FOUR Godly sermons against THE POLLUTION OF IDOLAtries, comforting men in persecutions, and teaching them what commodities they shall find in Christ's church, which were preached in French by the most famous Clerk John calvin, and translated first into Latin and afterward into English by divers godly learned men.  PSAL. 16. 
I will not take the names of the Idols in my mouth.  
¶ Printed at London by Roland Hall, dwelling in Golding lane at the sign of the three arrows.  
1561.   

ROLAND HALL. TO THE READER.  
THere be three causes specially that moveth me to print these sermons of master John calvin the faithful servant of god and the apostle of our time. Th'one is the worthiness of the matter set forth in these sermons. The other is the plains and simplicity that this great clerk useth in all his sermons to the people. The third is the reverent handling of the scriptures, without taunts, scoffs, or jests, or any trifling tales, whereby our english nation may see & judge what power the word of god hath of itself, when it is most naked & bare and void of that painted sheath that men would put upon it. The matter is meet for all men to know, and standeth in these four points. first, there is a general admonition to fly idolatry. Secondly an exhortation to follow Christ in suffering of persecution, and bearing of the cross. thirdly the liberty to serve god, and the commodity to live in the church of god is commended. Fourthly with how great pains & care this liberty to worship god purely in some christian congregation ought to be sought for and desired of all christians, is described. And for a conclusion there is addded the exposition of the .87. psalm, which teacheth that the church of god though it seem miserable in this world, yet doth it excel all the kingdoms of the earth because god loveth it governeth it, stablisheth it, multiplieth it, and taketh the count and numbered of his elect people out of it.  
Concerning the second point. The simplicity is such, as our Saviour Christ and his apostles used in their sermons, of the which saint Paul speaketh to the Corinthians, saying that he came not with excellency of words, or of man's wisdom to show unto them the testimony of God, lest the cross of Christ and the power of God working thereby should be of none effect, whiles men should attribute that to eloquence which only is wrought by the spirit of god in the hearts of the faithful.  
For the third: he observeth the precept of saint Peter. If any man speak, let him speak as the words of God So that all his sermons seem nothing else but the sweet liquor of the scriptures and lively word of god set forth before our eyes in Crystalline vessels to entice us to behold them and to provoke us to taste and to smell of these liquors of life which he broacheth unto us of that abundance which god hath given unto him in these our times. God grant us grace thankfully to receive Gods good gifts in this and all other things offered unto us. So be it.   

A Sermon wherein ALL CHRITIANS ARE MONIshed to fly the outward idolatry, taken out of the three verse of the xuj Psalm.  I will not communicate with their bloody sacrifices, neither will I take their names in my mouth. 
THE DOCTRINE WHIch we shall entreat in this place, is plain enough and easy, saving that the greatest part of those that profess themselves to be Christians, do seek out and bring, I can not tell what subtleties to cloak their evil withal. But the sum of this whole doctrine is, that after we know the living god to be our father, and jesus Christ our redeemer, we ought to consecrate both body and soul unto him, who of his infinite goodness hath taken us into the numbered of his sons: and to acknowledge with all kind of benevolence, honour, and obedience, that same benefit which our most dear saviour did vouchsaffe to bestow on us after he had bought it with so great a price. And because we are bound not only to renounce all infidelity, but also to separate ourselves from all superstitions, which do aswell disagree with the true service of god the father, as the honour of his son our saviour & which can by no means agre with the pure doctrine of the gospel & true confession of the faith, I said this doctrine of itself to be so easy, that only the practice and exercise thereof ought to remain unto us, saving that many men do seek certain deceitful shifts, thorough which they will not be overcome in that thing, the which is most chief condemned by gods own mouth. This cause constraineth us at this time to tarry longer in the declaration of this matter, that every man may know his own duty, and deceive not himself, thinking that he is escaped when he is covered, as the common saying is, under a wet sack. But for that there be many of this opinion, whose churches are thoroughly purged from the filthiness, & idolatries of the papism, that this argument or treatise is but superfluous, before we pass any further, it is not unprofitable to declare such men most foully to be deceived. First when it is declared, how great an offence it is, for us to be polluted & defiled with the idolaters, feininge ourselves to cleave & consent to their impieties, we are admonished to mourn for our former sins, & to ask of god forgiveness of them with all humbleness, & in this thing to acknowledge the singular benefit which he gave unto us, drawing us forth of that same filth wherein we were holden down & drowned. For we truly are not able to set forth this so great a benefit wortheli enough. And for that we know not what shall happen unto us, and to what end God doth reserve us, it is very expedient to be prepared and armed in time, that into what state soever we shall come, or with what soever temptations we