A most excellent and comfortable treatise, for all such as are any maner of way either troubled in minde or afflicted in bodie, made by Andrew Kingesmyl Gentleman, sometime fellowe of Alsolne Colledge in Oxforde. Whereunto is adioyned a verie godly and learned exhortation to suffer patiently al afflictions for the gospel of Christ Iesus. And also a conference betwixt a godly learned Christian [and] an afflicted conscie[n]ce: wherein, by the holy Scriptures the sleights of Satan are made manifest, and ouerthrowen: with a godly prayer thereunto annexed

A verie godly and lear∣ned Exhortation to suffer patiently impri∣sonment, exile, or what miserie soeuer els may happen to a man in this life for the profession of the Gospel of CHRIST IESVS.

IF the worlde hate you, good Brethren, and thereupon with sundrie afflictions and griefes do moleste and vexe you, marueile not with grudging, but prayse GOD with patience, who in this fornace fashio∣neth you to the lykenesse and image of his owne Sonne, whome the worlde hath ha∣ted from the beginning, for whose sake al∣so in no wise it can loue you, but with moste spitefull hate will pursue you, euen vnto the

death, for that you are chosen by Christ from the worlde, to walke foorth and bring out fruite, which shall continue to sanctification, whereof the end shalbe euerlasting life. For as a riche and beautifull Harlot full of amo∣rouse filth, with a painted face, wantō looks, trimme araye, fayre wordes, large promises, great giftes, & with the entisement of quiet, wealthie and pleasant life, allureth them on whom she casteth loue (yet at the end rewar∣deth them with pockes, piles, fighting, braw∣ling, and most shamefull death) whom if she can by no meanes entise to folow her fancie, she hateth so deadly, that she ceaseth not, but causeth the whole rablement of her bawdie bawdes, ruffling roysterkins with brawling bragges, shamefull slaunders, subtill sur∣mises, quarreling questions, and falsly fayned accusations, to vexe, trouble and bring to de∣structiō: So the Princesse of the world, that most filthie harlot wooeth Gods children, es∣poused vnto his sonne Christ, to breake their faith and trouth to him plighted, and to be∣come her dearlings, setting before their eyes all the kingdomes of the worlde and the glo∣rie thereof, promising with holowe holines, subtill suspicion, falsely fained religion, and a pokefull of such pretie persuasions, that if

they wil fal downe and worship as she doeth, she will giue vnto them all these same: for then shall they be her owne deare dearlings, and she will loue them, as her owne: but the end shalbe most dreadful damnation. Whom if she cannot perswade, neither by one way or by other vnto her loue, from Christ their best and onely beloued spouse, she conceiueth so great an hatred against them, that she stir∣reth all her champions with might & maine to doe them displeasure in their goods, to worke them hatred of their friendes, to im∣payre their good name, to punishe their bo∣dies, to offende their consciences, to make their life yrksome vnto them, and moste cru∣elly without mercie to kill them, yet whose death is most precious in Gods sight, and hath to rewarde a most glorious resurrecti∣on. Thus the worlde hath serued our deare and best beloued Christ before vs for our sakes, who was giuen into the handes of this harlot to be thus cruelly dealt withall, for to be vnto vs a patern, which we should folow, an image, after which we must be fashioned, painted forth before our eyes in the Scrip∣tures, to teache vs to folowe his trace with patience, and in running this race to cōceiue comfort, hoping after victorie through fayth

in him, who both gaue vs warning of the paine, and lest we should faint, to comfort vs, promised victorie, saying, In the world shall you haue affliction, but in me peace: be of good cheare, for I haue ouercommed the worlde. To fight with a puissant enemie, whose courage was neuer abated, whose strength is inuincible, and who hath bene of∣tentymes assailed by many, but neuer vanqui∣shed, might discomfort a weake heart, and cause it to giue ouer at the first without fur∣ther resistance: But for so much as this stern madame with all her chiualrie and force is so ouercome, and weakened to our handes, that she is not able to resist, what countenance so euer she makes, much lesse able to ouercome such as doe stoutly withstand her malice and crueltie, how faint hearted & cowardly milk∣soppes may we be iudged, that wil be aba∣shed, and may not abyde the lowring counte∣nance of a feeble, maymed, and beaten brag∣ger, especially seeing that in striuing faith∣fully against her and her souldiours, the losse of renowme here is the purchasing of eter∣nall glorie, the losse of worldly goods, the gayning of heauenly riches, the losse of a miserable and short life here, the winning and very entrance into a ioyfull and euerla∣sting

life in heauen? Is the friendshippe of the worlde so deare to vs, that therefore we should not esteeme Gods fauour? Ought our goods, wife, children, friendes, landes and possessions so much to be regarded, that for to saue them we should forsake the heauenly riches and euerlasting inheritance? Ought we to be so desirous to liue here, that for a short life and vnpleasant, we will purchase an euerlasting and most painefull death? But the burthen of pouertie is importable, hun∣ger, imprisonment, exile is intolerable, the bitter stormes of persecution, and the sharpe showres of death are so insufferable, that we feare least we shoulde not be of power to a∣bide and passe thorow them, and therefore do thinke it better to sit still then to rise & take a fall, better not to enterprise the conflict, then in the middes for lacke of strength through faintnes to giue ouer with shame, and runne away. How delicate, fearfull, and therefore vnwilling the fleshe is to suffer, common ex∣perience teacheth, al men hauing any feeling of them selues perceiue, and chiefely they, who setting all persuasions of the fleshe a∣part, haue of full purpose and resolute deter∣mination with them selues, entred into the schoole of sufferance, beginning at Christ

his crosse, and so forth to learne therein onely to glorie, can by that they feele in them selues best declare. For as the deadly foe to mankinde assaulted our deare brother Iesus Christ then most hotly, after he perceiued by plaine tokens, that he was Gods Sonne, bent, by the crosse and contempt of the world to enter into glorie with y^e firie dartes of fa∣mine, pouerty, ignominy, shame, & afterward with the feare of death: on y^e other part, with plentie, riches, honour, possessions, and glorie of the whole world, knowing most perfectly y^t these perswasions should be most strong to moue & persuade the fleshe to refuse y^e crosse, weying y^e paines & the trauail with one eye, & the pleasant wealthy honour with y^e other: so he ceasseth not to assayle Christes mēbers with the self same entisements, to cause the fleshe to abhorre the crosse, and seeke after ease, but then most busilie, when he percey∣ueth the heart moued by Gods Spirit to cō∣temne these as vanities, and to seeke after true wealth, quietnes and glorie. And with∣out al doubt the mistrust in Gods prouidēce, wherewith all fleshe is naturally infected, & feare of the great painfull bitternes, y^t hun∣ger, imprisonment, & persecution bringeth, alwayes obiected and propounded by the de∣licate

fleshe, doth moue the heart of man to hate, and flye by alwayes the crosse, and to in∣uent and pretende excuses and causes which it should be better to refuse thē to enter into trouble, among which this is not the least, y^t the flesh, not regarding Gods working in the middes of afflictiō, far aboue the capacitie of mans witte, pretendeth as though it would gladly for trueths sake enterprise great mat∣ter, but y^t it hath not power giuen, able to go thorow withal accordingly. And this excuse is pretēded euen by them, y^t yet wil not seme to be fleshly, but spirituall, not flattering the world for feare, but fauouring the trueth of loue, & so deceiue them selues, where they vt∣terly forsake & refuse that thing they would seeme most gladly to obtayne. Wherein they cōmit double offence: of hypocrisie, whē they would seeme to be that they are not: and of incredulitie, for that they declare plainely in this saying, that they thinke either that God can not, or els that he will not cōfort, streng∣then, and deliuer them forth of all miseries, not esteeming his promises, wherein he hath declared his will, neither marking his won∣derous working for his children from time to time in their afflictions, wherein his pow∣er most manifestly appeareth, neyther yet

