Two godly and learned sermons, made by that famous and woorthy instrument in Gods church, M. Iohn Caluin. Which sermons were long since translated out of Latine into English, by M. Robert Horne late Byshop of Winchester, at what time he suffered exile from his country, for the testimony of a good conscience, as his apology in the beginning of the booke will witnes. And because these sermons haue long lyen hidden in silence, and many godly and religious persons, haue beene very desirous of them: at theyr earnest request they are nowe published by A.M.
THe doctrine, which we shal entreat in this place, is plaine inoughe and easy, sauing that the greatest part of those, that professe themselues to bee Christians, doo séeke out and bringe, I can not tell what subtilties, to cloake theyr euill withall.
THe Doctrine, which we shall entreat in this place, is plain enough and easy, Saving that the greatest part of those, that profess themselves to be Christians, do seek out and bring, I can not tell what subtleties, to cloak their evil withal.
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& Iesus Christ our redéemer, we ought to consecrate, bothe bodie and soule vnto him, who of his infinite goodnes hath taken vs into the number of his sonnes:
& Iesus christ our redeemer, we ought to consecrate, both body and soul unto him, who of his infinite Goodness hath taken us into the number of his Sons:
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and to acknowledge with all kind of beneuolence, honour, and obedience, the same benefite which our most déere Sauiour, did vouchsafe to bestowe on vs,
and to acknowledge with all kind of benevolence, honour, and Obedience, the same benefit which our most dear Saviour, did vouchsafe to bestow on us,
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And because we are bounde, not onely to renounce all infidelitie, but also to seperate our selues from all superstitions, which do as well disagree with the true seruice of God,
And Because we Are bound, not only to renounce all infidelity, but also to separate our selves from all superstitions, which do as well disagree with the true service of God,
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I sayd this doctrine of it selfe to be so easie, that onelie the practise and exercise therof, ought to remaine vnto vs, sauing that many men doo séeke certayne deceytfull shiftes, thorow which they will not be ouercome in that thing, the which is most chéefely condemned, by Gods own mouth.
I said this Doctrine of it self to be so easy, that only the practice and exercise thereof, ought to remain unto us, Saving that many men do seek certain deceitful shifts, thorough which they will not be overcome in that thing, the which is most chiefly condemned, by God's own Mouth.
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and Idolatries of the Papisme, that this argument or Treatise, is but superfluous, before we passe any further, it is not vnprofitable to declare such men, most fowlie to be deceiued.
and Idolatries of the Papism, that this argument or Treatise, is but superfluous, before we pass any further, it is not unprofitable to declare such men, most foully to be deceived.
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First, when it is declared, how great an offence it is, for vs to be polluted and defiled with the Idolaters, feyning our selues to cleaue and consent to theyr impieties, we are admonished to mourne for our former sinnes,
First, when it is declared, how great an offence it is, for us to be polluted and defiled with the Idolaters, feigning our selves to cleave and consent to their impieties, we Are admonished to mourn for our former Sins,
and to aske of God forgiuenesse of them, with all humblenesse, and in this thing to acknowledge, the singular benefite which hee gaue vnto vs, drawing vs foorth of that same filth, wherin we were holden downe and drowned.
and to ask of God forgiveness of them, with all humbleness, and in this thing to acknowledge, the singular benefit which he gave unto us, drawing us forth of that same filth, wherein we were held down and drowned.
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And for that we knowe not, what shall happen vnto vs, and to what ende GOD dooth reserue vs, it is verie expedient to be prepared and armed in tyme, that into what state soeuer we shall come,
And for that we know not, what shall happen unto us, and to what end GOD doth reserve us, it is very expedient to be prepared and armed in time, that into what state soever we shall come,
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Fyrst, it may be, that many of this our Church and Congregation, shall trauaile into some Papisticall countrey, who ought greatly now to bee in a readines, and armed to battell.
Fyrst, it may be, that many of this our Church and Congregation, shall travail into Some Papistical country, who ought greatly now to be in a readiness, and armed to battle.
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Neither truely ought we to forget in the meane while our brethren, which are kept vnder the tiranny of Antichrist, oppressed with most miserable bondage,
Neither truly ought we to forget in the mean while our brothers, which Are kept under the tyranny of Antichrist, oppressed with most miserable bondage,
after the measure of his faith, should brotherly communicate, with his neighbours, and distribut vnto them, that thing he hath learned, and knowen in Gods schole.
After the measure of his faith, should brotherly communicate, with his neighbours, and distribute unto them, that thing he hath learned, and known in God's school.
as to our brethren, that the remembraunce of this doctrine, should bée renued very oft, especially séeing the text it selfe, which wée shall expound, dooth leade vs to the same purpose.
as to our brothers, that the remembrance of this Doctrine, should been renewed very oft, especially seeing the text it self, which we shall expound, doth lead us to the same purpose.
and also that he will so detest, and greeuously hate the Idoles, that hee will not at any time once name them, as though, he should defile his mouth in naming them.
and also that he will so detest, and grievously hate the Idols, that he will not At any time once name them, as though, he should defile his Mouth in naming them.
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This is not the facte of some one meane man, but the example of Dauid, the most excellēt King and Prophet, which ought to bee vnto all Gods Children, a certaine common rule to right and Godly life.
This is not the fact of Some one mean man, but the Exampl of David, the most excellent King and Prophet, which ought to be unto all God's Children, a certain Common Rule to right and Godly life.
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And to the entent, we may the better perceiue this thing, and more vehemently be mooued, with the true feare of God, the cause is to be noted which he addeth, wherein truely resteth,
And to the intent, we may the better perceive this thing, and more vehemently be moved, with the true Fear of God, the cause is to be noted which he adds, wherein truly rests,
But there be verie fewe, which are so affected in this parte, as the greatnesse, and woorthinesse of this same matter, should séeme to aske and deserue.
But there be very few, which Are so affected in this part, as the greatness, and worthiness of this same matter, should seem to ask and deserve.
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and Religion in this sentence and reason, séeing that God is his inheritance, he will refraine from all pollutions of Idolles, which doo turne vs from God himselfe.
and Religion in this sentence and reason, seeing that God is his inheritance, he will refrain from all pollutions of Idols, which do turn us from God himself.
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This is the cause why the Prophet Esaie, when he had vpbraided the Iewes, that they had giuen themselues to false and strange Gods, whome they had made, added afterward:
This is the cause why the Prophet Isaiah, when he had upbraided the Iewes, that they had given themselves to false and strange God's, whom they had made, added afterwards:
these, sayth he, are thy portion, signifying by these wordes: that God dooth deny to the worshippers of Idolles, all bonde and fellowshippe of couenaunt,
these, say he, Are thy portion, signifying by these words: that God doth deny to the worshippers of Idols, all bond and fellowship of Covenant,
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and disenheriteth them, and vtterlie depriueth them, of that so infinitlie great benefite, which he would haue bestowed on them, giuing himselfe vnto them.
and disenheriteth them, and utterly depriveth them, of that so infinite great benefit, which he would have bestowed on them, giving himself unto them.
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I graunt, but this also I aunswere, if they that doo transferre Gods honour vnto Idolles, are vtterlie seperated and cut off from his fellowshippe, they also doo erre and declyne somewhat from him, which doo feine themselues to consent to superstitions, thorowe feare and weakenesse of minde.
I grant, but this also I answer, if they that do transfer God's honour unto Idols, Are utterly separated and Cut off from his fellowship, they also do err and decline somewhat from him, which do feign themselves to consent to superstitions, thorough Fear and weakness of mind.
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Wherefore, let this sentence be thorowlie perswaded, and remaine déepelie printed in our hearts, that they which séeke God with a true and pure minde, to the ende, to possesse him for theyr enheritaunce, wyll haue no communion and fellowship with Idolles, with whome God hath that diuorce & debate, that he would haue all his to proclaime and make continuall and deadly warre vpon them.
Wherefore, let this sentence be thoroughly persuaded, and remain deeply printed in our hearts, that they which seek God with a true and pure mind, to the end, to possess him for their inheritance, will have no communion and fellowship with Idols, with whom God hath that divorce & debate, that he would have all his to proclaim and make continual and deadly war upon them.
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Therefore he dooth testifie, that so farre foorth as concerneth the seruice of God, he will abide continually, in all puritie and holinesse, both of body and soule.
Therefore he doth testify, that so Far forth as concerns the service of God, he will abide continually, in all purity and holiness, both of body and soul.
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And first in this place we must consider, whether this be not Idolatrie, to signifie and declare by outward tokens, our agréement, with those Superstitions, wherewith the seruice of God is corrupted, and vtterlie peruerted.
And First in this place we must Consider, whither this be not Idolatry, to signify and declare by outward tokens, our agreement, with those Superstitions, wherewith the service of God is corrupted, and utterly perverted.
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They that swim (as the common saying is) betwixt two waters, alledge this saying, séeing that God would be honoured in spirite, Idolles can by no wayes be honoured,
They that swim (as the Common saying is) betwixt two waters, allege this saying, seeing that God would be honoured in Spirit, Idols can by no ways be honoured,
What then? Surely, the chéefe honour that God requireth, is spirituall, but the outward signification, whereby the faithfull doo testifie, that it is God onely whom they serue and honour, must so immediatlie followe, that they must at one tyme be ioyned together.
What then? Surely, the chief honour that God requires, is spiritual, but the outward signification, whereby the faithful do testify, that it is God only whom they serve and honour, must so immediately follow, that they must At one time be joined together.
