanitie: god / whē he ſuffreth vsus to be thꝰevel vexed & handled / & y^e wicked to grow & floriſh in al thīgs / doth teache & admoniſh vsus by thes plaine & notable ſings of his moſt juſt judgemēt / y^t / that daie ſhal once come / whē all thīgs y^t be now troubled & confuſed / ſhalbe ſattled. But yf y^t ſame time ſeme far & lōg to / let vsus flye to y^e reamedie / & let vsus not flatter our ſelves in our vice. For this is certaine y^t we have no faith at al onleſſ we caſt y^e eies of our mī de to y^e honourable coming of Ieſus Chriſte.

And becauſe god wold leave out no cōſideration / y^t might be apt to move & ſtirre vsus / he doth ſet forthe on y^e one part ꝓmiſes / on y^e other ꝑt threatenīgs. Do we fele y^t y^e ꝓmiſes of god have not force jnough & autoritie in vsus? To cōfirm thē w^tal let vsus joī y^erto y^e threatenīgs. We ſhew our ſelves wōdouſti froward / ſence we beleve gods ꝓmiſes no more y^en we do. Whē y^e lord Ieſꝰ Chri. Mat. x. Luc. ij.Matt 10ſaith / he wil acknowleg vsus for his own & cōfeſſ ſo of vsus befor his father / ſo y^t we alſo cō feſſ him befor men / what ſhold let vsus to geve to him that cōfeſſion / which he requireth of vsus?

When men have done all thei can / the worſt y^ei may do is to take away our lyves. How preciouſe then ſhall the hevēly lyfe be vntounto vsus whē it is compared with this preſent lyfe whiche is loſt? It is not my purpoſe in this place to collect all the promiſes ſet forth in the ſcripture to this end. Yet ſence thei be repeated and ſo oftē times renued vntounto vsus / we ought ſo to be exerciſed not only in the readīg / but alſo in y^e knowlege and cōſolation of them / that we might be as it wer died and ſurelye confirmed in them.

But yf when y^e plage hangeth over our heades thre or fower of them ar not fufficient to confirm & ſtrengthen vsus / truely an hundreth ſhold be ſufficient to overcome al adverſe and contrarie temtations. But yf god with thes great ſwete promiſes can not entice and draw vsus to him / ar we not veray great dullerds / and betle heads / when nether the ſever threatenings can work any more in vsus? Luc. ix.Luke 9Ieſus Chriſte doth appointe adaye to accuſe all them befor his father whiche denye the truth for fear of loſing this life / for whom he declareth deſtruction both of bodye and ſoull to be prepared. Mat. x.Matt 10Alſo in an other place he proteſteth that he will refuſe all maner of communion with them that deny him befor men. Thes words onleſe we be vtterlye void of all ſence ought vehemently to move our minds and ſo to fray vsus / that for fear the hears of our heade ſhold ſtert vpp. But how ſo ever it be / onles we be ſo affected and moved as the greatnes of the mater and daunger requireth / ther remaineth nothīg ells for vsus but to look for horrible and moſt miſerable confuſion: wherin we may excuſe our fault ſo moche as we luſt / & we may ſay that in this great frailtie and weaknes of nature / we rather ar worthye of mercy then of any ſeveritie and ſharpnes of puniſhment / it will not ſerve. Heb. xj.For it is written on the cōtrarie part / that Moſes after he had ſene god by faith was ſo hardned and ſtrengthened / that no violence of tēptation co…melt his mind / and bēd him from that great cōſtancye. Wherfore whē we be ſo tendre and flexible that ther appear in vsus no power of firme and conſtant minde / we ſignifie and declare plainlye that we be vtterly ignoraunt of god and his kingdome. Alſo whē we ar werned that we ought to be joyned & cowpled w^t our head / we have gotten a goodly couler to exempt & ſeparat our ſelves frome him / yf we ſay we ar mē And were not y^ei y^t were befor vsus men ſo well as we are? Yea yf we had nothinge ells / but even the bare doctrin of godlines / yet were al y^e excuſes w^t we can brig weack and of no value. But