considering his fatherlie care, which is more mindfull and tender ouer his, then the mo∣ther can be ouer her onely beloued childe. It sufficeth betwixt man and man, specially if they be of honestie & credit, that things passe by word and writing: we persuade our sel∣ues, that the thing so promised & confirmed ought and also shalbe performed. Vpon this persuasion, if the Prince promise to the sub∣iect, the noble man to the meane, the father to the sonne, and among marchants one to another, it is accounted so sure, that we will make our reckoning thereof, as though we had it in possessiō: such trust we giue one vn∣to another: and shall we then doubt in Gods promise, which hath not only past by words, but also by writing sealed, & confirmed with the bloud and death of his onely Sonne? Is there any man so mindfull of his promise, or so able to performe the same, as our heauēly Father is, of that he promiseth to vs? It is cōmonly seene among men, that leagues, co∣uenantes and bargaines can not be so wisely made, nor so surely confirmed, but that with wyelie falshoode and false vnfaithfulnes, they are defeated & of none effect. But God is so faithful in performing the thing to vs, which he promiseth, that heauen and earth shal ra∣ther

come to nothing, thē one title of his pro∣mise shalbe vnperformed. Yea, they that mi∣strust or doubt of the suretie of his promise, are no lesse in doubt whether there be a God or no. For to doubt or denie his trueth and fidelitie, is to mistrust or denie him to be GOD. A Prince & noble man for his owne honour sake, a Father for his father like affe∣ction to his childe, a Marchaunt for his cre∣dit sake will kepe their promise: & would not our heauenly Prince (who as he hath made all things to serue to his owne glorie, so will not giue the same to any creature) haue his honour herein aduanced and most highly re∣garded, that he is most sure, iuste, and true of promise? Would not our heauenly Father we should persuade our selues, that his loue towardes vs doth farre surmount the affec∣tion of a carnal father to his childe? Can any man so much esteeme his owne credite, and estimation of trustines, as he, who is faithful trueth it selfe, regardeth so to be knowen to his creatures? It is the greatest dishonestie among men to be so vnthankfull, to suspect or mistrust him, whose friendlie fidelitie, and faithfull friendship we haue bene sure of at al times, whensoeuer we haue bene in distresse: much more shame is it, to suspect, mistrust, or

doubt of Gods faythful assistance, whēsoeuer we shal haue need, for so much as his faithful friendship, & friendly loue is farre aboue the trustines of man, as heauē aboue y^e earth, fine golde aboue filthie drosse, & precious pearles aboue dirtie doung. Yea there is no engine, wherwith y^e deuil worketh so forcibly mans destructiō, which draweth so many frō god, & doth wring forth of Gods iustice his fearfull vengeance, as mistrust in gods promise, & in∣credulity: On the other part, nothing attai∣neth saluation, bringeth men nere to Gods presence, & draweth forth of gods mercie his fauourable loue, but only fayth & constant af∣fiance in his most sure & faithfull promises. The losse of riches, landes, & earthly possessi∣ons is a sore grief: but is not the winning of an hundred fould so much, and the obtaining of an euerlasting kingdome a good salue for this sore? If we gaine with the losse of tran∣sitorie things, heauenly treasures, with the forsaking of worldly friēds, Christ to be our deare & sure friend, and with refusing father, mother, brother, sister, wife, childrē, purchase God to be our most mercifull Father, Christ our most louing brother, & to be loued of the Sōne of God, as his deare dearlings, & only beloued spouse, what haue wee lost? what

greater gain can we haue? or what more pro∣fitable exchāge can be made? This bargaine and profite hath our heauenly Father promi∣sed vnto vs by a byl of his owne hand, sealed with the bloud of his only Sōne, testified by the witnes of his Apostles, and left with vs in our owne custodie to be paide at the sight, whensoeuer we shall require it: whereof this is the content: Who so hath forsaken house, brother, sister, father, mother, wife, children, or landes for my Names sake, he shall re∣ceiue an hundreth folde, and the inheritance of euerlasting life. Who will denie, but that hunger, colde, nakednes, extreme pouertie, & want of things partly necessarie, are an hea∣uie burden for man to beare? but the weight hereof is lightned and made easie to thē, that with right eye, & vnfainedly, do beleue Gods promise, and cast their care on him. Cast thy care vpō the Lord, for he hath care ouer thee. Your heauenly Father knoweth y^t you haue neede of all these things, meate, drinke and clothes: he ministreth these things in due time to the beastes of the earth, the fouls of the aire, the fishes in the sea, he clotheth and decketh with beautifull apparell the flowers of the fielde, according to his promise: and wil he not keepe his promise vnto vs, for whose

sakes he hath made these creatures, and hath made vs lords ouer them? What cause haue we rather to mistrust his promise, thē y^e birde that flieth forth in y^e morning vpon this natu∣ral persuasion, y^t she shal finde foode, not dou∣ting, but he, who made her, wil not suffer her to sterue with hūger? Haue we seene such as haue put their trust in him, sterue for hūger, die of cold, perish through nakednes? It hath not bin heard of, y^t the righteous hath bin for∣saken, or his seede (begge) wāting bread. For they y^t know the Name of the Lord, wil trust therin: for he forsaketh not them, that seeke after him. Seeke after y^e kingdome of God & the righteousnes therof, & all these things shalbe ministred vnto you, saith Christ. If he be true that maketh this promise, why should we feare hunger, colde, or nakednes? If he be not to be trusted, why will we take on vs his Name? If we cannot denie him, but to be most iust of promise, as he is in deede, we argue our selues of to much hypocriticall in∣credulitie, when we saye, that we woulde gladly suffer these for his sake, sauing for feare to want necessaries in our neede, and that wee shall not be able to abyde it. And he hath promised no lesse assistaunce, ayde, and comfort in all kinde of persecu∣tion,

whether it be imprisonment, banishmēt, losse of life or any membre. Yea, because we should not faint in prison, waxe feble in exile, giue ouer through feare of y^e bitter pangs & sharpe prickes of death, he hath promised not only to be reuenged on our persecutors, but also to be present w^t vs, to helpe, cōfort & deli∣uer vs. Wherfore he hath willed vs in y^e day of our troubles to cal vpon him, adding this promise, y^t he wil deliuer vs. Wherunto the Prophet Dauid did so trust, feling y^e comfor∣table trueth therof at sundrie times in many and daūgerous perils, that he persuaded him self, al feare set apart, either of one painefull daunger or other whatsoeuer: yea, if it were to walke in y^e valley of the shadow of death, y^t he should not haue cause to feare, comforting him self w^t this saying, which was Gods pro∣mise made vnto vs al, For thou art with me: Thy rod & thy staffe, euē they shal cōfort me. Is Gods staffe waxed so weake, that we dare not leane to much now theron, lest it should breake? Or is he now such a chāgeling, y^t he wil not be w^t vs in our troubles according to his promise? Wil he not giue vs his staffe to stay vs by, and reache vs his hande to holde vs vp, as he hath bene wonte to doe? If he be the selfe same God and no chaunge∣ling,

when we be put into prison, or led into captiuitie, he goeth with vs, or throwen into the sea to be drowned, he doeth not leaue vs, or cast into the raging fyre, he is with vs, to this ende, either to deliuer vs from the violent force of them vtterlie, or at the least so to comfort vs in the middes of them, that we should rather take pleasure therein, then feele payne. Wherefore he cryeth vnto vs continually: Feare not thou litle flocke: feare not them, that can doe no more but kil the body, that is their vttermost: but now the Lord that made thee (O Iacob) and he that fashioned thee (O Israel) saith thus, Feare not, for I will defende thee, I wil call thee by thy name, thou art myne: when thou wentest in the waters, I was by thee, that the strong floudes should not plucke thee a∣way, when thou walkest in the fier, it shal not burne thee, and the flame shal not kindle vpō thee: For I am the Lord thy God, the holy one of Israel, thy sauiour. Let the cruel Pa∣pistes rage and roare, let the obstinate Sodo∣mites fret and fume, let the rablemēt of An∣tichristes souldiours, the deuils owne deare dearlings threaten with sacke, sworde, fag∣got and fire, yet if God be with vs, who can be against vs? the mightie, strong, holy one

