Four Sermons Against the Pollution of Idolatries, Sermon 2

Four Sermons Against the Pollution of Idolatries · Sermon 2

The .ii. ſermon conTEINING AN EXHORTATION to ſuffer perſecution, that we may therein folow Ieſus Chriſt and his goſpell, taken of this ſaying, in the .13. Cap. to the Hebrues.

Let vsus go forth to him without the gates, and ſuffer rebuke with him.

AL the exhortations which can be made to inſtruct vsus to ſuffer paciently and conſtantly for Chriſt Ieſus name and his goſpel, ſhall not much moue vsus, onles we know and be perfectly perſuaded of the right, truthe, and worthenes of the cauſe wherfore we contend. For when we be in that Ieoperdie & danger that we muſt looſe our lyfe, we ought to be moſt certain of that thing, wherfore we enter to ſo great perill. But that conſtauncye and firmnes of minde cā not be had, onles it be depely foūded in a certaintie & ſure perſwaſiō of faith. Ther be many which will vnaduiſedly… & raſhly ventre to dye for certain folyſh opinions inuented of their own brain. But ſuche forwardnes of minde ought rather to be thought a furiouſnes then a chriſtian zeall and louelove. For aſſuredly ther is no firmnes other of minde or wit or of common ſence, in theſe men which do caſt them ſelues in to peril with ſuch hardie raſhnes. How ſo euer it be, god wil not acknowlege and take vsus for his martirs and witneſſes, without a good cauſe. For death is cōmon for all men, & alſo the condemnation of theues and of gods children, the ſufferaunce of ſhame and puniſhment ſemeth to be al one, but god maketh a difference betwixt thē, becauſe he can not denie and forſake his own truth. This alſo is required that we hauehave a ſure witnes void of al errour of that doctryne, whiche we will defend▪ Wherfore as I ſaid, ther is no exhortation ſo weightie, that can moue and perſwade vsus to ſuffer for the goſpel, but yf a true certaintie of faith be imprinted in our hartes. For to put our lyfe in danger, without any cōſideratiō vnaduiſedly, and chaunceably, is moſt againſt nature. And ſo to do, ſhuld be thought rather raſhnes thē chriſtian boldnes. Morouer god aloweth nothing that we do onles we be plainly perſwaded that it is for his name ſake, and for his cauſe that the world is ſo againſt vsus, & doth hate vsus. But when I ſpeak of ſuche certaītie and perſwaſion of minde, I do not only vnderſtand this that we ſhuld know to diſcern and iudge betwixt the true religion, and foliſh opinions, & conſtitutiōs of men, but alſo that we be thorowly perſwaded of euerlaſting lyfe and the …roune promiſed vntounto vsus in heauē after …ure conflict in this world. Let vsus now marke wel that, theſe two reaſons do partaine to oure dutye, and muſte be Ioyned to gether, that the one may …n no wiſe be ſeparated and diſioyned from the other. It is mete therfore to take oure begynning of thys that we vnderſtand and know, what is our Chriſtian religion, what faith it is that we oght to holde and folow, what rule of lyfe god hath geuen vsus. Nether muſt we only hauehave our minds inſtruct with thys godly doctrin, but alſo hauehave our mindes ſo armed and prepared, that we maye freli and boldly damne all errours, lies, and ſuperſtitions, which Satan hathe brought in to the world, to corrupt the pure ſimplicitie of gods doctrine. Therfore it is no meruaill, y^t ther is ſo ſmall a number of men, that hauehave a ready mid and deſier to ſuffer for the goſpell, and that the greateſt part of them, y^e profeſe them ſelues Chriſtans, knoweth not the power of the Chriſtian religion, and there own profeſſion. All mē in a maner are negligēt, and hauehave no deſier or very ſmall, to here and read, who thynketh it ſufficient, yf they hauehave gotten ſome ſmall taſte of the Chriſtian faith. And thys is the cauſe why there is ſene in theſe no ſurety and conſtancie of minde, and that ſo ſone as they come in to any conflict, they are ſo abaſhed, as though thei ſhuld hī & bi vtterly periſh for which cōſideratiō our deſier oght to be greater to purſue and ſerche oute moſt diligently gods truth, that therw^t our hartes may be perſwaded w^t out any doubt. Nether is this al to hauehave ſuche knowledge and vnderſtanding. For we ſee many ſo well trauailed in gods doctrine that thei ſeme as though thei were ſtained & died ther with, in whom neuer the leſſ there is no deſier and louelove of god, no more truly then if thei had knowen nothinge at any time of the godly doctrin, but by a certain vnſure, light, and wauering opinion. But what other cauſe is there of this ſo great vncertaintie and leuitie, but that thei did neuer perceaue in there minde the maieſtie of the holi 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 reuerēce. If we wold think in reading the ſcripture, that we are in the ſchole and diſcipline of angels, we ſhulde hauehave an other maner of deſier to exerciſe our ſelues in that doctrine, which is ſet forth to vsus, to confort, ſtrenghthē, & inſtruct our mīds. now we ſe what is y^e wai to prepar our ſelues to patiēce & ſufferaūce for y^e goſpel, y^t is ſo to go forward in the doctrine thereof, that being throughly perſuaded of the true religion and that doctrine which we oght to holde and defende, we may nothing eſteme, and deſpiſe al the fraudes and illuſions of the deuell, and al the inuencions of men, as things not only of value but alſo execrable, becauſe they vtterly corrupt the chriſtian ſinceritie. And here in we differ as true martyres of Ieſus Chriſt, from the furious and ſtifnecked men, which ſuffer for their owne foliſhe opiniōs. Secōdly we ought to be ſo minded, that being aſſured of the right and goodnes of the cauſe, we ſhoulde be enflamed with this due deſier to folowe god whither ſo euer he ſhal cal vsus, to embrace his word with ſuche reuerence as it is worthy, and being called backe frō the deceitfull faſhion of this worlde, as men rauiſhed, with their whole minde and endeuour ſhould be caried to an heauenly lyfe. But O moſt miſerable caſe, that when the lighte of god doth ſhine vntounto vsus in theſe