The Second Sermon Containing an Exhortation to Suffer Persecution, That We May Therein Follow Jesus Christ and His Gospel

TAKEN FROM THIS SAYING, IN THE 13TH CHAPTER

TO THE HEBREWS.

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

him.

All the exhortations which can be made to instruct us to suffer patiently and constantly for Christ Jesus' name and His gospel shall not much move us, unless we know and are perfectly persuaded of the right, truth, and worthiness of the cause for which we contend. For when we are in that jeopardy and danger where we must lose our life, we ought to be most certain of that thing for which we enter into so great peril. But that constancy and firmness of mind cannot be had unless it is deeply founded in a certainty and sure persuasion of faith. There are many who will unadvisedly and rashly venture to die for certain foolish opinions invented of their own brain. But such forwardness of mind ought rather to be thought of as furiousness than as Christian zeal and love. For assuredly, there is no firmness of mind, whether of wit or common sense, in these men who cast themselves into peril with such hardy rashness. However it be, God will not acknowledge and take us for His martyrs and witnesses without a good cause. For death is common for all men, and also the condemnation of thieves and of God's children; the sufferance of shame and punishment seems to be all one, but God makes a difference between them because He cannot deny and forsake His own truth. This also is required: that we have a sure witness void of all error of that doctrine which we will defend.

Wherefore, as I said, there is no exhortation so weighty that can move and persuade us to suffer for the gospel, but if a true certainty of faith be imprinted in our hearts. For to put our life in danger without any consideration, unadvisedly and chanceably, is most against nature. And so to do should be thought rather rashness than Christian boldness. Moreover, God allows nothing that we do unless we are plainly persuaded that it is for His name's sake and for His cause that the world is so against us and hates us. 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 between the true religion and foolish opinions and constitutions of men, but also that we be thoroughly persuaded of everlasting life and the crown promised unto us in heaven after our conflict in this world. Let us now mark well that these two reasons pertain to our duty and must be joined together so that the one may in no wise be separated and disjoined from the other. It is meet therefore to take our beginning from this: 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 has given us. Neither must we only have our minds instructed with this godly doctrine, but also have our minds so armed and prepared that we may freely and boldly damn all errors, lies, and superstitions which Satan has brought into the world to corrupt the pure simplicity of God's doctrine. Therefore, it is no marvel that there is so small a number of men who have a ready mind and desire to suffer for the gospel, and that the greatest part of them who profess themselves Christians knows not the power of the Christian religion and their own profession. All men, in a manner, are negligent and have no desire or very small desire to hear and read, who think it sufficient if they have gotten some small taste of the Christian faith. And this is the cause why there is seen in these no surety and constancy of mind, and that as soon as they come into any conflict, they are so abashed as though they should utterly perish. 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. Neither is this all to have such knowledge and understanding.

For we see many so well travelled in God's doctrine that they seem as though they were stained and dyed therewith, in whom nevertheless there is no desire and love of God, no more truly than if they had known nothing at any time of the godly doctrine, but by a certain unsure, light, and wavering opinion. But what other cause is there of this so great uncertainty and levity but that they did never perceive in their minds the majesty of the Holy Scripture? And truly, if we would rightly weigh that it is God who speaks to us therein, we would hear Him with more diligence, attention, and reverence. If we would think in reading the Scripture that we are in the school and discipline of angels, we should have another manner of desire to exercise ourselves in that doctrine which is set forth to us, to comfort, strengthen, and instruct our minds. Now we see what is the way to prepare ourselves to patience and sufferance for the gospel; that is, to go forward in the doctrine thereof, that being thoroughly persuaded of the true religion and that doctrine which we ought to hold and defend, we may nothing esteem and despise all the frauds and illusions of the devil and all the inventions of men as things not only of value but also execrable because they utterly corrupt the Christian sincerity.

