Four Sermons Against the Pollution of Idolatries, Sermon 1

Four Sermons Against the Pollution of Idolatries · Sermon 1

A Sermon vvherein AL CHRITIANS ARE MONIſhed to flye the outward idolatrye, taken out of the .iij. verſe of the .xvj. Pſalme.

I wil not communicate with their bloodie ſacrifices, neither will I take their names in my mouth.

THE DOCTRINE VVHIchWhich we ſhal entreate in this place, is playne ynough and eaſie, ſauyng that the greateſt parte of thoſe that profeſſe them ſelues to be Chriſtians, do ſeke out and bring, I can not tell what ſubtelties to cloke theyr euill withall. But the ſumme of this wholle doctrine is, that after we knowe the liuing god to be our father, and Ieſus Chriſt our redemer, we oght to conſecrate bothe body and ſoule vntounto hym, who of his infinite goodnes hath taken vsus into the numbre of hys ſonnes: and to acknowledg with all kinde of beneuolence, honour, and obedience, that ſame benefit which our moſt deare ſauiour did vouchſaffe to beſtow on vsus after he had bought it with ſo greate a price. And becauſe we ar bound not only to renounce al infidelitie, but alſo to ſeperat our ſelues frō al ſuperſtitions, which do aſwell diſagre w^t the true ſeruice of god the father, as the honor of his ſonne our ſauiour & which can by no meanes agre w^t the pure doctrine of the goſpell & true confeſſion of the faith, I ſayde this doctrine of it ſelfe to be ſo eaſye, that only the practiſe and exerciſe thereof oght to remaine vntounto vsus, ſauing that many mē do ſeke certain deceitful ſhiftes, thorow which they wil not be ouercome in that thyng, the which is moſt chiefly condemned by gods owne mouth. This cauſe conſtraineth vsus at this time to tary longer in the declaration of this matter, that eueryevery man may know his own dutie, and deceaue not himſelfe, thinking that he is eſcaped when he is couered, as the common ſaying is, vnderunder a wette ſack. But for that there be many of this opiniō, whoſe churches ar thorowly purged frō the filthines, & idolatries of the papiſme, that this argumēt or treatice is but ſuperfluous, before we paſſe any further, it is not vnprofitable to declare ſuch mē moſt fouly to be deceiued. Firſt whē it is declared, how great an offēce it is, for vsus to be polluted & defiled with the idolatours, feininge oure ſelues to cleaue & conſent to their impieties, we ar admoniſhed to mourn for our former ſyns, & to aſke of god forgeuenes of thē with al humblenes, & in this thing to acknowledge the ſinguler benefite which he gaue vntounto vsus, drawing vsus forth of that ſame filth wherin we were holden down & drowned. For we truly are not hable to ſet forth this ſo great a benefit wortheli inough. And for that we know not what ſhall happen vntounto vsus, and to what end God doth reſerue vsus, it is very expedient to be prepared and armed in tyme, that into what ſtate ſoeuer we ſhal come, or with what ſoeuer temtations we maye be oppugned, we neuer ſwarue from the pure worde of god. Fyrſt it may be that many of thys oure churche and congregation, ſhall trayueil into ſome papiſtical countrey, who oght greatly nowe to be in a readines & armed to batel. Then albeit God doeth geue vsus at this time liberty to ſerue him purely and godlilye, yet we knowe not how long this our benefite ſhal cōtinue. Let vsus therfore take this time of our quietnes and tranquillitie, not as thogh it ſhal alwaies laſt, but as it wer a time of truce, wherein god doth geue vsus leaſure to ſtrengthen our ſelues, leſt when we ſhalbe called to vtter the cōfeſſion of our faith, we be found new and vnprepared becauſe we contemned the meditacion of that matter in due time. Nether truly ought we to forget in the mean while our brethren which are kepte vnderunder the tyranny of Antichriſt, oppreſſed wyth moſt miſerable bondage, but to take, remembrance, pitie ouer them, and to prai god to ſtrengthen them with that conſtancie, which he requireth in his word. We muſte alſo admoniſhe and ſolicite them by al wayes, not to reſt in places where men are faſt on ſlepe in their voluptuouſneſſe, but to applie diligently this thought, and wyl, that thei confeſſe the glorie due vntounto god. For we are not taught of god onelyonly for our ſelues, but that eueryevery man after the meaſure of his faith, ſhuld brotherly communicat with his neighbors, and diſtribute vntounto them that thing he hath learned and knowen in gods ſchole. Nowe ſe we then that it is profitable, yea truly neceſſary ſo well to our ſelues, as to our brethren, that the remembrance of this doctrine ſhulde be renued very oft, eſpeciallye ſeyng the text it ſelfe which we ſhal expound, doth leade vsus to the ſame purpoſe. Dauid doth openly proteſt, and as it wer doth make a ſolemne vow, that he wil neuer be partaker in the ſacrifices of Idolaters, and alſo that he wyll ſo deteſt, and greuouſly hate the idols that he wyl not at anye time once name thē, as though he ſhuld defile his mouth in naming them.

This is not the fact of ſom one man but the example of Dauid the moſt excellent kinge and prophet which oght to be vntounto al gods children a certain comon rule to ryght and godly life. And to thentent we may the better perceaue this thyng and more vehemently be moued with, the true fear of god the cauſe is to be noted which he addeth wherein truly reſteth as it were a certain foundation of that ſame alienation and offence wherby he doth moſt greatly abhorre the communion of idolatours. The lorde, ſaieth he is myne enheritaunce. But is not, this thing comon to all faithful and godlye men. There is no man truly whych wold not glorie in ſo excellent athyng. And this is ſure without al doubt, that god being once geuen vntounto vsus in the perſon of his ſonne, doth dayly entiſe vsus to poſſeſſ him. But ther be veray fewe which ar ſo affected in this part, as the greatnes and worthines of this ſame mater ſhuld ſeme to aſke and deſerue. Nether truly can we by any meanes poſſeſſ god, onles on this condition that we alſo be come hys. Dauid therfore of good right and worthely did ſet the foundation of hys godlynes, and religion in this ſentence and reaſon ſeing that god is his enheritaunce, he wil refrain from all pollutions of idoles which do turne vsus, from God hymſelfe. This is the cauſe why the prophet Eſay, when he had vpbraided the iewes that they had geuen themſelues to fals and ſtrange goddes, whō they had made, added afterwarde, theis, ſaith he, ar thy portion ſignifieng by theſe words, that god doth deny to the worſhippers of idoles all bond & felowſhyppe of couenante and diſenheryteth them, and vtterly depriueth them, of that ſo infinitly great benefite, whiche he wold hauehave beſtowed on them, geuing him ſelfe vntounto them. Som man will except and ſai that the prophet entreateth in that place only of them which put, their affiance in idoles, and deceaueth them ſelues thorow opinion and incredulitie. I graunt but this alſo I anſwar yf they that do tranſferre gods honour: vntounto idoles, are vtterly ſeparated and cut of from his felowſhip, they alſo doe are and decline ſome what from him, which doe feine them ſelues to conſent to ſuperſticions thorow feare and weakeneſſe of mynde.

