Foure godlye sermons agaynst the pollution of idolatries comforting men in persecutions, and teachyng them what commodities thei shal find in Christes church, which were preached in French by the moste famous clarke Ihon Caluyne, and translated fyrst into Latine and afterward into Englishe by diuers godly learned men.

The fourth Sermon VVHEREIN IT IS DECLARED with howe great paines and care the liberty to worship God purely in some christian church oght to be sought, taken forth of this sentence of the .27. Psalme.

My heart hath sayde of thee, seeke ye my face. Thy face wyll I seeke O Lorde.

LYke as men caste them∣selues into horrible con∣fusion, when they louse the bridle to their con∣cupiscence and lusts run¦nyng at ryot whyther they lust, euen so is it a rare & most high wisdom to search forth the commaunde¦ments of god and to embrace and folow them with the whole heart & diligence. Wherof we haue in this place an excel∣lent exāple most worthy to be folowed. For Dauid was not fre nor voyde alto∣gether of those perturbations of the minde whereby we are sore enticed and driuen the contrary way: but he doutles was moued with such tentations wher∣by

hys spirite myghte wander and go astray from God.

Howe be it to fynde a remeady a∣gainst al such occasions, wherby we fall from the feare of God and true holines, & to keape the sure waye, he doth onli re¦garde that which God doth declare vnto hym, that doth he meditate and ponder in his mind. And to declare this precepte & admonition in few wordes, God doth styre al the faithful and exhorte them to seeke his face. Nowe Dauid witnesseth that he hath so aplied all his dilygence in obseruing and keaping this cōmande¦ment, that there is a goodly harmony cō¦sent & agreement betwixt god that thus speaketh and commandeth: Seke ye my face, and him that answereth so, my lord I wyll seeke thee. But heare muste we consider, wherfore God putteth this na∣me face expressedly. For if he had no face but as it were a shewe and shadow of a face wherein he woulde shewe hymselfe vnto vs, he shoulde dysceaue vs, com∣manding vs, to seeke that whych colde not be founde nor perceaued in him. Yet am I not Ignorant that there be many whych wolde shewe the, sharpenes of

their wittes in this place, saiyng that this is no more then if it had bene sim∣ply spoken. Seke me. Notwithstanding those that haue bene diligently exercised in the holy scriptures shall easily per∣ceaue that God woulde note forthe and declare a certain maner and order, whi∣ch he alwaes vseth to shewe and offer himselfe vnto men most familiarly. And certainly to name the sanctuary and the arke of the couenante the face of God, is a kinde of speache so, vsuall and com∣mune in the scripture, as any can be.

And why so? Because GOD who in his Nature and Maiesty is Incom∣prehensible findeth certayne meanes meete for the Weaknes and rudenes of men whereby he may bringe them vnto hym.

The worlde in dede doth make to it selfe alwaes false and vayne Images counterfaiting the face of GOD cor∣ruptly and fondly.

For those that we inuent by oure wyttes are none other but false and deceauable visers whereby GOD is phantasyed or to speake more playnely What I doe Iudge of that supersticion

when men do faigne to themselues any forme or image, that they may haue god visible thei do nothing but make & wor∣ship an Idole. But whē god by his good wyll and pleasure dothe represent hym∣selfe vnto vs and giueth vs such toknes and sygnes wherby he may be knowen of vs, then re••eameth he as it were a certaine face wherin he may be kno∣wen. Wherin he admonisheth and com∣mandeth vs, y^t euery one of vs shoulde turne our eyes to that countenance and that we should behold it w^t great heede, care and diligence. For this certanly is our felicitie wherw^t we must once be sa∣tiate and filled aboundantly, y^t we may haue the fruition of the sight and face of God with al abundance of all Ioyes as was said in the .lx. psalme. And because we can not clymbe to so hyghe a place without the aide and helpe as it were of ladders and stayres, thys hys benefite must be set and accompted in the seconde place because it offereth those meanes wherby we may come to that principall and chyefe Goodnes. Wherfore let vs note that this sentence wher God com∣mandeth vs to seke his face, hath suche

power as thoghe it did open the gate v••¦to vs, wherby he wolde bring vs into e∣ternall life. It was no great matter as may appeare in y^e tyme of dauid to come to the temple, that men might se so ma∣ny ceremonies as there were done and celebrate. But if we rightlye considre y^e spirituall exempler and pattern whiche was shewed vnto Moses, we shall ney∣ther iudge it strang nor without reason that God doth call it his face. For dout∣les seing christ was ther reuealed, what other thing can we say then that God of¦fered himselfe to be beholden and seene? Now let vs considre: Whether God do not order & set forth vnto vs some mea¦nes wherby he may after a sorte be sene and felte of vs. It is verye true that he hath appeared in his son who is his liue¦ly image and in whom onlye he wyll be perfitely knowen. Yet neuertheles saint Paul declareth that the gospell is a cer∣taine glaffe wherin al men must behold and considre hym. Thee Sacramentes haue the same power and nature: final∣ly the hole order Institute in the chur∣che by hym, dothe shewe the same sight vnto vs.

Therfore let the proud braggers of this worlde mocke this order & contemplaciō of god asmuch as thei wil: yet seing that god dealeth so louingly and gently with vs, that he doeth submit him self by this meanes vnto vs, let not vs be ashamed to render thys honour to his word & sa∣craments, that we behold and se him in them as it were in the face. Not that we are reteined and holden in the elements of this world subiect to corruption lyke the papistes, who abuseth these signes supersticiously to ydolatrie, which God hath geuen vnto vs that we shoulde be broght by them vnto Iesus Christ. But if we wil hereafter haue the fruition ful¦ly & perfitely of that moste comfortable presence of god which is most to be desi∣red, we muste euen by this humble and lowe way and maner come vnto hym.

Howe be it this that I saye is not so straitly to be vnderstande as though the faythfull dyd neuer approche or come neare vnto God saue then, when they come into the temple. For this opinion restynge and styckyng to any certayne place were a superstition ouer folishe. But thus I do meane, that we may not

set God oboue the cloudes (as certayne men do in their speculations) thinkyng they can see hym when they shut theyr eyes imaginyng of hys diuine Maiesty, what soeuer commeth into our braines neglectyng bothe the preachyng of the Gospell and also others such lyke aides and helpes necessarily required to the knowledge and contemplacion thereof. For this is moste true that those which despyse the vse of the Sacramentes whereof I speake and of all the order of the Churche, they disdeygne to see GOD at that tyme when he doeth offer hym selfe to be sene and beholden.