daies ſo bright as it did neuer ſhine in the remembrace of men, yet ſo litle zeale fauour and louelove ſhould be founde. Wherein our miſerie is ſo much the greater, that in ſo great filthines & vnthankfulnes we are not ouerwhelmed with bluſhing ſhame. For we muſt ſhortly come before that iudge, before whom our vice and euell which we by all meanes go about to hide, ſhalbe brought forth, with that rebuke & check wherby the iuſt cauſe of our deſtruction ſhal appeare. For if we be ſo endetted & bounde to god, that for the knowledge he hath geuen vsus, we ought to geue to him honourable and thankfull teſtimony, why is our ſtomak ſo abaſhed & fearful to entre into the battell? Eſpecially ſeing god in this our age, hath ſo opened himſelf, that it may be rightly ſayd and truly, that he hath opened & plainly ſet furth, the greateſt treaſures of his ſecretes. May not this be ſaid, that we ſo think of god, as thogh we ſemed to ſtād no nede of him at all? For if we had any cōſideratiō of his maieſtie, we durſt neuer be ſo bold to turn y^e doctrine which procedeth out of his mouthe into philoſophie and vain ſpeculation. In fine we can hauehave no excuſe, but this muſt be vntounto vsus the greateſt ſhame, yea an horrible condemnatiō, that in ſo great knowledge, obtained by the ſingular goodnes of god we hauehave ſo litle louelove & minde to defend & kepe the ſame. For firſt, yf we wil call to our remēbrance the martyrs of old time, & cōpare their wonderful cō ſtancie w^t this our tender ſlouthfulnes, we ſhall finde paſſing great cauſe to deteſt our own filthines. For thei wer not for the moſt part ſo trauailed & exerciſed in the ſcriptures, that thei could lernedly deſpute of al matters. But firſt of al, thei knew & held faſt this, that there is one god, whō thei oght to ſerue and honor: then, that thei were redemed with the blood of Ieſus Chriſt, that in him only & in his grace thei ſhulde put their affiaunce, and truſt of ſaluacion. Moreuer they did iudge all other inuencions and ordinances of men, to worſhip god, ſo vnworthy filthines, that thei coulde eaſly condemne al idolatries & ſuperſtitions: to cōclude in few words this was their deuinitie, ther is one only god the maker of the whole world, which hath declared vntounto vsus his wil by Moſes & the prophets, & then by Ieſus Chriſt & hys apoſtles. We hauehave one redemer, wyth whoſe blood we wer bought, & by whoſe grace we hope to be ſaued. Al the idoles of the worlde, are to be deteſted & accurſed. Thei came ſtoutly and boldly to the fier, or other kinde of death, and puniſhment, inſtructed with no other doctrine and more hidden knowledge. And the numbre of thē was not ſmal, as of two or thre, but ſo great that the multitude of theē, which were cruelly vexed & tormented of the tyrants ſemed innumerable and infinite. But we are ſo taught & inſtructed, that we paſſe all our auncetours in knowledge & vnderſtanding of holy ſcripture. We thinke in our ſelues and it is true, as touching the vnderſtā ding of y^e ſcripture, god hath endued vsus w^t ſo much knowledge, as he hath geuē to any age at any time. And yet there is in vsus ſcantly the leaſt droppe of feruent louelove towards god. Ther is no reaſō whi we ſhulde noriſh this nice cowardnes of minde, onleſſe we wold willingly & wittingly prouoke y^e wrath & vengeance of god, againſt our ſelues. What muſt we then? Truly we muſt take to vsus a ſtout, bold, & cōſtāt mind. We muſt chefly cō ſider how precious & honorable y^e cōfeſſiō & teſtificatiō of our faith is befor god For we do litle know, howe god doth eſteme this cōfeſſion, when our life which is of no value, is more ſet by & deare vntounto vsus. Wherein our wonderfull and beaſtly foliſhnes is ſhewed: for we can not in this ſort ſpare our life, but we muſt nedes confeſſe that we ſet more thereby, then by gods honour and our owne ſaluacion. A certain heathen man could vſe this ſaying, that it is a miſerable thing, to forſake & betray the cauſes why we life for y^e conſeruacion of life. Yet he and his like did neuer know truly to what end mē wer ſet in the world, and wherefore thei lyued therein. Thei might wel ſay, that vertue is to be eſtemed and folowed, & that we oght to liue an honeſt life without blame. But all their vertues were nothing els but colours and ſhadowes. But we hauehave better vnderſtanding, whereunto our life muſt be referred, which is, that we honour god, with al praiſe and glory, that he himſelf may be our glory. Without him, our life is miſerable, the which we can not continue the leaſt moment, but we ſhall heape vponupon our ſelues, a perpetuall malediction. And yet we ar nothing aſhamed for the winning of a few dayes, for this feble life, to refuſe the eternal kingdom, & to ſeperat our ſelues from him, by whoſe power we are continued in this life. Yf a mā ſhuld examine the moſt vnlerned, yea thoſe whoſe wit is ſo daſed, and whoſe life is ſo voluptuous, that they be moſt like to brute beaſts, what maner of life is appointed them, they durſt not ſay plainly & openly, that it ſhould conſiſt only in eating, drinking, and ſleping. For thei knowe that they are created to a better, worthier and more higher thyng: which is nothing els, but to ſerue and honour god with al kinde of honour, & to ſuffer our ſelues as good children to be ordered and ruled by our moſt benigne father, that after the end of thys frail and vnſure life, we may be receiued into his eternall heretage. In the appointyng & winning of this end, conſiſteth the chefeſt and greateſt point of our felicitie, yea all the whole weight of euerlaſting life. But when we cary our mindes and thoughts another wai, & do ſnatche faſt hold of this preſēt life worſe thē a thouſand deathes, what excuſe cā we hauehave? For, to lyue and be ignoraūt of y^t cauſes wherfore we lyue, is vnnatural. But to forſake the cauſes wherfore we liue here for the deſier and louelove to prolōg our life as it wer for thre daies in this deceatful world, and to be ſeparated from god the author of lyfe, is ſuche a bewitching and