And herein we differ as true martyrs of Jesus Christ from the furious and stiff-necked men who suffer for their own foolish opinions. Secondly, we ought to be so minded that, being assured of the right and goodness of the cause, we should be enflamed with this due desire to follow God wherever He shall call us, to embrace His word with such reverence as it is worthy, and being called back from the deceitful fashion of this world, as men ravished with their whole mind and endeavour should be carried to a heavenly life. But oh, most miserable case, that when the light of God doth shine unto us in these days so bright as it did never shine in the remembrance of men, yet so little zeal, favour, and love should be found. Wherein our misery is so much the greater that in so great filthiness and unthankfulness we are not overwhelmed with blushing shame. 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. For if we be so indebted and bound to God that for the knowledge He has given us we ought to give to Him honourable and thankful testimony, why is our stomach so abashed and fearful to enter into the battle? Especially seeing God in this our age has so opened Himself that it may be rightly said and truly, that He has opened and plainly set forth the greatest treasures of His secrets. May not this be said, that we so think of God as though we seemed to stand 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 proceeds out of His mouth into philosophy and vain speculation. In fine, we can have no excuse, but this must be unto us the greatest shame, yea, a horrible condemnation, that in so great knowledge obtained by the singular goodness of God, we have so little love and mind to defend and keep the same. 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. For they were not, for the most part, so travelled and exercised in the Scriptures that they could learnedly dispute of all matters. But first of all, they knew and held fast this, that there is one God, whom they ought to serve and honour; then, that they were redeemed with the blood of Jesus Christ, that in Him only and in His grace they should put their affiance and trust of salvation. 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. To conclude in few words, this was their divinity: there is one only God, the maker of the whole world, who has declared unto us His will by Moses and the prophets, and then by Jesus Christ and His apostles. We have one Redeemer, with whose blood we were bought, and by whose grace we hope to be saved. All the idols of the world are to be detested and accursed. They came stoutly and boldly to the fire, or other kind of death and punishment, instructed with no other doctrine and more hidden knowledge. And the number of them was not small, as of two or three, but so great that the multitude of them, which were cruelly vexed and tormented of the tyrants, seemed innumerable and infinite.

But we are so taught and instructed that we surpass all our ancestors in knowledge and understanding of holy Scripture. We think in ourselves, and it is true, as touching the understanding of the Scripture, God has endued us with so much knowledge as He has given to any age at any time. And yet there is in us scarcely the least drop of fervent love towards God. There is no reason why we should nourish this nice cowardice of mind unless we would willingly and wittingly provoke the wrath and vengeance of God against ourselves. What must we then? Truly, we must take to us a stout, bold, and constant mind. We must chiefly consider how precious and honourable the confession and testimony of our faith is before God.

For we do little know how God esteems this confession, when our life, which is of no value, is more set by and dear unto us. Wherein our wonderful and beastly foolishness is showed: for we cannot in this sort spare our life, but we must needs confess that we set more thereby than by God's honour and our own salvation. 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. Yet he and his like did never know truly to what end men were set in the world and wherefore they lived therein. They might well say that virtue is to be esteemed and followed, and that we ought to live an honest life without blame. But all their virtues were nothing else but colours and shadows.

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. Without Him, our life is miserable, which we cannot continue the least moment but we shall heap upon ourselves a perpetual malediction. And yet we are nothing ashamed for the winning of a few days, for this feeble life, to refuse the eternal kingdom and to separate ourselves from Him by whose power we are continued in this life.

If a man should examine the most unlearned, yea, those whose wit is so dazed and whose life is so voluptuous that they are most like to brute 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. 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 and to suffer ourselves as good children to be ordered and ruled by our most benign Father, that after the end of this frail and unsure life, we may be received into His eternal heritage. In the appointing and winning of this end, consists the chiefest and greatest point of our felicity, yea, all the whole weight of everlasting life.

But when we carry our minds and thoughts another way, and do snatch fast hold of this present life worse than a thousand deaths, what excuse can we have? For, to live and be ignorant of the causes wherefore we live is unnatural. But to forsake the causes wherefore we live here for the desire and love to prolong our life as it were for three 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. But whatever knowledge we have, and however our life is appointed, for as much as notwithstanding the persecutions are no less and bitter, let us consider how and by what means the Christian men may confirm themselves in patience, and so strengthen their minds that they may constantly venture to danger their life for God's truth.

This same text which we have recited, being well understood, may bring us to that indifference of mind, yea to that willingness, that we shall not refuse to suffer death for God's name. "Let us go forth of the city," says the apostle, "after the Lord Christ, bearing his opprobrium." First, he does teach and admonish us that although the swords are not already drawn to kill us, or the fires kindled to broil and burn us, yet that we cannot truly be joined with the Son of God so long as we have the roots of our thoughts and desires fixed in this world. Wherefore the Christian man must always, although he be in quiet, have one foot lifted up to the battle, and not only that, but also his mind must be utterly separated from the world although his body be therein.