Nowe let vs see howe necessarye this graue and vehement exhortacion and prouocation is vnto vs whereby GOD calleth vs vnto hym.

We haue all ready spoken what fa∣uour loue and honour he doeth shewe vnto vs, when he doth cal vs so louyng∣ly and gently vnto hym that he maye worcke oure Saluacion, and that he maye bryng vs vnto the trewe and perfite felicitie from the whyche we

are so farre away by nature. But this muste we also marke and consider that god doth pricke and moue vs by al mea∣nes, to take hede that we fall not into miserie. First of al we haue eyes so wan¦dering & wanton, that it semeth a very miserable case. For ī al this our life ther is nothing but y^e vanities of this world which do kepe all our senses occupied, & Satan hath infinite delusions and those most crafty, wherby he continually do∣eth circumuent and begyle vs. Althogh al his gyles and disceats are none other thing, but certain folish visers & shewes triflyng and counterfaite pageants and iuglings of game plaiers. But experi∣ence doth teach plainly howe folishe we are, howe mad and destitute of all sense seyng that we suffer our selues so easly and so often tymes to be deluded and de¦ceiued. Wherfore yf we wer wise & wel aduised this voyce should sounde conti∣nually in our eares. Seke my face. And what sekee we? The more carefull and diligēt that god is in procuryng our sal¦uacion, we are the more careles & slowe in folowyng after it. And would to god we were not like kicking and resty hor∣ses

more ready to go backwarde then forward. Not withstanding this exāple is not set fotrh vnto vs ī vain. For this reuerent answere and protestation of Dauid that he did meditate this doctrine in his heart, wherby he and al the faith¦full are admonished to seke the face of god doth declare vnto vs to what thing we ought to applye our study and dili∣gence, that god calling vs vnto him lose his labour altogether vpon vs. And in this doctrine there be two poynts most worthy to be marked. The first is that so soone as God had thus spoken & com∣manded. Seke my face: he answereth w^t most earnest affection vnto this worde. The second is, that after he hath consen¦ted to the precept of god & affirmed it, he promiseth that he will seke the face of god in dede, in worke, & diligence shewe the same. And surelye this is the order that we muste kepe in worshippyng of god, first of al to giue accesse & entrie to the worde and commaundement of god as we ar taught in another psal. Yf you do here his voice this dai hardē not your harts. But very few ar foūd which em∣braceth y^e cōmandements of god of this

mīd, thogh y^e most part wil sai after this sort & vse y^e like answer truli it is our du¦ty: we oght not nor cā not speak against it. But that wherunto thei agre w^t their mouthes, is far awai frō entrīg & percīg into their minds. Therfore let vs learn hereby to lay y^e beginning of our religiō that we do answere vnto god truly & vn¦feindly y^t we do fully vnderstād & fele his most excellēt benefit when he calleth vs so mercifully to behold his face. When this sense & felīg hath thus touched the hart & prepared it, it cā not be but y^t the other part of religiō & duty shal straight waies folow, which is, a power to per∣forme y^t y^e which we do know to be most iustly cōmanded of god & to belōg to our singuler cōmoditie. For Dauid had no cold nor dead meditatiō w^tout any moci¦on or applicatiō of y^e whole life to be be∣stowed ī y^e seking & beholdīg of y^e face of god. But so sone as he hath determined y^t he oght to seke god he goth forward w^t this protestatiō y^t he wil prosecut this de¦sire of his hart w^t al diligēce. wherin thei must nedes be much ashamed which pro¦fesse thēselues christiās & nether haue y^t desire of hart nor good mociō, nether yet

apply nor exercise thēselues in y^e duty of life which depēdeth therevpō. But some wil sai thus, y^t it is not lawful for thē to forsak their contrie wherin thei ar born: althogh thei be destitute of y^e fode of life & nothīg be sene ther but an horrible de∣solatiō whereby y^e hole order of y^e church is deformed or rather destroied. Whi so? lest thei break their allegiance thei say y^e which thei do ow to their natural & ciuil gouernor, I wil answer to this their ex∣cuse ī few words: I do ask of thē this thīg only if thei wer ī such penury & wāt of li¦uing y^t thei had nothīg at home to eate & drīk wold ani such dout stai thē in those places? ther is no mā truly which wolde not ask pardō to forsake his contrey y^t he starue not for hūgre. I wil also put this case which is of no necessity: if ther shuld be offred vnto thē in a strāge cōtrei syxe times so much riches as thei haue ī their own, ther shuld nothīg stai thē frō y^t ior∣ney y^t thei might attain such possessiōs. What nede thei then to brīg such cloks & coloured excuses seing y^t it is euident & plain that their talke is far awaye from that they do feele in their owne consci∣ence. We treate not this matter that

they may be letted w^t nothing but y^t thei maye pray holily purely & profitably for this prince & all his subiectes. Now such a Iornay plainely taken to such a place cā be no more crimninal thē others whi∣ch are taken for y^e cōmodities & apportu∣nitie of this present life, which no man cā blame ī any point. But let vs farther se if this necessitie do sufficiently excuse them. Behold it is the lorde which com∣mādeth & saith: Seeke you my face. The ciuilemagestrates now fall frō god & de¦cline away most farre & do cōpell others to the same desection & rebellion, or at y^e leaste doe depryue the miserable soules of their daily fode and rayse vp the inuē¦tions of supersticious Idolatries in the stead of the face of God. Is it righte in this point to preferre mortall men to y^e liuing and immortal God. If God must be obeyed, they oght rather to trauail in to all y^e coastes of the world to seeke his face, wher he doth shew it thē to lye lur∣king & pyning in ther nestes whāsoeuer then y^e princes cōmand or enterprise ani¦thīg preiudiciall vnto him y^t hath y^e chief authoritie & power ouer thē & vpō eue∣ry one of thē ther is no iniury done vnto