For no man can in heart or any conformable faſhion or in wyll, and in purpoſe of minde, or faining, or by any true or fained waye approch to idols, but he muſt ſo far go back frō god. Wherefore let this ſentence be thorowly perſuaded and remaine depely printed in our heartes, that thei which ſeke god with a tru and pure minde, to the ende to poſſeſſe him for their enheritance, wyll hauehave no communion and felowſhip with idoles, with whome god hath that diuorce and debate, that he wold hauehave al his to proclaim and make continuall and deadlye war vponupon them. And in this place Dauid by name doth expreſſe, that he wyll neuer be partaker of their oblations, nether hauehave theyr names in his mouth and talking. He might hauehave ſaid on this wiſe, I wil not deceyue my ſelf with vnwiſe and foliſhe deuocions of the vnbeleuers, I will not put my truſt in ſuche abuſes, nor I wil neuer forſake goddes truth, to folow theſe lies, but he ſpeaketh not on this maner, but doth rather promiſe conſtantly, that he wyll neuer be cōuerſant among theyr ceremonies. Therfore he doth teſtifie ſo far furth as concerneth the ſeruice of god, he will abide continually in al puritie and holynes both of bodye and ſoule. And firſt in this place we muſte conſider, whether this be not idolatrie to ſignifie and declare by outward tokens, our agremēt with thoſe ſuperſticions, wherwith the ſeruice of god is corrupted & vtterly peruerted. Thei that ſwim (as the cōmon ſaying) betwixt two waters, allege this ſaiyng, ſeing that god wold be honored in ſpirit, idols cā by no meanes be honored vnles a mā put his truſt in thē. But to this may be eaſly anſwered, that god doth not ſo require the ſpiritual ſeruice & adoration of the minde, that he granteth and remitteth the other part of our nature vntounto idols, as though that part ſhuld ſeme nothing at al to belong vntounto him. For it is ſaid in many places, that the knees muſt be bowed before god & alſo the hands lifted vp to heauen. What then? ſurely the chief honor that god requireth is ſpiritual but the outward ſignification wherbey the faithful do teſtifie that it is god only whō thei ſerue and honour, muſt ſo immediatly folow, that thei muſt at one time be ioined together But one place ſhal ſo ſuffice for al, to cō fute that obiection which thei ſnatch of one word, that thei ſhalbe plainly rebuked & conuict. In the .iii. chap. of Daniel it is writtē that Sidrach, Miſach & Abdenego, refuſed & denied vnderunder any maner of colour, to conſent vntounto the ſuperſtition ſet vp & erected by Nabuchodonoſor, declaring that thei wold in no wiſe honor his gods. If theſe goodly wittie ſophiſters had bene there at that time, wold hauehave laught to ſcorne y^e ſimplicitie of theſe thre ſeruants of god. For I ſuppoſe thei wold hauehave taunted them with ſuch like words, you foliſh mē, this truly is not to honor them, ſeing you put no affiance in theſe thynges. There is no idolatrie but where there is deuociō, that is to ſay, a certain bending & application of the minde to honour and worſhippe the idoles. But theſe godly men did folowe a better & wiſer counſell, for this anſwer which thei made, proceded not of their owne wit, but rather of the holy goſt, which moued thē thus to ſpeake, whō if we wil not reſiſt, we muſt accept this place & this example, as a certen rule & definicion, that idolatry is an outward action againſt gods honor, yea although it procede not frō the wil and purpoſe of the mind, but be only colourable and feined. In which matter thei make goodly cauilatiōs that ther is no idolatrie at all when as our affiance is not put in idols. Yet ſhal theſe mē continually remaine condemned by the ſentēce which the mightieſt iudge hath pronoūce. But theſe mē do cōtend only for the name, only going about ſomdeal to leſſon their faute, which thei can by no meanes defend or excuſe. Yea, thei wil grant that this thing is euil done & not rightly, yet notw^tſtanding thei wolde hauehave this fact to be iudged as a certeine veninal ſyn. But althogh we grant thē as touching the name y^t thing thei aſke yet thei ſhal not get ſo much therby that thei mai make their cauſe much the better. Let vsus ſai thus, that ſuch maner of feined worſhippīg of idols, is not called idolatry, yet neuertheles it ſhalbe a traiterous enterpriſe againſt god, a certain fact repugnant to the cōfeſſion of faith, & a foul filthy polutiō moſt ful of wicked ſacrilege. I pray you when the moſt ſacred ſeruice & honor of god is ſo violated that we falſly break y^e promiſe we made to him, that thorowe cowardiſe & faintnes of ſtomack we denie croeedly & faſly our chriſtian profeſſion, that we becom inconſtant and double, that we defyle our ſelues foulye with thoſe thinges, which god hath curſed with all kinde of maledictiō: is this ſo light a matter that after we hauehave done it, we oght onelyonly to wipe oure mouth, and confeſſe that we hauehave committed a certaine ſmall fault? Let vsus therfore put away theſe ſhiftes, ſpecially ſeing they ſerue for no nother thinge, but to make vsus boulder, and to geue vsus greater, libertie to ſinne, and doth nothing, at al diminiſh our fault? Ther be alſo other more impudent, whiche do not only, chaunging the name go about to perſuade that it is not ſo great and vnworthy a ſinne: but do plainly & preciſely deny it to be ſinne. It is ſufficient ſaye they that god be honoured with hart and, minde. Euen ſo trulye if the hart it ſelfe were not dowble. For when the minde is truely ſounde and pure the bodye ſhall neuer be drawen into a contrary part. I wold know of them what that is that moueth & leadeth their fete to the temple. For when thei go to here mas, their legges wil neuer be ſtirred of theyr owne motion, but muſt nedes be moued bi the inward power of the mind: Then muſt thei nedes cōfes that ther is in them ſelues a certain deſir & motion, of minde wher of thei be caried to worſhip idoles, & chefely becauſe they couet to apply them ſelues after their wil and opinion, which are enemies to the truth yea and do ſo conforme them ſelues to, pleaſe them, that they do muche more eſteme ther fauour and ther owne lif then gods honour and glorye. Beſides thys, their impudencye is ſo manifeſt & ſhamful, that i am aſhamed to diſput againſt it, as though it had ſome colour or lykneſſe of reaſon, yet I muſt nedes do it, ſeyng they do pleaſe them ſelues ſo greatly, and are, as