furiouſe madnes, that I know not with what wordes we oght to expreſſe and ſhew it. But what ſo euer knowlege we hauehave, and how ſo euer our lyfe is apointed, for ſo muche as not with ſtandyng the perſecutions are no leſſe and bitter, let vsus conſider how and by what means the Chriſtian men may confirme them ſelues in patience, and ſo ſtrenghthen their mindes, that they may conſtantly venter to daunger their lyfe for goddes trueth. This ſame text whiche we hauehave recited, being well vnderſtanded maye bring vsus to that indifferencye of minde, yea to that willingnes, that we ſhall not refuce to ſuffer death for Goddes name. Let vsus go forthe of the cytie, ſaith the apoſtle, after the lord Chriſte, berīg his opprobrie, firſt he doth teach & admoniſh vsus, that although y^e ſwerds ar not alreadi drawē to kil vsus, or the fiers kindled to broile & burne vsus, yet that we can not truly be ioyned w^t the ſonne of god, ſo long as we hauehave the roots of our thoughtes & deſiers fixed in this world. Wherefore the Chriſten man muſt alwais, although he be in quiet, hauehave one fote lifted vp to the battel, and not only that, but alſo his minde muſt be vtterly ſeparated frō the world although his body be therein. Although this at the fyrſt fight may ſeme vnreſonable, yet one ſaiing of S. Paul, oght to be ſufficient to perſuade vsus, for that we be called & appointed to this, to ſuffer perſecution. As though he ſhuld ſay, ſuch is the condicion of our chriſtianitie, that we muſt nedes enter in & paſſe thorow thys way yf we will folow Chriſt. In the meane ſeaſon, to eaſe our infirmitie & to mitigate the tediouſnes & heauines, which perſecutions bryngeth, we hauehave thys great and ſwete comfort, that we ſuffering all theſe incōmodities, opprobries and dangers of life for the goſpell, do as it were ſet our fete in eueryevery foteſtep of gods ſon, & do folow him as our prince and guide. If it had bene onelyonly ſayd vntounto vsus, that we muſt paſſe through al the opprobries of y^e world to kepe the chriſtian profeſſion, and alſo ſuffer death frely and without fear when ſoeuer gods will were, methink we ſhuld hauehave had ſome colour to anſwer and ſay contrarie, that it is a thing diuers and abhorring from our nature to wāder ſo without a giude But ſeing weare charged & commanded to folow y^e lord Ieſus, his leading ought to ſeme ſo right and honorable, that we hauehave no iuſt excuſe to refrain or refuſe his commandement. But that we ſhuld hauehave more earneſt louelove & deſier towards this lawdable and helthfull example, it was not only ſayd that Ieſus Chriſte doth lead the way as a guide and prince but alſo that we are made like vntounto hys image. For ſo. S. Paul in the epiſtle to the Rom. ſpeaketh, that god hath choſē and called al them whom he hath taken in to the numbre of his children, that they ſhuld be like faſhioned after the Image of hym which is apointed the patterne and heade ouer all. What, are we ſo nice and tender that we can or will bear and ſuffer nothynge at all? Then muſt we nedes refuſe gods grace wherby he caleth vsus to y^e hope of ſaluation and leadeth vsus ther to by this way? For theſe two are ſo ioyned to gether y^t the one can not be ſeparated from the other, that we be the members of Ieſus Chriſte, and that by means of this coniunction and communiō, we be exerciſed with many afflictions and calamities. This ſame maner of our lyfe ſo ioyned with gods ſonne, and ſuche conformitie to him, we oght to eſteme more thē we do, and alſo to Iudge 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 opiniō and Iudgment of the world, is the greateſt infamie but ſeing we know that all the vnfaithfull ar ſo blinded, that they can ſee or rightli iudge nothing at al, ought not we to hauehave clear eies, & to iudge more perfectly? It is ſhame to be afflicted and vexed of them that occupie the ſeat of, iuſtice. But S. Paul doth ſhew vsus by his example, that we hauehave great occaſion to glory in the ſcarres of Ieſus Chriſt, and as it wer in certain markes imprinted in vsus, wher with we being marked and deckt, god doth acknowleg and receaue vsus for his ſeruaunts and elect. And we know this y^t S. Luke doth rehearſe of Peter & Iohn, that they were very glad and ioyful, that they were thought worthy to ſuffer for the lorde Ieſus name, ſclander rebukes and ſhame. Where in two thinges maye be ſene contrarie in them ſelues, ſhame, and honor, by thys that the world running hedlong in fury and madnes, doth iudge againſt all reaſon, & by this meanes doth change the glory of god with diſhonour & infamie. Let not vsus now diſdain ſo to be diſpiſed and to be rebuked of the world, that we may hereafter obtain w^t god and his angels, honor, glory & praiſe. We ſe what gteat labors ambitious mē taketh to obtain the order of ſome king, & after thei hauehave atcheued it, what triumphes they make: but the ſonne of god doth offer to vsus his order, & yet eueri one deſpiſeth it & is tourned w^t the whole power of the minde to y^e vanitie of the world. I pray you when we behaue our ſelues proudly & vnthākfully, ar we worthy to hauehave any thing cōmon w^t him? Although our vnderſtāding can perceiue & cōprehend nothing herein, yet of a truth theſe are the proper & honorable badges & armes of heuenly nobilitie. Impriſonmentes, baniſhments, maledictions, after the opinion of men bring nothing elles then great ſhame & infamie. But what doth let vsus to ſee what god doth iudge & pronounce of theſe things, ſauing our own infidelity? Wherefore we muſt labour y^t the name of gods ſonne be of ſuch authoritie, waight, & honor with vsus, as it is moſt worthy, that we think we are wel and honorably delt w^tal, that his burnes as it were certain badges are printed in vsus, or els our vnthankfulnes can in no wiſe be borne. If god ſhuld perſecute vsus after our merites, hath he not iuſt cauſe eueryevery day to chaſtiſe and puniſhe vsus infinite wayes. Yea ſurely no deathes put vntounto vsus were able to recompence y^e leaſt part of our miſchief. But