In the thyrd Chapter of Daniell it is written, that Sidrach, Misach, & Ab•dnago, refused and denied vnder any maner of colour, to consent vnto the superstition, set vp and erected by Nabuchodonozor, Declaring that they would in no wise honour his Gods.
In the Third Chapter of Daniell it is written, that Sidrach, Meshach, & Ab•dnago, refused and denied under any manner of colour, to consent unto the Superstition, Set up and erected by Nebuchadnezzar, Declaring that they would in no wise honour his God's
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For I suppose, they would haue taunted them with such lyke wordes, you foolishe men, this truely is not to honour them, séeing you put no affiaunce in these thinges.
For I suppose, they would have taunted them with such like words, you foolish men, this truly is not to honour them, seeing you put no affiance in these things.
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for this aunswere which they made, procéeded not of theyr owne witte, but rather of the holy Ghost, which moued them thus to speake, whome if we wyl not resist, we must accept this place,
for this answer which they made, proceeded not of their own wit, but rather of the holy Ghost, which moved them thus to speak, whom if we will not resist, we must accept this place,
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Yea, they will graunt that this thing is euill doone, and not rightlie: yet notwithstanding, they would haue this fact to be iudged as a certaine veniall sinne.
Yea, they will grant that this thing is evil done, and not rightly: yet notwithstanding, they would have this fact to be judged as a certain venial sin.
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But although we graunt them, as touching the name, that thing they aske, yet they shal not get so much therby, that they may make theyr cause much the better.
But although we grant them, as touching the name, that thing they ask, yet they shall not get so much thereby, that they may make their cause much the better.
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I praye you, when the most sacred seruice, and honour of God is so violated, that we falselie breake that promise we made to him, that thorow cowardise and faintnesse of stomacke, we deny crookedly and falsely our Christian profession, that we become inconstaunt and double, that we defile our selues fowlie with those things, which God hath curssed with all kinde of malediction.
I pray you, when the most sacred service, and honour of God is so violated, that we falsely break that promise we made to him, that thorough cowardice and faintness of stomach, we deny crookedly and falsely our Christian profession, that we become inconstant and double, that we defile our selves foully with those things, which God hath cursed with all kind of malediction.
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but to make vs bolder, and to giue vs greater lybertie to sinne, and dooth nothing at all diminishe our fault? There be also other more impudent, which doo not onely, chaunging the name, go about to persuade that it is not so great and vnwoorthy a sinne:
but to make us bolder, and to give us greater liberty to sin, and doth nothing At all diminish our fault? There be also other more impudent, which do not only, changing the name, go about to persuade that it is not so great and unworthy a sin:
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Then must they needes confesse, that there is in themselues a certayne desyre and motion of the minde, wherof they be carried to worshippe the Idolles,
Then must they needs confess, that there is in themselves a certain desire and motion of the mind, whereof they be carried to worship the Idols,
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They thinke this is inough to worship God in spirite, whose then shall the body be? Truely, Saint Paule, Mooueth vs to honour God, both in body and spirite, for they be his owne, and belongeth to none other.
They think this is enough to worship God in Spirit, whose then shall the body be? Truly, Saint Paul, Moveth us to honour God, both in body and Spirit, for they be his own, and belongeth to none other.
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But nowe it is plaine inough, that they in no wise know, what is the power and greatnesse of this benefite, to be redéemed with the blood of Gods sonne.
But now it is plain enough, that they in no wise know, what is the power and greatness of this benefit, to be redeemed with the blood of God's son.
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Then he that dooth ioyne and addict him selfe to the wicked seruice of Idols, dooth he not treade vnder his féete, the most sacred blood of Iesus Christe, wherein dooth consist the price of the eternall and immortall glorie, which we looke for in our bodies? What reason is it, that our bodies should be defiled and prophaned before Idolles, séeing the crowne of eternal lyfe is promised vnto them in heauen? This wallowing in Sathans stewes,
Then he that doth join and addict him self to the wicked service of Idols, doth he not tread under his feet, the most sacred blood of Iesus Christ, wherein doth consist the price of the Eternal and immortal glory, which we look for in our bodies? What reason is it, that our bodies should be defiled and Profaned before Idols, seeing the crown of Eternal life is promised unto them in heaven? This wallowing in Satan's Stews,
and most filthy defiling, is it a meane and waye, whereby we may come to the kingdome of God? Moreouer, it was not sayd without a great cause, Our bodies are the temples of the holie Ghost, therefore they which perceyue not, that they ought to be kept in all holinesse, doo plainlie shewe themselues, to perceyue and vnderstande nothing at all of the Gospel.
and most filthy defiling, is it a mean and Way, whereby we may come to the Kingdom of God? Moreover, it was not said without a great cause, Our bodies Are the Temples of the holy Ghost, Therefore they which perceive not, that they ought to be kept in all holiness, do plainly show themselves, to perceive and understand nothing At all of the Gospel.
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Therefore, no man can defile his owne body, with any manner Superstition, but hée dooth seperate himselfe, from that coniunction and vnion, whereby we are made the members of the sonne of God.
Therefore, no man can defile his own body, with any manner Superstition, but he doth separate himself, from that conjunction and Union, whereby we Are made the members of the son of God.
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and not also in the hands and mouth? Hath God engrauen in our bodies, the arms and badges of his sonne, that we afterward should pollute our selues with all vncleannes, with most fowle spottes and shame,
and not also in the hands and Mouth? Hath God engraved in our bodies, the arms and badges of his son, that we afterwards should pollute our selves with all uncleanness, with most fowl spots and shame,
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It is not lawfull, in coyning one péece of golde, to print two contrarie coynes, neyther to set two seales, the one repugnaunt to the other, vnto one writing:
It is not lawful, in coining one piece of gold, to print two contrary coins, neither to Set two Seals, the one repugnant to the other, unto one writing:
and also be bolde to saye, that there is no euyll in so great and mischéeuous a facte? Such men truelie are woorthy, that theyr seruauntes should perswade,
and also be bold to say, that there is no evil in so great and mischievous a fact? Such men truly Are worthy, that their Servants should persuade,
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and make them beléeue, they haue a great pleasure to doo them seruice, when notwithstanding, they giue themselues to sléepe, pleasures and all idlenesse,
and make them believe, they have a great pleasure to do them service, when notwithstanding, they give themselves to sleep, pleasures and all idleness,
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and obedience, to serue and honour him, truelie, it is too much vnséemelie, and for vs the greatest shame and infamie, to doo all things otherwise then hee wyll,
and Obedience, to serve and honour him, truly, it is too much unseemly, and for us the greatest shame and infamy, to do all things otherwise then he will,
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yea, our shame is so much the greater, that the woorme of the earth, and an vnlyuing Creature, shall requyre more power ouer vs, and honour then his Creatour.
yea, our shame is so much the greater, that the worm of the earth, and an unliving Creature, shall require more power over us, and honour then his Creator.
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Who is he then that giueth them bread, to be fed therewithall? Who dooth make the ground fertile, to bring foorth fruite? If GOD doo féede and nourishe them, in those places where they dwell,
Who is he then that gives them bred, to be fed therewithal? Who doth make the ground fertile, to bring forth fruit? If GOD do feed and nourish them, in those places where they dwell,
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but for feare of perill and daunger, but if this colour may take place, then must we say, That Ioseph should haue doone none euyll, if he had committed whoredome with his Mistresse,
but for Fear of peril and danger, but if this colour may take place, then must we say, That Ioseph should have done none evil, if he had committed whoredom with his Mistress,
when it was violentlie offered him, seeing he should not haue followed his owne wyll, but haue giuen place to necessitie and violence, which she did vnto him.
when it was violently offered him, seeing he should not have followed his own will, but have given place to necessity and violence, which she did unto him.
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the seruaunt shall not sinne, who for his Maisters pleasure, shall playe the bawde, kyll, and playe the traytour, for feare to displease him, vnder whose power he is.
the servant shall not sin, who for his Masters pleasure, shall play the bawd, kill, and play the traitor, for Fear to displease him, under whose power he is.
It shall not be farre from the purpose, to consider into how great confusion they fall, which trauayle with all theyr craftes, to escape Gods iudgement.
It shall not be Far from the purpose, to Consider into how great confusion they fallen, which travail with all their crafts, to escape God's judgement.
From whence did the Heathen drawe, and take to themselues theyr Ceremonies, but of the holie Fathers? In which dooing this was theyr great fault, that they depraued and vtterly peruerted, those thinges which they had receyued,
From whence did the Heathen draw, and take to themselves their Ceremonies, but of the holy Father's? In which doing this was their great fault, that they depraved and utterly perverted, those things which they had received,
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but God so earnestly dyd forbidde the Religion, wickedly set vp in Bethel, as all other superstitions which were instituted and celebrated in other places.
but God so earnestly did forbid the Religion, wickedly Set up in Bethel, as all other superstitions which were instituted and celebrated in other places.