of Israel hath made a faithfull promise, that he wil be with vs, defend & deliuer vs. This promise sufficeth to a Christian to arme him against all feare of trouble, anguishe, perse∣cution, hunger, nakednes, perill, sworde and death, for that none of al these can separate vs from God, but we shall ouercome, and haue the ouerhand in all these things through the aide and comfort of him, who hath loued vs: for he is a faithfull God, which wil not suffer vs to be tempted aboue our strength, but shal in the middes of temptation make a way to come out, that we may beare it. Who nowe weying these promises dare surmise that God will not ayde, comfort, and strengthen you in all necessities? And will you thinke he is not able to performe the thing he wil∣leth? Is the arme of the Lorde shortened? Shall not he who is able to raise of stones children vnto Abraham, be of power to com∣fort, relieue & defend, whom he hath already made? If we be assured of his wil, which his promise teacheth vs, we neede not doubt of his power: for whatsoeuer him pleaseth, he doeth in heauen, earth, the sea, and in al deepe places. If we beleue his promise, all things are possible, yea there is nothing, but it is ea∣sy of him to be done. As a mighty Captaine,

who hath vnder his gouernment many soul∣diers & seruants, hath thē so at his cōmande∣ment, y^t when he biddeth thē go, they go, whē he saith abide, they abide, & when he willeth them to do this or that, they obey his word: so is paine, pleasure, grief, ease, sicknes, health, life, death at the becke & cal of God, that they come & go at his appointmēt, as the faithful Centurion confesseth in the Gospel. Yea he worketh so forcibly in his children, that leane wholy vnto his promise, y^t he maketh to them of paine, a pleasure, of grief, an ease, of sicknes health, & of death, life: as cōtrariwise to y^e vn∣beleuing, pleasure, ease, health, life is a weary irksome, & painful death. When you were in prosperitie, had the true religion of Christ a∣mōg you, & were so strōg within your selues, as no foreine Prince could inuade and ouer∣come you, the Lord of hosts turned al vpside down in y^e twinkling of an eie, hath wrapt you vp in aduersity, choked your whole realme w^t false superstition, & giuen you vp into the rule and gouernmēt of such leane locusts, stinging serpēts, & spiteful spāgers, as no people haue bene heretofore plagued withall. And is the Lords power not so able to deliuer his from these miseries, to restore his true religion, and vanquishe these Sodomitical Babylo∣nians,

as it was to giue them vp, for a time to be chastened, into their subiection? Let the Idolatrous Papistes ascribe their victo∣ries, and whole felicitie vnto their Idols and God of bread: yet our hope is in the Lord, who hath made heauen and earth, who can, and wil for his owne glories sake, shewe him selfe to be the onely God of might in giuing ouerthrowe to these Idolatours with a so∣daine confusion, when they thinke thē selues most sure, and looke least for it. Let them nowe for a while fret and fume against the Lord and his Christ, shake of his yoke, and breake his bōdes in sunder: Yet is the Lord in his holie temple, his abiding is in heauen, his eyes beholde these sonnes of men, and laugh them to scorne, and at the length shal talke with them in his furie, powring vpon them from heauen, snares, fyre, and brim∣stone, whose cup and portion shalbe burning storme and tempest. Let them persuade them selues, and beleeue darkenes to be light, trueth falsnes, blindnes sight, and life death, and bring this to passe, that mens eyes may seeme with a skinne or slime of superstitious ignorancie to bee couered and made blinde, yet can the Lord, and also will, when he seeth time, restore light, trueth, sight & life againe

to the aduancement of his owne glorie, the comfort of his Church, and vtter confusion of his enemies. Folowe therefore after the Lord, crye vnto him with the two blind men, desire him of his mercy to restore your sight, mistrust not but he is able to doe it, saye with them that you so beleeue, and the Lord wil make you answere and performe it in dede: after your faith be it vnto you. If you truste in the Lord and confesse him to be om∣nipotente, why should you feare the crueltie of Antichrist, who afflicteth Christ in his mē∣bers, persecuting and punishing their soules with superstition, idolatrie and vnbeliefe, and afflicting their bodies with hunger, impri∣sonment, exile and painful death? Hath not God aforetime assisted his to wade thorowe, and ouercome the paines of all these, yea in the middes of y^e bitter stormes to take great pleasure? And is he of lesse power to helpe vs? shall not we now by his assistance be so able to abide, and take pleasure in paines, as our brethren haue bene before vs? My bre∣thren, be strong in the Lord, and through the power of his strength learne, to whatsoeuer estate God shal call you, therewith to be con∣tent, knowing how to be lowe, & how to ex∣ceede, euery where and in al thinges instruc∣ted

both to be full and to be hungrie, both to haue plentie, and to suffer neede, yea, to do all things through Christ, who strengtheneth you, by whom also you shal ouercome. For if you be troubled on euery side, yet shall you not be without shift: when you bee vexed with pouertie, you shall not be vtterly with∣out somewhat: wrapt in persecution, not forsaken therein: cast downe, yet perishe not: that the excellencie of the power may bee Gods, and that you may onely glorie in the Crosse of Christ. By the crosse he entred into glorie, and they that are his, must enter in the same way. The Princes had no power ouer him, further then was giuen them from aboue, neither haue they ouer you, no not to plucke of one heare of your head, for they be all numbred, and not one falleth away with∣out the will of your heauenly Father, who worketh all things for the best to all them that loue him. And woulde we not haue all things worke to our most aduantage? In worldly things we seeke after most gaine, and wil we neglect that in heauenly things? For to winne a small summe of money, we will take vpon vs a farre iourney in daun∣ger of robbing, in perils of drowning, and let for no payne, perswading our selues that

God wil be with vs, assist and prosper vs in all our trauayle: and shall wee refuse to tra∣ueile by land, to passe the seas, to suffer what paine soeuer thereunto belongeth, to winne the penny of euerlasting life, mistrusting that God will not be with vs, ayde and further vs in whatsoeuer painefull perill we shall come in? O blinde incredulitie, that makest easy things to seeme hard by working an vnwil∣lingnes in the mindes of men, whome thou rulest! If men forsake their own willes, sub∣mitting them selues wholy vnto Gods will, what thing can bee to harde? But if we will followe the appetites and delicate nicenesse of our owne willes, what can be easy? Crye therefore with Christ, (deare brethren,) Not our wylles, but thy will (O heauenly Father) be done: So eschue troubles, as may stande with his good will and plea∣sure: When they come vpon you, embrace them willingly, suffer them patiently, wade thorowe them faithfully, for that is his good will and pleasure. Folowe the exam∣ple of Christe, of the Prophetes, Apostles, and holy martyrs, who were not wedded to their owne willes, but submitted them selues wholy vnto Gods will, who wrought so with them, that in pouertie they wanted not ne∣cessaries,

in prison among rauening Lions they liued harmeles, in the middes of fyre they burnt not, in the most cruell torments they felt no payne, and trusting to the faith∣full promise and mightie ayde of their hea∣uenly Father, desired rather to be exercised vnder the crosse, to die with Christ, then to be at ease, and liue with the world. Abraham with his Father Thare forsooke his natiue countrey, and from thence was commaun∣ded to depart into a countrey, whereof he neither knewe the name, where it was, nei∣ther what cōmodities were therein for men to liue withall, neither yet could he abide there any whyle: for a great dearth did op∣presse the whole land, so that he was com∣pelled to flye into Aegypt, where he was in daunger of much displeasure, for he percei∣ued before he entred, that he must forgoe either his wyfe, or els sustaine daunger for keeping her. Hee was constrained often∣times to remoue his habitation not without great losse, trauayle and perill. Iacob also went forth of his natiue countrey into a straunge place, partlie for that his father would not that hee should be ioyned in ma∣riage, with the daughters of the Idolatours of that countrey, partly to flye the crueltie of