Although this at the first sight may seem unreasonable, yet one saying of S. Paul ought to be sufficient to persuade us, for that we are called and appointed to this, to suffer persecution. As though he should say, such is the condition of our Christianity, that we must needs enter in and pass through this way if we will follow Christ. In the meantime, to ease our infirmity and to mitigate the tediousness and heaviness which persecutions bringeth, we have this great and sweet comfort, that we suffering all these inconveniences, opprobries, and dangers of life for the gospel, do as it were set our feet in every footstep of God's Son, and do follow Him as our prince and guide.

If it had been only said unto us that we must pass through all the opprobries of the world to keep the Christian profession, and also suffer death freely and without fear whenever God's will were, methinks we should have had some colour to answer and say contrariwise, that it is a thing diverse and abhorring from our nature to wander so without a guide. But seeing we are charged and commanded to follow the Lord Jesus, His leading ought to seem so right and honourable that we have no just excuse to refrain or refuse His commandment. But that we should have more earnest love and desire towards this laudable and healthful example, it was not only said that Jesus Christ does lead the way as a guide and prince but also that we are made like unto His image.

For so, St. Paul in the Epistle to the Romans speaketh, that God hath chosen and called all them whom he hath taken into the number of his children, that they should be fashioned after the image of Him who is appointed the pattern and head over all. What, are we so nice and tender that we can or will bear and suffer nothing at all? Then must we needs refuse God's grace whereby he calls us to the hope of salvation and leads us thereto by this way? For these two are so joined together that the one cannot be separated from the other, that we be the members of Jesus Christ, and that by means of this conjunction and communion, we are exercised with many afflictions and calamities.

This same manner of our life, so joined with God's Son, and such conformity to Him, we ought to esteem more than we do, and also to judge it not only by all ways most worthy to be professed but also to be followed. The suffering of calamities for the gospel, in the opinion and judgment of the world, is the greatest infamy. But seeing we know that all the unfaithful are so blinded that they can see or rightly judge nothing at all, ought not we to have clear eyes and to judge more perfectly?

It is shame to be afflicted and vexed of them that occupy the seat of justice. But St. Paul doth show us by his example that we have great occasion to glory in the scars of Jesus Christ, and as it were in certain marks imprinted in us, wherewith we, being marked and decked, God doth acknowledge and receive us for His servants and elect. And we know this that St. Luke doth rehearse of Peter and John, that they were very glad and joyful that they were thought worthy to suffer for the Lord Jesus' name, slander, rebukes, and shame.

Wherein two things may be seen contrary in themselves, shame and honor, by this that the world, running headlong in fury and madness, doth judge against all reason, and by this means doth change the glory of God with dishonor and infamy. Let not us now disdain so to be despised and to be rebuked of the world, that we may hereafter obtain with God and His angels, honor, glory, and praise.

We see what great labors ambitious men take to obtain the order of some king, and after they have achieved it, what triumphs they make. But the Son of God doth offer to us His order, and yet everyone despiseth it and is turned with the whole power of the mind to the vanity of the world. I pray you, when we behave ourselves proudly and unthankfully, are we worthy to have anything common with Him? Although our understanding can perceive and comprehend nothing herein, yet of a truth, these are the proper and honorable badges and arms of heavenly nobility. Imprisonments, banishments, maledictions, after the opinion of men, bring nothing else than great shame and infamy. But what doth let us to 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, and honor with us, as it is most worthy, that we think we are well and honorably dealt withal, that His brands, as it were certain badges, are printed in us, or else our unthankfulness can in no wise be borne. If God should persecute us after our merits, hath He not just cause every day to chastise and punish us in infinite ways? Yea, surely, no deaths put unto us were able to recompense the least part of our mischief. But of this great and infinite goodness, He treadeth underfoot all our sins, and doth utterly abolish the same, and whereas He might punish us according to the greatness of our sins, He hath invented another marvellous way whereby the afflictions are traduced from our deserved pain and punishment to great honor 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.