now ar we worthy more greater chek and condemnation / ſence we have ſo great & notable exāples / whos great authoritie ought vehemently to excite & confirme our minds. Ther ar two chefe partes of this our exhortation or conſolation to be cō ſidered. The firſtis / y^t this hath ben a commō ſtate to the vniverſal bodye of the church alwaies and ever ſhalbe to the end of the world / that it was vexed with ſoche iniuries and contum… lies of the wicked / as it is reported in the Pſalme Pſalm. ….xxix./ Thei have vexed me evē now frō my iouth hether to / & have drawn a plough ov er and ov er e veri ꝑt of my bak. The holy ghoſt in this place doth brīg in the old church ſpeakīg on this wiſe y^t it ſhold not ſeme now vntounto vsus a new yⁱng nor greavouſe / if we ſee in thes daies our cauſe & cōdition to be like. S. Paul alſo recitīg y^e ſame place of an o y^er Pſal. wher it is ſaid / We were as it were ſhepe led to the ſlaughter / doth declare y^t this ꝑtained not onli to one age / but it was & ſhalbe the cōmō / vſual & cōtinual ſtate of Chriſts church. So y^t if we ſee in this time y^e church to be ſo hādled & vexed / bi y^e inſolēcie & pride of y^e wicked / y^t ſome bark at her / ſome bite her / mani afflict her / & alwaies invēt ſome miſchef & peſtilēt deſtructiō to her / yea & ſet vp on her w^tout ceaſig as it were mad dogges & wil de ravenīg beaſtes / let vsus cal to remēbraūce y^t ſhe was ſo vexed afflicted & oppreſſed ī al times before. God doth geve vntounto her ſōtime / ſome reſt & refreſhīg & as it were a time of true. And this is y^t w^c is ſpoken in the pſalme above alleg…d / y^e righteous lord doth cut ī ſodre y^e cordes of the wicked: & ī an other place / y^t he breaketh their rodde / Pſal. c. xxv.Ps 25leſt y^e good being to moche preſſed ſhold faīt & move y^eir hādes to īiquitie. But god wold alwaies have his church to be toſt in this world / & as it were alwaies in a certaī cōflict / reſervīg for her quiet reſt in heven. The end of thes afflictions was alwaies bleſſed / yea truly god wrought this y^t the church alwaies preſſed w^t mani & great difficult calamities / was never vttrely oppreſſed. ij. Cor. iiij.As it is ſaide in an other place / the wicked with all their labour did never optain y^t thei deſiered. S. Paul alſo doth ſo glorye of like happye end & iſſue of afflictions / y^t he ſheweth this grace of god to be ꝑpetuall in his church. We ſaith he / ar preſt with all kind of afflictions / but we ar not killed w^t ſorow & care / we live in greatnede & pov er tie / iet ar we not for ſaken we are caſt down but we ꝑiſh not / alwaies carriēg aboute the mortificatione of our lord Ieſus Chriſte / that his lyf alſo mai be declared in our mortal bodye. This iſſue and end / as we ſee that god hath alwaies made it happie and proſperouſe in y^e perſequutiōs of the church / ought to bolden vsus / ſeing we knowe that our fathers / who alſo acknowledged their frailty & weaknes / had alwaies the victorie over their enemies / by cauſe thei continued conſtant in paciencye. I do entreat this firſt part of my exhortatione briefli / that j may come the ſoner to the ſecōd / which doth more pertaine to the purpoſe. And that is / that we applie certaine examples of the martyres which were before vsus / to our conſolation and confort. And in this kinde or nūbre ther be not two or thre / but a great & thik cloude as y^e apoſtle writeth to y^e Hebrues. Heb. xij.Wherby he ſignifieth / that ther is ſo great a multitude of them / which hath ſuffred for the teſtimonie of the truth / that ſo well the aboundaunce of excellent examples / as the moſt grave autoritie ought to provoke vsus to cōtentatiō patiencie / and moderation of minde. And leaſt my oration ſhold waxe to long in heaping vp together an īfinite multitude of exāples / j will ōly ſpeak af