it were men dronken in their owne opiniones and pleaſures, fallen faſt on ſlepe. They thinke this is inogh to worſhip god in ſprit, whoſ then ſhall the body be? Truli. S. Paull moueth vsus to honour god, both in body and ſpirit, for they be his owne & belongeth to none other. God hath created the body, and ſhal it be leafull for vsus therwith to ſerue & honoure the deuell as though he ſhold ſeem to be the author & maker, therof? It wer better they wold profeſſe them ſelues openly to be maniches and denye that god made the whole man. Yf they had neuer ſo litle taſt of the goſpel thei wold not burſtout in to ſo licētious impudēcy. But now it is plain inough, that they in no wiſe know, what is the power and greatnes of this benefite, to be redemed with the bloud of gods ſōne. And to proue this true, how can we lok for the reſurrection of the fleſhe excepte we beleue that Chriſte Ieſus is the redemer both of bodyes and ſoules?Corin. i. Saint Paul alſo doth admoniſh vsus, not to be the ſeruantes of men, becauſe we were bought & purchaſed with ſo great aprice which is the bloud of gods ſonne. Then he that doth ioyn and addict him ſelfe to the wicked ſeruice of idoles, doth he not treade vnderunder his feete the moſte ſacred blood of Ieſus Chriſt, wherin doth conſiſt the price of the eternal and immortal glorie, which we loke for in our bodies? What reaſon is it that our bodies ſhuld be defiled & profaned before idoles, ſeing the crown of eternall lyf is promiſed vntounto them in heuen. This wallowinge in ſatans ſtews and moſte filthye defilyng is it a mean and waye wher by we may come to the kingdom of god? Moreouer it was not ſaid without a great cauſe, our bodies ar the tēples of the holi goſt, therfore they which perceaue not, that they ought to be kept in all holines, doe plainly ſhew them ſelues to perceaue & vnderſtand nothing at all of the goſpel. alſo thei declare that thei know no whit at al what is the power of Ieſus Chriſt and of his grace. For when it is ſaid on this wiſe that we ar bone of his bones and fleſhe of his fleſh he oght to vnderſtand that we be ioyned with him both in bodye and ſoull. Therefore no man can defile his owne bodye with any maner of ſuperſtition, but he doth ſeparat himſelf, from that coniunction and vntō wherby we ar made the membres of the ſonne of god. But now let theſe wity & ſubtile doctours anſwer me, whethere thei hauehave receaued baptiſme onli in ther ſouls, or whether god hath commanded rather & inſtituted that this ſigne ſhuld be imprinted in our fleſh. Shal the body then wherein the mark of Ieſus Chriſt is printed, be polluted and defiled with ſo contrary, repugnaunt, and ſo wicked abominations? Alſo the lordes ſupper, is it receaued in the mind only, and not alſo in the handes and mouth? Hath god engrauen in oure bodyes the armes and badges of his ſonne, that we afterward ſhuld pollut our ſelues with al vncleannes, with moſt foul ſpotes and ſhame, & ſo vnſemely deforme our ſelues that no kinde nor likenes of chriſtian bewtie ſhuld apeare. It is not lawful in coynīg one pece of gold to printe two contrarie coynes, nether to ſet two ſealles the on repungnaunte to the other, vntounto one writing: and ſhal a mortal man take vp on him to countrefete and corrupt baptiſme, and the moſte holye ſupper of Ieſus Chriſt, and alſo behold to ſay that, ther is no euel in ſo great & miſcheuous a fact? Suche men truly ar worthy, that their ſeruauntes ſhould perſwade. And make them beleue, thei hauehave a great, pleaſure, to do them ſeruice when notwithſtanding, they geue them ſelues to ſlepe, pleaſurs and al idlenes, and do not moue one finger to do any worke at all. Yf they ſay it is not alike reaſō, bycauſe we hauehave nede of their labour that be vnderunder vsus: I anſwer although god hauehave no nede of vsus, yet for that he wil vſe oure labour, ſeruice, and obedience, to ſerue and honour him, truely it is to much vnſemely, and for vsus the greateſt ſhame & infamye, to do all thing other wiſe then he will, and cleane to be void of the ſtudye and dutye which we owne vntounto him yea our ſhame is ſo muche the greater, that the worme of the earth, and an vnliuing creature ſhall requiere more power ouer vsus, and honour then his creatour. But yet we muſt talke with theſe beaſtes more plainly. They ſay it is leafull for them to fein and cloke what ſo, euer they will emong the papiſt, and to conforme them ſelues to that maner & faſhion of religion, whiche is thought moſt apt to noriſh ſuperſtition. Who is he then that geueth them bread to be fed with all ther? Who doth make the ground fertile to bring forth fruit? If god do fede and noriſhe them in thoſe places wher thei dwel as he doth al other men in the other partes of the earth, why do thei not honor the geuer of y^t benefite w^c that part of thē ſelf, which is ſo bountifully noriſhed of him? Why do they rather obey and ſerue the deuil with their bodies? If theſe men wer in any part of chriſtians, I wolde vſe with them more waighty and higher reaſons, & I wolde aſke of thē, to what end we liue in this world, and where vntounto our life oghte to be referred. But O miſerable caſe that they which with ſubtelties and ſhiftes wil daily w^t god, are ſo brutiſh, that thei muſt be hādled, as mē not only deſtitute of gods ſpirit, but in a maner void of natural common ſence. Thei thinke this is a ſufficiēt excuſe to ſai, thei do nothīg in this kind, but for feare of peril & dauger, but yf this colour maye take place, then muſte we ſaye that Ioſeph ſhulde hauehave done no euill, yf he had committed whordome wyth hys maiſtres when it was violētly offered him, ſeing he ſhuld not hauehave folowed hys owne wyll, but hauehave geuen place to neceſſitie and violence which ſhe did vntounto him. It ſhulde hauehave bene a foliſhe facte of him, to enter ſuch peril and infamie, as afterward he ſuffered by the falſe accuſation of that noughty woman, ſeyng he might hauehave eſcaped thoſe euils yf he had accompliſhed her wil. But we oght rather to folow the example of Ioſeph, and allowe the teſtimony of the holy goſt, who doth commend his conſtancie. If there be no wickednes in taking vpō vsus idoletrous religion when we do it to auoide the raging crueltie of the papiſts, the ſeruant ſhall not ſynne, who for his maiſters pleaſure, ſhal playe the bande, kyll, and play the traitour, for feare to diſpleaſe him, vnderunder