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When the Calues were erected in Dan and Bethel, this was instituted and done vnder a certaine colour of his name, which had brought his people out of Egipt,
When the Calves were erected in Dan and Bethel, this was instituted and done under a certain colour of his name, which had brought his people out of Egypt,
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then the Sacrifices of Moses and Ieroboam. From whence then is this dispensation and lycense, to goe and heare Masse vnder this colour, that the Supper of Iesus Christe is but transfourmed,
then the Sacrifices of Moses and Jeroboam. From whence then is this Dispensation and license, to go and hear Mass under this colour, that the Supper of Iesus Christ is but transformed,
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and honour him godlilie, ought so much the more to hate and detest it, for that it dooth more openly violate and prophane the holy institution of Iesus Christe,
and honour him godlily, ought so much the more to hate and detest it, for that it doth more openly violate and profane the holy Institution of Iesus Christ,
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Wherefore, let vs kéepe this common rule generally, that all the ordinaunce and inuencions of men, proponed and taken in hande, to corrupt the simple trueth of Gods worde,
Wherefore, let us keep this Common Rule generally, that all the Ordinance and Inventions of men, proponed and taken in hand, to corrupt the simple truth of God's word,
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and to peruert that Religion which he requireth and alloweth, are verie sacriledges, with which the Christian man, may in no wise communicate, without that iniurie and contumelie, which treadeth vnder féete Gods honour most wickedlie.
and to pervert that Religion which he requires and alloweth, Are very sacrileges, with which the Christian man, may in no wise communicate, without that injury and contumely, which treadeth under feet God's honour most wickedly.
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I know wel inough, how gréeuous and vntollerable, this seuere iudgement seemeth to them, which would after theyr owne lust and delycate minde, be more nicely and méekely spoken too and taught.
I know well enough, how grievous and untolerable, this severe judgement seems to them, which would After their own lust and delicate mind, be more nicely and meekly spoken too and taught.
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They saye, they finde no man more seuere and sharpe then I am, but I will declare vnto them, on the other part, that I handle them more méekely and tenderlie,
They say, they find no man more severe and sharp then I am, but I will declare unto them, on the other part, that I handle them more meekly and tenderly,
Which thing beeing so in déede, truely they cannot excuse and delyuer themselues, from the necessitie of that duetie and testimony, that the Prophete Ieremie dooth require of the Iewes, captiues in Babylon, whome hee not onelie forbiddeth to come néere the abhominations of the Chaldeans, or colourablie or feinedlie, to giue any consent to them:
Which thing being so in deed, truly they cannot excuse and deliver themselves, from the necessity of that duty and testimony, that the Prophet Ieremie doth require of the Iewes, captives in Babylon, whom he not only forbiddeth to come near the abominations of the Chaldeans, or colourably or feinedlie, to give any consent to them:
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You shall say to them, (sayeth the Prophete Ieremie) the Gods which haue not made heauen and earth, shall perish both out from the earth, and also from vnder heauen.
You shall say to them, (Saith the Prophet Ieremie) the God's which have not made heaven and earth, shall perish both out from the earth, and also from under heaven.
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yet he put in this sentence, exprest in the common vulgar spéeche of the Chaldeans, as though he would by this means, constraine the Iewes, to chaunge from theyr tongue, to the ende they might more apertlie professe, the hatred and disagréement they haue with the wicked Idolatours.
yet he put in this sentence, expressed in the Common Vulgar speech of the Chaldeans, as though he would by this means, constrain the Iewes, to change from their tongue, to the end they might more apertly profess, the hatred and disagreement they have with the wicked Idolaters.
But whatsoeuer be the manner, eyther of my saying or moderation, or else of my silence and taciturnitie, neuerthelesse, we are tyed and bounde to that lawe, which God dooth giue vnto vs. And truelie, it is not without a cause, that God speaking to his faithfull, sayeth to them, You are my witnesses, and my seruaunts whome I haue chosen.
But whatsoever be the manner, either of my saying or moderation, or Else of my silence and taciturnity, nevertheless, we Are tied and bound to that law, which God doth give unto us And truly, it is not without a cause, that God speaking to his faithful, Saith to them, You Are my Witnesses, and my Servants whom I have chosen.
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Wherefore, whosoeuer will prooue him selfe to be a member of Iesus Christe, ought by all meanes to declare, that the prayse and honour of Gods name, dooth so appertayne to him, that they which by theyr feining, doo hide and burie the testimony of his trueth, doo leaue themselues inexcusable.
Wherefore, whosoever will prove him self to be a member of Iesus Christ, ought by all means to declare, that the praise and honour of God's name, doth so appertain to him, that they which by their feigning, do hide and bury the testimony of his truth, do leave themselves inexcusable.
What I praye you is to be thought, of them that doo all theyr lyfe tyme subuert the same? Of what sorte are they, that doo not onelie hyde the profession of the Christian Religion,
What I pray you is to be Thought, of them that do all their life time subvert the same? Of what sort Are they, that do not only hide the profession of the Christian Religion,
This therefore resteth, that Gods chyldren which lyue, where these impurities and abhominations romaine, doo mourne after the example of the godlie man Lotte, and also speake so fréelie, against so many and so great abhominable vices of menne,
This Therefore rests, that God's children which live, where these Impurities and abominations roman, do mourn After the Exampl of the godly man Lot, and also speak so freely, against so many and so great abominable vices of men,
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For although it be so famous and notable blaspemye, both in absurditie and greatnesse of mischéefe, that nothing can be imagined more fowle and wicked,
For although it be so famous and notable blasphemy, both in absurdity and greatness of mischief, that nothing can be imagined more fowl and wicked,
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Neither are they able to deny, but that theyr inuocation of Saints, and Suffrages for the dead, are wicked abuses, whereby the inuocation of Gods name, a thing of all other most holy is prophaned.
Neither Are they able to deny, but that their invocation of Saints, and Suffrages for the dead, Are wicked Abuses, whereby the invocation of God's name, a thing of all other most holy is Profaned.
Neyther doo wee commaund them, to cleanse the Temples and the common stréetes, but that euerie man kéepe, his owne body and heart in puritie and holines,
Neither do we command them, to cleanse the Temples and the Common streets, but that every man keep, his own body and heart in purity and holiness,
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But they repeate and iterate theyr saying, that is, that they doo not deny the death and passion of Iesus Christe, séeing, they haue no such purpose, to worship it in theyr minde.
But they repeat and iterate their saying, that is, that they do not deny the death and passion of Iesus Christ, seeing, they have no such purpose, to worship it in their mind.
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but that same that he beléeueth in his heart? This is plaine and manifest inough, that this thing which they doo, is most disagréeing with the confession of faith.
but that same that he Believeth in his heart? This is plain and manifest enough, that this thing which they do, is most disagreeing with the Confessi of faith.
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Let them seeke all the compasses and shiftes they will, yet must they come héerevnto, that all which goe to Masse, vnder the name of deuotion and Religion, doo professe that they consent therewith.
Let them seek all the compasses and shifts they will, yet must they come hereunto, that all which go to Mass, under the name of devotion and Religion, do profess that they consent therewith.
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that all these I saye, are not vnlyke to harlottes, which in the stewes setting themselues to sale without all shame and honestie, do make their bodies common to all men:
that all these I say, Are not unlike to harlots, which in the Stews setting themselves to sale without all shame and honesty, do make their bodies Common to all men:
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Although this similitude dooth not agrée on euerie parte, because that an harlotte ioyned in matrimonie to an Husbande, wyll haue some shamefastnesse and modestie, that shee wyll not sette foorth and make her selfe common to all that commeth:
Although this similitude doth not agree on every part, Because that an harlot joined in matrimony to an Husband, will have Some shamefastness and modesty, that she will not Set forth and make her self Common to all that comes:
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although these fylthie bawdes, doo colour and smoothe héere with this colour and such beautie, that they retaine styll some reliques of Iesus Christes Supper.
although these filthy bawds, do colour and smooth Here with this colour and such beauty, that they retain still Some Relics of Iesus Christ's Supper.
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We (saye they) séeke the Supper of Iesus Christe, and when we cannot, being opprest vnder that tyranny, wherein we dwell, haue the same pure, we must be content with that which is left to vs, looking for the helping hand of God.
We (say they) seek the Supper of Iesus Christ, and when we cannot, being oppressed under that tyranny, wherein we dwell, have the same pure, we must be content with that which is left to us, looking for the helping hand of God.
Doo they thinke that with the iudgement and saying of a mortall man, they maye stoppe God and hedge him in? We knowe that there is nothing besides the trueth, that in iudgement ought to preuaile, without the respect of any person.
Doo they think that with the judgement and saying of a Mortal man, they may stop God and hedge him in? We know that there is nothing beside the truth, that in judgement ought to prevail, without the respect of any person.
yet shall they neuer be more iust and innocent then Pilate. But this is a meruaile, that these good and religious parishioners at Easter tyme, doo séeke, some by Chappell,
yet shall they never be more just and innocent then Pilate. But this is a marvel, that these good and religious parishioners At Easter time, do seek, Some by Chapel,
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As touching that same hypocritical Supper, I knowe that they be of this minde, that they suppose it to be the greatest iniurie to themselues that may be,
As touching that same hypocritical Supper, I know that they be of this mind, that they suppose it to be the greatest injury to themselves that may be,
for I knowe that the Supper was neuer better celebrated, nor more deuoutlie, then when the Disciples went into some secrete place, to slie the tyranny of the enimie.
for I know that the Supper was never better celebrated, nor more devoutly, then when the Disciples went into Some secret place, to sly the tyranny of the enemy.
One, that they which doo make such a Supper, and lyke apes doo falselie and corruptlie counterfeite, the true Supper of Christe, doo feine that they kéepe and worshippe theyr Masse.
One, that they which do make such a Supper, and like Apes do falsely and corruptly counterfeit, the true Supper of Christ, do feign that they keep and worship their Mass.
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The other is, that the Minister, which for the most part is some Religious man, the rather to dissemble the matter, dooth not that office as a Christian,
The other is, that the Minister, which for the most part is Some Religious man, the rather to dissemble the matter, doth not that office as a Christian,
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and in this they suppose they haue an honest and sure defence, if the Masse sayer haue not this purpose, to shew the bread and wine to them to be worshipped,
and in this they suppose they have an honest and sure defence, if the Mass sayer have not this purpose, to show the bred and wine to them to be worshipped,
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But wee are nowe in an other question, that is, whether orders giuen by the Pope to a Monke, doo make him apte, to the office and function of a Pastour.