may be oppugned, we never serve from the pure word of god. first it may be that many of this our church and congregation, shall trayveil into some papistical country, who ought greatly now to be in a readiness & armed to battle. Then albeit God doth give us at this time liberty to serve him purely and godlily, yet we know not how long this our benefit shall continued. Let us therefore take this time of our quietness and tranquillity, not as though it shall always last, but as it were a time of truce, wherein god doth give us leisure to strengthen ourselves, lest when we shallbe called to utter the confession of our faith, we be found new and unprepared because we contemned the meditation of that matter in due time. Nether truly ought we to forget in the mean while our brethren which are kept under the tyranny of Antichrist, oppressed with most miserable bondage, but to take, remembrance, pity over them, and to prai god to strengthen them with that constancy, which he requireth in his word. We must also admonish and solicit them by all ways, not to rest in places where men are fast on sleep in their voluptuousness, but to apply diligently this thought, and will, that they confess the glory due unto god. For we are not taught of god only for ourselves, but that every man after the measure of his faith, should brotherly communicate with his neighbours, and distribute unto them that thing he hath learned and known in god's school. Now see we then that it is profitable, yea truly necessary so well to ourselves, as to our brethren, that the remembrance of this doctrine should be renewed very oft, especially seeing the text itself which we shall expound, doth lead us to the same purpose. David doth openly protest, and as it were doth make a solemn vow, that he will never be partaker in the sacrifices of Idolaters, and also that he will so detest, and grievously hate the idols that he will not at any time once name them, as though he should defile his mouth in naming them.  
This is not the fact of some one man but the example of David the most excellent king and prophet which ought to be unto all gods children a certain common rule to right and godly life. And to th'intent we may the better perceive this thing and more vehemently be moved with, the true fear of god the cause is to be noted which he addeth wherein truly resteth as it were a certain foundation of that same alienation and offence whereby he doth most greatly abhor the communion of idolaters. The lord, saith he is mine inheritance. But is not, this thing common to all faithful and godly men. There is no man truly which would not glory in so excellent a thyng. And this is sure without all doubt, that god being once given unto us in the person of his son, doth daily entice us to possess him. But there be very few which are so affected in this part, as the greatness and worthiness of this same matter should seem to ask and deserve. Nether truly can we by any means possess god, unless on this condition that we also be come his. David therefore of good right and worthily did set the foundation of his godliness, and religion in this sentence and reason seeing that god is his inheritance, he will refrain from all pollutions of idols which do turn us, from God himself. This is the cause why the prophet Esay, when he had upbraided the jews that they had given themselves to false and strange gods, whom they had made, added afterward, these, saith he, are thy portion signifying by these words, that god doth deny to the worshippers of idols all bond & fellowship of covenant and disenheryteth them, and utterly depriveth them, of that so infinitely great benefit, which he would have bestowed on them, giving himself unto them. Some man will except and sai that the prophet entreateth in that place only of them which put, their affiance in idols, and deceiveth themselves thorough opinion and incredulity. I grant but this also I answar if they that do transfer gods honour: unto idols, are utterly separated and cut of from his fellowship, they also do are and decline some what from him, which do feign themselves to consent to superstitions thorough fear and weakness of mind.  
For no man can in heart or any conformable fashion or in will, and in purpose of mind, or feigning, or by any true or feigned way approach to idols, but he must so far go back from god. Wherefore let this sentence be thoroughly persuaded and remain deeply printed in our hearts, that they which seek god with a true and pure mind, to the end to possess him for their inheritance, will have no communion and fellowship with idols, with whom god hath that divorce and debate, that he would have all his to proclaim and make continual and deadly war upon them. And in this place David by name doth express, that he will never be partaker of their oblations, neither have their names in his mouth and talking. He might have said on this wise, I will not deceive myself with unwise and foolish devotions of the unbelievers, I will not put my trust in such abuses, nor I will never forsake gods truth, to follow these lies, but he speaketh not on this manner, but doth rather promise constantly, that he will never be conversant among their ceremonies. Therefore he doth testify so far forth as concerneth the service of god, he will abide continually in all purity and holiness both of body and soul. And first in this place we must consider, whether this be not idolatry to signify and declare by outward tokens, our agreement with those superstitions, wherewith the service of god is corrupted & utterly perverted. They that swim (as the common saying) betwixt two waters, allege this saying, seeing that god would be honoured in spirit, idols can by no