whoſe power he is. But I abide to longe in this matter, wherein (as I ſaid before) there is no dout or difficultie. It ſhall not be far from the purpoſe to conſider into how great confuſion thei fal, which trauail with all their crafts to eſcape gods iudgemēt. Others ther be that hauehave found another ſhifte & ſterting hole, thei grant, that y^e ſuperſticion of the gentils is a wicked & deteſtable religiō, but it is not al one reaſon of theſe & the ſuperſticions which are in y^e papiſme. As though all the falſe religion that euer was amonge the heithen, was not a corrupting & deprauation of the true religiō of god. Frō whēce did y^e heathē draw & tak to thēſelues their ceremonies but of y^e holy fathers? In which doīg this was their great faut, y^t thei depraued & vtterli peruerted thoſe thigs which thei had receiued wel & wiſely inſtituted of god. But yet al y^e abominaciōs y^t euer wer ī y^e world hauehave ben cloked with a beutiful title of god himſelf, and the couerture of his religion. But thoſe coūterfeit religions had neuer y^t cōmendation, power & authoritie, y^t god did at any time approue thoſe ſeruices & congregatiōs, or y^e faithful mē did vſe & frequent thē. Go to let vsus procede further. Although I ſhuld grant the idolatrie of the papiſtes to be vnlike & differ frō the ſuperſtition of the old gentiles, yet can thei not deny but god ſo erneſtly did forbid the religion wickedly ſet vp in Bethel, as al other ſuperſtitiōs which wer inſtituted & celebrated in other places. Whē the calues wer erected in Dā and Bethel this was inſtituted & don vnderunder a certain colour of his name which had broghte his people of Egipt, yet y^t ſame religiō which was ther apointed is manifeſtly againſt the doctrine of the law. God doth cōdemne al thoſe y^t go thither to defile & polute thēſelues. And truly y^e ſupper of Ieſus chriſt & the popiſh maſſe are no leſſe repugnant & cōtrary the one to the other then y^e ſacrifices of Moſes & Ieroboā. Frō whēce then is this diſpenſation & licence to go & here maſſe vnderunder this colour that the ſupper of Ieſꝰ chriſt is but trāſformed yea rather in dede deformed? But I ſaie & affirm cōtrarie, y^t al thie that do fear god truly & honor hī godly, ought ſo much the more to hate & deteſt it, for that it doth more openly violat and profane the holy inſtitution of Ieſus Chriſte, then yf it were not ſo repugnant and contrary vntounto the ſame. Wherefore let vsus kepe this cōmon rule generally, that al the ordinance and inuencions of men proponed and takē in hād to corrupt the ſimple truth of gods word, & to peruert that religion whych he requireth & alloweth, ar very ſacrileges with which the chriſtian mā mai in no wiſe comunicate, without that iniurie & contumelye, which treadeth vnderunder fete gods honor moſt wicked. I knowe wel inough how greuous & intollerable this ſeuere iudgement ſemeth to them, which wold after their own luſt & delicat mind, be more nicelye & mekely ſpoken to and taught. Wherin what wold thei I ſhuld do? What moderation & lenitie ſhuld I vſe? Truly now I perceyue how tender & deintie thei ar, I couet ſo much as mai be to ſpare thē, but both I & thei muſte be condemned ſo ſone as god hath ſpokē: therfore if we wil tēder our own ſaluacion, let vsus take it in god part. Thei ſay thei find no man more ſeuere & ſharpe then I am, but I wyll declare vntounto them, on the other part, that I handle them more mekely and tenderlye, then the trueth of the cauſe, the worthyneſſe of goddes name, and theyr own ſaluaciō did require. Which thing beīg ſo in ded, truly they can not excuſe and deliuer them ſelues from the neceſſitie of that dutie and teſtimonie, that the prophet Ieremie doth requier of the Iewes captiues in Babilon whō he not only forbiddeth to come neare the abhominacions of the Chaldeans, or colourably and feinedly to geue anye conſent to them, but alſo doth geue a plain commaundement that thei ſhuld declare the wicked religion of the Chaldeans to be vntounto them a moſt oft filthie ſauor. You ſhal ſay to them (ſaith the prophet Ieremy) the Gods whiche hauehave not made heauen and earth ſhall periſh both out from the earth, and alſo from vnderunder heauen. There is alſo in this place another circumſtance to be marked, that when the prophet had writtē his boke in Hebrue yet he put in this ſentence expreſt in the common vulgar ſpech of the Chaldeās, as though he wold by this meanes conſtraine the Iewes, to change from their tong, to the end thei might more apartly profeſſe the hatred & diſagremēt thei hauehave w^t the wicked idolaters. Now let our nice yonglinges complain of me as though mine aduertiſemēt excedeth all meaſure, & yet I hauehave not any time deſired y^e half part of the dutie which y^t prophet requireth and aſketh ſo earneſtly: but whatſoeuer be y^e maner other of my ſaiyng & moderation, or els of my ſilēce & taturnitie, neuertheles we are tied & bound to that law which god doth geue vntounto vsus. And truli it is not w^tout a cauſe that god ſpeaking to his faithful ſaieth to the, you are my witneſſes & my ſeruāts whō I hauehave choſē. Wherfore whoſoeuer wyl proue himſelfe to be a mēbre of Ieſus Chriſt oght by al meanes to declare, y^t the praiſe & honor of gods name doth ſo apertain to him, that thei which bi their fainīg do hide & buri y^e teſtimoni of his trueth, do leaue thē ſelues inexcuſable. What I prai you, is to be thoght of thē that do al their life time ſubuert y^e ſame? Of what ſort are thei y^t do not only hide y^e profeſſiō of y^e chriſtiā religiō, & ſheweth no tokē therof before mē, but alſo cōmitteth many thīgs, & thoſe moſt cōtrari & vnſemely: this therfore reſteth y^t gods childrē which liue wher the impurities & abominatiōs remain, do morne after y^e example of that godly mā Loth, & alſo ſpeak ſo frely againſt ſo many & ſo great abominable vices of men, as god ſhal geue to them power & oportunitie. Let vsus now com to ſhew certaine kinds of idolatries, which ar of moſt eſtimaciō in theſe daies. Emōg which ſort y^e maſſe is chief, wherof I hauehave touched ſomthīg before. For although it be ſo famous & notable blaſphemy both in abſurditie & greatnes of miſchief y^t nothīg cā be imagined mor foul & wicked, yet ſtil be thei patrōs foūd for an euil cauſe, which do trifle forth in this part. But wil thei nil thei, thei ſhalbe cōpelled to cōfes this y^t I ſay, that y^e maſſe by it ſelf is a deniall