But we Are now in an other question, that is, whither order given by the Pope to a Monk, do make him apt, to the office and function of a Pastor.
For this is plaine and man•fest, that they doo and will defend and •uer themselues, vnder the personne of Priest, made for the nonce to colour a• dissemble.
For this is plain and man•fest, that they do and will defend and •uer themselves, under the person of Priest, made for the nonce to colour a• dissemble.
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But if they would rightly and lawful• celebrate the Supper, it were theyr due• so to seperate themselues, from the ord• and profession of Idolatours, that th• should appeare, in that to haue nothi• common with them.
But if they would rightly and lawful• celebrate the Supper, it were their due• so to separate themselves, from the ord• and profession of Idolaters, that th• should appear, in that to have nothi• Common with them.
In which wordes is most plainelie expressed, with what simplicitie and integritie of minde, wee ought to deale and walke before GOD, without any thought and will to returne to those thinges, which wee knowe are not thankefull nor allowed of him.
In which words is most plainly expressed, with what simplicity and integrity of mind, we ought to deal and walk before GOD, without any Thought and will to return to those things, which we know Are not thankful nor allowed of him.
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vnto the lyuing God, as though he would say, it is to no purpose, to chaunge some one olde and accustomed euyll ▪ with other hypocrisies and feininges,
unto the living God, as though he would say, it is to no purpose, to change Some one old and accustomed evil ▪ with other Hypocrisies and feininges,
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For without this Faith and integritie, men neuer come the right way vnto God, but doo alwayes wauer & are vncertaine, to what part they may turne themselues.
For without this Faith and integrity, men never come the right Way unto God, but do always waver & Are uncertain, to what part they may turn themselves.
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As who would saye, that this Sacrament were not also corrupted, and vtterlie deformed with all kinde of corruption, in so much as Iesus Christe may séeme to be yet styll in Pilates house, to suffer all opprobries and shames.
As who would say, that this Sacrament were not also corrupted, and utterly deformed with all kind of corruption, in so much as Iesus Christ may seem to be yet still in Pilate's house, to suffer all opprobries and shames.
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Othersome doo come, but at Euensong tyme, of whome I woulde knowe, whether they thinke this to be nothing, that at that same tyme the Idols be honoured, that the Pictures and Images be sensed with Fumigations, that a solemne prayer is made in the intercession of some Saint,
Othersome do come, but At Evensong time, of whom I would know, whither they think this to be nothing, that At that same time the Idols be honoured, that the Pictures and Images be sensed with Fumigations, that a solemn prayer is made in the Intercession of Some Saint,
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and grounded on his merites, that Salue Regina, be soong with a loude voice, and that on euerie side, a matter is heard so filled and replenished with deuillishe and curssed blasphemy, that the minde, shall not onelie abhorre the offence of the eares and eyes there present,
and grounded on his merits, that Salve Regina, be song with a loud voice, and that on every side, a matter is herd so filled and replenished with Devilish and cursed blasphemy, that the mind, shall not only abhor the offence of the ears and eyes there present,
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But then there shal be solemne ensensing the chéefest Idolles, and great plentie of swéet fumigations powred out, the which is a kinde of Sacrifice as the Scripture teacheth.
But then there shall be solemn ensensing the chiefest Idols, and great plenty of sweet fumigations poured out, the which is a kind of Sacrifice as the Scripture Teaches.
When these men be come thus farre, that they receiue in theyr noses the sauour of the Sensours, they also pollute themselues with that pollution, which is moste greatest and execrable there.
When these men be come thus Far, that they receive in their noses the savour of the Sensours, they also pollute themselves with that pollution, which is most greatest and execrable there.
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because the women of the lande of Canaan, did so much mislike the father and his wife Rebecca, that they thought theyr lyfe bytter and irkesome to liue among them,
Because the women of the land of Canaan, did so much mislike the father and his wife Rebecca, that they Thought their life bitter and irksome to live among them,
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Euen so, they that are wrapped vp in the world, that they can in no wise follow God, doo mingle and tosse together, many and diuerse kindes of Religions and Superstitions, that they may applie and conforme themselues by some waye, to the will of God,
Even so, they that Are wrapped up in the world, that they can in no wise follow God, do mingle and toss together, many and diverse Kinds of Religions and Superstitions, that they may apply and conform themselves by Some Way, to the will of God,
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I knowe also right well, that there be in those places many miserable soules, which liue there in great difficulties and cares, which truelie coueteth to walke rightlie without hypocrisie,
I know also right well, that there be in those places many miserable Souls, which live there in great difficulties and Cares, which truly covets to walk rightly without hypocrisy,
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If they come héereafter to aske of me this or that, more dilligentlie and particularlie, I will send such curious inquisitours to the common rule which I haue of God.
If they come hereafter to ask of me this or that, more diligently and particularly, I will send such curious inquisitors to the Common Rule which I have of God.
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I speake this, for that there be some of this sort of men so importune, that if a man should aunswere all theyr difficulties and doubtes, he should séeme neuer to make an ende of any thing.
I speak this, for that there be Some of this sort of men so importune, that if a man should answer all their difficulties and doubts, he should seem never to make an end of any thing.
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Well, what must we doo then? In this matter, there is a certaine thing set before vs, wherevnto we ought to dyrect and conferre our whole minde, studie, and thought.
Well, what must we do then? In this matter, there is a certain thing Set before us, whereunto we ought to Direct and confer our Whole mind, study, and Thought.
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or approouing these abhominations, wherewith the name of GOD most shamefullie and vnwoorthilie is polluted, that when he shall beholde them, he shall be able in no wise to suffer dissimulation, silence, and taciturnitie.
or approving these abominations, wherewith the name of GOD most shamefully and unworthily is polluted, that when he shall behold them, he shall be able in no wise to suffer dissimulation, silence, and taciturnity.
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that we should knowe that to be referred, vnto the outward order, which is instituted in the Church, that we should exercise our selues in confession of our Faith.
that we should know that to be referred, unto the outward order, which is instituted in the Church, that we should exercise our selves in Confessi of our Faith.
I doo declare the day and iudgement, at what time béeing called before the iudgement seate of GOD, they shall heare that sentence, against the which there shall bee no answer nor defence.
I do declare the day and judgement, At what time being called before the judgement seat of GOD, they shall hear that sentence, against the which there shall be no answer nor defence.
and equitie, yet their lawlike and iudiciall ornaments, and the badges of the great dignitie and power, wherewith they now proudly wax insolent, shall not then giue them the victory.
and equity, yet their lawlike and judicial Ornament, and the badges of the great dignity and power, wherewith they now proudly wax insolent, shall not then give them the victory.
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I speake this, because Counsailours, Iudges, Proctours, aduocates, and such other, bearing the swinge in Courtes and iudgements are not onelie bolde to stryue with God,
I speak this, Because Counsellors, Judges, Proctors, advocates, and such other, bearing the swinge in Courts and Judgments Are not only bold to strive with God,
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These men whome the world dooth honour as certayne Idolles, so soone as they haue spoken one worde, cannot suffer reason and trueth to haue any place to rest in.
These men whom the world doth honour as certain Idols, so soon as they have spoken one word, cannot suffer reason and truth to have any place to rest in.
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But yet by the way, I doo admonish and warne them beforehand, that it shall be better for them, to haue some remembraunce of that same horrible vengeance, which is ordeined for them that chaunge iustice with iniquitie, and trueth with lying.
But yet by the Way, I do admonish and warn them beforehand, that it shall be better for them, to have Some remembrance of that same horrible vengeance, which is ordained for them that change Justice with iniquity, and truth with lying.
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then that they may chatter in theyr feasts and banquettes, and bable foorth theyr wordes against the heauenlie Maister, to whome truelie all men ought to giue most diligent eare.
then that they may chatter in their feasts and banquets, and babble forth their words against the heavenly Master, to whom truly all men ought to give most diligent ear.
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Now although the Courteours are woont to gratifie men, with the sprinckling of theyr holie water, let them not thinke, that they can with that kinde of dooing, satisfie God.
Now although the Courteous Are wont to gratify men, with the sprinkling of their holy water, let them not think, that they can with that kind of doing, satisfy God.
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Let them scrape my name out of theyr bookes, and vtterlie blotte it foorth, speciallie, in this kinde of cause and question, wherein my purpose is onelie that God be heard and obeyed, not that I should rule mennes consciences after my lust,
Let them scrape my name out of their books, and utterly blot it forth, specially, in this kind of cause and question, wherein my purpose is only that God be herd and obeyed, not that I should Rule men's Consciences After my lust,
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As for all others, which doo not so proudlie despyse Gods word, and yet are so delicate and weake, that they can in no wise be mooued, I doo most heartilie beséeche them, that they wyll take more thought,
As for all Others, which do not so proudly despise God's word, and yet Are so delicate and weak, that they can in no wise be moved, I do most heartily beseech them, that they will take more Thought,
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I doo not speake vnto them, as though it were an easie matter, in the middes of the Idolaters, to take vppon them and defend, the pure and sincere Religion of GOD,
I do not speak unto them, as though it were an easy matter, in the mids of the Idolaters, to take upon them and defend, the pure and sincere Religion of GOD,
howe that the Prophete Ieremie remaining at Ierusalem in Iewrie, dyd send this aduertisement and exhortation vnto the people, which were holden captiue and oppressed in Babilon.
how that the Prophet Ieremie remaining At Ierusalem in Jewry, did send this advertisement and exhortation unto the people, which were held captive and oppressed in Babylon.