thē thogh mē do not obey thē. Althogh, besydes y^t which I haue now spokē, such mē do suffeciently declare, y^t thei neuer haue considered nor ponderred what is ther state & cōdition, how miserable and filthy is y^t captiuitie wherin they are re∣teined & oppressed? Onles their cōsciēce were altogether broght a sleepe, it were not possible but y^t they should be in con∣tinual angrish & grief of minde as great as if their body were in paine & torment. For what libertie haue they to honour God in their famylyes & houses by any means? As for an example. If any of thē haue a child borne, his deuty is to offre him to God w^t prayer & thankesgeuing, and to require, y^t his bodi may be sygned w^t baptisme which is y^e sygne of saluaciō Now we do know y^t baptisme is so cor∣rupt ī y^e papistri & so defiled w^t such super¦stion & pollution, that the child can not receiue it, but y^t he is streight wais pol∣luted & defiled. So y^t y^e father cā not bap∣tize y^e infant w^tout syn. And if he abstein he synneth likewise, althoghe it were in nothīg els yet in this point y^t he giueth offence vnto mē omitting & neglecting y^e sacramēt which y^e son of god hath insti¦tute.

In what perplexitie then standeth his minde, y^t y^e matter cā neither be done nor vndone but y^t god must most greuous¦ly be offended? I do not rehearse their o∣ther incōmedities & miseries, for this on¦ly example is more thē sufficient to de∣clare their miserable state and cōdition. Now whan a man hath bene in this mi∣serable perplexitie, all his life longe vn∣certane whether to turne himselfe, yet at y^e deathe must he loke for most grea∣uous assaltes & tentations, for then cer∣tainly satā wil heape together al hys ar tillarye & of this miserable captiue was letted before y^t he colde not serue god for y^e sollicitude & care of his wife & familie then at y^e point of death his state is most miserable. Wherfore thei which doute whether thei may rid themselues forthe of this mire or rather forth of this helly pitte, vnder a certaine pretence of obedi¦ence vnto worldly prince, do peruerte al y^e order of nature. For that lawfull pray¦er which God allowethe that we shulde make for our princes, is agreable and ve¦ray conuenient, both to their authoritie which he giueth them and also to the of¦fice wherwith he hath bound & charged

vs towardes them. Thus S. paul dothe exhort vnto prayers to be had and made for kings & magistrates, y^t we may lead a godly quiet & peaceable life w^t honesty & the fear of god. But this amplificatiō & setting forth of y^e obediēce vnto erthly princes is to far aboue measure, whan it is ioyned w^t the departing frō god & y^e di¦minishing of y^e honor & worship which is dew to y^e heauenly king. The miserable Iewes in dede wer cōpelled to remain so long in y^e bondage of Babilon whiles y^e time was fulfilled which was appointed of god to suffre y^e miserable captiuiti: but let these mē y^t talke so much of mās law and obedience, w^t whō I haue to do, de∣clare y^t we christians are bownd so far by like obedience, y^t of our own accorde we must depriue our selfes of those spiritual benefites which god geueth most liberal¦ly to his children. They do feele a great necessite wherew^t they are soore pressed, & thei are greatly enticed by their owne infirmitie: but god sheweth thē y^e remedy for these so great euils. What is y^e cause that thei despice these so great helpes & benifites for y^e obedience & seruice of thē y^t take their bread forthe of their hands?

The cause is greater of a man towarde his wife or of the wife towarde the hus∣bande. For seing that god hath ioyned thē together into one flesh, y^e one cā not do well in any case to forsake the other vnder a certain colour to seke god. Not only that thei may not depart far a sun∣der to let the dutye betwixt man & wife but that eueri one oght rather by al mea¦nes and with all diligence to labor that he may draw and bring the felow & com¦panion of that holy lyfe to the worship of god. This then is the dutye y^t the one oweth to the other, that the husbād mai declare vnto the wife, how miserable & vnhappy thei are, because thei want the holy company & felowship of y^e faithfull because thei are destitute of the sacramē¦tes and sermons (which are most sure si∣gnes, pledges & testimonies & be fully assured wherby we may know that god dwelleth amōgs vs) again he muste ex∣hort her y^t she do not dispaire nor distrust but trust in gods mercies. And if he can not persuade her nor win her so sone as he wolde, let him neuer be wery whiles he haue gottē his purpose. And althogh his wife do resist his purpose most ear∣nestly,

neuertheles let not the man cease importunately to attempte the mater w^t her, and to proue her minde by al means, vntyll she do shew her lelfe wylfull and abstinate in her wicked purpose. When he hath assaied and attempted all y^t may be doone by hym, yf he can tary there no longar, then is he free, and vtterly deli∣uered from all the lawe of mariage and necessitie of tariyng: because he hath done all his duety and nothing wanted of his part but that his wife might haue folowed him as her duety required. Al∣thogh yet this departing of the man frō the wife is no diuorse, but the housband goeth before whither God calleth, that he may shew the wai to his wife. And as touching the maryed woman, she is yet boūde w^t a more strait bonde of mariage because she is the inferior, and must wor¦thely acknowledge her housband as her heade and reuerence hym.

Therefore muste shee by all meanes possyble, brynge her housbande in to the mynde and meanes that he wyll restore and set them bothe at liberty.

And when shee hathe doone all that euer shee canne, yet is shee not at lyber∣ty

and set fre, that she may forsake him to whome she is bounde and subiect, on∣les some persecution be raised, wherein the danger is manifest, and specially yf her owne husbande be most ready to pur¦sue her vnto death: for then she depar∣teth not from her husbande, but she auoi¦deth that euill that is prepared for her and the furious rage of her enemies whi¦ch god permitteth and alloweth. Final∣ly that great danger and violence which is intended towards her doth discharge her and deliuer her from the bonde of suche a bitter and dangerous lyfe: not∣withstanding when al thinges are well wayghed & consydered no worldly cause ought either to withdrawe man or wyfe the one from the other, but onely that mutuall beneuolence, loue and charitie which the one oweth of dewtye to pro∣cure the saluation of the other.

For if it be necessary that a man shoulde so forget himself that he should haue no regarde of the thinges that pertayne to this earthly life and to the body, he oght also likewise to forget and contemne those thinges which are about him.