wicked Esau his naturall brother, where he serued Laban fourteene yeres for his two daughters, in keeping his sheepe: a paine∣full kinde of labour. Afterwarde in his olde daies was constrained by the force of a great dearth to remoue into Aegypt, where his of∣spring was grieuously molested many yeres. Ioseph was solde by his brethren to the Is∣maelites, and by them vnto an Aegyptian, where he susteined great paine and perill in a straunge countrey. The Prophete Ely, being persecuted by the wicked Iezabel, fled from post to pillar. The Prophete Daniel with a great number of good and godlie Is∣raelites were caried into Babylon captiues, there to liue in captiuitie in a straunge coun∣trey among their deadly enemies. The Apo∣stles of Christ, and many godly men, and al∣so women in their time forsooke all they had, and went into straunge coūtreis for the Go∣spels sake. And after their time to this our time the Ecclesiastical histories are full of y^e examples both of men and also women, that left landes and goodes, fled their countreis, and did choose rather in an vnkoth and vn∣knowē land to liue in hardnes with freedom of conscience, to serue God after his wil, then to tarie at home in wealth with bondage of

conscience, and dishonour the Lord in diso∣beying his holy will. It is not read that any of these did murmure & grudge to leaue their houses, landes, goodes, and natiue countreis, fearing the want of friendship, the hatred of straungers, the burden of pouertie, the ra∣ging of hunger, and the lack of things neces∣sarie for mans life here, nor yet that they came into any such distresse, but that they had sufficiencie, if not of the finest sort, yet such as serued their turne, and they wel cōtent ther∣with. Abraham when he perceiued it stode with the Lordes will he should departe, he wist not whither, nor what shift to make, did not debate the matter with himselfe, take counsail of his friendes, cōsult with his wife, whether he should do the thing y^t most plea∣sed God or no, but setting apart all persua∣sion and wisedome of flesh, bowed downe his owne will subiect vnto Gods pleasure, bent himselfe without further delaye to obey his will, that ought onely to be obeyed in all ma∣ner of creatures: and therefore in a straunge countrey, yea in the middes of his enemies, had not onely at all times sufficiencie, but also did growe vnto great aboundance of ri∣ches. Of like sort Iacob was not onely not left destitute of succour, but did come to so

great aboundance, that at his returne into his countrey, hee made therewith his most mortall foe, his deare friende, and serued the Lord all his life in great wealth. Ioseph beeing a bondman in a straunge countrey, was not so moued with the feare of false and slaunderous accusations, of hunger, impri∣sonement, and such like griefes, that hee would, to eschue these, committe vncleane things against Gods will, but cleauing to Gods prouidence, was fostered vp against the rage of hunger, the violence of impri∣sonment, cleansed from the fowle spottes of slaunders, set at libertie, and at length made ruler ouer Aegypt. Although his brethren meant his destruction, when they solde him to straungers, and droue him forth of his natiue countrey, yet he acknowledgeth this their fact to be the good will of GOD, who worketh all thinges to the best for them that loue him, whether it be hunger, colde, exile, imprisonment, or death it selfe, and maketh that which seemeth painefull and grieuous, easye and pleasaunt. What should wee saye to the Prophets Ely and Daniel? Ely flying the fiercenes of Achab, because he should not suffer more payne of hunger, then he might well awaye with∣all,

was fedde by rauens sent vnto him morning and euening, to bring him bread and meate for that purpose, and afterwarde by a poore wydowe of Sarephta, and last of all by Gods Angell, when hee was in a desert, flying the crueltie of Iezabel. In like sort Daniel was fedde in the pryson by Habacuc brought by Gods Angell, where∣upon Daniel sayde: O Lord thou hast re∣membred me, thou doest not forsake them that loue thee. A saying of hym, who had felt the ease and reliefe, that GOD pro∣uideth for all them that vnfainedly trust in him, worthy to be written in golden letters, and deepely grauen into our heartes. This is a common and pleasant persuasion to the Apostles, and al other of Christes Churche, who suffered for Christes sake, pouertie, exile, persecution, that in the middes of po∣uertie they were most riche, when they had nothing left them at all, then had they all thinges, and wanted nothing. These ex∣amples shoulde moue vs to set apart all feare of want, and to cast our care whollye vpon the Lorde, for so much as hee is no lesse our louing and mercifull Father, then hee was to Abraham or any other: yea, he hath exhibited vnto vs in deede, and wee

haue seene that Abraham woulde gladlye haue beholded. God hath not spared his one∣ly Sonne, but hath giuen him for vs all vn∣to death: howe much more will he giue vn∣to vs, if we trust in him, all other neces∣sarie thinges? It is not a necessarie thing to haue strength and ablenes to abide pa∣tiently for his sake, not onely pouertie, losse of goodes, imprisonment and exile, but also power to passe thorowe easely the burning flames of fyre, hanging, drawing, stoning, racking, deuouring with wilde beastes, broy∣ling, boyling, and such kinde of most cruell tormentes and bitter death, as the ene∣mies to Christ, the olde tyrantes and Anti∣christ him selfe, the Pope with his clergie now daily inuenteth and practiseth to with∣drawe and fraye men from Christ? God hath alwayes to his tyme giuen his such strength to ouercome and contemne these, and whatsoeuer crueltie coulde be inuented, yea he hath so encouraged them to take plea∣sure in the middes of most crueltie, that they reioyced most, when they semed to be in the greatest payne, as it is playne in manie hi∣stories of the Churche: and will not God deale so mercifully with vs nowe, as with them of olde time? Is his mercie waxed

lesse nowe towardes vs, or his power not so able? God is not like vnto man to chaunge his purpose, and to be euery yere of a newe minde, he is faythfull, he chaungeth not, al∣though to the iudgement of the fleshe he see∣meth to forsake the man that is cast in pri∣son, banished his countrey, throwen into the fire, and most cruelly dealt withall, yet he is present with him, aydeth and comforteth much more strongly, then the tormentours be able to grieue or discomfort, yea, turneth the bitternesse into sweetenesse, the payne into pleasure, and that, which seemeth vnto others most vntolerable, to be most suffera∣ble. The three Israelites were commaun∣ded to fall downe and worshippe the golden Image, they did not dissemble the matter, but playnely saide they woulde not: they were threatened to be cast into the burning fornace, they feared it not, they might haue dissembled the matter for a time, following the world, but they knew GOD could not be deceiued, nor woulde not be plaied with∣all. The ouen was made seuen times hotter, then euer before, & they cast into it, yet were they well able to abyde it, and had much more solace in the burninge fyre, then they that onely looked on. The mother with her

seuen sonnes in the Machabees chose rather to suffer most cruell death, which they pas∣sed thorowe most ioyfully, then to com∣mitte the least thing against the Lawe of their GOD. So likewyse Mathathias his sonnes, and Eleazarus. Rhais that Chri∣stian woman, although not yet so fully ca∣techized, that shee was admitted to bap∣tisme, set on fyre with the burning heate of Gods Spirit, and the famous chaste wo∣man Potamiena with her mother Marcella, after they had suffered great and horrible tormentes for the truthes sake, were con∣sumed in burning fyre. Quinta the faith∣full woman and constant martyr of Christ, suffered rather to haue her legges tied to∣gether, and to bee drawen thorowe the streetes vpon the sharpe stones, and whip∣ped most sharpelie, then she would seeme to worshippe the images or idoles in the tem∣ples. The constant olde matrone Apollo∣nia was beaten about the lace till all her teeth were beaten out, a great heape of woode set on fyre before her face, and threa∣tened to be cast thereinto quicke, if she would not agree to the Idolatours, and did willin∣gly choose to be burnt in the raging fyre. So likewise the historie sheweth of Ammo∣narion,