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If the tyranny of the Pope and of all his ministers, be to them sharpe and cruell, they must consider, that the Iewes also of that tyme, suffered heauy and bytter bondage,
If the tyranny of the Pope and of all his Ministers, be to them sharp and cruel, they must Consider, that the Iewes also of that time, suffered heavy and bitter bondage,
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or into whatsoeuer Countrey wee shall be ledde, yet wee may alwayes constauntlie abide in the pure confession of our faith, detesting all Idolatrous religion, superstitions,
or into whatsoever Country we shall be led, yet we may always constantly abide in the pure Confessi of our faith, detesting all Idolatrous Religion, superstitions,
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❧ A Godly and learned Sermon, made by M. Iohn Caluin conteyning, an exhortation to suffer persecution, that we may therein follow Iesus Christ and his Gospel, taken out in this saying, in the 13. Chapter to the Hebrewes.
❧ A Godly and learned Sermon, made by M. John Calvin containing, an exhortation to suffer persecution, that we may therein follow Iesus christ and his Gospel, taken out in this saying, in the 13. Chapter to the Hebrews.
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ver. 13. ¶ Let vs goe foorth to him without the gates, bearing his opprobrie. AL the exhortations which can be made, to instruct vs to suffer patiently and constauntlie,
ver. 13. ¶ Let us go forth to him without the gates, bearing his opprobry. ALL the exhortations which can be made, to instruct us to suffer patiently and constantly,
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For assuredlie, there is no firmenesse, eyther of minde, or witte, or of common sence, in these men, which doo cast themselues into peryll with such hardy rashnes. How so euer it be.
For assuredly, there is no firmness, either of mind, or wit, or of Common sense, in these men, which do cast themselves into peril with such hardy rashness. How so ever it be.
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For death is common for all men, and also the condemnation of Théeues, and of Gods chyldren, the sufferaunce of shame and punishment séemeth to be all one,
For death is Common for all men, and also the condemnation of Thieves, and of God's children, the sufferance of shame and punishment Seemeth to be all one,
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But when I speake of such certaintie, and perswasion of minde, I doo not onelie vnderstande this, that wee should knowe to discerne and iudge betwixte the true Religion,
But when I speak of such certainty, and persuasion of mind, I do not only understand this, that we should know to discern and judge betwixt the true Religion,
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Let vs nowe marke well, that these two reasons doo pertayne to our duetie, and must be ioyned togeather, that the one maye in no wise, be seperated and disioyned from the other.
Let us now mark well, that these two Reasons do pertain to our duty, and must be joined together, that the one may in no wise, be separated and disjoined from the other.
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that we vnderstand and knowe, what is our Christian Religion, what Faith it is that we ought to holde and followe, what rule of lyfe God hath giuen vs? Neither must we onely haue our mindes instructed with this godlie doctrine,
that we understand and know, what is our Christian Religion, what Faith it is that we ought to hold and follow, what Rule of life God hath given us? Neither must we only have our minds instructed with this godly Doctrine,
For which consideration, our desyre ought to be greater, to pursue and search out, most dilligentlie Gods trueth, that therewith our hearts may be perswaded without any doubt.
For which consideration, our desire ought to be greater, to pursue and search out, most diligently God's truth, that therewith our hearts may be persuaded without any doubt.
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For we sée many so well trauayled in Gods doctrine, that they séeme, as though they were stayned and dyed therewith, in whome neuerthelesse, there is no desyre and loue of GOD, no more truelie,
For we see many so well travailed in God's Doctrine, that they seem, as though they were stained and died therewith, in whom nevertheless, there is no desire and love of GOD, no more truly,
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But what other cause is there, of this so great vncertaintie and leuitie, but that they did neuer perceyue in theyr minde, the maiestie of the holie Scripture.
But what other cause is there, of this so great uncertainty and levity, but that they did never perceive in their mind, the majesty of the holy Scripture.
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If we would thinke in reading the Scripture, that we are are in the schoole and discipline of Angelles, we should haue another manner of desyre to exercise our selues in that doctrine, which is set foorth vnto vs, to comfort, strengthen, and instructe our mindes.
If we would think in reading the Scripture, that we Are Are in the school and discipline of Angels, we should have Another manner of desire to exercise our selves in that Doctrine, which is Set forth unto us, to Comfort, strengthen, and instruct our minds.
Secondlie, we ought to be so minded, that being assured of the right, and goodnesse of the cause, wee should be enflamed with this due desyre to follow God,
Secondly, we ought to be so minded, that being assured of the right, and Goodness of the cause, we should be inflamed with this due desire to follow God,
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and being called backe from the deceytfull fashion of this worlde, as men rauished, with theyr whole minde and endeuour, should be caried to an heauenlie lyfe.
and being called back from the deceitful fashion of this world, as men ravished, with their Whole mind and endeavour, should be carried to an heavenly life.
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For we must shortlie come before that Iudge, before whome our vice and euyll, which wee by all meanes goe about to hide, shall be brought foorth, with that rebuke and checke, whereby the iust cause of our destruction shall appeare.
For we must shortly come before that Judge, before whom our vice and evil, which we by all means go about to hide, shall be brought forth, with that rebuke and check, whereby the just cause of our destruction shall appear.
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why is our stomacke so abashed and fearefull, to enter into the battell? Especiallie, séeing GOD in this our age, hath so opened himselfe, that it may be rightly sayde and trulie, that he hath opened and plainlie set foorth, the greatest treasures of his secretes.
why is our stomach so abashed and fearful, to enter into the battle? Especially, seeing GOD in this our age, hath so opened himself, that it may be rightly said and truly, that he hath opened and plainly Set forth, the greatest treasures of his secrets.
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May not this be sayd, that we so thinke of God, as though we seemed to stande in no néede of him at all? For if we had any consideration of his Maiestie, we durst neuer be so bolde to turne the doctrine, which procéedeth out of his mouth, into Philosophie and vaine speculation.
May not this be said, that we so think of God, as though we seemed to stand in no need of him At all? For if we had any consideration of his Majesty, we durst never be so bold to turn the Doctrine, which Proceedeth out of his Mouth, into Philosophy and vain speculation.
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yea, an horrible condemnation, that in so great knowledge, obtained by the singuler goodnesse of GOD, we haue so lyttle l•ue and minde, to defend and kéepe the same.
yea, an horrible condemnation, that in so great knowledge, obtained by the singular Goodness of GOD, we have so little l•ue and mind, to defend and keep the same.
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For first, if we will call to our remembraunce the Martyrs of olde tyme, and compare theyr wonderfull constauncie, with this our tender slouthfulnesse, we shall finde passing great cause to detest our owne filthinesse.
For First, if we will call to our remembrance the Martyrs of old time, and compare their wonderful constancy, with this our tender slothfulness, we shall find passing great cause to detest our own filthiness.
then, that they were redéemed with the blood of Iesus Christe, that in him onelie, and in his grace, they should put their affiaunce, and trust of saluation.
then, that they were redeemed with the blood of Iesus Christ, that in him only, and in his grace, they should put their affiance, and trust of salvation.
Moreouer, they dyd iudge all other inuentions and ordinaunces of men, to worshippe God, so vnwoorthy filthinesse, that they could easilie condemne all Idolatries and superstitions:
Moreover, they did judge all other Inventions and ordinances of men, to worship God, so unworthy filthiness, that they could Easily condemn all Idolatries and superstitions:
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to conclude in few wordes, this was theyr Diuinitie, there is one onelie God, the maker of the whole world, which hath declared vnto vs his will by Moses and the Prophetes,
to conclude in few words, this was their Divinity, there is one only God, the maker of the Whole world, which hath declared unto us his will by Moses and the prophets,
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And the number of them was not small, as of two or thrée, but so great that the multytude of them, which were cruellie vexed and tormented of the tyraunts, séemed innumerable and infinite.
And the number of them was not small, as of two or thrée, but so great that the multitude of them, which were cruelly vexed and tormented of the Tyrants, seemed innumerable and infinite.
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There is no reason why we should nourish this nice •owardnesse of mind, vnlesse we would willingly and wittingly prouoke the wrath and vengeaunce of God, against our selues.
There is no reason why we should nourish this Nicaenae •owardnesse of mind, unless we would willingly and wittingly provoke the wrath and vengeance of God, against our selves.
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For we doo lyttle knowe, how God dooth estéeme this confession, when our lyfe which is of no value, is more set by and deare vnto vs. Wherein our wonderfull and beastlie foolishnesse is shewed:
For we do little know, how God doth esteem this Confessi, when our life which is of no valve, is more Set by and deer unto us Wherein our wonderful and beastly foolishness is showed:
A certayne Heathen man could vse this saying, that it is a myserable thing, to forsake and betraye the causes why we lyue, for the conseruation of lyfe.
A certain Heathen man could use this saying, that it is a miserable thing, to forsake and betray the Causes why we live, for the conservation of life.
But we haue better vnderstanding, wherevnto our life must be referred, which is, that we honour GOD, with all prayse and glorie, that hee himselfe may bee our glorie.
But we have better understanding, whereunto our life must be referred, which is, that we honour GOD, with all praise and glory, that he himself may be our glory.
If a man should examine the most vnlearned, yea, those whose wit is so dased, and whose life so voluptuous, that they be most lyke to brute beastes, what manner of lyfe is appointed them, they durst not saye plainelie and openlie, that it should consist onelie in eating, drinking, and sleeping.