Therfore let vs retourne to that acount

which Dauid maketh that the face of the Lorde shoulde be soughte as also he sayeth in the .lxxxiiii. Psalme, where he sayeth it is better to lyue one day in the courtes of the Lorde, then a thousande beyng therefrom: whereby he declareth that the lyfe of the faythfull can not be to shorte so that God graunt them this grace that whiles thei liue in this world they may exercise them selues in hys ser¦uice and honour, and establishe themsel∣ues wyth his promises celebratyng hys name with all godly confession & praise. If a man obiect that this mai be done in some deserte place or amongest the ene∣myes of the fayth. I answere that it is not wythoute cause that Dauid doeth speake namely of the courts of the tem∣ple. For he doeth consider howe neces∣sary the order of the church is vnto mor∣tall men, specially because he knoweth their rude and weake nature, but if this oration and admonicion were so altoge¦ther fired in all mens heartes that all men woulde come at the least to some christian church where they myght dye quietly, and peaceably there woulde be none which would not easely and quick¦lye

gather vp their burden and prepare them selues. But what do we seke? Eue¦ry man wyl lyue, and that with all ease and pleasure, euery man in that kynde of pleasure and luste wherewith he is led and drawen. This is cause wherfore the church of god so much is contemned and reiected to day. Yea and there ar ma¦ny wittie and subtell to inuent and set before their eyes such lettes and hynde∣rances as may bring them from that stu¦dy of godlines that was in Dauid.

Moreouer thei bring this in, what shall we profit say they, if we do chaunge pla¦ces? Whether soeuer we go we shal find the worlde no lesse then in our countrie. There is at this time a wonderfull cor∣ruption of maners and of al things. All things ar full of offences tētations and such corruptions whereby mens minds may easely fal from the true fear of god to y^e loue of the worlde. I cofesse in dede that all thinges are as they both thinke and speake. But if their body were in daunger & they were admonished where they might finde both learned and mete physicions and also propre & healthefull remedies & other helpes either to restore

or preserue their healthe then, I saye, they woulde not say that thei cared not for it or sette lyght by it because that in all places dyseases may come vnto men. I graunt that in what place soeuer we be we shall finde infinite occasions to do euelle, corruptions, and intisemets of y^e worlde but ther is great difference whe¦ther we haue ayds? helpes where with we maye other be kepte in office or eles hauing erred from our office maye be re¦stored or whether we be altogether de∣priued of them let it be agred that vices nowe doe reigne and are of lyke force in the worlde so that by ther poison the air is infected no lesse thē with a pestilence: are we not in better condition thē other in y^t we haue such remedies as are geuen of God to his children, wherew^t we may ether driue awaye from vs greuous de∣seases now coming and assauting or els purge and put them awaye being nowe presente. Further more I thinke y^t both the doctrine of the gospell when it is purely preached and also the sacraments when their lawfull vse is kepte and also common praiers and other meanes be∣sydes, are alwaes very necessary to styre

vs vp and to admonishe vs that we be not infected with the corruptions and tentations of the worlde as it werewith certaine poisons. Now all men do know that there is none of all these so great & so holsome remedies and benefits in the papistry but cōtrarywise all wickednes and extreme danger of losse of life and sal¦uation. Wherfore let vs take head that we do not refuse the help, that god most mercifully offereth, in this great necessi¦tie wherin we stand ī nead of great help toward our saluation. yet ther be some that vomet forth more euidently the fyl¦the and dissease of their stomake. what say thei, shal we go to that church wher¦in with our great grife we shal see those motions and offences, which now being vnknowē vnto vs, do not offend our eies and myndes? if there were soche regimēt and order of y^e church those places wher the gospell is preached which were to be required for our edification, if we were sure to finde none ther but angels which might leade vs into paradise we wolde runne thither with all haste & diligence. But when we shall come thyther, we shall heare many things that shall soore

offend vs and see many mo then were ne¦cessary: Ther wyll be many men prone to al maner of wickednes & impudencie, which do diffame & sklander the gospell by their disolute lyfe, vanities, pompe pride and dronkenes wylbe more cōmon then were conuenient: Moreouer which is moste greuous and intollerable of all, many shall shew themselues there so vn¦ruly & outrageous contemners of god, y^e more wickednes shall appeare in their lyues then emongs the papists, forther¦more emongs the magistrates and them that should execute iudgement ther wil be found as much corruption, disorder, vnrightousnes as ī other places. And al¦so in thē y^t are apointed to preach y^e gos∣pel many things shal appear which shal seme worthy of reproche & rebuke. For some of thē wilbe neglent in y^e ministry, or so occupied ī their priuat & domestical busines, y^t the fidelitie, diligēce & sinceri∣ty y^t thei shuld sew forth shal not be much regarded of thē. And which is the worst of al, amōg this kind of mē, ther be som so geuen to pleasures, y^t they are prone to al lustes of y^e flesh & belly chere & care for nothing els but to liue at ease and to

pamper the fleshe, and that thei may doe this at more libertie, they ioyne thēsel∣ues w^t wicked mē & haūt their cōpany in all mischief & vilany. Well, let vs grant so y^t there is ten times more euill there, then ther is in dede, or then men do phā∣tasy: yet must this excuse be vain alwais vnto thē which make them lets & impe∣diments vnto them y^t thei shold not com to the church of god. And that we maye proue this matter, let vs mark the exam¦ple of Dauid y^t we haue in hand w^t more depe cōsideration & diligence. Was ther such iustice & integritie obserued in the daies of Saull, I besech you, in y^e iudge∣ment & other offices, as the state of the common welth & the dignitie of y^e church required? Nay cōtrariwise we do hear y^e great cōplaints which dauid maketh of∣tētimes of y^e malice of y^e frauds & deceits of y^e fearcenes & y^e pride both of y^e king & of others y^t wer ī autoritie, ī iudgemēt & in cōmon offices. And for the priests and Leuites, did thei y^e office of the priesthod & ministery of holy things so purely and godly y^e thei had iust cause to reioyse for thēselues & the church? Or may we not rather gather, y^t the most part of thē did