May it be otherwise 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 the Christian doctrine? This is the cause why St. Peter, after he had moved us to live a godly and holy life in the fear of God, far from that life wherefor other men, as thieves, whoremongers, adulterers, and menkillers suffer, by and by adds this, if we must suffer as Christian men, therein we give glory to God for that great and singular benefit which He hath bestowed on us.

Nor it is not for nothing that the holy man speaketh thus, what are we, I pray you, that we should be witnesses of God's truth and as it were proctors appointed to defend His cause. Behold, we be miserable men as it were worms of the earth, creatures full of vanities and lies, yet God will have His truth defended by us, which is truly so great honor that it seemeth not to pertain to the angels in heaven.

This one reason well considered, ought it not to enflame and stir up our minds to offer ourselves wholly to God and to show our whole endeavor in so holy and excellent a matter to please Him? And yet many cannot forbear but that they will speak against God or at the least they will complain that He hath no greater regard to ease their imbecility. It is a marvellous matter, say they, that seeing God hath borne us thus much favor, that He hath chosen us to be His children, yet He will suffer us to be so cruelly vexed and oppressed of wicked men. I do yet answer these men, that although we know no reason why God doth so deal with us, yet His authority should be such with us that we should apply and conform ourselves to His will. But now when we see Jesus Christ to be set for an example to us, lest we should seek any other, ought we not to think ourselves greatly happy that we are so drawn after His image and likeness?

Moreover, God doth set forth and show plain and manifest causes wherefore He will have us to suffer persecution, among which, if there were none other but the reason and advertisement which St. Peter giveth, we must needs be very peevish and sturdy, unless we be satisfied therewith. 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 value excelleth all riches, be tried and approved with such perils of life and grieves. 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 midst of His enemies, even so He would have us also dwelling among the self-same, to bear and suffer their violence and oppression until we be delivered from these afflictions and calamities by Him.

And I am not ignorant that the flesh will then greatly spurn and refuse to be ruled when it must be brought into this state, but yet the will of God must rule all our thoughts and lusts. If we feel in ourselves some contradiction and resistance, it is not greatly to be marvelled at. For that is planted and engraven in our nature to fly the cross. Yet let us abide still in that tenderness of the flesh, but let us go onward, knowing that our obedience is thankful and acceptable to God, so that we cast down our senses and appetites and do so subdue them that they be under His power.

Neither did the prophets and apostles come to death with a mind that they did not perceive their will to be against it, and inclining another way. "They shall lead thee whether thou would not," said our Lord Jesus to Peter. So when such fear of death doth prick our minds, let us labour by all means that we may have the overhand, or rather that God may overcome, and in the meantime let us thus persuade ourselves that it is to Him a most pleasant sacrifice 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. 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 itself in their senses, wits, and appetites that it doth carry and withdraw them from the way which God doth show to them.

In the meantime, the consolations are so great and weighty that it cannot be expressed how much dainty cowardice is in us when we wax faint-hearted and give over for these perils and troubles.

In old time, the number was almost infinite of them which for the desire of a garland made of corruptible leaves did refuse no labour, pain, and wrestling and also did so suffer death itself that they might seem to have their life in no price. And yet there was none of them but did contend chanceably, being uncertain whether he should win or lose the game. God doth set before us an immortal crown wherein we may obtain His own glory. And He hath not appointed us an uncertain and chanceable conflict but doth promise such a reward to which we ought to confer all the counsels, studies, and desires of our life.

What is the cause that we are so faint-hearted in the largeness and worthiness of this honour, which is certain and eternal? Do we think that this was spoken in vain, that we shall live with Christ if we be dead with Him? The triumph is prepared for us, but we so much as we may do fly from the conflict and battle. But this doctrine is such that it seemeth plainly to disagree with man's judgment. This is true.

Neither also Christ, when he pronounces them blessed who suffer persecution for righteousness' sake, does propound such a sentence as the opinion of the world would allow or receive. Yea, He will have us to think that the chiefest felicity, which we judge the greatest misery. We think ourselves most miserable when God does suffer us to be afflicted and oppressed with the tyranny and cruelty of our enemies. 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 perfect joy and salvation. We cast down our stomachs and despair when we see wicked and naughty men to have the overhand on us, and to do that cruelty to us that they seem to tread down our neck with their feet. But this same most cruel vexation of the wicked and so great trouble and confusion of things, as St. Paul warns, ought rather to confirm our minds, raise them up, and lift them into heaven. For because of our own nature, we are bent to the study and love of things present and are so inflamed that with our whole knowledge, mind, and cogitation, we are occupied in too much loving and using this vanity.