y^s jewes / which ſuffered moſt grevouſe ꝑſequutiō for y^e true religiō / both vndre y^e tyrānie of kīg Antiochꝰ / & alſo ſhorthly after his death. We can not ſaie y^t thē the nūbre of y^e afflicted mē was ſmal / whē a great mighty army as it were of martyrs was prepared to maitaine and defend y^e religion. Nether can we allege y^t thei were certaine excellent prophets / whō god had choſen forth and ſeparated frome y^e comon ſort of people / for ther were women / boyes / and infants / alſo in that nūbre of martyrs. Nether wil we ſay y^t thei paſſed thorow y^e ꝑſecution / only with ſome light loſſe / without great peril of lyfe / without great paines & tormēts of bodies / ſeing / ther was no kīde of cruelty vnproved in afflictīg / vexing / & tormētig them. Let vsus here alſo what y^e apoſtle doth ſaie of them / and doth ſet forth for vsus to folow.

Some ſaith he / Heb. xj.were hanged vp like belles and ſtretched / diſpiſing to be delivred y^t thei might optaine a beter reſurrection: other were proved with opprobrious wordes and ſtrippes / or with bondes and pri ſonment: other wer ſtoned / or cutt inſondre / or killed with the ſwerd: other ſome went wandering hether and thether thorow hills & caves of the earth. Let vsus now come to make cōpariſon betwixt thē & vsus. Yf y^ei ſuffred ſo mani & great tormēts for y^e truth / w^t was as then but obſcure / what ought we to do in this great light / w^t hath ſhined vntounto vsus in this time? God ſpeaketh vntounto vsus now as with full mouth. The greateſt gate of the kingdome of heven is made open vntounto vsus. Ieſus Chriſte comen frō heven vntounto vsus doth ſo call vsus to him / that we have him preſent as it were before our eies. In to how great ingratitude & ſhāfull wickednes ſhall we rūn ī to / if we have leſſ ſtomak & love to bear & ſuffre for y^e goſpel / thē thei had w^t did behold y^e promiſes of god but as it were a farre of / who had but a veray litle dore opened to entre in to y^e higdome of god / who had receaved only a remēbraunc & obſcure teſtimoni in figures of Ieſus Chriſte? Thes great maters cā not be declared & expreſſed w^t any wordes as thei beworthy. Wherfor j leave them to be weied in everie manes thoughts & meditations. This doctrin as it hath a comon & vniverſall reaſon / ſo it muſt be referred to the exerciſe & ordre of everie manes lyfe. But everie man muſt apply it to his propre vſe & profett apt for his own cōſolatiō. And j ſpeak this for this cauſe / leaſt y^t thei w^t ſee them ſelves to be in no manifeſt perill / ſhold ſuppoſe this doctrin to be vaine & not to ꝑtaine to thē. Now thei arr not in y^e handes of tirātes / but what know thei howe god wil deal w^t thē herafter? Therfor we muſt be of y^e mīd & judgmēt / y^t if any ꝑſequntiō / w^t we loked not for happē vntounto vsus / y^t we fal not y^er ī to vnwares & vnꝓvided / but y^t we come to it prepared lōg befor hād, but j̄ feare y^er be mani deaph eares to whō yⁱs my oratiō is made w^t out fruit. For y^ei y^t live ī quiet / havīg all thīgs at wil / ar ſo far frō preparīg y^em ſelves to take & ſuffre death whē nede ſhal be / y^t y^ei have no care nor y^ought of ſervīg god at al. But y^es ought to be al our ſtudie cōtinualli / eſpetialli īy^es great troubleſō times / wherī we live ī great peril In y^e meā time y^ei whō god calleth to ſuffre for y^e teſtīonie of his name / muſt yⁱnke īverai dede y^t thei were prepared lōg before / & brought to this ſuffraūc of evels / bi y^e motiō & certain judgemēt of y^e …prit / y^t y^ei might bear y^em ſelves y^erī boldly & cōſtātli. Thē alſo y^ei muſt diligētly call to y^er remēbraūc al y^e exhortatiōs w^t y^ei have herd before / & be ſo ſtirred vp w^t y^e adv er tiſmēt of thē / as y^e valiaūt ſouldiare to take his armour whē he hereth y^e trūpet blowe. But what ſeke we?