folow y^e cōmon vices & corruptiōs yea & by their flattery fostred & nourished wic∣kednes? And as touching y^e people & com¦mon multitude thei wer ful of hipocrisie & manifold sins & crimes most manifest. yet for all y^t Dauid doth not therfore ab¦horre y^t assembly, nether refuseth to com & entre into the church nether yet quen¦sheth nor diminisheth his desire y^t he had to se it. It is a very greiuous & sore ten∣tation I do grant. For y^e more earnestly that a mā is moued w^t the zele & desire of the honor of god y^e more great cause hath he to sorow & morne whē in y^e polutiō of his church he doth se him most greatly to be dishonored: but y^e meanes to ouercom all these incōmodities & impediments is declared by Dauid, to wit, y^t we seke the face of y^e lord & that we set al our pleasur and felicitie of life fully contented in the sight & beholding therof, & y^t against al y^e greues y^t satā doth raise against vs we de¦termine & cōclude y^t nothīg is more plea¦sant nor delectable then to dwel in y^e tem¦ple of god wher his face mai be sene: thus shal we remēbre as oft as such offēcs ar offred vnto vs y^t satā laboreth after his v¦sual maner to dazel our eies & to troble vs

But herein let vs be wise & constant, y^e we be neuer drawen away from the cō∣templation therof, but that we take our hole and full pleasure of the moste com∣fortable beholdyng of the same. The mi¦serable ydolaters oght to make vs asha∣med. For if any of them after he haue consumed bothe his body in goyng a fo∣lish pilgrimage. when he commeth vnto that place whither he purposed, do finde an hoste which doth aske money of hym out of all reason, or verlets and cruell knaues which doth him iniurie, or coue∣tous priests that beguyle hym, and to be short finde nothyng there but confusion and disorder, yet are there no euyls nor discōmodities so great, that can change his purpose from this religion or rather supersticion once begonne. For he wyll say that he is come thither for that cause that he maye worshyp the body of some blessed Saincte, or some Image of oure Lady as they terme her, or some maner of reliques.

And shall in verye dede the only syght of some carkas, or vile Idole, haue more force to cause the miscreants that haue no faith, to continue obstinate in theyr

superstitions, then the face and presence of god himselfe to confirme vs and bring vs such constancie as is necessarye to fo∣low after and attaine so great goodnes? If we do se this or that which may grief or trouble our myndes God calleth vs agayne vnto hym and wylleth vs in the beholdyng and lokyng vpon his face to receyue that comfort and pleasure that we may beare paciently other discommo¦dities. Wherefore let this be the shylde and refuge to all godly and faithful men that they cleaue continually lokyng vp∣on the face and countenance of god him∣selfe, howe so euer Satan labour & prac∣tise to cary them away. And surely if we can verely and as we ought esteme the face of god, we shal neuer accompte any hurt or damage in the losse of other thin¦ges what soeuer we suffer. Though to say the truth, the greatest part of them is not so much hindered by doubtfulnes of minde as by the want and discommo∣ditie of those thynges that pertayne to the bodye: not but that the chyldren of God haue great and soore battails in their conscience when they fynde these offencs wherof we haue spoken in those

churches that ar called reformed. Wher¦fore thei that are determined to go vnto such places wher the gospell is preached must be admonished befor of many & gre¦uous offences & must prepare thēselues to suffer & ouercome them: and thei that haue already tasted & proued those discō∣modities & impediments oght to cōfirme themselues most of all, that in despyte of Satan thei mai seke the face of god most constantly. But if al things shalbe tried & considered aright there shalbe nothing found but very distrust & vnbeliefe whi∣ch hindereth the multitude and greatest part of men. And as men are very witty to finde out excuses, the riche men haue theyrs of one sorte, and the poore bring theyrs also. How can it be sayth y^e ryche man that I should leaue al that I haue? Shuld I thus spoile my self of all my ri∣ches & possessions? I haue a wife & chil∣dren we haue accustomed to liue at ease wythout any trauayle.

What shall we do in a strange countrey where we shall haue no rentes nor re∣uenewes? But the poore alledgeth of the contrarye: I haue in dede very lytle but I am amonges my frends by whose

liberalitie my pouertye and necessitie is relieued.

My labour is so well knowen and can not be wanted that I can heare lyue of my labour. What shall I do amonges straunge and vnknowen men, hauynge neyther Halfepeny nor Farthyng, and shall be holpen by the acquaintaunce, frendshyppe, fauour or reliefe of none? And it may be in dede that suche excuses maye be partly trewe: And to reason no more aboute the matter that it is a thynge verye grieuous and vnpleasant not onely to leaue the countrey where∣in thou waste borne, but also that place wherein by longe and familiar conuer∣sation there semeth, to be nowe gotten a certayne disposition of nature.

But all these yet imagine, howe they maye sette before theyr eyes those im∣pedimentes whereby they maye stoppe the waye whereby they shoulde come vnto GOD, that is to saye: Though they do not fynde the matters so harde and intricate as they make them: Yet wyll they couer them selues gladly wyth what clokes they can. And when they haue powred forth these greuous &

miserable complaints they think y^t they haue stopped Gods mouth, and that he doth them great iniury if he styll charge them as thogh he wolde compell them to those things which were not possible to be done. Truly I haue nothing to an¦swer to these things but that which is written in the psalme .lxxxiiii. that is y^t the faithfull passing by the vallies and drye wildernes that want all water, wil digge themselues pits and cisterns. And I thinke this sufficient to ouercome thē that wyll not resist God of obstinate ma¦lice. Wherfore they that see themselues so besett wyth so great discommodities & dangers that they can see no way nor pathe to go bi, must remembre that euen the deserte places, wherein there is no droppe of water to be gotten oght not to let their iornay. And that we may vnder¦stand this sentēce more sensibly & plaine¦ly, we must marke that Gods purpose is to be soght of his children, not by the gre¦en medowes that may delite them with varietie of swete flowres, neither by the swete arbres and pleasant shadoes: but by roughe and stiepe wayes by hils and dailes by ditches & sand pittes, by baren

contreys and waste wildernes: and all this is doone for that purpose that their faith may be exercised and that their fer¦uent zele and desyre to come vnto hym maye be prooued and tryde. Wherefore though we can not come vnto God, but y^t we must passe by some wyldernes and waste and wylde desert by the way, let vs know that this is not the first tyme that God dealeth so wyth hys faithfull and let vs prepare our myndes and fully determīe to folow them who haue gone a longe tyme before vs.