If a man should examine the most unlearned, yea, those whose wit is so dased, and whose life so voluptuous, that they be most like to brutus beasts, what manner of life is appointed them, they durst not say plainly and openly, that it should consist only in eating, drinking, and sleeping.
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For they knowe that they are created to a better, woorthier, and more higher thing: which is nothing else, but to serue and honour God with all kinde of honour,
For they know that they Are created to a better, Worthier, and more higher thing: which is nothing Else, but to serve and honour God with all kind of honour,
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and to suffer our selues as good chyldren, to be ordered and reuealed by our most benigne Father, that after the ende of this frayle and vnsure lyfe, wee maye be receyued into his eternall heritage.
and to suffer our selves as good children, to be ordered and revealed by our most benign Father, that After the end of this frail and unsure life, we may be received into his Eternal heritage.
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But when we carrie our mindes and thoughts another waye, and doo snatch fast holde of this present lyfe, wurse then a thousande deathes, what excuse can we haue? For, to liue,
But when we carry our minds and thoughts Another Way, and do snatch fast hold of this present life, Worse then a thousande deaths, what excuse can we have? For, to live,
as it were for thrée dayes, in this deceytful world, and to be seperated from God, the aucthour of lyfe, is such a bewitching and furious madnesse, that I know not with what wordes we ought to expresse and shewe it.
as it were for thrée days, in this deceitful world, and to be separated from God, the author of life, is such a bewitching and furious madness, that I know not with what words we ought to express and show it.
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as notwithstanding, the persecutions are no lesse and bytter, let vs consider how and by what meanes, the Christian men maye confirme them selues in patiencie,
as notwithstanding, the persecutions Are no less and bitter, let us Consider how and by what means, the Christian men may confirm them selves in patiency,
In the means season, to ease our infirmitie, and to mitigate the tediousnesse and heauinesse, which persecutions bringeth, wee haue this great and swéete comfort, that wee suffering all these incommodities, opprobries and daungers of lyfe for the Gospell, doo as it were set our féete, in euerie footesteppe of Gods sonne,
In the means season, to ease our infirmity, and to mitigate the tediousness and heaviness, which persecutions brings, we have this great and sweet Comfort, that we suffering all these incommodities, opprobries and dangers of life for the Gospel, do as it were Set our feet, in every footesteppe of God's son,
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and also suffer death fréelie and without feare, when soeuer Gods wyll were, mee thinke we should haue had some colour to aunswere and saye contrarie, that it is a thing diuers,
and also suffer death freely and without Fear, when soever God's will were, me think we should have had Some colour to answer and say contrary, that it is a thing diverse,
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But séeing we are charged, and commaunded to followe the Lord Iesus, his leading ought to séeme so right and honourable, that we haue no iust excuse, to refraine or refuse his commaundement.
But seeing we Are charged, and commanded to follow the Lord Iesus, his leading ought to seem so right and honourable, that we have no just excuse, to refrain or refuse his Commandment.
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But that we should haue more earnest loue and desire towardes this lawdable and healthfull example, it was not onelie sayde, that Iesus Christe dooth leade the way as guide and Prince,
But that we should have more earnest love and desire towards this laudable and healthful Exampl, it was not only said, that Iesus Christ doth lead the Way as guide and Prince,
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For so Saint Paule in the Epistle to the Romanes speaketh, That God hath chosen and called all them, whome he hath taken into the number of his chyldren, that they should be lyke,
For so Saint Paul in the Epistle to the Romans speaks, That God hath chosen and called all them, whom he hath taken into the number of his children, that they should be like,
and leadeth vs thereto by this way? For these two are so ioyned together, that the one can not be seperated from the other, that we be the members of Iesus Christe,
and leads us thereto by this Way? For these two Are so joined together, that the one can not be separated from the other, that we be the members of Iesus Christ,
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and as it were in certaine markes imprinted in vs, wherewith we being marked and deckte, God dooth acknowledge and receyue vs for his seruaunts and elect.
and as it were in certain marks imprinted in us, wherewith we being marked and deckte, God doth acknowledge and receive us for his Servants and elect.
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And we know this, that S. Luke doth rehearse of Peter and Iohn, That they were verie glad and ioyfull, that they were thought woorthy to suffer for the Lord Iesus name, slaunder, rebukes, and shame.
And we know this, that S. Lycia does rehearse of Peter and John, That they were very glad and joyful, that they were Thought worthy to suffer for the Lord Iesus name, slander, rebukes, and shame.
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Wherein two thinges may be séene contrarie in themselues, shame, and honour, by this that the world running headlong in furie and madnesse, dooth iudge against all reason,
Wherein two things may be seen contrary in themselves, shame, and honour, by this that the world running headlong in fury and madness, doth judge against all reason,
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Let not vs now disdaine so to be despised, and to be rebuked of the world, that we maye héereafter obtaine with God & his Angels, honour, glory, and prayse.
Let not us now disdain so to be despised, and to be rebuked of the world, that we may hereafter obtain with God & his Angels, honour, glory, and praise.
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I pray you, when we behaue our selues so proudlie, and vnthankefullie, are we woorthy to haue any thing common with him? Although our vnderstanding can perceyue and comprehend nothing héerein,
I pray you, when we behave our selves so proudly, and unthankfully, Are we worthy to have any thing Common with him? Although our understanding can perceive and comprehend nothing herein,
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But what, doo they let vs sée, what God dooth iudge and pronounce of these thinges, sauing our owne infidelitie? Wherfore we must labour, that the name of Gods sonne be of such aucthoritie, waight,
But what, do they let us see, what God doth judge and pronounce of these things, Saving our own infidelity? Wherefore we must labour, that the name of God's son be of such Authority, weight,
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and honour with vs, as it is most worthy, that we thinke we are well and honourably dealt with all, that his burnes as it were certayne badges are printed in vs,
and honour with us, as it is most worthy, that we think we Are well and honourably dealt with all, that his burns as it were certain badges Are printed in us,
If God should persecute vs after our merits, hath he not iust cause euerie daye, to chastise and punishe vs infinite wayes? Yea surely, no deathes put vnto vs, were able to recompence the least part of our mischéefe.
If God should persecute us After our merits, hath he not just cause every day, to chastise and Punish us infinite ways? Yea surely, no deaths put unto us, were able to recompense the least part of our mischief.
and where as hee might punishe vs according to the greatnesse of our sinnes, he hath inuented another meruailous waye, whereby the afflictions are traduced from our deserued paine and punishment, to a great honour,
and where as he might Punish us according to the greatness of our Sins, he hath invented Another marvelous Way, whereby the afflictions Are traduced from our deserved pain and punishment, to a great honour,
and a certayne priuiledge, and singular benefit, because that by the pertaking and suffering of them, we are receyued into the felowship of Gods sonne.
and a certain privilege, and singular benefit, Because that by the partaking and suffering of them, we Are received into the fellowship of God's son.
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Maye it be otherwayes sayd or iudged, then that we, séeing we despise and disdaine this so excellent and blisful condition and manner of lyuing, haue lyttle profited in Christian doctrine? This is the cause why S. Peter, After he had moued vs to liue a godly and holy life in the feare of God, farre from that lyfe, wherfore other men as theeues, whoremongers, adulterours, and menkillers suffer:
May it be otherways said or judged, then that we, seeing we despise and disdain this so excellent and blissful condition and manner of living, have little profited in Christian Doctrine? This is the cause why S. Peter, After he had moved us to live a godly and holy life in the Fear of God, Far from that life, Wherefore other men as thieves, whoremongers, Adulterers, and menkillers suffer:
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least we should séeke any other, ought we not to thinke our selues greatlie happy, that we be so drawne after his Image and lykenesse? Moreouer, God dooth set foorth and shewe plaine and manifest causes,
lest we should seek any other, ought we not to think our selves greatly happy, that we be so drawn After his Image and likeness? Moreover, God doth Set forth and show plain and manifest Causes,
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This is his reason, that séeing gold and syluer, which are corruptible mettalles, are purged and tryed in the fyre, it is reason that our faith also, which in value excelleth all ritches, be tryed and approoued with such perrilles of lyfe and gréeues.
This is his reason, that seeing gold and silver, which Are corruptible metals, Are purged and tried in the fire, it is reason that our faith also, which in valve excels all riches, be tried and approved with such pericles of life and grieves.
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He could by and by after our calling, without any conflict, and suffering of these callamities, haue crowned vs. But as he would haue Christe to raigne in the middes of his enimies,
He could by and by After our calling, without any conflict, and suffering of these calamities, have crowned us But as he would have Christ to Reign in the mids of his enemies,
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Yet let vs not abyde styll, in that tendernesse of the fleshe, but let vs goe on forewarde, knowing, that our obedience is thankefull and acceptable to GOD,
Yet let us not abide still, in that tenderness of the Flesh, but let us go on forward, knowing, that our Obedience is thankful and acceptable to GOD,
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They shall leade thee whether thou wouldest not, (sayth our Lorde Iesus to Peter. ) So when such feare of death dooth pricke our mindes, let vs labour by all meanes, that we maye haue the ouerhande,
They shall lead thee whither thou Wouldst not, (say our Lord Iesus to Peter.) So when such Fear of death doth prick our minds, let us labour by all means, that we may have the overhand,
when we resist our appetites, and doo so withstande them, that by this meanes being subdued vnder his power, we may order and leade our lyfe after his will and pleasure.
when we resist our appetites, and do so withstand them, that by this means being subdued under his power, we may order and lead our life After his will and pleasure.