of this great & infinite goodnes, he treadeth vnderunder fote al our ſinnes, & doth vtterly aboliſhe the ſame, and whereas he might puniſhe vsus according to y^e greatnes of our ſinnes he hath inuented another merueilous way wherby the afflictiōs are traduced from our deſerued payne and puniſhment, to a great honour and a certaine priuilege and ſinguler benefite, becauſe that by the partaking and ſuffering of them we are receaued into the felowſhip of gods ſōne. May it be other waies ſaid or iudged, then that we, ſeing we deſpiſe and diſdain this ſo excellent and bliſfull condition and maner of liuyng, hauehave lytle profetted in the chriſtian doctrin? This is the cauſe why S. Peter after he had moued vsus to lyue a godly & holy lyfe in y^e fear of god, farr from that lyfe wherfore other men as theues, whormongers, adulterours, and menkillers ſuffer, by and by addeth this, yf we muſte ſuffer as chriſten men, there in we geue glory to god for that great and ſinguler benefite, which he hath beſtowed on vsus. Nor it is not for nothing that the holy man ſpeaketh thus, what are we, I pray you that we ſhuld be witneſſes of gods truth & as it were proctours apointed to defēd his cauſe. Behold we be miſerable men as it were wormes of the earth creaturs full of vanities & lies, yet god will hauehave his truth defended by vsus, which is truly ſo great honor, that it ſemeth not to pertaīe to y^e angells ī heuē. This one reaſō wel conſidered, oght it not to enflame & ſtire vp our mindes, to offer oure ſelues wholy to god, & to ſhew our wholl endeuoire in ſo holy and excellēt a matter to pleaſe him? And yet many cā not forbear but y^t thei wil ſpeak againſt god or at y^e leaſt thei wil complaine, that he hath no greater regard to eaſe their imbecillitie. it is a merueilous mater, ſai thei, y^t ſeīg god hath borne vsus thus much fauour, y^t he hath choſē vsus to be his childrē, yet he wil ſuffer vsus to be ſo cruelly vexed & oppreſſed of wicked men. I do yet anſwer theſe men, that although we know no reaſon why god doth ſo deal with vsus, yet his authoritie ſhuld be ſuch w^t vsus y^t we ſhuld applye, and cōforme our ſelues to his wil but now whē we ſe Ieſus chriſt to be ſet for an example to vsus leaſt we ſhould ſeke any other, oght we not to thīk our ſelues greatly happye, y^t we be ſo drawen after his image and liknes? Morouer God doeth ſet forth and ſhewe playne and manifeſt cauſes, wherefore he will hauehave vsus to ſuffer perſecution, emonge which, yf there were non other but y^e reaſon and aduertiſmēt which. S. Peter geueth we muſt nedes be very peuiſh & ſturdy, onles we be ſatiſfied therw^t This is his reaſō, y^t ſeing gold & ſiluer which are corruptible matals are purged and tried in the fier, it is reaſon that our faith alſo, which in value excelleth all riches, be tried and approued wyth ſuch perils of lyfe and greues. He could by and by after our calling, without any conflict & ſufferyng of theſe calamities hauehave crowned vsus. But as he wolde hauehave Chriſt to raigne in the middeſt of his enemies, euen ſo he wolde hauehave vsus alſo dwelling amonge the ſelfe ſame, to bear & ſuffer their violence & oppreſſion vntil we be deliuered from theſe afflictions & calamities by him. And I am not ignorant, that the fleſh wil then greatly ſpurne and refuſe to be ruled, when it muſt be brought into this ſtate, but yet the will of god muſt rule al our thoghts and luſtes. Yf we fele in our ſelues ſom contradiction & reſiſtance it is not greatly to be merueyled at. For that is planted & engrauen in our nature to flye the croſſe. Yet let vsus abide ſtill, in that tendernes of the fleſhe, but let vsus go on forwarde, knowing that our obedience is thankful & acceptable to god, ſo that we caſt down our ſenſes & appetites, & d… ſo ſubdue them, that thei be vnderunder his power. Nether did the prophetes and apoſtles come to death w^t minde, that they did not perceaue their will to be againſt it, & enclining another way. They ſhal lead the whether thou would not, ſayde our lord Ieſus to Peter. So when ſuch fear of death doth pricke our mindes let vsus labour by all meanes, that we maye hauehave the ouerhande, or rather that god mai ouercome, & in the meane while let vsus thus perſuade our ſelues, that it is to him a moſt pleaſaunt ſacrifice when we reſiſt our appetites, & do ſo withſtande thē, that by this meanes being ſubdued vnderunder his power, we may order & leade our life after his wil & pleaſure. This is the chefeſt & greateſt battel, wherevnto god wil hauehave al his w^t al their power to applie, to thende thei mai labour, to caſt downe & depreſſe all that which doth ſo much exalt it ſelf in their ſences, witts & appetites, that it doth cary & w^tdraw them frō the way, which god doth ſhew to thē. In the mean ſeaſō, y^e conſolatiōs are ſo great & weighty, y^t it can not be expreſſed, how much deinty cowardnes is in vsus, when we waxe faint hearted and geue ouer for theſe perils and troubles. In olde time the numbre was almoſt in finite of them, which for the deſier of a garland made of corruptible leaues, did refuſe no laboure, paine and wraſtlinge and alſo did ſo ſuffer death it ſelfe, that thei might ſeme to hauehave their lyfe in no price. And yet ther was none of them, but did contend chanceably being vncertaine, whether he ſhould winne, or loſe the game. God doth ſet before vsus an immortall crown, wherin we may optaine his own glorye. And he hath not apointed vsus, an vncertaine and chanceable cō flict, but doth promiſe ſuch a reward, to the which we ought to confer all the coū ſeills, ſtudies, and deſiers of our lyfe. What is the cauſe, that we ar ſo faynt herted in the largenes and worthines of this honour, which is certaine & eternal? Do we think that this was ſpoken in vaine, that we ſhal lyue with Chriſt, yf we be dead with hym? The triumph is prepared for vsus, but we ſo much as we may do flye from the conflycte and battell. But thys doctrine is ſuche, that it ſemeth plainlye to diſagre with mans Iudgement. Thys is true.