Mercuria, Dionysia, and other no∣table women, that were so vnfearefull to suffer most sharpe death, that they woulde runne, when they heard, where the execu∣tion was in hande, and carie their young chil∣dren with them (such delight had they to suffer for Christes sake) in great hast as vn∣to a ioyfull feast, fearing nothing els, but that the tormentours would spare them, and that they should not be thought worthie to beare witnesse to Christes death with their owne bloud. Call to your remembrance that faith∣full woman and worthie martyr of Iesus Christ your owne countrie woman Anne Askew: her imprisonment moued her not, she litle weyed the cruel torture and tearing her bodie on the racke, she ioyfully went to the fyer, and was of more comfort in feeling the paine, and lesse wearie thereof, then the lookers on to beholde, or the tormētours to do execution. The historie sayeth, that Theo∣dorus a yong man, was so grieuously tormē∣ted with diuers and sundrie kindes of tor∣mentes, and at length his bodie so rent and torne, that they left him for dead: Whome Ruffinus the writer of the Ecclesiasticall storie, afterward asked whether he felt not grieuous paines, whiles he was in the tor∣ments,

to whom he aunswered, that he felt verie litle paine: For, said he, there stood, as he thought, a yong man by him, who always wiped the sweat from him, and so much com∣forted his stomacke, that the time of the tor∣menting seemed to him much more plea∣saunt then painefull. Who made the yong men walke in the fire and burne not? Who hardened these martyrs of men and women, that they did not shrinke at paine, but ranne thorow fire, water, and most cruell torments, and not be ouercome? Certainely euen he, who had promised them, that neither in fier, water, no nor yet in the shadowe of death he woulde be from them, but woulde be their buckler, defendour and shield, faithfully per∣forming that no temptation should so assaile them, but that he woulde giue a ioyfull ende and deliuerance: whereunto they trusted, and so by their constant fayth ouercame, and had the victorie. For this is the victorie that ouercommeth the worlde, euen our fayth. Yea as S. Paul saith, y^e time woulde not serue vs, if we would rehearse how the Patriarks, prophets, Apostles & Martyrs through faith subdued kingdomes, wrought righteousnes, obtained the promises, stopped y^e mouthes of Lyons, quenched y^e violence of fire, escaped y^e

edge of y^e sworde, out of weaknes were made strōg, waxed valiant in fight, turned to flight the armies of the aliants, y^e women receiued their dead raysed to life againe. Other were racked and would not be deliuered, that they might inherit a better resurrection. Againe, other were tried with mockings and scour∣gings, moreouer with bonds and imprison∣ments, were stoned, were hewen in sunder, were tempted, were slaine with sworde. And these al through fayth obtayned good report. The holy Ghost hath caused these histories to be kept in writing for vs, y^t are now in the latter dayes, to this ende, that we should not onely behold in them the fierie raging of the world from the beginning against the chosen people of God, & how stoutly they withstood & ouercame by faythfull patience the malice therof, but also y^t by reading of thē, we should in our like troubles, learne like patience, re∣ceiue the same cōfort, & being thorowly tried, cōceiue a sure hope of y^e same victorie, which they after many & sundrie trials did winne: whereof we shal not be disapointed, if we to y^e ende striue lawfully. If it be to hard & aboue your capacitie to beholde al y^e histories & exā∣ples propounded in y^e scriptures, & the Chro∣nicles of Christes church with such cōsidera∣tion,

that you may espie & behold in them the order of Gods working with his Church in all ages, wherby to perceiue these your grie∣uous chaunges to be no new and vnwonted work of God: If you doe not perceiue & see in them the true & iust cause, which moueth the Lord hereunto, and thereby to learne faithful repētance: & if you doe not vnderstand in di∣ligent perusing them, that the end and issue was alwayes ioyfull and glorious victorie & deliueraunce, wherewith to comfort your selues in the middes of miseries, take into your handes the comfortable historie of King Dauid, marke his whole life from that time he was taken from his fathers sheepe to his death: beholde in him, your selues: in the peo∣ple during the time of his rule, the church of England: and in the wonderfull iudgement of God in ordering his Church then, what shalbe the ende of his sharpe crosse, wherwith he doeth exercise you at this time. And to the ende you may the better see, how to wade in considering his whole life, we haue disclosed and opened for you to beholde a part thereof: wherein you shall see plainely, that the grie∣uous afflictions of euery one of you seueral∣ly, and of the whole Church of England to∣gether, is not fallen by chaunce of euill or

good fortune, but by the mightie hande of God, whose good will it is thus to haue you tried for a while, also for what cause GOD thus worketh, and what shalbe the ende of al these dooings. After the Lorde had founde out Dauid, a man after his owne minde, and appointed him King ouer his people, who la∣boured worthily to deliuer and defend Gods people from their enemies the Idolatours, that dwelt nere about them, he did not graūt to him such quietnes, neither to his people, but that he was in continuall troubles, and no small daungers, during the life of Saul, and also after his death, the Idolatours, and also Sauls friends, seeking all the wayes that might be, to disturbe him forth of his king∣dome. And not onely was he thus vexed with his foraine enemies, but also most grieuously of all, by those of his houshold, who shoulde haue bin his most deare friends, his owne na∣tural sonne Absalom, his most priuie Coun∣selours, the nobilitie of his Realme, & y^e most part of his subiectes. Absalom pretending to his father Dauid a great holines, (as the maner of the hypocrites is) desired to haue leaue to go into Hebron, there to doe sacri∣fice for the performance of a vowe, which he had made in the time of his being in Syria,

but his meaning was to obtaine the king∣dome from his Father, and to stirre all Israel against him, which he brought to passe: Da∣uid was banished, and pursued vnto y^e death by his owne sonne, who wrought so much vilanie against his father, that he did not for∣beare in the despite of him, to misuse his fa∣thers wiues in the sight of all the people: how grieuouse and daungerous this sodaine chaunge was to Dauid, & to the godly peo∣ple, which were but a very fewe in respect of the great number of the malicious hypocri∣tes, which folowed Absalom, it appeareth plainly in the storie, and you may easely con∣sider. The best that was like to come of the matter, was, that whiles the kingdome of Israel was thus deuided, Gods enemies the Philistims, who had lyen long in wayte ther∣fore, shoulde snatche vp from both the par∣ties the kingdome of Israel, and not onely vtterly banishe Gods true religion from a∣mong the Israelites, but also bring thē, their countrey, and their posteritie into most mise∣rable bondage and thraldome, and that, to Gods enemies the most vile people, and ha∣ted of all the world. Dauid in all these peri∣lous daungers of his owne lyfe, losse of his kingdome, & vtter destruction of Gods peo∣ple,

did not discourage himself, but vnderstā∣ding all this to be the worke of Gods owne hande, acknowledging the true cause vnfai∣nedly, did perswade him self y^t the Lord after a time, when his good wil should be, woulde giue a cōfortable end to al these stormes and bitter pāgs. His whole behauiour he himself describeth in a Psalme, which is left in wri∣ting for vs to learne therafter how to behaue our selues in the like persecutions. Whē he was fled from Ierusalem, & the priestes were departed frō him with the Arke of y^e Lords Couenaunt, he went vpon mount Oliuet barefoote, wept as he went, and had his head couered, and so did all the people that were with him. And he made his mone vnto the Lord, saying, O Iehoua, how are they en∣creased that trouble me? how many are they that rise against me, howe many are there that saye of my soule, There is no helpe for him in his God? Selah. Wonder not though this good King with an heauie hearte, and sorowfull cheare doeth lament and be∣waile his dolorouse estate. Woulde it not grieue a King, when he thinketh of no such matter, sodainly to be cast out of his Royall seate, and brought in daunger of his lyfe, and that by his owne naturall Sonne?