God, when He suffers us to be thus even 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 judgment that that day shall once come when all things that be now troubled and confused shall be settled. But if that same time seem far and long to, let us fly to the remedy, and let us not flatter ourselves in our vice. For this is certain that we have no faith at all unless we cast the eyes of our mind to the honourable coming of Jesus Christ. And because God would leave out no consideration that might be apt to move and stir us, He does set forth on the one part promises, on the other part threatenings. Do we feel that the promises of God have not force enough and authority in us? To confirm them withal, let us join thereto the threatenings. We show ourselves wondrously forward since we believe God's promises no more than we do. When the Lord Jesus Christ says He will acknowledge us for His own and confess so of us before His Father, so that we also confess Him before men, what should let us to give to Him that confession which He requires of us? When men have done all they can, the worst they may do is to take away our lives. 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. Yet since they be repeated so often times renewed unto us, we ought so to be experienced not only in the reading but also in the knowledge and consolation of them, that we might be as it were dyed and surely confirmed in them. But if when the plague hangs over our heads three or four of them are not sufficient to confirm and strengthen us, truly a hundred should be sufficient to overcome all adversities and contrary temptations. But if with these great sweet promises cannot entice and draw us to Him, are we not very great dullards and beetle-heads when neither the severe threatenings can work any more in us? Jesus Christ does appoint a day to accuse all them before His Father who deny the truth for fear of losing this life, for whom He declares destruction both of body and soul to be prepared.

Also, in another place, he protests that he will refuse all manner of communion with them that deny him before men. These words, unless we be utterly void of all sense, ought vehemently to move our minds and so to fray us that for fear the hairs of our head should start up. But however it be, unless we be so affected and moved as the greatness of the matter and danger requires, there remaineth nothing else for us but to look for horrible and most miserable confusion: 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 than of any severity and sharpness of punishment, it will not serve. For it is written on the contrary part, that Moses after he had seen God by faith was so hardened and strengthened that no violence of temptation could melt his mind and bend him from the great constancy.

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. Also when we are warned that we ought to be joined and coupled with our head, we have gotten a goodly colour to exempt and separate ourselves from Him, if we say we are men. And were not they that were before us men as well as we are? Yea if we had nothing else but even the bare doctrine of godliness, yet were all the excuses which we can bring weak and of no value. But now are 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.

There are two chief parts of this our exhortation or consolation to be considered. The first is that this has been a common state to the universal body of the church always and ever shall be to the end of the world, that it was vexed with such injuries and contumelies of the wicked as it is reported in the Psalm. They have vexed me even now from my youth hither to, and have drawn a plough over and over every part of my back. The Holy Ghost in this place does bring in the old church speaking on this wise that it should not seem now unto us a new thing nor grievous if we see in these days our cause and condition to be like. St. Paul also reciting the same place of another Psalm where it is said, "We were as it were sheep led to the slaughter," does declare that this pertained not only to one age, but it was and shall be the common, usual and continual state of Christ's church. So that if we see in this time the church to be so handled and vexed by the insolence and pride of the wicked that some bark at her, some bite her, many afflict her, and always invent some mischief and pestilent destruction to her, yea and set upon her without ceasing as it were mad dogs and wild ravening beasts, let us call to remembrance that she was so vexed, afflicted, and oppressed in all times before. God does give unto her sometimes some rest and refreshing and as it were a time of truce. And this is that which is spoken in the psalm above alleged, "the righteous Lord does cut asunder the cords of the wicked," and in another place, that he breaketh their rod, lest the good being too much pressed should move their hands to iniquity.

But God would always have His church to be tossed in this world, and as it were always in a certain conflict reserving for her quiet rest in heaven. The end of these afflictions was always blessed, yea truly God wrought this that the church always pressed with many and great difficult calamities was never utterly oppressed. As it is said in another place, "the wicked with all their labour did never obtain what they desired." St. Paul also so glorifies of like happy end and issue of afflictions that he shows this grace of God to be perpetual in His church. "We," saith he, "are pressed with all kinds of afflictions, but we are not killed with sorrow and care, we live in great need and poverty, yet are we not forsaken we are cast down but perish not, always carrying about the mortification of our Lord Jesus Christ, that His life also may be declared in our mortal body." This issue and end, as we see that God hath always made it happy and prosperous in the persecutions of the church, ought to embolden us, seeing we know that our fathers, who also acknowledged their frailty and weakness, had always the victory over their enemies, because they continued constant in patience.