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This is the chéefest and greatest battell, wherevnto, God will haue all his, with all theyr power to applie, to the end they maye labour, to cast downe and depresse, all that which dooth so much, exalt it selfe in theyr sences, wittes and appetites, that it dooth carrie and withdrawe them from the way, which God doth shew to them.
This is the chiefest and greatest battle, whereunto, God will have all his, with all their power to apply, to the end they may labour, to cast down and depress, all that which doth so much, exalt it self in their Senses, wits and appetites, that it doth carry and withdraw them from the Way, which God does show to them.
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And he hath not appoynted vs, an vncertayne and chaunceable conflict, but dooth promise such a reward, to the which we ought to conferre all the counsayles, studies, and desires of our life.
And he hath not appointed us, an uncertain and chanceable conflict, but doth promise such a reward, to the which we ought to confer all the Counsels, studies, and Desires of our life.
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What is the cause, that wee are so faynt harted in the largenesse and woorthinesse of this honour, which is certaine and eternall? Doo we thinke that this was spoken in vaine, that wee shall liue with Christe,
What is the cause, that we Are so faint hearted in the largeness and worthiness of this honour, which is certain and Eternal? Doo we think that this was spoken in vain, that we shall live with Christ,
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Neither also Christ, when he pronounceth them Blessed, which suffer persecution for righteousnesse sake : dooth propound such a sentence, as the opinion of the world would alowe or receyue.
Neither also christ, when he pronounceth them Blessed, which suffer persecution for righteousness sake: doth propound such a sentence, as the opinion of the world would allow or receive.
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But we doo wonderfully erre in this, that we set not before our eies Gods promises, which doo plainelie confirme vnto vs, that all thinges shall come to our profite, ioy, and saluation.
But we do wonderfully err in this, that we Set not before our eyes God's promises, which do plainly confirm unto us, that all things shall come to our profit, joy, and salvation.
God, when he suffereth vs to be thus euill vexed and handled, and the wicked to growe and flourishe in all thinges, dooth teach and admonishe vs by these plaine and notable signes of his most iust iudgement, that, that daye shall once come,
God, when he suffers us to be thus evil vexed and handled, and the wicked to grow and flourish in all things, doth teach and admonish us by these plain and notable Signs of his most just judgement, that, that day shall once come,
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And because God would leaue out no consideration, that might be apt to mooue and styrre vs, he dooth set foorth on the one part promises, on the other part threatninges.
And Because God would leave out no consideration, that might be apt to move and stir us, he doth Set forth on the one part promises, on the other part threatenings.
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How precious then shall the heauenly life be vnto vs, when it is compared with this present life, which is lost? It is not my purpose in this place, to collect all the promises set foorth in the scripture, to this ende.
How precious then shall the heavenly life be unto us, when it is compared with this present life, which is lost? It is not my purpose in this place, to collect all the promises Set forth in the scripture, to this end.
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and betle heades, when neyther the seuere threatninges, can worke any more in vs? Iesus Christe dooth appoynt a daye, to accuse all them before his Father, Which denye the trueth, for feare of loosing this life:
and beetle Heads, when neither the severe threatenings, can work any more in us? Iesus Christ doth appoint a day, to accuse all them before his Father, Which deny the truth, for Fear of losing this life:
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But how soeuer it be, vnlesse we be so affected and mooued, as the greatnesse of the matter and daunger requireth, there remayneth nothing else for vs,
But how soever it be, unless we be so affected and moved, as the greatness of the matter and danger requires, there remaineth nothing Else for us,
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wherin we may excuse our fault, so much as we lust, and we may saye, that in this great frayltie and weakenesse of nature, we rather are woorthy of mercie,
wherein we may excuse our fault, so much as we lust, and we may say, that in this great frailty and weakness of nature, we rather Are worthy of mercy,
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Wherefore, when we be so tender and flexible, that there appeare in vs no power of firme and constaunt minde, we signifie and declare plainlie, that we be vtterlie ignoraunt of God and his kingdome.
Wherefore, when we be so tender and flexible, that there appear in us no power of firm and constant mind, we signify and declare plainly, that we be utterly ignorant of God and his Kingdom.
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Also, when we are warned, that we ought to be ioyned and coupled with our head, we haue gotten a goodly colour, to exempt and seperate our selues from him,
Also, when we Are warned, that we ought to be joined and coupled with our head, we have got a goodly colour, to exempt and separate our selves from him,
But now are we woorthy more greater checke and condemnation, since we haue so great and notable examples, whose great aucthorite, ought vehemently to excite and confirme our minds.
But now Are we worthy more greater check and condemnation, since we have so great and notable Examples, whose great Authority, ought vehemently to excite and confirm our minds.
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So that if we sée in this time, the Church to be so handled & vexed, by the insolencie and pride of the wicked, that some bark at her, some bite her, many afflict her,
So that if we see in this time, the Church to be so handled & vexed, by the insolency and pride of the wicked, that Some bark At her, Some bite her, many afflict her,
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The end of these afflictions was alwayes blessed, yea truly, God wrought this, that the Church alwayes pressed, with many and great diffycult calamities, was neuer vtterly oppressed.
The end of these afflictions was always blessed, yea truly, God wrought this, that the Church always pressed, with many and great diffycult calamities, was never utterly oppressed.
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This issue and end, as we sée that God hath alwayes made it happy and prosperous, in the persecutions of the Church, ought to bolden vs, seeing we know that our fathers, who also acknowledged their frayltie and weakenesse, had alwayes the victorie ouer theyr enimies,
This issue and end, as we see that God hath always made it happy and prosperous, in the persecutions of the Church, ought to bolden us, seeing we know that our Father's, who also acknowledged their frailty and weakness, had always the victory over their enemies,
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Whereby he signifieth, That there is so great a multitude of them, which hath suffered for the testimony of the trueth, that so well the aboundaunce of excellent examples.
Whereby he signifies, That there is so great a multitude of them, which hath suffered for the testimony of the truth, that so well the abundance of excellent Examples.
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And least my Oration should wexe too long, in heaping vp together an infinite multitude of examples, I will onelie speake of these Iewes, which suffered most gréeuous persecution for the true religion, both vnder the tyranny of King Antiochus, & also shortlie after his death.
And lest my Oration should wax too long, in heaping up together an infinite multitude of Examples, I will only speak of these Iewes, which suffered most grievous persecution for the true Religion, both under the tyranny of King Antiochus, & also shortly After his death.
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We cannot say, that then the number of the afflicted men was smal, when a great mighty army as it were of Martyrs, was prepared to maintaine and defend the religion.
We cannot say, that then the number of the afflicted men was small, when a great mighty army as it were of Martyrs, was prepared to maintain and defend the Religion.
Neither wyll wee say, that they passed thorow the persecution, onely with some lyght losse, without great peryll of lyfe, without great paines and torments of bodies, séeing, there was no kinde of crueltie vnprooued in afflicting, vexing, and tormenting them.
Neither will we say, that they passed thorough the persecution, only with Some Light loss, without great peril of life, without great pains and torments of bodies, seeing, there was no kind of cruelty unproved in afflicting, vexing, and tormenting them.
Let vs now come to make comparison betwixt them and vs. If they suffered so many and great torments for the trueth, which was as then but obscure, what ought we to doo in this great lyght, which hath shined vnto vs in this tyme? God speaketh vnto vs now, as with ful mouth.
Let us now come to make comparison betwixt them and us If they suffered so many and great torments for the truth, which was as then but Obscure, what ought we to do in this great Light, which hath shined unto us in this time? God speaks unto us now, as with full Mouth.
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The greatest gate of the kingdom of heauen, is made open vnto vs. Iesus Christe comming from heauen vnto vs, dooth so call vs to him, that we haue him present as it were before our eyes.
The greatest gate of the Kingdom of heaven, is made open unto us Iesus Christ coming from heaven unto us, doth so call us to him, that we have him present as it were before our eyes.
then they had which dyd beholde the promises of God, but as it were a farre off, who had but a very lyttle doore opened to enter into ye kingdome of God, who had receiued onely a remembraunce and obscure testimony, in figures of Iesus Christe? These great matters cannot be declared,
then they had which did behold the promises of God, but as it were a Far off, who had but a very little door opened to enter into you Kingdom of God, who had received only a remembrance and Obscure testimony, in figures of Iesus Christ? These great matters cannot be declared,
but what know they, how GOD will deale with them heereafter? Therfore we must be of the minde, that if any persecution, which we looked not for, happen vnto vs, that we fall not thereinto vnwares & vnprouided,
but what know they, how GOD will deal with them hereafter? Therefore we must be of the mind, that if any persecution, which we looked not for, happen unto us, that we fallen not thereinto unwares & unprovided,
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For they that liue in quiet, hauing all things at will, are so far from preparing themselues, to take & suffer death when néed shalbe, that they haue no care nor thought of seruing God at all.
For they that live in quiet, having all things At will, Are so Far from preparing themselves, to take & suffer death when need shall, that they have no care nor Thought of serving God At all.
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and brought to this sufferaunce of euylles, by the motion and certaine iudgement of the spirite, that they might beare themselues therin boldlie and constantlie.
and brought to this sufferance of evils, by the motion and certain judgement of the Spirit, that they might bear themselves therein boldly and constantly.
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for his names sake This is a thing almost incredible, that they which doo glorie, that they haue some knowledge in the Gospell, are so impudent and vnshamefast, they wyll vse such cauillations.
for his names sake This is a thing almost incredible, that they which do glory, that they have Some knowledge in the Gospel, Are so impudent and unshamefast, they will use such cavillations.