means be honoured unless a man put his trust in them. But to this may be easily answered, that god doth not so require the spiritual service & adoration of the mind, that he granteth and remitteth the other part of our nature unto idols, as though that part should seem nothing at all to belong unto him. For it is said in many places, that the knees must be bowed before god & also the hands lifted up to heaven. What then? surely the chief honour that god requireth is spiritual but the outward signification whereby the faithful do testify that it is god only whom they serve and honour, must so immediately follow, that they must at one time be joined together But one place shall so suffice for all, to confute that objection which they snatch of one word, that they shallbe plainly rebuked & convict. In the iii chap. of Daniel it is written that Sidrach, Misach & Abdenego, refused & denied under any manner of colour, to consent unto the superstition set up & erected by Nabuchodonosor, declaring that they would in no wise honour his gods. If these goodly witty sophisters had been there at that time, would have laughed to scorn the simplicity of these three servants of god. For I suppose they would have taunted them with such like words, you foolish men, this truly is not to honour them, seeing you put no affiance in these things. There is no idolatry but where there is devotion, that is to say, a certain bending & application of the mind to honour and worship the idols. But these godly men did follow a better & wiser counsel, for this answer which they made, proceeded not of their own wit, but rather of the holy ghost, which moved them thus to speak, whom if we will not resist, we must accept this place & this example, as a certain rule & definition, that idolatry is an outward action against god's honour, yea although it proceed not from the will and purpose of the mind, but be only colourable and feigned. In which matter they make goodly cavilations that there is no idolatry at all when as our affiance is not put in idols. Yet shall these men continually remain condemned by the sentence which the mightiest judge hath pronounce. But these men do contend only for the name, only going about somdeal to lesson their fault, which they can by no means defend or excuse. Yea, they will grant that this thing is evil done & not rightly, yet notwithstanding they would have this fact to be judged as a certain veninal sin. But although we grant them as touching the name that thing they ask yet they shall not get so much thereby that they may make their cause much the better. Let us sai thus, that such manner of feigned worshipping of idols, is not called idolatry, yet nevertheless it shallbe a traitorous enterprise against god, a certain fact repugnant to the confession of faith, & a foul filthy pollution most full of wicked sacrilege. I pray you when the most sacred service & honour of god is so violated that we falsely break the promise we made to him, that thorough cowardice & faintness of stomach we deny croeedly & falsely our christian profession, that we become inconstant and double, that we defile ourselves foully with those things, which god hath cursed with all kind of malediction: is this so light a matter that after we have done it, we ought only to wipe our mouth, and confess that we have committed a certain small fault? Let us therefore put away these shifts, specially seeing they serve for no nother thing, but to make us boulder, and to give us greater, liberty to sin, and doth nothing, at all diminish our fault? There be also other more impudent, which do not only, changing the name go about to persuade that it is not so great and unworthy a sin: but do plainly & precisely deny it to be sin. It is sufficient say they that god be honoured with heart and, mind. Even so truly if the heart itself were not double. For when the mind is truly sound and pure the body shall never be drawn into a contrary part. I would know of them what that is that moveth & leadeth their feet to the temple. For when they go to here mass, their legs will never be stirred of their own motion, but must needs be moved by the inward power of the mind: Then must they needs confess that there is in themselves a certain desire & motion, of mind where of they be carried to worship idols, & chiefly because they covet to apply themselves after their will and opinion, which are enemies to the truth yea and do so conform themselves to, please them, that they do much more esteem their favour and there own life then gods honour and glory. Besides this, their impudency is so manifest & shameful, that i am ashamed to disput against it, as though it had some colour or likeness of reason, yet I must needs do it, seeing they do please themselves so greatly, and are, as it were men drunken in their own opiniones and pleasures, fallen fast on sleep. They think this is inogh to worship god in spirit, whose then shall the body be? Truli. S. Paul moveth us to honour god, both in body and spirit, for they be his own & belongeth to none other. God hath created the body, and shall it be lawful for us therewith to serve & honour the devil as though he should seem to be the author & maker, thereof? It were better they would profess themselves openly to be Manichees and deny that god made the whole man. If they had never so little taste of the gospel they would not burstout in to so licentious impudence. But now it is plain enough, that they in no wise know, what is the power and greatness of this benefit, to be redeemed with the blood of god's son. And to prove this true, how can we lok for the resurrection of the flesh except we believe that Christ jesus is the redeemer both of bodies and souls? 