I do entreat this first part of my exhortation briefly, that I may come the sooner to the second, which doth more pertain to the purpose. And that is, that we apply certain examples of the martyrs who were before us, to our consolation and comfort. And in this kind or number there be not two or three, but a great and thick cloud as the apostle writes to the Hebrews. By which he signifies that there is so great a multitude of them, which have suffered for the testimony of the truth, that both the abundance of excellent examples and the most grave authority ought to provoke us to contentment, patience, and moderation of mind.

And lest my oration should wax too long in heaping together an infinite multitude of examples, I will only speak of the Jews, who suffered most grievous persecution for the true religion, both under the tyranny of King Antiochus, and also shortly after his death. We cannot say that 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 can we allege that they were certain excellent prophets whom God had chosen forth and separated from the common sort of people, for there were women, boys, and infants also in that number of martyrs. Neither will we say that they passed through that 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 us hear also what the apostle says of them, and does set forth for us to follow. "Some," saith he, "were hanged up like bells and stretched, despising to be delivered that they might obtain a better resurrection; others were proved with opprobrious words and stripes, or with bonds and imprisonment; others were stoned or cut asunder, or killed with the sword; others went wandering hither and thither through hills and caves of the earth." Let us now come to make comparison between 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 has shined unto us in this time? God speaketh unto us now as with full mouth. The greatest gate of the kingdom of heaven is made open unto us. Jesus Christ come from heaven unto us doth so call us to Him, that we have Him present as it were before our eyes.

Into how great ingratitude and shameful wickedness shall we run if we have less stomach and love to bear and suffer for the gospel, than they had who did behold the promises of God but as it were afar off, who had but a very little door opened to enter into the kingdom of God, who had received only a remembrance and obscure testimony in figures of Jesus Christ? These great matters cannot be declared and expressed with any words as they be worthy. Wherefore I leave them to be weighed in every man's thoughts and meditations.

This doctrine, as it hath a common and universal reason, so it must be referred to the exercise and order of every man's life. But every man must apply it to his proper use and profit apt for his own consolation. And I speak this for this cause, lest that they who see themselves to be in no manifest peril should suppose this doctrine to be vain and not to pertain to them. Now they are not in the hands of tyrants, but what know they how God will deal with them hereafter? Therefore we must be of that mind and judgment that if any persecution, which we looked not for, happen unto us, that we fall not therein unawares and unprovided, but that we come to it prepared long beforehand.

But I fear there are many deaf ears to whom this my oration is made without fruit. For those who live in quiet, having all things at will, are so far from preparing themselves to take and suffer death when need shall be, that they have no care nor thought of serving God at all. But this ought to be all our study continually, especially in these great troublesome times wherein we live in great peril. In the meantime, those whom God calls to suffer for the testimony of His name must think indeed that they were prepared long before, and brought to this sufferance of evils, by the motion and certain judgment of the spirit, that they might bear themselves therein boldly and constantly.

Then also they must diligently call to the remembrance all the exhortations which they have heard before, and be so stirred with the advertisement of them, as the valiant soldier to take his armour when he hears the trumpet blow. But what do we seek? Truly, in these perils, we do nothing else but seek shifts and ways how to escape. I mean this by the most part of men. For this same persecution is as it were a touchstone, wherewith God does try and prove who are His: but there are few found of that faith, courage, and godliness towards God, that they will offer themselves frankly and freely unto death for His name's sake. This is a thing almost incredible, that they who glory that they have some knowledge in the gospel are so impudent and unashamed, they will use such cavillations.

Some will say, "What shall it avail to confess our faith before those stubborn, stiff-necked men, who are purposed to war against God himself? Is not this to cast pearls before swine?" As who would say, Jesus Christ does not most plainly declare that He does require of us the confession of His name, yea, among most perverse and wicked men?