of Ieſus chriſts death, & a certain ſacrilege inuented & ordeined by ſatā to aboliſh y^e ſacrament of y^e ſupper. Nether ar they able to deny but y^t the īuocatiō of ſaints, & ſuffrages for the dead, are wicked abuſes, wherby y^e inuocatiō of gods name, a thing of al other moſt holi is profaned & they who amōg y^e papiſtes do defile thē ſelues w^t theſe abhominations do think thēſelues gilty of no faute. What ſhuld we do ſai thei? It is not lawful for vsus to correct & amend thoſe things, which we know euil & fautie, we are priuate men and thei that hauehave the power & publike autoritie do erneſtly defēd theſe things Therfore we muſt ſuffer that violent neceſſitie. I graunt all this to be true. But I ſaye this is not to the purpoſe. It belongeth not to their office to correct and appoint a common ordre for the people, nether doth any mā requier this at ther hand, yet neuertheleſſe they ar admoniſhed to amed them ſelues, & to inſtitute an honeſt and manerly behauour of priuat lyfe, which thing whitout all doubt pertaineth to their duitie. Nether do we commaund them to clenſe the temples and the common ſtreates, but that eueri man kepe his owne bodye and hart in puritie and holynes, and labour by all meanes that god may be honored, ſerued and obeied, in his owne houſe. For theſe are fare vnlyke and much diſſonaunt to aboliſhe the maſſe in any region, and not to be preſent at it, when as the vſe therof and that religion can by no other meanes be letted but they repete and iterate their ſaing, that is, that thei do not deny the death and paſſion of Ieſus Chriſt ſeing, they hauehave no ſuche purpoſe, to worſhip it in their minde. But I do aſke of them, what is that a Chriſten man doth confeſſe with his mouth, but that ſame that he beleueth in hys harte? Thys is plain and, manifeſt inough, that this thing which they do, is moſt diſagreing with the confeſſion of faith. So that, as much as in them lieth, they do not only hyde the true and propre teſtimonye of faith but alſo doe vtterly denye and forſake it. I will yet talke with them ſomthing more familiarly and plainly. For the Papiſtes doe ſaye the maſſe is a ſacrifice wherin thei wil offer Ieſus chriſt to reconcile them ſelues to god. But if this be ſo, it foloweth that Ieſus Chriſt hath not optained vntounto vsus by his death righteouſnes and eternal ſaluation. Let them ſeke al the, compaſes and ſhyftes they will, yet muſt they come here vntounto that all whiche go to maſſe, vnderunder the name of deuotion & religion, do profeſſe that they conſent ther with. Therfor as much truly as in them lieth they ſhewe that they hauehave not their redemption perfect inogh by the death of Ieſus Chriſt. Ther be many that ſpeake not ſo largely, nether ſuffer their talke, to wandre thorowout all ſortes of maſſes, that is to ſaye, ſacrileges. They choſe out one kinde of maſſes only & that thei defēde: it is called the pariſh maſſe, or the high maſſe, for in this thei think ther is more likenes & agreing w^t the ſupper of Ieſus Chriſt. And truly it might be ſaid more aptly, y^t al maſſes which ar ſaid both of the prieſts of the loweſt degre, & alſo of y^e canōs, or of thoſe prieſts y^t hauehave certen chappels, & all other which are founded by any mans wil or that are ſo ſaleable that thei be ſet forth dayly to ſale, that all theſe I ſay are not vnlike to harlots which in y^e ſtewes ſetting thē ſelues to ſale w^tout all ſhame & honeſtie do make their bodies cōmō to al men, but y^e high maſſ to be veri like y^e ſame harlot which doeth craftely abuſe the honeſt name of an huſbād to hide her vnſhamefaſtnes, & to reteyn & defend the eſtimaciō of an honeſt & chaſt wife. Although this ſimilitude doth not agre on eueryevery parte, becauſe y^t an harlot ioined in matrimony to an huſband wil hauehave ſome ſhamfaſtnes & modeſtie, y^t ſhe will not ſet forth & make herſelf common to al y^t commeth: but the pariſh or high maſſ is an woriſh idolatry of al other moſt cōmon, ready & ſet forth to al mens deſires and wycked luſtes: although theſe filthye bawdes, do colour and ſmoth here with thys colour and ſuche bewty, that they retaine ſtil ſome relikes of Ieſus Chriſtes ſupper. It is with this as w^t the thefe who braggeth and boſteth himſelf then more highly and, gloriouſlye, when he hath wōne and is clothed with the ſpoiles of him whom he hath ſlaine & whoſe horſe he rideth on. We, ſaie they, ſeke the ſupper of Ieſus Chriſte, and when we can not being oppreſt vnderunder that tyrannie, wher in we dwell, hauehave the ſame pure, we muſt be content with that which is left to vsus, loking for the helping hand of God. For ſuch a goodly and pretie excuſe. By cauſe they hauehave no, right and perfect vſe, of the ſupper, as though thei had gotten a prouiſon, they witneſſ and openly profeſſ that they hauehave not Ieſus Chriſte the eternall and only preſte and therfore euerie weke do ſeke a new ſacrifice, to put away their ſinnes. For all this is in y^e high maſſe, as wel as in that which is ſaide in the name of Nicholas or for the dead. In which thing they fein them ſelues to worſhipe an idole, & yet do boſte that thei ſeke Ieſus Chriſt: and becauſe they wold not ſeme to fight againſt god without ſwerd or buckler, thei bring & obiect the authoritie of this or that man, as though the abſolutiō of any one manne may exempt and deliuer them that they be not cōdemned of god. I wil not ſaie that thei lye greuouſlye, when thei alege ſuch men as thei do for the defence of their cauſe. But in caſe it wer ſo that a deuout and godly mā, wer ſomtime of this minde, that he thought it was nothing euel to come to the high maſſe, yet afterward when he knoweth the truth, yf he doth diſalowe and condemne his former iudgement, his latter is ſo muche the more to be beleued, for that God hathe brought him, or rather compelled him to diſalowe the ſame, & becauſe he perceueth & plainly knoweth that he is ouercome in that thing which he before did greatlye embrace & alowe. But what nede we herin to ſtirre the truth, as yf we ſhuld bloundre and trouble a water that is pure and clear. Do they think that with the iudgment and ſainge of a mortall man they maye ſtop god and hedge him in? We knowe that ther is nothing beſides the truth that in iudgment oght to preuaill without the reſpect of any perſon this matter is ſuch that the pariſh or high maſſ is inſtituted to ſacrifice Ieſus Chriſte, & to