Truly in y^es perils we do nothīg ells: but ſeke ſhiftes & waies how to eſcape. I meā this by y^e moſt ꝑt of mē. For this ſame ꝑſequutiōs is as it were a towche ſtone / wherw^t god doth trye & ꝓve who be his: but y^er ar fewe foūd of y^t faith, cowrage & godlines to wards god / y^t thei will offre thē ſelves frākly & freely vntounto death for his names ſake. This is a thing almoſt incredible / y^t y^ei w^t do glory / y^t y^ei have ſome knowlege in the goſpell / arſo impudent and vnſhamfaſt / thei will vſe ſoch cavillations. Some will ſay / what ſhall it availl to confeſſ our faith before thos ſtubborne ſtifnecked men / which ar purpoſed to warre agaiſt god him ſelfe? Is not this to caſt pearls before ſwine? As who wold ſay / Ieſus Chriſte doth not moſt plainly declare / y^e he doth requier of vsus the cōfeſſiō of his name / yea among moſt perverſe & wicked men? But if this our teſtimonie do nothīg profett to their edifiēg / yet ſhal it profett to y^eir cōfuſion. Alwaies y^e cōfeſſion of our faith doth ſavour ſwetly before god although it brīge death & deſtructjō to wicked men. Ther be other alſo which will ſay this / what ſhall our death profett when it ſhall ſeme to geve more offēce then vtilitie? As though god hath left to them ſelves fre choyſe to dye when thei will or when thei ſhall thīk it the moſt apte time of death? But we cōtrarie wiſe do obey him but as for the fruit y^t muſt come by our death / we leave to the hand & providence of god. Wherfore the chriſtian man muſt moſt cheflye in what place ſo ever he be / diligētly ſe y^t he lyve in y^e ſimplicitie & integritie y^t god requireth / and y^t he be not brought from y^t mīd & maner of godly & holy life at any time w^t any daūgers or threatnīgs. Let him eſchue ſo mothe as is poſſible the ragīg madnes of the wolves / ſo y^t the ſame w^tarenes be not joyned w^t the prudēce & craftines of the fleſh. Firſt of all let him do this / y^t he geve over & reſigne his lyfe in to the handes of god the moſt faithfull keaper. When he hath ordeīed & kept diligētly this maner & faſhione of lyfe / yf afterward he fall in to the handes of enemies / let him thīk & perſwad him ſelfe / y^t he is brought in to y^t place of god / for this cauſe y^t he mai have him a witnes of his ſōne. Therfor ſeīg he is called & brought to y^t cō feſſion by the certaine decree of god / ther is no way to goo bak / onles he will be vnfaithful vn to him / to whom we have promiſed all our endevours both to lyve and dye: yea whos we arr although we had promiſed nothīg at all. I meā not herby to drive everie man of neceſſitie at all times to geve a full & ꝑfect cōfeſſiō of y^eir faith / no not ſōtimes whē y^ei be aſked. For j know what meaſure & moderatiō .ſ. Paul vſed / who was as readye w^t hart & mīde to defēd y^e goſpel as any other. Nether was this ſpoken by y^e lord Ieſus & promiſed w^t out a cauſe / y^t god wold geve vsus in y^t time & matter / a mouth & prudēce. As though he wold have ſaid / y^e office of y^e holie ghoſt / is not ōly to cōfirme vsus y^e we may be willīg / bold & ſtrong / but alſo it cōſiſteth ī gevīg vsus judgmēt prudēe & coūſail / how we mai / as it be cometh vsus / governe & rule our ſelves / in ſo great & ſo herde amater. Truly this wholl treatiſe is to