Nether alſo Chriſt, whē he pronounceth them bleſſed which ſuffer perſecution for righteouſnes ſake, doeth propound ſuch a ſentence as y^e opinion of y^e worlde wold allow or receyue. Yea he wil hauehave vsus to thinke that the chefeſt felicitie, which we iudge the greateſt miſerie. We thinke our ſelues moſt miſerable, when god doth ſuffer vsus to be afflicted and oppreſſed with the tyrany and crueltie of our enemies. But we do wonderfully erre in this, that we ſet not before our eies gods promiſes, which do plainly confirme vntounto vsus, that al things ſhal come to our perfect, ioy, and ſaluacion. We caſt down our ſtomackes and diſpaire when we ſee wicked and noughty men to hauehave the ouer hād on vsus, & to do that crueltie to vsus y^t thei ſeme to treade down our necke w^t their feet. But thys ſame moſt cruel vexation of the wicked & ſo great trouble & confuſiō of things, as S. Paul warneth, oght rather to confirme our mindes raiſe vp & lift thē into heauen. For becauſe of our own nature we ar bent to the ſtudy & louelove of things preſēt, & ar ſo īflamed that w^t our whole knowledge, minde & cogitatiō, we ar occupied in to much louīg & vſing this vanitie: god, when he ſuffreth vsus to be thus eue… vexed and handled, & the wicked to grow and floriſh in al things, doth teache and admoniſh vsus by theſe plaine and notable ſings of his moſt iuſt Iudgement, that, that daie ſhal once come, whē all things that be now troubled & confuſed, ſhalbe ſattled. But yf that ſame time ſeme far & long to, let vsus flye to y^e reamedie, & let vsus not flatter our ſelues in our vice. For this is certaine that we hauehave no faith at al onleſſ we caſt y^e eies of our minde to the honourable coming of Ieſus Chriſt. And becauſe god wold leaue out no conſideration, that might be apt to moue & ſtirre vsus, he doth ſet forthe one that one part promiſes, on y^e other part threatenings. Do we fele that the promiſes of god hauehave not force Inough and autoritie in vsus? To confirme them withal let vsus Ioin ther to the threatenings. We ſhew our ſelues wondrouſly forward, ſence we beleue goddes promiſes no more then we doe. When the lorde Ieſus Chriſte. ſaith, he will acknowlege vsus for his owne and cōfeſſe ſo of vsus before his father, ſo y^t we alſo confeſſ him before mē, what ſhuld let vsus to geue to him y^t confeſſion, which he requireth of vsus. Whē men hauehave done al they can, the worſt thei may do is to take away our liues. How precious then ſhal the heauēly life be vntounto vsus when it is cō pared w^t this preſent life which is loſt? It is not my purpoſe in this place to collect al the promiſes ſet forth in the ſcripture to this end. Yet ſence thei be repeated ſo often times renued vntounto vsus, we oght ſo to be experienſed not only in the reading, but alſo in y^e knowledge & cōſolatiō of thē, that we might be as it wer died & ſurely confirmed in them. But yf when the plage hangeth ouer our heads thre or four of thē are not ſufficiēt to cō firme & ſtrengthen vsus, truly an hūdreth ſhuld be ſufficiēt to ouercō al aduerſete & contrary tentatiōs. But if with theſe great ſwete promiſes can not entice & draw vsus to him, are we not very great dullerds, & betle heads, when nether y^e ſeuer threatenings can work any more in vsus? Ieſus Chriſt doth apoint a dai to accuſe al thē before his father which deny the truth for feare of loſing this life, for whom he declareth deſtruction both of body and ſoule to be prepared.

Alſo in another place he proteſteth that he wyll refuſe all maner of communion with them that denie him before men, Theſe words onleſſe we be vtterly void of all ſence ought vehemently to moue our mindes & ſo to fray vsus, that for fear the heares of our head ſhoulde ſtert vp. But how ſo euer it be, onleſſe we be ſo affected & moued as the greatnes of the matter and danger requireth, there remaineth nothing els for vsus, but to loke for horrible and moſt miſerable confuſion: wherein we may excuſe our faute ſo muche as we luſt, & we may ſay that in this great frailtie and weakenes of nature, we rather are worthy of mercy thē of any ſeueritie & ſharpenes of puniſhment, it wil not ſerue. For it is written on the contrary parte, that Moſes after he had ſene god by fayth was ſo hardened and ſtrengthened, that no violence of temptacion coulde melt his minde, & bende him frō y^e great conſtancie. Wherfore when we be ſo tender and flexible y^t there apear in vsus no power of firme and conſtant minde, we ſignifie and declare plainely that we be vtterly ignorant of god and his kingdom. Alſo when we ar warned that we ought to be ioined and coupled w^t our head, we hauehave gotten a goodly colour to exempt & ſeperate our ſelues from him, if we ſay we are men. And were not they that were before vsus men ſo wel as we are? Yea if we had no thing els, but euen the bare doctrine of godlines, yet were al the excuſes which we can bring weake & of no value. But now are worthy more greater checke & condemnation, ſence we hauehave ſo great & notable examples, whoſe great authoritie oght vehemētly to excite & cōfirme our mindes. There are two chefe parts of this our exhortacion or conſolation to be conſidered. The firſt is y^t this hath bene a cōmon ſtate to the vniuerſall body of y^e church alwaies & euer ſhalbe to y^e end of the world, y^t it was vexed w^t ſuch iniuries and contumelies of the wicked as it is reported in y^e Pſalm. cxxix. Thei hauehave vexed me euen nowe frō my youth hither to, & hauehave drawen a plough ouer and ouer eueryevery part of my backe. The holy goſt in this place doth bring in the old church ſpeaking on this wiſe that it ſhuld not ſeme now vntounto vsus a new thīg nor greuous, if we ſe in theſe dayes our cauſe & condition to be like. S. Paul alſo reciting the ſame place of an other Pſal. wher it is ſaid. We wer as it wer ſhepe led to the ſlaughter, doth declare y^t this pertaīed not only to one age, but it was & ſhalbe the common, vſuall & continual ſtate of Chriſts church. So that if we ſee in this time the church to be ſo handled & vexed, by y^e inſolencie and pride of the wicked, that ſome bark at her, ſome bite her, many afflict her, & alwaies inuent ſome miſchef & peſtilent deſtruction to her, yea & ſet vponupon her without ceaſīg as it were mad dogges & wilde rauenīg beaſtes, let vsus cal to remembreunce that ſhe was ſo vexed afflicted and oppreſſed in al times before. God doth geue vntounto her ſomtime, ſome reſt & refreſhing & as it were atime of truce. And this is that which is ſpoken in the pſal oboue alleged, the righteous lord doth cut in ſōder the cordes of the wicked: and in an other place, that he breaketh their rodde, leſt the good being to much preſſed ſhuld and moue their handes: to inniquitie. But god wold alwaies hauehave his church to be toſt in thys world, and as it were alwayes in a certaine conflict reſeruīg for her quiet reſt in heauen. The end of theſe afflictions was alwaies bleſſed, yea truly god wrought this y^e the church alwaies preſſed with mani and great difficult calaminites, was neuer vtterly oppreſſed. As it is ſaide in an other place, the wicked with all their labour did neuer optain that they deſiered. S. Paul alſo doth ſo glorye of like happye end and iſſue of afflictions, that he ſheweth this grace of god to be perpetuall in his church. We ſaith he, are preſt with all kind of afflictions, but we are not killed with ſorow and care, we liue in great nede & pouertie, yet are we not forſaken we are caſt down but periſh not, alwais carrieng about the mortificatione of our lord Ieſus Chriſt, that his life alſo may be declared in our mortal bodye. This iſſue and end, as we ſee that god hath alwaies made, it happye & proſperouſe in the perſecutions of the church, oght to bolden vsus, ſeing we knowe that our fathers, who alſo acknowleged their frailty and weaknes, had alwaies thee victorie ouer their enemies, be cauſe they continued, conſtaunt In paciencye.