But if this our testimony does nothing profit to their edifying, yet shall it profit to their confusion. Always the confession of our faith does savour sweetly before God, although it bring death and destruction to wicked men. There are others also who will say this, "What shall our death profit when it shall seem to give more offence than utility?" As though God has left to themselves free choice to die when they will or when they shall think it the most apt time of death? But we, contrariwise, do obey Him; but as for the fruit that must come by our death, we leave to the hand and providence of God.

Wherefore the Christian man must chiefly, in whatever place soever he be, diligently see that he live in that simplicity and integrity that God requires, and that he be not brought from that mind and manner of godly and holy life at any time with any dangers or threatenings. Let him eschew as 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.

First of all, let him do this: that he give over and resign his life into the hands of God, the most faithful keeper. When he has ordained and kept diligently this manner and fashion of life, if afterward he fall into the hands of enemies, let him think and persuade himself that he is brought into that place of God for this cause: that he may have him a witness of His Son. Therefore, seeing he is called and brought to that confession by the certain decree of God, there is no way to go back unless he will be unfaithful to Him, to whom we have promised all our endeavors both to live and die; yea, whose we are, although we had promised nothing at all.

I mean not hereby to drive every man of necessity at all times to give a full and perfect confession of their faith, not even sometimes when they are asked. For I know what measure and moderation St. Paul used, who was as ready with heart and mind to defend the gospel as any other. Neither was this spoken by the Lord Jesus and promised without a cause, that God would give us in that time and matter a mouth and prudence. As though He would have said, the office of the Holy Ghost is not only to confirm us, that we may be willing, bold, and strong, but also it consists in giving us judgment, prudence, and counsel, how we may, as it becomes us, govern and rule ourselves in so great and so hard a matter.

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. But there are those who object in this place that the Lord Jesus, yea, when He was asked, would make to them no answer. But I say that this suffices not to take away that rule which He has given to us, to witness our faith then when the confession thereof is necessarily required.

Furthermore, that He did never dissemble or keep silence for this purpose to save His life. Lastly, that He did never make so doubtful an answer, but it contained an apt testimony of that which He had spoken before, or else did first satisfy them that lay in wait to mark both His words and deeds. Wherefore let all Christians be well persuaded and sure of this thing, that no man ought more to esteem his life than the testimony of the truth wherein God will have the praise and glory of His name to appear.

Is it without a cause that He calls His witnesses (for this does the word martyr signify) who are brought to make answer before the enemies of faith and religion? Or is not this rather the cause, for that He would use all their speaking and whole course of life to the confession 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 example and testimony.

And this curiosity is so much the more to be eschewed because we are prone to this vice of our own nature. Peter, when he had heard 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. There is none of us who, to avoid peril and danger, would not gladly make answer in that wise, because when we should suffer anything, this comes into our mind: what is the cause wherefore I should suffer more than others? But Jesus Christ does counsel and admonish otherwise us all in common, and every man privately, to be prepared and ready, that as He calls one or another, so every man come forth in his order.

And I have showed this before, that we shall be unarmed and unprepared to take and suffer martyrdom unless we be fenced and armed with the promises of God. Now remains to declare plentifully such promises, not that we will set forth every one exactly, but to show the chief and most excellent thing which God would have us to hope for, to comfort us in our calamities. And there be three such things: the first, that seeing all the times both of our life and death consist in His hand, He will so defend us by His power that not one hair of our head shall fall but after His will.

Wherefore all faithful men ought thus to be persuaded, in whose hands soever they be tossed, that God in no wise will lay aside that governance and custody which He has taken upon Him for them with so great care. 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.

We behold now the bitterness of the tyrants and unbridled cruelty, brawling pitiably in all sharpness of punishments. And hereby we judge that God has no more care nor regard to defend and keep us in safety. And therefore we are so stirred and provoked by our own reasons to look and provide for ourselves, as though the whole hope of God's help and succour were cleanly taken away. But on the other part, the so great providence of God as He has showed unto us ought to be unto us like a strong fenced castle, which can be overcome with no power.

Let us, therefore, learn and hold fast this short sentence: that our bodies are in His hand and power, who also did create them. And this is the cause wherefore God has delivered His, after a marvellous sort and contrary to the opinion and hope of all men, as Shadrach, Meshach, and Abednego forth of the burning oven, Daniel out of the lions' den, Peter out of Herod's prison, where in he was shortly and watched most diligently, fast bound in chains.