Besides these bothe the councel of god and the notable exāple of the godly that oght to be folowed, there ought to be in the children of God such a zeale and fer∣uent ••inde, that nothyng do draw them away frō y^e right worshipping & seruing of him. The which yet is sene in verye few now a days: all are almost so delicat and deintye, that if there be but a mote in the way it may hold thē stil that they wyl not go forwarde. We can go no fur¦ther say they. Why so? Because thei wil take no pain to wrastle out of a litle im¦pediment. Verely the desier of the minde is very feble that is weakened and ouer¦com

w^t so smal maters. For we oght not only not to be discouraged and as it wer standing in a stay and vncertaine for the doutfulnes of the way so to perishe, but we oght to be armed against all stayes & impediments be thei neuer so great or many. To atteine hereunto we must al∣waes keape this lesson in remembrance that God knowledgeth none for his chil¦dren, but those that seeke him by drye & baren places, & digge them cesterns wher not one droppe of water apeareth. By y^e which wordes is ment and signified vn∣to vs that no labor or grief oght to be so great, which we oght not to vndertake and to suffer that we may haue the frui∣tion of the face of God. Must there nedes be thē a place soght out, wherin we may haue libertie to worship and serue God purely? what passage so euer be offered, or how hard so euer the voyage be, yet notwithstanding the iournai must be vn¦dertaken and accomplished. Shall we suffer hunger and thirst by the way? yet mai we not faint in corage in such want and necessitie, but moste chearfully go forwarde. But let no man loke towards me, and fynde cauillations, as thogh I

I dyd speake of this matter in my great quietnes fealing no grief my self. For it is the holy gost that teacheth vs, that we oght rather to delue and dig in the earth then to decline or tourne awaye frō the voyage towardes the church of god that is most godly enterprised and begonne. Now if thei that dwell in farre contries and by worldly iudgement are excluded from all these meanes wherby they may come to that place where the Gospell is preached, haue none excuse, what muste they loke for, who haue the gospel with in their gates & yet wyll not moue one fote forwarde to entrie into the churche of god? Sermons are preached daily and publike prayers are made also and they nede not passe only y^e breadeth of a streat yet lo, euery one wyll saye that he hath some busynes at home. And to be shorte many set their felicitie in thys poynt yf they can withdraw themselues and hold them backe altogether frō god. For thei thinke themselues then to haue gayned all, if thei haue gotten some light & vain excuse whereby they may flye away frō the company of the godly & the sighte of god. Now because of nature we do so ab¦horre

god that we would fle from hym & be absent so far as wer possible, yea and then woulde seperate our selues the fur∣thest frō him when he cōmeth most near vnto vs: let vs pray vnto god y^t he wolde confirme vs in that mynde & desyre that we may so long continue and cherefully go forward in the iorney begonne whi∣les that we maye fynde there the lyuely fountaynes of saluacion where before we cold find nothīg but extreme drought and want of waters. And though al this shuld want yet let vs digge cisterns and wayt for raine from heauen: If it be not gods pleasure that we shold fele his com¦fort so sone let vs not yet cease to go for∣warde with al diligence. But I am sure that this thing will seeme very darke to many. But whence commeth this darke¦nes and difficultie but that it was neuer exercised practised nor put in experience? for we mai be taught a .M. yeres and yet not perceyue one worde of this doctrine, vntyll we haue learned by experience what it is to make a iornei by a drie and thyrsty waye when we shoulde come to god. Therfore this doctrine ought to be very familiar to al the faithful: to wit y^t thei shuld prepare & arme thēselues dili∣gētly

against al y^e tētaciōs which satan shal enterprise by ani means to break of y^t iorney by y^e which thei shuld be broght to god. For surely whosoeuer do bestow their whole diligence faithfully in thys alone to wit, to seke out god, although thei stirre not out of the place in whiche they are, yet they shall finde many grei∣uous discōmodities which might turne them backe and call them to the contra∣ry parte, vnlesse they had their mindes stable & redy to resist: but this is a thing to be lamented that the most part of thē as I haue sayd, are weakened and ouer∣come by these difficulties that are offred to them by the waye. Thei will confesse forsoth that they oght thus to do. They shal seme to be ready and well prepared for y^e iorney, but when thei shuld go for∣ward & enter into y^e iornei thē their hart faileth them, & those y^t are wel entred & wel forward also, often tymes faile and are vtterly geue ouer euen in the mid∣wai. The more therfore oght this lesson to be committed to our memory that we may digge pittes, that is, that we maye seke aides and helpes euen hyd and vn∣knowen vnto vs, that we may styll con∣tinually

procede and go forward. Let vs labour (I saye) and contende aboue all mans powre. If things com not to passe as we woulde, yet let vs not cease to fo∣low stil y^e good course wherein god hath set vs. It is moste certaine that he if we cal vpon him in faith can tourne the dry wildernes into fountaines. But in the meane ceason it is meete accordynge to our dutie that we not ydled, nor lye styll as thogh we wanted the sence and mo∣uyng of armes and legges. Yea verelye God commaundeth vs that we shuld ra¦ther dig pittes. Let vs then labor in this diggyng so longe, whiles we haue fini∣shed our iorney begonne. Let vs set be∣fore our eyes the miserable condition of soudiours which euery moneth set forth their lyfe to the sale. If they be in the campe no man is able sufficiently to ex∣presse what incommodities and miseries they suffer: If they be besieged in any place then they endure yet moche more greiuous things. If a voiage be vnder∣taken that they shoulde go to any place, they can neither be let nor stayed by any colde or heate wynde or rayne from the iorney appointed and the enterprise be∣gonne.