this ēd y^t thei y^t be ī ſoch diſtreſſes ſhold deſier & receav frō heavē y^t moderatiō & prudēce / not folowīg y^e coūſail of the fleſhe to ſeke ſome ſhiftes to eſcape. But ther be y^t do obiect in this place / y^t the lord Ieſus yea whē he was aſked wold make to thē no āſwer. But j ſat y^t this ſufficeth not to take away y^t rule / w^t he hath gevē to vsus / to witnes our faith thē when y^e cōfeſſion ther of is neceſſarily required. Furthermore / y^t he did nev er diſſēble or kepe ſilēce for this purpoſe to ſave his life. Laſt of al y^t he did nevermake ſo doubtful ā anſwer / but y^t it cōteined ā apt teſtimonie of that w^t he had ſpokē before / or els did firſt ſatiffie thē y^t laye ī waite to mark both his words & dedes. Wherfor let al chriſtiās be wel ꝑſwaded & ſure of this thīg / y^t no mā ought more to eſtē his life thē y^e teſtimonie of y^e truth wherin god wil have y^e praiſe & glorie of his name to appear. Is it w^t out acauſe / y^t he calleth althos his witneſſes (for this doth y^e word martire ſignifie) who ar brought to make anſwer before the enemies of faith and religiō? Or is not this rather the cauſe / for y^t he wold vſe all their ſpeakīg & whole courſe of life to the cōfeſſiō of his name? Wherin everie mā muſt not ſo looke to his neghbour & felowe / y^t he wil ſeme to do nothīg at al w^t out his exāple & teſtimonie. And this curioſitie is ſo much the mor to be eſchued becauſe we ar ꝓne to this vice of our owne nature. Peter whē he had herd of Chriſte that he ſhold be ledde ī his old age whether he wold not he ēquired what ſhold be come of Ioā his felow & cōpanion. Ther is none of vsus / w^t to avoide perill & daūger / wold not gladly make anſwer in y^e wiſe / by cauſe whē we ſhold ſuffre any thīg / by & by this cometh in to our mīde / what is the cauſe wher for j ſhold ſuffer more then others? But Ieſus Chriſte doth coūſail & moniſh other wiſe vsus al in comō / & everie mā privatly / to be prepared & readie / y^t as he calleth on or other / ſo everie mā come forth in his ordre. And j have ſhewed this before / y^t we ſhalbe vnarmed & vnprepared to take & ſuffre martyrdō / ōleſſ we be fēſed ād armed w^t the promiſes of god. Now remaineth to declare plētifully ſoche ꝓmiſes / not y^t we wil ſett forth everie one exactli / but to ſhe we the chefe & moſt excellēt thīg / w^t god wold have vsus to hope for / to cōfort vsus ī our calamities. And ther be thre ſoche thīgs: the firſt / y^t ſeīgal the times both of our life & death do cōſiſt in his hād / he wil ſo defēd vsus bi his power / y^t not one hear of our head ſhal faul but after his wil. Wherfor al faitful mē ought y^us to beꝑſwaded / in whos handes ſo ever thei be toſſed / that god in no wiſe wil lay a ſide that governaunce and cuſtodie / whiche he hath taken vpō him for thē with ſo great care. Yf this perſwaſion of gods fatherly care / and prouidence did reſt and cleave depe in our harts / we ſhold be delivered out of hande / of the greateſt part of thes doubtes and difficulties / whiche do now trouble & hindre our dutye. We behold now the bitterneſſ of the tyraunts / and vnbridled crueltie / brawlig piviſhly in al ſharpnes of puniſments. And here by we judge that god hathe no more care / nor regard to defend and kepe vsus in ſavetie.