By these examples, He would declare unto us that He could stay our enemies as it were with a certain bridle, and that He had that power that when He would, He could preserve and as it were pluck us out of the mouth of death itself. Not that He always thus delivers 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, or with what fury soever they set upon us, yet it is only in His hand to appoint life or death: and therefore this matter ought only to be referred to His will.

But if He suffers the tyrants to kill us, yet our life is unto Him dear and much more set by of Him than it is worthy. 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 sight. And also when He says by Isaiah that the earth itself shall show forth the blood that was shed, which seems altogether hidden.

Now then, let the enemies of that gospel be as bountiful and prodigal in shedding the martyr's blood as they will, yet this must be, that they shall make a reckoning and horrible account of the effusion of that dear and precious blood, yea even to the uttermost drop.

But now, in this time, they do scornfully and proudly laugh when they burn the faithful men, and after they have dipped and washed themselves in their blood, they become so drunken that they care nothing at all what murders they do. 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 and had it in so great honour. In the meantime, let us not take it to grief if it be now bestowed to confirm and garnish the gospel, which excelleth heaven and earth in worthiness.

And that we may be more surely persuaded that God will never leave us as abjects in the hands of the enemies, let us not forget that same saying of Jesus Christ, wherein He says that it is He Himself whom men do persecute in His members. God had said before by Zachariah, "whoever touches you, touches the sight of mine eye."

This is much more expressed: if we suffer for the gospel's sake, it is even as the Son of Himself were and suffered in that affliction. Therefore, let us think so that Jesus Christ must forget Himself if He should have no care and thought of us at the time when we are in prison and danger of life for His cause and glory; and let us also know that God will take all the contumelies and injuries as done against His own Son.

Let us come to the second place of consolation, which is one of the greatest among God's promises: that God will so hold us up with the virtue of His Spirit in these afflictions, that our enemies whatsoever they do, nor Satan their chief captain shall in anything go away with the overhand. And truly, we do see how in that necessity, He does show the succour and helps of His grace. 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 things in persecutions grievous, tedious, and intolerable to the flesh, whereof the one consists in the checks and rebukes of men, the other in the pain and torment of the body. In both these kinds of temptations, God does promise so His assistance that we shall easily overcome all the infamy and violence of the griefs and pain. And truly, what He promises, He does perform indeed with most manifest and assured help.

Let us then take this buckler to defend us against all fear, and let us not measure the power of God's Spirit so slenderly that we should not think and believe that He will easily overcome all the injuries, bitterness, and contumelies of men. And of this divine and invincible operation, among all others, we have a notable example in this our age. A certain young man who lived godly here with us in this city when he was taken at Dornick was condemned with this sentence: that if he would deny the confession of his faith, he should be but beheaded; but if he persevered in his purposed opinion, he should be burned. When he was asked whether he would do, he answered plainly, "he who will give me this grace to die patiently for His name, will also work by the self-same grace that I may abide broiling and burning."

We ought to take this sentence not as pronounced of a mortal man, but of the Holy Ghost, that we should think that God can so well confirm and make us overcome all pains and torments as to move us to take any other kind of meeker death in good part. Yea, we see and often times, what constancy He gives to evil and wicked men who suffer for their evil deeds and wickedness. I do not speak of such as are obstinate and hardened in their wickedness, which have no repentance, but of them which do perceive consolation by the grace of Jesus Christ, and so do take and suffer quietly and with good will most grievous and sharp pain as we see a notable example in the thief who turned at the death of our Lord Jesus Christ.

Will God who assists with so great power wicked men that suffer accordingly for their evil acts forsake them who defend His cause, and will He not rather give them invincible power? The third place of promises which God promises to His martyrs is the fruit which they ought to look for of their suffering and of death itself if need so require. 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 Jesus.

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. Therefore, let the faithful learn to rear up their head to the crown of immortal glory, whereunto God does call them; let them not take the loss of this life grievously, considering the greatness and worthiness of the reward.

And that they may be sure and perfectly persuaded of this so great a good thing, as cannot be expressed with any speech, nor in thought be comprehended, nor with any honour enough esteemed, let them have continually before their eyes this likeness and conformable reason with our Lord Jesus Christ that in death itself they behold life, as He by ignominy of the cross and infamy came to glorious resurrection, wherein all our felicity, triumph, and joy consist. Amen.