I do entreat this firſt part of my exhortacion briefly, that I maye come the ſoner to the ſecond, which doth more pertaine to the purſpoſe. And that is, that we applie certaine examples of the martyres which were before vsus, to our conſolacion & comfort. And in this kinde or numbre there be not two or three, but a great & thicke cloude as the apoſtle writeth to y^e Hebrues .xii. Whereby he ſignifieth, that ther is ſo great a multitude of them, which hauehave ſuffered for the teſtimonie of the truth, that ſo wel the abundance of excellent examples, as the moſt graue authority ought to prouoke vsus to contentacion, pacience, and moderation of minde. And leaſt my oration ſhold waxe to long in heaping vp together an infinite multude of examples, I wil only ſpeake of the Iewes, which ſuffered moſt greuous perſecution for the true religion, both vnderunder the tiranny of king Antiochus, & alſo ſhortly after his death. We can not ſay that the numbre of the afflicted men was ſmal, when a great mighty armye as it were of martyrs was prepared to maintain & defend the religion. Nether can we alledge y^t they were certaine excellent prophets whō god had choſen forth and ſeparated frome the comon ſort of people, for there were women, boyes, and infantes, alſo in that number of martyrs. Nether will we ſay that thei paſſed thorow that perſecution, only with ſome light loſſe, w^t out great peril of lyfe, without great paines and torments of bodies, ſeing, ther was no kinde of cruelty vpproued in afflicting, vexing, & tormēting them. Let vsus here alſo what the apoſtle doth ſaye of them, and doth ſet forth for vsus to folow. Some faith he, were hanged vp like belles and ſtretched, diſpiſing to be deliuered that they might optaine a better reſurrection: other were proued with opprobrious wordes and ſtrippes, or w^t bondes & priſonment: other were ſtoned or cutt inſonder, or killed with y^e ſwerd: other ſome went wandering hether and thether thorowe hilles and caues of the earth. Let vsus now come to make compariſon betwixt them and vsus. Yf they ſuffred ſo many and great tormentes for the truth, which was as then but obſcure, what oght we to doe in this great light, which hath ſhined vntounto vsus in this time? God ſpeaketh vntounto vsus nowe as with full mouth. The greateſt gate of the kingdom of heauen is made open vntounto vsus. Ieſus Chriſt comen from heauen vntounto vsus doth ſo call vsus to him, that we hauehave him preſent as it were before our eies. In to how great ingratitude & ſhameful wickednes ſhal we runne into if we hauehave leſſe ſtomake & louelove to beare and ſuffer for the goſpell, then thei had which dyd beholde the promiſes of god but as it were a farre of, who had but a very lytle dore opened to inter into the kingdom of god, who had receaued only a remembrance and obſcure teſtimonie in figures of Ieſus Chriſt? Theſe great matters can not be declared and expreſſed with any wordes as thei be worthy. Wherefore I leaue them to be weied in eueryevery mans thoughts and meditaciōs. This doctrine as it hath a common and vniuerſall reaſon, ſo it muſt be referred to the exerciſe & order of eueryevery mās life. But eueryevery man muſt apply it to his propre vſe & profit apt for his owne conſolation. And I ſpeake this for this cauſe leaſt that they which ſee them ſelues to be in no manifeſt peryll, ſhould ſuppoſe this doctrine to be vaine and not to pertaine to them. Nowe they are no in the hands of tirantes, but what know they how god wil deale with them herafter. Therfore we muſt be of that minde and iudgemēt that if any perſecutiō, which we loked not for happen vntounto vsus, that we fall not therein to vnwares and vnprouided, but that we come to it prepared long before hand. But I feare there be many deaph eares to whom this my oration is made without fruit. For theī that liue in quiet hauing all thinges at wil, are ſo far from preparing them ſelues to take and ſuffer death when nede ſhalbe, that thei hauehave no care nor thoght of ſeruing god at all. But this ought to be al our ſtudy continually, eſpecially in theſe great trobleſom times, wherin we liue in great peryll. In the meane time thei whome god calleth to ſuffer for the teſtimonye of hys name, muſt thinke in very dede that thei were prepared long be fore, and broughte to this ſufferance of euils, by the mocion & certain iudgement of the ſpirit, that they might bear them ſelues therin boldly and conſtantly. Then alſo they muſt diligently call to the remembrance al the exhortations which they hauehave herd before, and be ſo ſtirred with the aduertiſment of them, as the valiaunt ſouldiare to take his armour when he hereth y^e trumpet blowe. But what ſeke we? Truly in theſe perils we do nothing ells: but ſeke ſhiftes & waies how to eſcape. I meane this by y^e moſt part of men. For this ſame perſecution is as it were a touche ſtone, wherwith god doth trye and proue who be his: but ther are fewe found of that faith, cowrage and godlines towardes god, that they will offer them ſelues frankely and freely vntounto death for his names ſake. This is a thing almoſt incredible, that they which do glory, that they hauehave ſome knowlege in the goſpell, are ſo impudent and vnſhamfaſt, they wil vſe ſuch cauillatiōs. Some wil ſay, what ſhal it auail to cōfeſſ our faith before thoſe ſtubborne ſtifnecked men, whiche are purpoſed to warre agaīſt god himſelfe? Is not this to caſt pearles before ſwine? As who wolde ſay, Ieſus Chriſt doth not moſt plainly declare, y^t he doth requier of vsus y^e cōfeſſiō of his name yea amōg moſt perverſe & wicked men? But if this our teſtimony do nothīg profit to their edifiing, yet ſhall it profit to their cōfuſiō. Alwaies y^e cōfeſſion of our faith doth ſauour ſwetly before god although it brīge death and deſtruction to wicked men. There be other alſo which will ſay this, what ſhall our death profite when it ſhall ſeme to geue more offence then vtilitie? As though god hath left to them ſelues fre choyſe to dye whē they will or when they ſhall think it the moſt apte time of death? But we contrarie wiſe do obei him but as for y^e fruit that muſt come by our death, we leaue to the hand & prouidence of god. Wherfore the chriſtian man muſt moſt chifly in what place ſo euer he be, diligently ſe that he lyue in that ſimplicitie and integritie that god requireth, and that he be not brought from that mind & maner of godly and holy life at any time with any daungers or threatninges. Let him eſchue ſo muche as is poſſible the ragīg madnes of the wolues, ſo that the ſame warenes be not ioyned with the prudence and craftines of the fleſh.