reconcile the fauour of god both for quick & dead, and alſo that a pece of bred ſhuld be ther worſhipped as though it were the ſōne of god I do not examine thorowli al the abominations and wickednes, that are in that maſſ for they be almoſt innumerable. But I do reherſe only the worſe & groſſer. Now let them that do but feine a conſent with ſuche wickednes and corruptions, waſhe their hands ſo clean as they will, yet ſhall they neuer be more iuſt and innocent then Pilate. But this is a meruail that this good & religiouſe pariſhioners at eaſter time do ſeke ſome by chappel, or ſome mockchriſtian mōk, whiche maye prepare and deliuer vntounto them the apiſh and coūtrefet ſupper. Yf the high maſſ is moſt neareſt the ſupper of Ieſus Chriſt, as they ſay it is, why do they not obſerue & kepe it? But how after that they hauehave, bene at the highe maſſ eueryevery ſonday thorow the year, becauſe they wold ſeme to cōmunicat in y^e ſacrament of the ſupper a right, thei ſodenly ſhake of and forſake the high maſt But we ſhuld no meruaill at ſuch inconſtāt they ſaye, for this is a ſure & due puniſhment, for them which hauehave layd no foundatiō at ani tim of truth in ther mindes, that they ſhuld alwaies wauer and be contraie to thē ſelues in al thīgs they do and take in hand. As touching that ſame hypocriticall ſupper, I know that they be of this minde, that thei ſuppoſe it to be the greateſt iniurys to the ſelues that may be when it is rebuked & improued. But what can we do in that matter ſeinge it is nothinge agreable to Chriſtes rule? Nether do I finde fault with this that they do it ſecretly, for I know that the ſupper was neuer better celebrated, nor more deuoutly, thē when the diſciples went into ſome ſecret place to flye the tyrannye of the enmies. But here ar two faults truly not to be ſuffered. One that they whiche doe make ſuche a ſupper & like apes do falſly and corruptly countrefet the true ſupper of Chriſte, do feine that they kepe and worſhipe their maſſe. The other is that the miniſter, whiche for the moſte parte is ſome religious man the rather to diſſemble the mater, doth not that office as a chriſtian, but as a preſt of the popiſh profeſſiō. And in this thei ſuppoſe thei hauehave an honeſt and ſure defence yf the maſſe ſaier hauehave not this purpoſe to ſhew the bread & wine to them to be worſhipped, if he leaue out the canon wherin ar conteined many great impieties, and if he deliuer the ſacrament to all that be preſent vnderunder both kinds. But when they ſhall come before the higheſt iudge then ſhall they fele the fruit that they ſought by ſuche gloſing and lies, yea truly they oght now already to perceaue it. For I do iudge thoſe ſame goads and prickes wherwith their conſciences ar prikt and wounded to be agreuous fealing of that ſame iudgment. And truely thys cauſe muſt be decided and plainly debated in that ſame place and courte, where the trueth hath her graue & true witneſſes. For to be ſhort, thei thē ſelues do know them ſelues giltye of that mater whieh they hauehave purpoſed to declare bothe to godes enemies and alſo to the common people. But god muſt neds denye hym ſelfe, yf he allowe the order and doing of that profeſſiō. If all the mē in the world with one mind and purpoſe wold cōſpire to pronounce theſe men ryghteous, yet none be he neuer ſo ready and mightye can excuſe and deliuer them from thys but thei ſhalbe thought to halt on both ſides. And god doeth declare by his prophet, y^t no ſuch halting of any man ſhal be euer allowed before him. As touchīg the man whom thei choſe to be the miniſter of their ſupper it is a folyſh thing to abuſe his perſō, as though thei could ſeme to make him an apte man to that office and function. Yea but the vertue of that ſame ſacrament ſay thei, reſteth not in the vertue of the miniſters. That I grant and adde this to alſo, yf any deuil ſhuld miniſter the ſupper, it ſhuld be neuer the worſe. On the contrary part if an angell ſhulde ſing maſſe, yet then ſhulde it be no whit the better. But we are nowe in another queſtion, that is, whether orders geuen by the pope to a monk do make him apt to the office and and function do a paſtour. If thei ſay contrary that thei perceiue, that thīg doth mak nothing to the purpoſe, & that thei do not choſe in that ſort the thing it ſelf ſheweth cōtrarie. But let it be that thei as touching the miniſter hauehave no ſuch reſpect. Yet muſte I abide in that outwarde profeſſion which thei take vponupon them & worſhip, yea I muſt preſſe it earneſtly, as a profeſſion moſte contrary & vnworthye a chriſten man. For this is plain and manifeſt that thei do and will defend and couer themſelues, vnderunder the perſon of a prieſt made for the nonce to colour and diſſemble. But if thei wolde rightly and lawfully celebrat y^t ſupper, it were their dutie ſo to ſeperat themſelues from the order and profeſſion of idolatours that thei ſhuld apear in that to hauehave nothing common with them. But now thei be ſo far from this ſeparation, that thei aſcribe themſelues into theyr felowſhip and communion, & do euerye one of thē feinedly profeſſe themſelues to be membres of that body. After this thei wil compare vsus to the old heretiks, that did refuſe the vſe of the ſacramēts for the vices of the miniſters, as though we do here reſpect the proper ſinnes of eueryevery man & not rather the cōmon ſtate & condicion. I do paſſe ouer this matter ſhortly, becauſe that which is ſpoken is ſufficient inough to conuince ſo foule & ſhameful impudencie. But if theſe men be ſo foliſh and dul witted that thei perceiue not this filthines, the word of god muſt ſuffice vsus, when the lord ſaieth by the prophet Ieremy, Iſrael if thou doeſt turne, turne vntounto me. In which words is moſt plainly expreſſed with what ſimplicitie & integritie of mind we oght to deale & walke before god, wythout any thought & wil to return to thoſe things which we know are not thākful nor allowed of him. Which is a cauſe why S. Paul alſo doth teſtifie that he was ſent to turne y^e vnfaithful frō their vanities vntounto the liuing god, as though he wold ſay, it is to no purpoſe to change ſome one old & accuſtomed euil w^t other hipocriſes & feinings, but vtterly to aboliſh al ſuperſtitions, y^t the true religion mai be ſet in her own puritie & holines. For without this faith and integritie, men neuer come the right wai vntounto god, but do alwais wauer & ar vncerten to what part thei may tourne thēſelues. There be others y^t ar come thus far y^t thei diſalow and refuſe the maſſe, but thei wold hauehave ſome patches kept ſtill which they cal gods ſeruice, leaſt as ſome men ſay, thei ſhuld ſeme to be deſtitute of al religion. And it may be that ſom of theſe be moued with a godly mind & zeale at the leaſt I will ſo thinke, but what ſoeuer their zeale & purpoſe be, yet may we not ſay that thei kepe, the true rule or anye good meaſure. Many ſay we may come to their baptiſmes, becauſe there is no manifeſt idolatrie in thē. As who wold ſaye, that this ſacrament were not alſo corrupted, and vtterlye deformed with al kind of corruption, in ſo much as Ieſus chriſt may ſeme to be ſtil in Pilates houſe to ſuffer all opprobries & ſhames. To conclude, whereas thei ſay y^t this is the cauſe, why they wolde retaine ſome ceremonies, leaſt thei ſhuld appeare to be voide of al religion, if one ſhulde examine their conſciences, the ſame trulye will anſwere, y^t thei do it to ſatiſfie the papiſts, & thei change their countenance to flie perſecutiō. Other ſome do watch a time leaſt thei come in the maſſ while and yet thei com to the temple, that mē ſhoulde ſuppoſe thei here maſſe. Other ſome com but at euenſong time, whō I wold know, whether thei think this to be nothing, that at that ſame the idols be honoured, that the pictures & images be ſenſed w^t fumigatiōs, that a ſolemne praier be made in the interceſſiō of ſom ſaint, and groūded on his merites, that Salue regina be ſonge with a loude voyce, and that on eueryevery ſide a matter is harde ſo filled and repleniſhed with deuiliſh & curſed blaſphemie that y^e mind ſhall not onelyonly abhorre the offence of the eares & eyes there preſent, but moſt vehemently thei thought and recordacion therof. I do paſſe ouer that y^e ſinging it ſelfe in an vnknowen tonge is manifeſt profanaciō of gods praiſes & of holy ſcripture as S. Paule doth admoniſh in the .xiiii. to the Corinthes. But let this laſt faut be forgeuen them. If thei come to euenſong to geue ſome ſigne & teſtimonie of their chriſtianitie, thei wil do this chiefly on the ſolemne feaſtes. But thē there ſhalbe ſolemne enſenſing the chifeſt idoles, & great plentie of ſwete fumigatiōs powred out, the which is a kinde of ſacrifice as the ſcripture teacheth. It was alſo a maner vſed amōg the gētils, and whereby thei cōpelled y^e weak mē to denie god. And for this cauſe the greateſt part of martyrs did ſuffer death cōſtantly, for that they wold not make perfumes and burne incenſe to idoles. When theſe men be come thus far, that thei receaue in ther, noſes the ſauour of the ſenſours they alſo pollute them ſelues with that pollution which is moſt greateſt and execrable ther & yet thei thinke we oght, to hide and couer this ſo great wyckednes and miſchef. But I beſeche them in the honourable & holy name of god, that they wil diligētly marke this ſaing of the Pſalme, that idoles ar ſo to be deteſted of the faithful & godly man, that they ſhuld not be in his mouthe or tonge, leaſt y^e talke had of thē ſhuld ſeme to cōtaminat and defile him. This one word oght to fraie and w^t draw vsus frō al congregatiō & feloſhip of idolatours, becauſe that we liuīg in y^t cōgregatiō may eaſeli be wrapped in and defiled. But to ſpeak plaīly & frely what I thinke of all theſe which ſek amean wai betwixt god and y^e deuel: they hauehave double and variable mindes, & I can not finde out a more apt & fete cōpariſō to ſet thē out & paint thē in their liueli colours, thē that ſame whiche may be braught of Eſau y^e ſame filthie & double mā. For when he ſawe his brother Iacob ſent by his father Iſaac in to Meſopotamia to ſeke a wyf, becauſe the womē of y^e land of Canaā dyd ſo much miſlike the father and hys wyf Rebecca y^t thei thought their lyfe bitter & irkſom to lyue among thē & rather wiſheth death, he marieth a new wif, ſomwhat to ſatiſfie his parēts, but he doth not put awai y^e old. So y^t he doth kep ſtil y^t euil wherof Iſaac did ſo greuouſly cō plain, but ſomdeal to amend y^e matter, he marieth a new wife. Euen ſo they y^e are ſo wrapped vp in y^e world, y^t thei cā in no wiſe folow god do mīgle & toſſe together many & diuers kīds of religiōs & ſuperſticiōs, y^t thei mai applie & cōfirme thēſelues by ſome way to y^e wil of god, & thei alwais kepe ſtil ſom corruptiō, ſo y^t what ſoeuer thei do cā not apear to be pure & ſincere. I know alſo righ well y^t ther be in thoſe places many miſerable ſouls, which liue there in great difficulties and cares, which truly coueteth to walk rightly w^tout hipocriſie, & yet can not louſe thēſelues, out of many doutes & ſcruples, which is no meruel ī ſo great and horrible confuſion as we ſee at this time in the papiſme. Yea I doe greatly pitie their miſerable ſtate, whiche ſeke meanes wherby they maye ſerue god deuoutly and liue amonge the enemies of faith if it may be poſſible by any waies. But what wil we? I can do nothing els to the one or to the other, but declare their errour and ſinne, that they them ſelues may adde the remedie. If thei cōe herafter to aſke of me this or that more diligently and particularly, I will ſend ſuch curiouſe inquiſitours to the cōmon rule which hauehave of god. I ſpeak this for that ther be ſome of this ſort of men ſo importune, that yf a man ſhuld anſwer all their difficulties & doutes, he ſhulde ſeme neuer to mak an end of any thing. And me think ſuch men may wel be cō pared to them who after thei be taught in a ſermon to vſe ſobre apparel and decking of the bodye whthout all diſſolute and ſumptuouſe trimming, they wold hauehave the priacher to make their hooſe & ſewe their ſhoes. Wel what muſt we do thē? In this matter there is a certain thing ſet before vsus wher vntounto we ought to derect and conferre our wholl minde, ſtudie & thought. That is that the zeal of godes houſe mai eat vp our hart and ſo moue vsus, that we bear and take vponupon our ſelues, al diſhonours, contumelies, and opprobries, which ar done moſt vnworthily againſt gods holy name. Whē ſuch deſier of gods honour, and feruent louelove ſhall be kindled in our hartes, not like drye ſtubble ſone ſet on fier & eaſely extinguiſhed, but lik a fier that burneth continually, a man ſhallbe ſo far from ſuffering or approuing theſe abomitiōs wher with the name of god moſte ſhamfully & vnwortheli is polluted, that whē he ſhall beholde them, he