Can the displeasure of any enemie so much pearce the heart of a kinde father, as the vn∣naturall crueltie of the sonne to seeke his death, of whom he himselfe had his life? It grieued him no small deale to perceiue such as had bin his wise Counsailours, whom he much trusted, (whose duetie it had bin, with the spending of their owne liues, to haue de∣fended the common weale brought to good and quiet order, both in matters of policie, & of Gods true religion,) to be the supporters and mainteiners of an hypocrite, who had neither respect to Gods true honour, nor yet consideration of duetie to his most honou∣rable Father, neither yet regarde to the pros∣perous weale of his natiue countrey. But nothing of all these grieued him so much, as this one thing, the remembrance and true acknowledging in himselfe, that he himselfe was the only cause of all these euils. He cal∣led to his remembrance, that these plagues fell vpon him sent from God, whose worke it was, and that for his sinnes, which were the cause thereof, and this made him weepe and mourne. For so soone as the Prophet Nathan had warned him of his offence, he cryed, peccaui, I haue sinned: and afterward when hee sawe this grieuous and sodaine

chaunge folowe, he perceiued it came partly for his sinne by the worke of God, and there∣fore submitted him self wholy to Gods will, saying, If I shall finde fauour in the eyes of the Lorde, he will bring me againe, and shew me both his Arke and the Tabernacle there∣of: but, and the Lorde thus saye, I haue no lust vnto thee, behold here am I, let him doe with mee what seemeth good in his eyes. Thus the worthie man of God acknowled∣geth his troubles to be of Gods hande, his sinnes to be the cause, and therefore humbly and faithfully submitteth himselfe to Gods ordering, wel content to receiue whatsoeuer should be layd vpon him. He assured himselfe that when he himselfe were most weakest, then God would declare his strength for his owne glories sake, and after he were re∣duced to a faithfull repentaunce by the cor∣rection of his mercifull Father, then the rod should be cast into the fire. This considera∣tion of plagues both to priuate men particu∣larly, and also of Realmes & whole common Wealthes is diligently to be weyed, that as they come from God, so haue they this ende, that they tende partly to his owne glorie, partly to our profit, and amendement. For although sinne is the generall cause where∣fore

all mankinde generally was, is, & shalbe molested with many and sundrie kindes of troubles and calamities, yet the calamities & afflictions are not to all kinde of men alike, nor yet for one end and purpose. For the wic∣ked and reprobate are punished & whipped of God to a farre other end and meaning, then the godly and chosen children, who are y^e true church of God, the liuely mēbers of Christ, & such as shalbe neuer separated frō God and his louing fauour in Christ Iesu. These al∣though they be neuer without trouble in this world, but alwayes exercised vnder y^e crosse, yet the cause and cōsideration why God will haue them thus exercised, is either for the glorie and honour of his owne Name, or the profite, commoditie; and exceeding benefit of them whom he thus afflicteth, either els for both these considerations together, for that there is no trouble that cōmeth to Christes church or any mēber therof, which appeareth not plainly to redound to Gods glorie, & the profit of y^e afflicted, if it be wel & iustly cōside∣red. These two causes & considerations doth the Scripture teach in all calamities of the church, whether they be generall or particu∣lar, which being wel marked, will easily put out of y^e way this stūbling block, wherat ma∣ny

stumble & fal, marueyling wherfore God wil suffer his word, & his chosen childrē thus to be vsed & euil dealt withall. The childrē of Israel were in Egypt most cruelly dealt w^t∣al 400. yeeres, oppressed with most painfull labours, most seruile exactions, their infants slaine, they cried vnto y^e Lord, their griefs en∣creased, for God had hardened Pharao his heart, that he shoulde not ease or deliuer his people. Wherefore did God thus afflict his people, and stirred this cruell tyrant so grie∣uously to vexe thē? truely for his own glorie, & their profit. God rehearseth this cause and cōsideratiō in y^e scripture, of the hard & cruel hearts of y^e Egyptians towards his people, The Egyptians shal know y^t I am the Lord, and that I will deliuer my people by strong hand frō among thē. For this purpose (saith God to Pharao) haue I raysed thee vp, that in thee I may declare my power thorowout the whole world. This profit they receiued, the exercise of their faith, the triall of their patience, and the confirming of their hope for deliueraunce, which was not deceyued. Thus S. Paul noteth and collecteth of this historie, the one end to be Gods glorie, for the honourable fame and renowme of his Name throughout the whole world, and also

the profit that the afflicted receiue, which is the exercise of faith, as he noteth of Moses and his parents to the Hebrues. But much more plainly doth S. Paul note & teach these two considerations to the Corinthes, say∣ing, But we haue this treasure in earthen vessels, that y^e power which excelleth, might be of God, and not of vs. We are troubled on euery side, yet are we not without shift: we are in pouertie, but not vtterly without somewhat: we are persecuted, but we are not forsaken: we are oppressed, neuerthelesse we perishe not. But seeing we haue the same Spirit of faith (according as it is writteng beleeued, and therefore haue I spoken) we also beleeue, and therefore we speake. For we knowe that he which raysed vp the Lord Iesus, shall raise vs vp also by the meanes of Iesus. Therefore we are not wearie, but though our outwarde man be corrupt, yet the inwarde man is renued day by day. For our trouble, which is but temporall and light, worketh an exceeding and an eternall weight of glorie vnto vs. What can Saint Paul speake more to the commendation of Gods prayse and glorie, then that the excel∣lencie of his mightie power is declared and aduaunced in this, that his are troubled, im∣pouerished,

persecuted, oppressed, and yet in all these doe not perishe nor faint, but ouer∣come by him, who hath willed his in all their troubles to call vpon him, and he will so de∣liuer them, that his Name shall thereby be glorified, and honoured? And what greater profit can come to the Church, then to haue the faith of Gods children so exercised, that the inward man may be renued day by day, and that as Christ entred into his glorie by troubles, the crosse, and death, so also our troubles, which are but short and light in re∣spect of his, may worke vnto vs an exceeding and eternall weight of glorie. Both these two things S. Paul noteth in the generall af∣flictions of Christes Churche, and also the Scripture teacheth the selfe same generall causes of the troubles of euery priuate mem∣ber of Christ. As our Sauiour Christ repor∣teth of the infirmitie of the borne blind man, which was for this cause, saieth he, that the workes of God should be shewed on him. And in like case when Christ heard tell that Lazarus was sicke, he saide. This sicknes is not to death, but for the praise of God, y^t the sōne of God might be praised there through. This did much set forth y^e glorie of God in Christ, that he was of power to rayse vp frō

death a man, which had bin in his graue huri∣ed 4. daies, & was so corrupted y^t he did stink. And wherin doth y^e power of God more exce¦dingly appeare to his glory, thē in raising his church & faithfull people frō the graue & pit of troubles, afflictions, and many intolerable miseries, wherin the worlde goeth about to treade them downe, & burie them? Doth not Christ herein most marueilously set forth his glorie, y^t when the world by motion of y^e deuil doth furiously fret & rage against his faithful to roote out his word, then it springeth & flo∣risheth most plentifully, & the faithful are fa∣stened & confirmed therin most vnfainedly & boldly? This hath God wrought in al ages in y^e fier of troubles & afflictiōs, trying his faith∣full childrē for his own honours sake & their profit, as appeareth in y^e histories of y^e church frō the beginning. And beside this y^t our faith is thus tried, our patience proued, our hope cōfirmed by these afflictions, y^e faithful do re∣ceiue also diuers other cōmodities & profites by troubles which are more necessarie to thē then either meate, or drinke: The worldly ones set more by their easy life here to serue their idle bellies, thē by the necessarie & pro∣fitable things to eternal life. By troubles and afflictions the faithfull are made of like and

semblable shape to the Image of Gods own Sōne Iesus Christ, saith S. Paul, If they suf∣fer with Christ, they shall liue w^t him in glo∣rie. Whom the Lord loueth, him he chaste∣neth, yea & he scourgeth euery sonne, whom he receiueth, & nourtereth vs to that, which is profitable, y^t we might receiue of his holi∣nes. And to y^e Corinthians S. Paul saith, that when we are afflicted, we are chastened of the Lord, that we should not be damned with the world. Thus the scriptures do teach plainly & also aboundantly, that for these two conside∣rations, God doeth suffer his church to be af∣flicted, and his owne people in this worlde to be exercised vnder the crosse: which appea∣reth in all ages by the examples of all histo∣ries. For behold the face of Gods church frō that good King Dauid vnto this our time, & you shal see what wonderful chaūges & grie∣uous ouerthrowes his people haue suffred al∣waies, & therefore should not maruell of this our chaunge in England. After Dauid was anoynted King ouer Gods people, y^e 2. booke of Samuel declareth with what troubles God did exercise him, & his whole kingdome du∣ring his time. But he obserued the ordinan∣ces of the Lord, and kept the true religion a∣mong his people according to the comman∣dement