Fyrſt of al let him do this, that he geue ouer and reſigne his lyfe into the hands of god the moſt faithfull keper. When he hath ordeined and kept diligentlye this maner and faſhion of lyfe, yf afterward he fal in to the handes of enemies let him thinke and perſuade himſelfe, that he is brought into that place of god, for this cauſe that he mai hauehave him a witnes of hys ſonne. Therefore ſeing he is called and brought to that confeſſion by the certain decree of god, there is no way to go backe, onles he wil be vnfaithfull vntounto him, to whome we hauehave promiſed all our endeuours both to liue and dye: yea whoſe we are although we had promiſed nothing at all. I meane not hereby to driue eueryevery man of neceſſitie at all time to geue a full and perfect confeſſion of their faith, no not ſome times when thei be aſked. For I knowe-what meaſure and moderatiō S. Paule vſed, who was as ready with heart and minde to defende the goſpell as any other. Neither was this ſpoken by the Lorde Ieſus and promiſed without a cauſe, that god woulde geue vsus in that tyme and matter, a mouth and prudence. As though he would hauehave ſayde, the office of the holy ghoſt, is not onelyonly to confirme vsus, that we may be willing bolde and ſtronge, but alſo it conſiſteth in geuing vsus iudgement, prudence and counſail, how we may, as it becometh vsus, gouerne and rule our ſelues, in ſo great and ſo harde a matter. Truly this whole treatiſe is to this end that they that be in ſuch diſtreſſes ſhoulde deſier and receyue from heauen that moderacion and prudence, not folowynge the counſel of the fleſhe to ſeke ſome ſhiftes to eſcape. But ther be that do obiect in this place, that the lorde Ieſus yea whē he was aſked woulde make to them no anſwere. But I ſaye that this ſufficeth not to take awaye that rule, which he hath geuen to vsus, to witnes our fayth then when the confeſſion thereof is neceſſarily required. Furthermore, that he did neuer diſſemble or kepe ſilence for this purpoſe to ſaue hys lyfe. Laſt of all that he dyd neuer make ſo doubtfull an anſwere, but it conteined an apt teſtimonie of that which he had ſpoken before, or els did firſt ſatiſfie thē that lay in waite to marke both his words & dedes Wherfore let al chriſtiās be wel perſuaded & ſure of this thing, y^t no man oght more to eſteme his life then the teſtimonie of the truth wherin god wil hauehave the praiſe & glory of his name to appear. Is it without a cauſe that he calleth his witneſſes (for this doeth the worde martyr ſignifie) who are broughte to make anſwere before y^e enemies of faith and religion? Or is not this rather the cauſe, for that he wold vſe al their ſpeakyng and whole courſe of life to the confeſſion of his name? Wherein eueryevery mā muſt not ſo loke to his neighbour & felow, that he will ſeme to do nothyng at al without his example and teſtimonie. And this curioſitie is ſo much the more to be eſchued becauſe we are prone to this vice of our own nature. Peter whē he had heard of Chriſt that he ſhould be led in his old age whether he would not he enquired what ſhuld become of Iohn his felow & cōpanion. There is none of vsus, which to auoide perill and daunger, woudl not gladly make anſwere in that wiſe, becauſe when we ſhoulde ſuffer any thing, by and by this cometh into our minde, what is the cauſe wherefore I ſhoulde ſuffer more then others. But Ieſus Chriſt doth coūſel & moniſh other wiſe vsus al in comon, and euerie man priuatly, to be prepared and readie, that as he calleth one or other, ſo euerie mā comforth in his ordre. And I hauehave ſhewed this before, that we ſhalbe vnarmed and vnprepared to take and ſuffer martyrdō onleſſe we be fēſed and armed with the promiſes of god. Now remaineth to declare plentifully ſuch promiſes, not that we wil ſett forth euerie one exactli but to ſhewe the chefe and moſt excellent thing, wich god wold hauehave vsus to hope for, to comforte vsus in our calamities. And there be thre ſuch thinges, the firſt that ſeing al the times both of our lyfe and death do conſiſt in his hād, he wil ſo defend vsus by his power, y^t not one heare of our head ſhal fall but after hys wyll. Wherfore al faitfull men oght thus to be perſwaded, in whoſe handes ſo euer they be toſſed, that god in no wiſe will lay a ſide that gouernaunce & cuſtodie, which he hath taken vponupon him for them with ſo great care. Yf this perſwaſion of gods fatherly care and prouidēce did reſt and cleaue depe in our hartes we ſhuld be deliuered out of hand, of y^e greateſt part of theſe doubtes & difficulties, which do now trouble & hinder our duty We behold now y^e bitterneſſ of the tyraunts, & vnbridled crueltie, brawling piniſhly in al ſharpnes of puniſmēts. And here by we iudge that god hath no more care, nor regard to defend and kepe vsus in ſauetie. And therfore we be ſo ſtirred & prouoked, by our own reaſons to looke and prouide, for our ſelues, as though y^e whole hope of gods helpe and ſuccour were clean taken awaie. But on the other part, the ſo great prouidence of god as he hath ſhewed vntounto vsus, oght to be vntounto vsus like a ſtronge fenced caſtle, which can be ouercome with no power. Let vsus therefore learn and hold faſt, thys ſhort ſentence, that our bodies are in his hand & power, who alſo did creat them. And this is the cauſe, wherfore god hath deliuered hys, after a merueilouſe ſorte, and contrarie the opinyon and hope of all men, as Sydrach, Miſach, and Abdenago, forth of the burning ouen, Daniel out of the lions denne, peter out of Herods priſon, where in he was ſhort & watched moſt diligētly faſt boūd in chaines. By theſe 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 preſerue and as it were pluk vsus out of the mouth of death it ſelf. Not y^t he doeth alwaies thus deliuer his from ſuch perils, but of right hauing the autoritie to apoint our life & death, he will hauehave vsus perſuaded, that we are ſo continued and kept vnderunder his cuſtodye and tuition, that what ſo euer the tyraunts do inuēt, or with what