ſhalbe able in in no wiſe to ſuffer diſſimulation, ſilēce and taciturnitie. And it is diligently to be marked, that he ſaith, the zeal of gods houſe, that we ſhuld know that to be referred, vntounto the outward order which is inſtituted in the churche, that we ſhuld exerciſe our ſelues in confeſſion of oure faith. I do not wey the mockers whych ſay, that I my ſelfe lyuing here without ane daunger, yea rather in great quietnes, doe talke goodlely of this maters. I am not he with whom theſe men hauehave any thing to do. For this is wel knowē I hauehave here no land of myn owne. So mai we thīk & ſai of al theſe philſophers whiche geue their Iudgment without knowlege of the cauſe. For ſeinge they wil not here god, who doth now truely ſpeak ſo iently to them, to teache them: I do declare the daie & iudgmēt, at what time being called before the iudgment ſeat of god, they ſhal hear that ſentence, agaīſt the which ther ſhal be no anſwer nor defence. For ſeing they wil not hear him, as the beſt and moſt meke maiſter, they ſhal thē know at the laſt, & fele him as their moſt ſeure & iuſt iudg. At which time the ſtowteſt & y^e craftieſt of thē ſhal perceaue & know, y^t thei were deceaued in their opinions. Let thē be ſo wel exerciſed and prepared as they wil, to obſerue or ſubuert iuſtice and epuitie, yet their lawlike & iudicial ornaments, and the badges of the great dygnitie and power, wherewith thei now prowdly war inſolent, ſhall not thyne geue them the victorie. I ſpeake thys by cauſa counſeilours, Iudges, proctours, aduocats, and ſuche othere bearinge the ſwing in courtes and iudgmēts, ar not only bold to ſtriue with GOD, and ſo to contend that thei wold ſeme to hauehave gottē a certaine right to ſcorne & mocke his maieſtie, but alſo reiecting al holy ſcripture, do ſpue oute their blaſphemies, as the greateſt ſentences of the law, and moſt high decrees. Theſe mē whom y^e world doth honour as certaine idoles, ſo ſone as thei hauehave ſpoken one word, can not ſuffer reaſon & trueth to hauehave any place to reſt in. But yet by the way I admoniſh & warne thē before hād, that it ſhal be better for thē, to hauehave ſome remembrance of that ſame horrible vengeāce, which is ordeined for them that change iuſtice w^t iniquitie, & truth, with lying. Nether the doctors & chamber maiſters the delitious bāckettours & very voluptuous mē, take any high degre here, thē that thei may chatter in their feaſtes, & banquets & bable forth their wordes againſt y^e heauēly maiſter, to whō trulye al mē oght to geue moſt diligēt ear. Nether cā their goodli & famous titles pluk any mā frō this iudgemēt, in which the lordly & reuerēt abbotes, priors, deans, archdecons, as chief maiſters of y^e game ſhalbe cōpelled to lead y^e daūce in y^t cōdē natiō which god ſhal mak moſt greuous Now although the courtears are wont to gratifie men with the ſprinkling of their holye water, let them not thinke that thei can with that kind of doing ſatiſfie god. To conclude, al ieſters & praters let thē hold their tōge & boſt not out their merie wittie ſayinges, onles they wil fele his mightie hād, at whoſe word thei ought to tremble. Wherein theyr errour is to much foliſhe that beleueth becauſe thei take me for their aduerſary therefore thei ſhall not hauehave god to be their iudge. Let them ſcrape my name out of their bokes and vtterlye bloth it forth, ſpecially in this kind of cauſe and queſtion, wherein my purpoſe is onelyonly that god be hard and obeyed, not that I ſhulde rule mens conſciences after my luſt, & charge them w^t any neceſſitie or lawe. As for all others which do not ſo proudly diſpiſe gods word, and yet ar ſo delicate and weake that thei can in no wiſe be moued, I do moſt hartily beſech them, that thei wil take more thoughte and regard to their own duty, ſaluaciō, and gods honour, & do no more flatter themſelues, as thei hauehave done hitherto. Let them therfore open their eies, and reare vp them ſelues that they may beholde the miſerie wherein thei are.

I know well inough the euils, difficulties, and ſtoppes wherin thei be wrapt emōg the papiſts, I do not ſpeake vntounto them, as though it were an eaſie matter in the middeſt of y^e idolatries to take vponupon them to defend the pure and ſincere religion of god, but if thei lack ſtrē gth, I aduertiſe thē to flie vntounto god the autour of all power, that thei may be made ſtrong by him & learn to prefarre his glory before al things of this world. For I do earneſtly deſier that all faithful men which are miſerably afflicted in the papiſme, ſhould vnderſtand & know this, howe that the prophet Ieremy remaining at Ieruſalē in Iewry did ſend this aduertiſement and exhortacion vntounto the people which were holden captiue and oppreſſed in Babilon. Yf the tiranny of the pope and of all his miniſtres be to them ſharpe and cruell, thei muſt cōſider, that the Iewes alſo of that time ſuffered heauy and bitter bondage and yet thei are commaunded in the vulgare ſpeach of the countrey to execrate the idolatrie of the Chaldeās. It is not reaſon that the tiranny of men ſhoulde break or any deal diminiſh from vsus that due honour we ow vntounto god. Here is no exceptiō or pretence of preuelege, which high or low riche or poore may or ought to vſurpe vntounto them ſelues. Let al men therefore bow downe their neck, & with moſte humilitie ſubmit them ſelues to god. Let the poore mā hauehave the true fear of god, let him not ſay vnconſtantly I know not what to do, leaſt god anſwer him, nether know I what to do w^t thee. The riche and wealthy men let thē not like drunken ſloggards ſlepe in their wealth, and conſume in their proſperity and abundance of al thynges, as it wer in a certain draftubbe, but rather after the example of S. Paule, let them learn to eſteme al that, as dirt and dammage which doth withdraw vsus from godly & chriſtian life, or may ſeme any thing to hinder vsus. We alſo whiche liue here in reſt & quiet enioyeng the vſe of y^e greateſt and ſinguler benefits of god, let vsus not forget that I touched in the beginning, that we apply theſe things to our learning, that what ſo euer hereafter befall vsus, or into what ſoeuer countrey we ſhal be led, yet may we alwayes conſtantlye abide in the pure confeſſion of our faith, deteſting al idolatrous religion, ſuperſtitions, and abuſes, which are againſt gods trueth, do obſcure his honour, and vtterly ſubuert his religion.