of God. After him Salomō hath go∣uernance of Gods people; who in the begin∣ning of his reigne walked after his Father Dauid, did build Gods temple, and obserued the true religion, but y^t lasted but a while: for in his latter yeres he fell to idolatrie and the seruice of false gods, so that the true seruice of God began thē to be corrupted. After him his sonne Roboam reigned, at whose begin∣ning y^t realme had such a miserable chaunge, that it could neuer after recouer it self again: for the kingdome was deuided, and 10. tribes which were called afterward Israel, fell from Roboam, & from the true religion vnto ido∣latrie, & false seruing of God, & so continued in false supersticious religion, always hating the true seruice of God, killing the Prophets that did teach the trueth, & the godly people that confessed the same many yeres: and yet al that time perswaded them selues that they had the true seruice of God, and that their doings did much please God: yea the face of Gods Church was so blemished and brought to such a smal number of true professors, that the Prophet Ely complaineth, that there was not one left, but he himselfe alone, whose life also they sought after. Consider well this historie, and the working of God with his

Church & true religiō. The Prophet Samu∣el had taught the people the true seruice of God: the worthy king Dauid maintained the same all his time, but with great difficultie. Salomon his sonne a Prince of most wisdom and knowledge, perfectly instructed in the wayes of the Lorde, fell from God, and cor∣rupted Gods religion with the false seruices inuented by man, so that the Lord was so of∣fended therewith, that he cutte of from the rule of his posteritie y^e most part of the king∣dome: for the tenne tribes were neuer after him vnder the gouernance of his succession, neither did afterwarde walke in the feare of God, but in Idolatrie and false religion, till at the last God sent the Assyrians to inuade them in that wise, that they ouercame them, caried them forth of their owne countrey, dispersed them in many countreyes among the heathen, sent straungers to inhabite their land, and so vtterly destroyed that kingdom. God defende the realme of England from the like punishment. This was a fearfull iudgement of God, where hee had but one smal kingdome in the whole worlde, that bare the face of his Churche, where his true honour was maintained, and that so sodainly of twelue tribes ten should fal from God to

idolatrie, and false religion: yea and the other also, during all the time of Roboam, and his sonne Abia after him, so y^t during al this time there was not in the worlde any Churche or people, where the syncere religion and pure word of God was receiued by publike autho∣ritie and common order: although God re∣serued always some that priuatly serued him and feared his Name faythfully, who were alwayes so hated and punished by the Idola∣ters, that their liues were bitter vnto them. In those daies did y^e idolaters make the selfe same reasons & arguments against the Pro∣phets and their doctrine, which your Idola∣ters doe make now against Gods people & his true religion. The faithfull then liued a∣mong those Idolaters with no lesse feare, trouble and persecution, then the Christians doe nowe in England. The Prophets were then imprisoned, & driuen out of their coun∣trey like seditious heretiks, the causers of all euill, as the true preachers now in England are partly imprisoned, partly driuen out of the realme. After the death of these wicked Kinges of Iehuda, God visited his peo∣ple with some light of the trueth by the meanes of Aza, and King Iosaphat after him: who restored, although not perfect∣ly,

the true religion, bannished the false, and destroyed the Altars of the Idolaters. The which reformation was not done with∣out great difficultie and trouble, and con∣tinued but a small time in that same order. For Ioram the sonne of Kinge Iosaphat ouerthrewe the true seruice of GOD, con∣demned it, and brought in the place there∣of the superstitions, and Idolatries of the Kinges of Israel, and so the Churche continued neuer perfectly reformed, but al∣wayes afflicted, till the time of Ezechias. For although Aza, Iosaphat, Ioaz, Amazias, Vz∣zias, and Ioatham, attempted a reforma∣tion, and were indifferently good Kinges, yet was not the Church cleansed of all the Idolatries, and false counterfeit religion, as it appeareth by the Prophets, Ely, Amos, Esay, Ozea, Micha. But the worthy King Ezechias in the first yere of his raigne began to reforme the religion, brake downe and ba∣nished all Idols and Images, hil altars, and whatsoeuer was against Gods commaunde∣ment, restoring Gods true religion after the rule of Gods worde. The which thing as he brought to passe not without great trou∣bles and difficulties, so it continued in puri∣tie but a litle time. For his Sonne, wicked

Manasses, who raigned after him, put away, and did forsake the true way, and brought in againe all maner of Idolatrie and false reli∣gion, and did grieuously punishe and perse∣cute the faithfull people, and true Prophets. He shed (saith the Scripture) innocent bloud exceeding aboundantly. In lyke maner did his sonne Ammon also, who raigned after him. This grieuous change remained thus, vntil the good King Iosias made a newe and godly reformation: which ought to bee a glasse to all Princes to beholde themselues in. But this godly reformation of this good King did not continue: for his sonne, and al the Kings of Iehuda after him forsooke the wayes of God, and restored againe the Ido∣latrie, and false religion of their forefathers, and so continued, till God sent the King of Babylon to destroye their citie, Temple, and coūtrey. Who also led them captiue into Ba∣bylon, where they continued many yeres in great affliction, as it appeareth by the Pro∣phets, Ieremie & Daniel, so that in fiue hun∣dreth yeres and aboue, in the dayes of all the Kinges of Iehuda Gods religion was set forth, and receiued in publike order syncerely and perfectly, and the contrarie vtterly bani∣shed & abolished, but only in the times of Da∣uid,

Ezechias and Iosias: as Iesus the sonne of Sirach witnesseth, saying, all Kings except Dauid, Ezechias and Iosias committed wic∣kednes: for euen the Kings of Iehuda also forsooke the lawes of God. With what diffi∣cultie and troubles, Gods religion and true seruice was restored after y^e returne of Gods people from Babylon, and how short a time it continued in puritie, what troubles and grieuous persecutions the true seruants of the Lord suffered, it is partly set forth in Es∣dras, and Nehemiah: after in Hester, & then in the Machabees: And although vnto the comming of Christ, there was an outwarde face and beautifull shew of Gods religion a∣mong the Iewes, yet was it so defaced, and vtterly falsifyed with traditions of the Pha∣rises, who were that time in estimation, that Christ himselfe doth testifie, that their seruice was but vaine traditions of men, and the commaundement of God was not obserued. All that time there were no Pro∣phets to instruct them in the right waye. For immediatly after the captiuitie, all pro∣phecying ceassed in Israel. Nowe peruse the historie of our Sauiour Christ in the foure Euangelistes, and you shall perceiue in what state Christ founde his true religion, what

paines and trauaile he tooke to restore the true and syncere honouringe of God, with howe great difficultie hee brought it to passe, and at the last, howe it cost hym his life. After whose death the crueltie of them, who would seeme to haue and maintaine the true honouring of GOD, ceased not, but stirred most vehement persecution a∣gainst the true Churche of Christ, and di∣spersed it thorowout all the worlde: with what paines, troubles, and difficultie true Christianitie was planted, and false religion put away, S. Lucas partly mentioneth in the Actes of the Apostles, who spent their liues in the buylding of Christ his Church. After Christ his death the cruell tyrant Nero the Emperour did persecute the Church most cruelly, after whose time, the Church was in some quiet, but not long: for Domitian the Emperour did persecute Christ his Church to destroye his true religion most hainously. Nerua his successour was friendly to the Christians. Traiane after him a cruell perse∣cutour, and enemie: and then Hadriane: after whose tyme the Churche had rest for a whyle. For shortly after, the Christians that were in Asia, and also in the West par∣ties, were cruelly disquieted. Shortly after