furie ſo euer thei ſet vponupon vsus, yet it is only in his hand to apoint lyfe or death: and therefore thys mater oght onelyonly to be refferred to hys wil. But yf he ſuffer y^e teraunts to kyl vsus, yet our life is vntounto him deare & much more ſett by of hym then it is worthie. The which he did plainly declare to be ſo when he pronoūced by the mouth Dauid, that the death of his ſaints was honourable and preciouſe in his ſight. And alſo whē he ſay by eſay, that the earth it ſelf ſhuld ſhew forth the bloud that was ſhedde which ſemeth al to gether hidden. Now then let the enemies of y^t goſpel be as boūtiful & prodigal in ſheddīg y^e martyrs bloud, as thei wil yet this muſt be, y^t thei ſhal make a reckening & horrible accompt of the effuſion of that deare and precious blood, yea euen to the vttermoſt droppe. But nowe, in thys time thei do ſcornefully and proudly laugh, when thei burne the faithfull men, and after they hauehave dipt & waſhed them ſelues in their blood, they become ſo dronken, that they care nothing at al what murthers thei do. But if we wyll hauehave this ſtay and moderation of mind, that we can paciently 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 y^e meane while, let vsus not take it to grief, yf it be now beſtowed to confirme & garniſh the goſpel, which excelleth heauen and earth in worthines. And that we may be more ſurely perſuaded that god wil neuer leaue vsus as abiectes in y^e hands of the enemies, let vsus not forget that ſame ſaying of Ieſus Chriſt, wherein he ſaieth, that it is he himſelf whō men do perſecute in his membres. God had ſaid before by Zachary, who ſo toucheth you toucheth the ſight of mine eie.

This is much more expreſſed, if we ſuffer for the goſpell ſake, it is euen as the ſonne of him ſelfe were and ſuffered in that affliction. Therefore let vsus thinke ſo that Ieſus Chriſt muſt forget himſelf if he ſhould hauehave no care and thought of vsus at the time when we be in priſon and danger of life for his cauſe and glory: & let vsus alſo know y^t God wyl take al the contumelies and iniuries, as done againſt his owne ſonne. Let vsus come to the ſeconde place of conſolation, which is one of the greateſt among gods promiſes: that god wyll ſo hold vsus vp wyth the vertue of his ſpirit in theſe afflictions, that our enemies whatſoeuer they do, nor Satan their chiefe captaine ſhal in any thyng go awaye with the ouerhand. And truly we do ſee howe in that neceſſitie, he doth ſhew the ſuccour and helpes of his grace. For the inuincible ſtoutnes and conſtancie of minde which is ſene in the true martyrs, is a notable token of that ſame moſt mighty power which god vſeth in his ſainctes. There be two things in perſecutions greuous tediouſe & intolrable to the fleſh whereof the one conſiſteth in the checkes and rebuks of men, the other in the payne & tormēt of the body. In both theſe kinds of temtations god doth promiſe ſo his aſſiſtaunce that we ſhal eaſely ouercom al the infamie & violence of the grefes and payn. And truly what he promiſeth he doth performe in dede with moſt manifeſt and aſſured helpe. Let vsus then take this bucklere to defend vsus againſt al feare, and let vsus not meaſure the power of gods ſpirit ſo ſclendrely, that we ſhuld not thinke and beleue, that he wil eaſely ouercome all the iniuries, bitternes, and contumelies of men. And of this diuine and inuincible operation, emong all other we hauehave a notable example in this our age. A certaine yonge man, who liued godlylye here with vsus in this cytie, when he was taken at Dornick was cōdemned with this ſentence, that yf he wold denye the cōfeſſiō of his faith he ſhuld be but beheaded, but yf he perſeuered in his purpaſed opinion, he ſhuld be burned. When he was aſked whether he wold do, he anſwered plainly, he who will geue me thys grace to dye patiently for his name, wil alſo work by y^e ſelfe ſame grace, y^t I may abide broyling and burnīg. We oght to take thys ſentence not as pronoūced of a mortall mā, but of y^e holy goſt, y^t we ſhold thinke y^t god cā ſo wel cōfirme; & make vsus ouercom al payns & tormēts, as to moue vsus to take any other kinde of meker death in good part. Yea we ſee & often times, what cōſtācy he geueth to euel & wicked men, who ſuffer for their euel dedes and wickednes. I do not ſpeake of ſuch as be obſtinat & hardned in their wickednes, which hauehave no repētāce, but of thē which do perceaue cōſolatiō by y^e grace of Ieſus Chriſt, & ſo do take & ſuffer quietly & w^t good wil moſt greuous & ſharpe pain as we ſee a notable example in y^e thefe who turned at y^e death of our lord Ieſus chriſt. Wil god who aſſiſteth w^t ſo great power wicked men that ſuffer cōdingly for their euell actes, forſake them who defēd his cauſe, & wil he not rather geue thē inuincible power? The third place of promiſes, which god promiſeth to his martyres, is y^e fruit which thei oght to loke for of their ſufferīg & of death it ſelf yf nede ſo requier. But this fruit is, y^t after they hauehave ſet forth & honoured gods name, & edified his church w^t their teſtimonie, they may be gathered together in immortall glory with the lord Ieſus. But becauſe we hauehave ſpoken largely inough before of this reward of eternal glory, it is now ſufficient, to renue the memorie of thoſe thīgs that are already ſpoken. Wherfore let the faithful learn to reare vp their head to the crowne of immortall glory, whereunto god doeth call them, let them not take the loſſe of this life greuouſly, cōſidering the greatnes, and worthines of the reward. And that thei may be ſure and perfectly perſuaded of this ſo great a good thing, as can not be expreſſed with any ſpeache, nor in thought be comprehended, nor w^t any honour inough eſtemed, let them hauehave continually before their eyes this like and conformable reaſon with our Lord Ieſus Chriſt that in death it ſelfe they beholde life, as he by ignominie of the croſſe & infamie came to glorious reſurrection, wherin all our felicitie, triumph and ioy conſiſteth. Amen.