And therfor we be ſo ſtirred and provoked / by our own reaſons to looke and provide / for our ſelves / as though the whole hope of gods helpe and ſuccour were clean taken awaie. But on the other part / the ſo great providence of god / as he hath ſhewed vntounto vsus / ought to be vntounto vsus like a ſtronge fenced caſtle / which can be over comē with no power. Let vsus therfor learn and hold faſt / this ſhort ſentence / y^t our bodies ar in his hand and power / who alſo did creat them. And this is y^e cauſe / wherfor god hath delivered his / after a merveilouſe ſorte / and contrarie the opinion and hope of al men / as Sydrach / Miſach / and Abdenago / forth of y^e burning oven / Daniel, out of the lions denne / peter out of Herods priſon / wher in he was ſhot & watched moſt diligently faſt bonnd in chaines. By thes examples he wold declare vntounto vsus / y^t he could ſtaye our enemies as it were with a certaine bridle / and that he had that power that when he wold / he could preſerve and as it were pluk vsus out of the mouth of death it ſelf. Not that he doth alwaies thus deliver his frō ſoch perils / but of right having the autoritie to apoint our lyfe and death / he will have vsus perſuaded / that we are ſo continued and kept vndre his cuſtodie and tuition / that what ſo ev er the tyraunts do invent / or with what furie ſo ever thei ſet vponupon vsus / yet it is only in his hand to apoint lyfe … death: and therfor this mater ought only to be refferred to his wil. But yf he ſuffre y^e tyraunts to kil vsus / yet our life is vntounto him deare and moche more ſett by of him then it is worthie. Pſalm. c. xvj.Ps 100The which he did plainly declare to be ſo when he pronounced by the mouth of Dauid / that the death of his ſaints was honourable and preciouſe in his ſight. xxvj. cap.And alſo when he ſaid by Eſay / y^t the earth it ſelfe ſhold ſhew forth the bloud that was ſhedd which ſemeth al to gether hiddē. Now then lett the enemies of the goſpell be as bountiful and prodigall in ſhedding the martyrs bloud / as thei will / yet this muſt be / that thei ſhal make a reckening & horrible accompt of the effuſion of that dear & preciouſe bloud / yea even to the vttremoſt droppe. But now / in this time thei do ſcornfully & prowdly laugh / when thei burne the faithfull men / and after thei have dypte and waſhed thē ſelves in their bloud / thei be come ſo dronken / that thei care nothīg at al / what murthers thei do. But yf we wil have this ſtay and moderation of minde / that we can paciētly abide / god wil at the laſt declare / that it was not without a cauſe that he ſo greatly eſtemed our life / and had it in ſo great honour. In the mean while let vsus not take it to grefe / yf it be now beſtowed to confirme and garniſh th… goſpel / whiche excelleth heven and earth in worthines. And y^t we may be mor ſurely perſwaded that god wil never leave vsus as abiects in the hands of the enemies / let vsus not forget that ſame ſaing of Ieſus Chriſte / wherin he ſaith / that it is he him ſelfe whom men do perſequut in his membres. Act. ix.Acts 9God had ſaid before by Zacharye / who ſo towcheth youe towcheth the ſight of myn eie. Zach. ij.This is moch more expreſſed / if we ſuffre for the goſpel ſake / it is evē as the ſonne of god hī ſelfe were & ſuffred in y^t afflictiō. Therfor let vsus thīk ſo y^t Ieſꝰ Chriſte muſt forget hī ſelf / if he ſhold have no care & thought of vsus at y^t time whē we be in priſon and daūger of life for his cauſe & glorie: and let vsus alſo knowe that god will take all the cō tumelies and iniuries / as done agaīſt his owne ſonne. Let vsus come to the ſecond place of cōſolatiō / w^t is one of the greateſt among gods promiſes: that is / that god will ſo hold vsus vpp w^t the vertue of his ſpirit in thes afflictiōs / that our enemies what ſo ever