this tyme did England receyue the Christiā fayth, and was the fyrst countrey of all the world that receiued the faith of Christ by pu∣blique authoritie (Lucius beeing their first Christian King,) but the puritie of Christ his trueth, did not long there cōtinue, not much aboue an hundreth yeres. Seuerus the Em∣perour wrought all the meanes that might be, to destroy Christes Churche, and to sub∣uerte the true religion with most sharpe per∣secution, after whose time there was some quiet: but shortly after the cruel tyrant Maxi∣minus did sore molest the faithfull, and like∣wise after him Detius, Gallus, Hostilianus, Lucius Valerianus. Galienus graunted the Christians peace, Aurelianus did persecute them. And Dioclesianus more like an infer∣nall serpent, then an earthly man, did as it were deuoure the Church most cruelly. In this time was the greatest persecution, that had bene before: The tormentours were much more wearie in sheading the Christian bloud, and cruelly tormenting the faithfull, then the holy martyrs were in suffering the paines. There were in this persecutiō with∣in thirtie daies aboue seuenteene thousand Christians killed most spitefully. But Con∣stantine the good Emperour became a Chri∣stian,

set the Church in peace, & was the f•••…•••… Emperour that did by publike authoritie put downe gentilitie, and truely mainteined the Christianitie. But that lasted not long: for within short time after, Iulianus th'apostata being Emperour, went about to vndo al that Constantine had done, vsed wonderfull poli∣cies to destroy the Christian religion, and did afflict the faithfull verie grieuously. After this time the Church was grieuously mole∣sted by the Arrians, after with Hunnes, Van∣dals, and Gothes, and so continued many yeres till all good learning began wonder∣fully to be decayed, and at the length albeit the Church seemed to be at rest, yet hath it bene euen to this daye miserably afflicted, and the pure religion vtterly defaced, by two vicars the Deuil put in commission at one time about eight hundreth yeres since: the Antichrist of Rome for the West, and Ma∣homet for the East. Nowe weye and con∣sider with your selues this same briefe re∣hersall of the state of Gods Churche, howe the Church of the Israelites was afflicted in Aegypt, then in the time of the Iudges, next vnder the Ringes, at the last caried into a straunge countrey captiues, after their re∣turne and reedifying of the Temple what

great perils and troubles it sustained till af∣ter the dayes of the Machabees, next consi∣der the historie of Christ, & the Actes of the Apostles. After this the ten notable persecu∣tions the Church suffered vnder most cruell tyrantes from the eight yere of Nero, by the space of three hundreth and twenty yeres, vnto the time of Constantine, and from his time three hundreth yeres after by the Ar∣rians, and barbarous Hunnes, Vandals and Gothes, by whose meanes good learning was decaied, and ignorancie brought in: And then marke with aduisement, how that from that time hitherto Mahomet hath vsurped and afflicted the East Church, and the Pope the west (for he began to exercise his proude power ouer the Churche about the same time, that Mahomet brought in his religiō) consyder I saye with aduisement in all these times, howe litle whyle Gods religion was mainteined in the Churche, what perilous chaunges were in the kingdomes, what ex∣eeeding crueltie was alwayes vsed against the people of God, as though they had bene heretikes, his word condemned as heresie, and the cause of all euils: and you shall per∣ceiue that this is no newe or vnkoth thing, that the true religion of God should be thus

put away and condemned, and the faithfull Churche molested and afflicted both gene∣rally as is plaine in these histories, and also particularly in the ministers & faithful mem∣bers, as appeareth in Abel, the Patriarches, Prophets, Christ, his Apostles, & in a great number of holy sainctes and martyrs, since the death of Christ til nowe our daies. Thus may you plainely see how God hath wrought with his Church at all times, and therefore should not discourage your selues, because of this sodain chaūge, but with Dauid acknow∣ledging your sinnes to God, declare vnto him how many they be, that vexe you, and rise against you, naming you heretikes and the children of Belial, as they named Dauid. Let the wicked Idolaters boast and bragge that they haue ouercome you, and that God hath giuen you ouer & wil no more be your God: let them put their trust in Absalom with his long golden lockes, and in the wisedome of Achitophel the wise counsailour, yet say you with Dauid, thou O Lord art my defender, thou art my worship, and the lifter vp of my head, feare not their violence to hurt you in your bodies, to harme you in your goodes. Perswade your selues with Dauid that the Lord is your defender, who hath cōpassed you

round about, and is as it were a shielde, that doeth couer you on euery part: it is he only that may and will compasse you about with glorie and honour, it is hee, that will thrust downe those prowde hypocrites from their seat, and exalt his lowly and meeke. Dauid in the mids of his miseries did thus comfort him selfe, leaning to the prouidence of God, looking for deliuerance from him, appoin∣ting God no time, but cōmitting the whole matter vnto his wisedome and goodnesse. He layed him selfe to sleepe, rose againe, was not afrayed for innumerable people, that set him round about to haue destroyed him, for y^e Lord wil sustaine me, saieth this good King. This was his shot anker, here was his re∣fuge, herewith he comforted himselfe, that the Lord would bee his defender and saue∣garde, and at the length restore him to his place againe. He armed him selfe with the armour of God, but aboue al he tooke to him the shield of faith, wherewith he quenched the fyrie dartes of the wicked. Hee had the helmet of saluation, the sworde of the spirit, the promises of God, and buckled these fast vnto him selfe with this long and durable girdle of faithfull prayer and watching, say∣ing, I wil crye vnto the Lord with my voyce,

and he will heare me from his holy hill. If you will receiue comfort, crye with Dauid vnto the Lorde, exercise your faith in earnest and continual prayer, say, arise O Lord & help me, and he will smite your enemies on the cheekebone, and brast all their teeth in sun∣der, he will hang vp Absalom by his owne long heare. Achitophel through desperation shall hange him selfe, the bandes shalbe bro∣ken, & you deliuered: for this belongeth to y^e Lord to saue his frō their enemies, & to blesse his people. Thus Dauid in the mids of his af∣fliction did comfort him self, trust to the only prouidence of his most mercifull God, per∣swading himselfe both of his good will, and mightie power, whereby he should haue de∣liuerance, and was not deceiued. This bles∣sing shall also be on you, if that neglecting the wisdome of the worlde, you submit your selues to the correctiō of God your heauenly Father, faith∣fully crying him mercie, & patiently abiding his good will and pleasure.

Notes

• Ioh. 15.
• Rom. 6.
• Ioh. 15.
• 1. Pet. 2.
• Rom. 8.
• Rom. 15.
• Ioh. 16.
• Math. 4.
• Matth. 9.
• 1. Pet. 5.
• Math. 6.
• Psal. 8.
• Psal. 37.
• Psal. 9.
• Math. 6.
• Psal. 50.
• Psal. 23.
• Mat. 10.
• Esa. 43.
• Rom. 8.
• Psal. 13.5.
• Mar. 9.
• Matth. 8.
• Psal. 2.
• Matth. 9.
• Ephe. 6.
• Philip. 4.
• 2. Cor. 4.
• Mat. 10.
• Rom. 8.
• Gen. 11.
• Gen. 12.
• Gen. 28.
• Gen. 46.
• 3. Reg. 19.
• Dan. 1.
• Gen. 45.
• 3. Reg. 17.
• 3. Reg. 19.
• Dan. 14.
• Rom. 8.
• Dan. 3.
• 2. Mach. 7. 1. Mach. 2. 2. Mach. 6.
• Ecclesiast. hist. lib. 6. cap. 4.
• Ecclesiast. hist. lib. 6. cap. 5.
• Eccle. hist. li. 6. cap. 41
• 1. Iohn. 5.
• Heb. 11.
• 2. Reg. 15.
• Psalm. 3.
• 2. Reg. 15.
• Psalm. 3.
• 2. Reg. 12.
• 2. Reg. 15.
• Exod. 7.
• Exod. 9.
• Rom. 9.
• Hebr. 11.
• 2. Cor. 4.
• Iohn. 9.
• Rom. 8.
• Heb. 12.
• 3. Reg. 11.
• 3. Reg. 22.
• 4. Reg. 21.
• 4. Reg. 22.
• Mat. 15.
• Act. 8.
• Eusebius eccle. hist. li. 8. cap. 9.
• Ephe. 6.