And some times thei are brought to such extremitie that onles they digge the earth to gett water, they haue not a droppe of water to drinke. There is no labor distresse nor misery so great, which they wyll not suffer to atteine to y^t whi∣ch they haue purposed and vndertaken. And yet when they haue doone and suf∣fered all whether they escape or be slaine they haue lost all this their diligence & labor, because in the suffering of all these so great miseries thei only serue Satan. The son of God hath chosen vs that we shuld fight vnder his standerd, & that we shuld be faithful soudiors vnto him and serue him diligētly. And we know what reward of all our labors and dangers he promiseth vnto vs. How much more cou¦ragious then oght we to be to do our du∣tie vnto him thē are these miserable & de¦sperat mē to pursue ther own destructiō? Nether is this onli heare treated y^t eueri mā sholde compte y^e nombre of the miles & measur al y^e space which is betwixt his his house & that place where he may fre¦ly worship God & make confession of his faith, & heare the pure preaching of y^e doc¦trine of y^t gospel. we must yet go farther

and haue a longer iornay to make, wher¦in the whole course of our life must whol¦ly be spent. Haue we haunted y^e church of God one yere or more? If we continue & remaine we shal daily finde newe cares. For sometimes we shall be visited with siknes, somtimes with exstreme pouerty and want of all things necessary, more∣ouer our wyues and children shall dye, & also it maye come to passe that we haue not that libertie and fredome to worship GOD as we had at the fyrst. Finally there is no kind of trobles or grief wher from we may thinke our selues free that we should not therwith be assailed, wher¦fore that constancy of mind and stabilitie and pacience is required of vs, that vnto the very end we haue our handes ready to dygge the pittes, and our nailes al∣so to skratte the earthe yf necessytye so requyre. If a man say, how then? are we not in y^e temple of GOD. I do answere that we are so in it y^t we must come more neare and enter daily into it. Truthe it is that we daily beholde the face of God, but we are not fully satyate nor fylled with his most beautifull countenance as we shall be when he shall take vs vnto

him. Therfore must we al generally ap∣ply this to y^e practise of y^e life: & as satan is euer busy to let & trouble al thē which wold go vnto god, so let euery man con∣firme himself, & giue al diligēce y^t he con¦tinue most cōstantly in doing & workīg y^e same to morow y^t he hath done to day. For if y^e enemy w^tout fainting or weari∣nes is so diligēt to turn back our iorney & to driue vs frō our course begon towar¦des god, much lesse ought we to lose our corage, y^t we must more go forward al∣ways & draw nere vnto god euer gathe∣rīg new strēgth cōtinually w^tout ceasing But to do this thing & to continue in it, is required of necessitie to be imprinted in our hearts y^t iudgement & feruent de∣sire which was in Dauid most excellent. I had rather sayeth he, to dwell at the threshold of the house of god then in the tentes & tabernacles of y^e wicked: wher∣in he plainly declareth, y^t he wil be con∣tēt to be broght to a state most base most low and dispised, to gain this benefit to dwel in y^e house of y^e lord. I besech you let vs cōsider a litle what was his state. He was y^e kings son in law, one of the chief princes of Iudea in most hygh honor: & authoritie: not withstāding he is cōtent

with al his heart to lose that high honor & dignitye, & to be made as one of y^e base cōmō people, so y^t he may haue som lytle corner in the church of god. If this desire wer so great & excellent in al, thei wolde not spend so much time in deuising & pre¦paring for thexchange y^t thei must make when thei forsake their house & their con¦trie to com to y^e church of god. But there be founde very fewe, which can take in good part, & wil bear quietly y^e diminish¦ing of their substance and the abasing of their state & degre. Euery mā doth great¦ly desire dentily to be caried in a horseli∣ter to y^e place where he may worship god at libertie: & also that al y^e lands & posses¦sions, al y^e gain & exchange y^t he hath had w^t marchants, the estimacion of men, the affinities and frendshyp and suche other commodities of lyfe shoulde also folowe them. But whiles thei are onely at this poynt, howe smally I pray you do they esteme Iesus Christ? For all that euer thei wil do for him is no further but as it were at his desire, for pleasure & pastime to go to walk: which thing is miserable & most vnworthy & vncomely for a chri∣stian. For thogh we be nothing worthe

in dede yet hath he so greatly estemed vs of his infinite goodnes, that he hath not spared his own self for our saluacion, e∣uen he in whō the perfection of all good things is contened. And shal we grudge and repine at the losse of trāsitory thīgs and compt our condition worse if we be not so well handled & entreated & haue our pleasures as before? this is very far frō that which S. Paule setteth forth by his exāple for vs to folowe: that is, that we should compt al things as filthe and donge that doth hinder vs that we can∣not attein vnto Christ & possesse him, & that we shuld cast that awai as damage & losse knowyng that al that leadeth vs away from life, must nedes bring vs vn¦to death. And this our desire of deintines and welth is far from embrasing that ex¦hortation & frō folowing y^t admoniciō y^t our sauiour Iesus christ hath geuē, y^t we shuld sel al y^t we haue in this world & for sake it for the kingdō of heauē knowing y^t this is such a precious stone, as by his excellency passeth farre all those things that men so much desire & esteme. If any man wil obiect y^t a man may come to the kingdom of heauen w^tout this forsaking

of his house: I do answere y^t it is not in vaine y^t our sauiour doth thus name the preaching of the gospel, because thei that wante the doctrine of the Gospel & haue no care nor regarde to seke those means & occasions, wherby thei may enioye this so great goodnes, do declare that they do cleaue to the things of this worlde more couetously and greadily then thei shulde and are not yet prepared to that exchang which thei oght to make w^t the kingdom of heauē. Now if thei might enioye both surely I wolde not enuye their so greate felicitie. But if thei cā not reteine their possession nor lye still in their nest, onles thei defraude themselues of the most hol¦some & only foode of y^e childrē of god, nor remaine in y^t state wherī thei now ar, on¦les thei cut of thēselues from the church of god: it is their duty to cōsider y^e neces∣sity that god layeth vpon thē. Thei may will bryng what excuses they will, but all suche clokes & shiftes will nothing a¦uail thē when y^e moste highe iudge shall thonder vpō them all w^t his terible voice which set more by y^t earthly life y^t is cōmō vnto vs with the brute beastes then the eternall heritage whiche he hath oppoin¦ted