thei do / nor ſatan y^eir chefe capitaine ſhall in any thīge go awai w^t the over hand. And truly we do ſee how in that neceſſitie / he doth ſhew the ſuccour and helpes of his grace. For the invīcible ſtowtnes and cōſtā cye of mind w^t is ſene in the true martyrs / is a notable token of that ſame moſt mighty power w^t god vſeth in his ſaints. Ther be two things in perſequutions grevous / tediouſe and intolerable to the fleſh wherof the one cōſiſteth in the cheks and rebukes of men / the other in the paine and tormēt of the bodie. In both thes kinds oftemtations god doth promiſe ſo his aſſiſtaunce that we ſhall eaſely over come all the īfamie and violence of the grefs and paine. And truly what he promiſeth he doth performe in dede w^t moſt manifeſt and aſſured helpe. Let vsus then take this bucklere to defend vsus againſt all fear / and let vsus not meaſure the power of gods ſpirit ſo ſclendrely / that we ſhold not thinke and beleve / that he will eaſely overcome all the iniuries / bittrenes / and contumelies of menn. And of this divine and invincible operation / emong all other we have a notable exāple in this our age. A certain yonge man / who lived godlylye here w^t vsus in this cytie / when he was taken at Dornick was cōdemned with this ſentence / y^t yfhe wold denye the confeſſion of his faith / he ſhold be but beheaded / but yfhe perſevered in his purpoſed opiniō / he ſhold be burned. Whē he was aſked whether he wold do / he āſwered plaīly / he who wil geve me this grace to dye papatiently for his name / will alſo work by y^e ſelfe ſame grace / that j may abide broylīg and burning. We ought to take this ſentence not as pronounced of a mortall man / but of the holy ghoſt / that we ſhold thinke / that god can ſo wel confirme / and make vsus over come al pains and tormēts / as to move vsus to take any other kinde of meaker death in good part. Yea we ſee alſo often times / what conſtancye he geveth to evel and wickedmen / who ſuffre for their evel deades & wickednes. I do not ſpeake of ſoch as be obſtinat & hardned ī their wickednes w^t have no repētaunce / but of them which do perceave conſolation by the grace of Ieſus Chriſte / & ſo do take and ſuffre quietly and with good wil moſt grevouſe and ſharpe paine: as we ſee a notable example in that thefe who turned at the death of our lord Ieſus Chriſte. Will god who aſſiſteth with ſo great power wicked men y^e ſuffre condingly for their evell actes / forſake thē who defend his cauſe / and will he not rather geve them invincible power? The third place of promiſes / whiche god promiſeth to his martyres / is the fruit which thei ought to look for of their ſufferīg and of death it ſelfe / yfnede ſo requier. But this fruit is / that after thei have ſett forth and honoured gods name / & edified his church with their teſtimonie / thei may be gathered to gether in immortal glorye with the lord Ieſus: But be cauſe we have ſpokē largely jnough before of this reward of eternall glorye / it is now ſufficient / to renue the memorie of thos things y^e ar all readye ſpoken. Wherfor let the faithfull learn to reare vpp their head to the crown of immortall glorye / wher vntounto god doth call them / let them not take the loſſe of this lyfe grevouſly / cōſiderīg the greatnes / and worthines of the reward. And that thei may beſure and ꝑfectly perſwaded of this ſo great a good thīg / as can not be expreſſed with any ſpeache / nor in thought be comprehended / nor with any honoure jnough eſtemed / lett them have continually before their eies this like and conformable reaſon with our lord Ieſus Chriſte that in death it ſelfe thei behold lyfe / as he by ignominie of the croſſe and infamie came to gloriouſe reſurrectiō / wherin all our felicitie / trivmph and joye conſiſteth.

Amen.

End of the text · John Calvin, Homilies (1553)