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Some wyll say, what shall it auayle to confesse our faith before those stubborne styfnecked men, which are purposed to warre against God himselfe? Is not this to cast pearles before Swine? As who would saye, Iesus Christe dooth not most plainlie declare, that he dooth require of vs the confession of his name,
some will say, what shall it avail to confess our faith before those stubborn styfnecked men, which Are purposed to war against God himself? Is not this to cast Pearls before Swine? As who would say, Iesus Christ doth not most plainly declare, that he doth require of us the Confessi of his name,
Wherfore the christian must most chéefly in what place soeuer he be, dilligentlie see, that he liue in that simplicitie & integrity that God requyreth,
Wherefore the christian must most chiefly in what place soever he be, diligently see, that he live in that simplicity & integrity that God requireth,
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Let him eschue so much as is possible, the raging madnes of the woolues, so that the same warinesse be not ioyned with the prudence and craftinesse of the fleshe.
Let him eschew so much as is possible, the raging madness of the wolves, so that the same wariness be not joined with the prudence and craftiness of the Flesh.
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When he hath ordayned and kept dilligently, this manner and fashion of lyfe, if afterward he fall into the handes of enimies, let him thinke and perswade himselfe, that he is brought into that place of God,
When he hath ordained and kept diligently, this manner and fashion of life, if afterwards he fallen into the hands of enemies, let him think and persuade himself, that he is brought into that place of God,
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I meane not héereby to driue euery man of necessitie, at all tymes, to giue a full and perfect confession of theyr Faith, no, not sometymes when they be asked.
I mean not hereby to driven every man of necessity, At all times, to give a full and perfect Confessi of their Faith, no, not sometimes when they be asked.
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but also it consisteth in giuing vs iudgement, prudence, and counsayle, how we may, as it becommeth, gouerne and rule our selues, in so great and so harde a matter.
but also it Consisteth in giving us judgement, prudence, and counsel, how we may, as it becomes, govern and Rule our selves, in so great and so harden a matter.
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Trulie, this whole Treatise is to this ende, that they that be in such distresses, should desire and receyue from heauen, that moderation and prudence, not following the counsayle of the fleshe, to séeke some shiftes to escape.
Truly, this Whole Treatise is to this end, that they that be in such Distresses, should desire and receive from heaven, that moderation and prudence, not following the counsel of the Flesh, to seek Some shifts to escape.
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Is it without cause, that he calleth all those his witnesses (for this dooth the word Martyr signifie) who are brought to make aunswer before the enimies, of Faith and Religion? Or is not this rather the cause,
Is it without cause, that he calls all those his Witnesses (for this doth the word Martyr signify) who Are brought to make answer before the enemies, of Faith and Religion? Or is not this rather the cause,
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for that he would vse all theyr speaking, and whole course of lyfe, to the confession of his name? Wherein euerie man must not so looke to his neighbour and fellowe, that he will seeme to doo nothing at all, without his example and testimony.
for that he would use all their speaking, and Whole course of life, to the Confessi of his name? Wherein every man must not so look to his neighbour and fellow, that he will seem to do nothing At all, without his Exampl and testimony.
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Peter when he heard of Christe, That he should be ledde in his olde age, whether he would not, he enquired what should become of Iohn his fellowe and companion.
Peter when he herd of Christ, That he should be led in his old age, whither he would not, he inquired what should become of John his fellow and Companion.
because when we should suffer any thing, by and by this commeth into our minde, what is the cause wherefore I should suffer more then others? But Iesus Christe dooth counsayle and admonish otherwise vs all in common,
Because when we should suffer any thing, by and by this comes into our mind, what is the cause Wherefore I should suffer more then Others? But Iesus Christ doth counsel and admonish otherwise us all in Common,
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the first, that séeing all the tymes both of our lyfe and death, doo consist in his hand, he will so defend vs by his power, That not one heaire of our head shall fall, but after his will.
the First, that seeing all the times both of our life and death, do consist in his hand, he will so defend us by his power, That not one heaire of our head shall fallen, but After his will.
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Wherefore, all faithfull men ought thus to be perswaded, in whose hands so euer they be tossed, that God in no wise wil lay aside that gouernaunce and custody, which he hath taken vppon him for them with so great care.
Wherefore, all faithful men ought thus to be persuaded, in whose hands so ever they be tossed, that God in no wise will lay aside that governance and custody, which he hath taken upon him for them with so great care.
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If this perswasion of Gods fatherlie care, and prouidence did rest and cleaue déepe in our hearts, we should be deliuered out of hande, of the greatest parte of these doubtes and difficulties, which doo now trouble and hinder our duetie.
If this persuasion of God's fatherly care, and providence did rest and cleave deep in our hearts, we should be Delivered out of hand, of the greatest part of these doubts and difficulties, which do now trouble and hinder our duty.
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But on the other part, the so great prouidence of God, as he hath shewed vnto vs, ought to be vnto vs like a strong fensed Castle, which can be ouercommen with no power.
But on the other part, the so great providence of God, as he hath showed unto us, ought to be unto us like a strong fenced Castle, which can be overcomen with no power.
Not that hée dooth alwayes thus delyuer his from such perylles, but of right, hauing the aucthoritie to appoint our life and death, he wyll haue vs perswaded, that we are so continued and kept vnder his custodie and tuition, that whatsoeuer the tyrauntes doo inuent,
Not that he doth always thus deliver his from such perils, but of right, having the Authority to appoint our life and death, he will have us persuaded, that we Are so continued and kept under his custody and tuition, that whatsoever the Tyrants do invent,
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The which he dyd plainly declare to be so, when he pronounced by the mouth of Dauid, That the death of his Saints was honorable and precious in his sight.
The which he did plainly declare to be so, when he pronounced by the Mouth of David, That the death of his Saints was honourable and precious in his sighed.
But if we will haue this staye and moderation of minde, that we can patiently abide ▪ God wyll at the last declare, that it was not without a cause, that he so greatly esteemed our life,
But if we will have this stay and moderation of mind, that we can patiently abide ▪ God will At the last declare, that it was not without a cause, that he so greatly esteemed our life,
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In the meane while, let vs not take it to gréefe, if it be nowe bestowed to confirme and garnishe the Gospell, which excelleth heauen and earth in woorthinesse.
In the mean while, let us not take it to grief, if it be now bestowed to confirm and garnish the Gospel, which excels heaven and earth in worthiness.
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And that we may be more surely perswaded, that God will neuer leaue vs, as abiect•s in the handes of the enimies, let vs not forgette the same saying of Iesus Christe, wherein he sayth:
And that we may be more surely persuaded, that God will never leave us, as abiect•s in the hands of the enemies, let us not forget the same saying of Iesus Christ, wherein he say:
For the inuincible stoutnesse and constancie of minde, which is séene in the true Martyrs, is a notable token of that same most mightie power which God vseth in his Saints.
For the invincible stoutness and constancy of mind, which is seen in the true Martyrs, is a notable token of that same most mighty power which God uses in his Saints.
There be two thinges in persecutions gréeuous, tedious, and intollerable to the fleshe, whereof, the one consisteth in the checkes and rebukes of men, the other, in the payne and torment of the body.
There be two things in persecutions grievous, tedious, and intolerable to the Flesh, whereof, the one Consisteth in the Checks and rebukes of men, the other, in the pain and torment of the body.
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Let vs then take this buckler to defend vs against all feare, and let vs not measure the power of Gods spirits so slenderly, that we should not thinke and beléeue, that he wyll easily ouercome all the iniuries, bitternesse, and contumelies of men.
Let us then take this buckler to defend us against all Fear, and let us not measure the power of God's spirits so slenderly, that we should not think and believe, that he will Easily overcome all the injuries, bitterness, and Contumelies of men.
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A certayne young man, who liued godlilie héere with vs in this Cittie, when he was taken at Dornicke, was condemned with this sentence, that if he would deny the confession of his Faith, he should be but beheaded, but if he perseuered in his purposed opinion, he should be burned.
A certain young man, who lived godlily Here with us in this city, when he was taken At Dornicke, was condemned with this sentence, that if he would deny the Confessi of his Faith, he should be but beheaded, but if he persevered in his purposed opinion, he should be burned.
But this fruite is, that after they haue set foorth and honoured Gods name, and edified his Church with their testimony, they may be gathered together, in immortall glorie, with the Lord Iesus:
But this fruit is, that After they have Set forth and honoured God's name, and edified his Church with their testimony, they may be gathered together, in immortal glory, with the Lord Iesus:
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But because we haue spoken largely enough before, of this reward of eternall glorie, it is now sufficient, to renue the memorie of those thinges that are already spoken.
But Because we have spoken largely enough before, of this reward of Eternal glory, it is now sufficient, to renew the memory of those things that Are already spoken.
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Wherefore, let the faithfull learne to reare vp theyr heads to the crowne of immortall glorie, wherevnto God dooth call them, let them not take the losse of this lyfe gréeuouslie, considering the greatnes, and woorthines of the reward.
Wherefore, let the faithful Learn to rear up their Heads to the crown of immortal glory, whereunto God doth call them, let them not take the loss of this life grievously, considering the greatness, and worthiness of the reward.
as cannot be expressed with any spéeche, nor in thought to be comprehended, nor with any honour enough to be estéemed, let them haue continually before theyr eyes, this lyke and conformable reason with our Lord Iesus Christe, that in death it selfe they beholde lyfe,
as cannot be expressed with any speech, nor in Thought to be comprehended, nor with any honour enough to be esteemed, let them have continually before their eyes, this like and conformable reason with our Lord Iesus Christ, that in death it self they behold life,