for his children. And it is a veri folish thynge and nothyng to the purpose that many think to stopp our mouthes onles we do assigne thē some means and state wherbi thei mai liue in seriuing god. My cōditiō sai thei is thus ī may cōtry, if I do forsake it what wil come vpō me? What hope is ther to nourish & susteine me? As thogh god had appointed thē y^t preache y^e gospel to be bailifs & stewards to apoint to euery man his stat & his ordinari, & to pay euery mā a certaīe pensiō & wages ac¦cordīg to his worthines or digītie. If we cā helpe any by coūsel or by our direction we are so boūd in y^t kind to our poure, y^t we oght bi no means to deni our diligēce & seruice but alwayes to be readie thogh none require it. But if we be not able to helpe or to do any pleasure herein, shall therfore also y^e liberty be taken frō vs, y^t we may not teach that thing to euerimā which is commaunded vnto him of God. But if they had wel learned this doctrin of Dauid & kepe it wel in memorye, that they shuld more desyre a litle corner at y^e dore of the tēple, thē any place of most hyghe dignitye wherein they might be placed emongs y^e vnfaithfull, they shuld

neuer thīk it so hard & doutful what thei oght to do in this matter. How be it here is the mischiefe that they wyl kepe their olde state and trad of life and can not suf¦fer, that their riches and honors be dimi¦nished in any point, neither y^t they shuld be depriued of those cōmodities delites & pleasures, wherin they now are setled y^t is to say, they can not plye their neckes nor bend their backes to bear Christe Ie¦sus. Let them contend and striue aboute this as much as they lust, they must ne∣des herein be condemned. As touchyng them which haue lefte their contrye that they might come to that place wher thei might worship God at libertie and wher the truthe of the Gospell might be faith∣fully preached vnto thē, it is moste neces∣sary, that they cal this sentence very oft to rememberance, & that thei exercise thē selues in meditating & practsīg the same that their myndes may be hardened and confirmed, by the continual vse and long custome of the same. For many thynges may come to passe and do so daily, which may feable and weakē yea holly breake their mīds which haue bene before of sin¦gular zeale & loue of religion They that

ioyne themselues to y^e church, are not al¦ways so handled & entreated as their di∣gnitie requireth. The order many times is so peruerted and trobled y^t they which were moste worthy to be promoted are most neglected or set ī y^e lowest degre: this same tentation truly might tourne, thē backe & call thē away frome their owne saluacion, onles they so rested in the bo¦some of y^e church y^t thei had rather to be y^t least and most contemned in the house of God, then to liue in most great honor be¦yng separate therfrō. Thus y^e men y^t are faithful in dede which haue not al y^e com¦modities y^t thei were accustomed but cō∣trari wise fele those discōmeditis & grifs which ar very many ī y^e forsaking of ther contry must learne to comfort & cōfirme themselues w^t these few words: But we ar in y^e house of god. now let y^e worldlīgs deride vs much as they liste, yea & hurte vs outraglously in their pride as abiects & outcastes, yet this must suffice vs, that God dothe vouchesaife to giue vs this honour to keape vs, in hys palace and santuary. We see what labour and pai∣nes, the ambicions and vaine glorious of the worlde doe take, that they maye

be compted of the house & family of some prince. Thei thinke thēselues most hap∣py if thei may come into the kitchin or y^e haule. Now wher as we by y^e opinion of the world ar most abiect & despised yet so y^t we be of the church of god, we are led by him to y^e most high & merueylous se∣crets of his wisdō w^t such familiarity as the father vseth w^t his children. We are very churlish & vnthankful onles this re¦compense content our mindes. Thogh y^e faithful in dede may be greuously temp∣ted & moued also to a certain indignaciō and offence of minde, when their case se∣meth worse & worse, & the wicked florish stil in al prosperitie. Yet if thei contrary wise consider that thei are chosen of god to be of his house, and to be interteyned there as his children, this comfort hath lytle force, if it do not diminishe and mi∣tigate al the greuous thoghts of the in∣cōmodities & also wipe clean away al y^e sorow of heart y^t can come for the same. And certenly thei y^t murmur & grudge y^t thei are not intreated of god as they de∣sire, or such as now repent y^t thei haue be¦gon to liue godly, do easely declare that thei did not folow the counsel of our lord

and maister in any point, which is, that at what time a building is begonne the compt muste diligently be cast what all the costs & charges will be which are re∣quired to accōplishe y^e building, lest it re∣pent thē after thei haue bestowed more thē thei shuld & so leaue y^e worke vnfini∣shed. But this is yet worse & more sham¦full that many of them that thus are we ried in the mid way, do leaue of without any cause. Wherein thei shew thēselues most impudent. For euen they that ne¦ther had house nor lands & which had no discōmoditie but might as wel liue in y^e farthest part of y^e world as in their own contrie ar not ashamed to vpbraid god y^t they haue left this and that for his sake. But let vs graunt that they haue thus loste I can not tell what of their goods and substaunce: Yet is it a folyshe thyng more to esteme a dandiprat thē a crown or a gold noble. In the meane season no¦thyng is heard but these murmurynges and complayntes. And woulde to God these carefull complayners were farre away from vs y^t they might enioy theyr commodities and pleasures although ne¦ther pore nor riche haue any iuste cause

to depart frō that holy & godly purpose, neyther any excuse for those afflictions which y^e vocation of god & his obedience doth bring thē vnto. But because this is most hard vnto vs, therfore y^e remedie is declared in y^e psalm. lxxxiiii. when dauid after he had said y^t mā is blessed y^t hopeth in god adioyneth straight wayes, and in whose heart are his wayes, as thogh he shuld say, he y^t hath his mynde bent and holly cōuerted to entre īto y^t wai to hold on & to finishe it which god hath cōman∣ded. Therfore are there two things that can not be seperate the one frō the other that we haue our hope on god, & that we walke in y^e streight way: therfore as our infirmitie doth let vs y^t we cā not go for∣ward or maketh vs so denty & slow y^t we wold turn aside frō his most holy vocati¦on & calling & turne another way: let vs cōfirme our self in faith & hope besechīg our god most liberall & mercifull that he wil turne our eies vnto him that nothīg may trouble vs whiles we beholde hys face & trust in these his promises, where by he hath assured vs y^t he wyll be wyth vs for euer both in life and in deathe.

SO BE IT.