Corin. i.  Saint Paul also doth admonish us, not to be the servants of men, because we were bought & purchased with so great aprice which is the blood of god's son. Then he that doth join and addict himself to the wicked service of idols, doth he not tread under his feet the most sacred blood of jesus Christ, wherein doth consist the price of the eternal and immortal glory, which we look for in our bodies? What reason is it that our bodies should be defiled & profaned before idols, seeing the crown of eternal life is promised unto them in heaven. This wallowing in satins stews and most filthy defiling is it a mean and way where by we may come to the kingdom of god? Moreover it was not said without a great cause, our bodies are the temples of the holy ghost, therefore they which perceive not, that they ought to be kept in all holiness, do plainly show themselves to perceive & understand nothing at all of the gospel. also they declare that they know no whit at all what is the power of jesus Christ and of his grace. For when it is said on this wise that we are bone of his bones and flesh of his flesh he ought to understand that we be joined with him both in body and soul. Therefore no man can defile his own body with any manner of superstition, but he doth separat himself, from that conjunction and unto whereby we are made the members of the son of god. But now let these witty & subtle doctors answer me, whether they have received baptism only in their souls, or whether god hath commanded rather & instituted that this sign should be imprinted in our flesh. Shall the body then wherein the mark of jesus Christ is printed, be polluted and defiled with so contrary, repugnant, and so wicked abominations? Also the lords supper, is it received in the mind only, and not also in the hands and mouth? Hath god engraven in our bodies the arms and badges of his son, that we afterward should pollut ourselves with all uncleanness, with most foul spotes and shame, & so unseemly deform ourselves that no kind nor likeness of christian beauty should appear. It is not lawful in coining one piece of gold to print two contrary coins, neither to set two seals the on repungnaunte to the other, unto one writing: and shall a mortal man take up on him to counterfeit and corrupt baptism, and the most holy supper of jesus Christ, and also behold to say that, there is no evil in so great & mischievous a fact? Such men truly are worthy, that their servants should persuade. And make them believe, they have a great, pleasure, to do them service when notwithstanding, they give themselves to sleep, pleasures and all idleness, and do not move one finger to do any work at all. If they say it is not alike reason, because we have need of their labour that be under us: I answer although god have no need of us, yet for that he will use our labour, service, and obedience, to serve and honour him, truly it is to much unseemly, and for us the greatest shame & infamy, to do all thing other wise than he will, and clean to be void of the study and duty which we own unto him yea our shame is so much the greater, that the worm of the earth, and an unliving creature shall requiere more power over us, and honour then his creator. But yet we must talk with these beasts more plainly. They say it is lawful for them to feign and cloak what so, ever they will among the papist, and to conform themselves to that manner & fashion of religion, which is thought most apt to nourish superstition. Who is he then that giveth them bread to be fed with all there? Who doth make the ground fertile to bring forth fruit? If god do feed and nourish them in those places where they dwell as he doth all other men in the other parts of the earth, why do they not honour the giver of that benefit which that part of themself, which is so bountifully nourished of him? Why do they rather obey and serve the devil with their bodies? If these men were in any part of christians, I would use with them more weighty and higher reasons, & I would ask of them, to what end we live in this world, and where unto our life oghte to be referred. But O miserable case that they which with subtleties and shifts will daily with god, are so brutish, that they must be handled, as men not only destitute of god's spirit, but in a manner void of natural common sense. They think this is a sufficient excuse to say, they do nothing in this kind, but for fear of peril & dauger, but if this colour may take place, then must we say that joseph should have done no evil, if he had committed whoredom with his masters when it was violently offered him, seeing he should not have followed his own will, but have given place to necessity and violence which she did unto him. It should have been a foolish fact of him, to enter such peril and infamy, as afterward he suffered by the false accusation of that naughty woman, seeing he might have escaped those evils if he had accomplished her wil But we ought rather to follow the example of joseph, and allow the testimony of the holy ghost, who doth commend his constancy. If there be no wickedness in taking upon us idoletrous religion when we do it to avoid the raging cruelty of the papists, the servant shall not sin, who for his masters pleasure, shall play the band, kill, and play the traitor, for fear to displease him, under whose power he is. But I abide to long in this matter, wherein (as I said before) there is no doubt or difficulty. It shall not be far from the purpose to consider into how great confusion they fall, which travail with all their crafts to escape gods judgement. Others there be that have found another shift & starting hole, they grant, that the superstition of the gentiles is a wicked & detestable religion, but it is not all one reason of these & the superstitions which are in the papism. As though all the false religion that ever was among the heathen, was not a corrupting & depravation of the true religion of god. From whence did the heathen draw & take to themselves their ceremonies but of the holy fathers? In which doing this was their great fault, that they depraved & utterly perverted those things which they had received well & wisely instituted of god. But yet all the abominations that ever were in the world have been cloaked with a beautiful title of god himself, and the coverture of his religion. But those sergeant religions had never that commendation, power & authority, that god did at any time approve those services & congregations, or the faithful men did use & frequent them. Go to let us proceed further. Although I should grant the idolatry of the papists to be unlike & differ from the superstition of the old gentiles, yet can they not deny but god so earnestly did forbid the religion wickedly set up in Bethel, as all other superstitions which were instituted & celebrated in other places. When the calves were erected in Dan and Bethel this was instituted & done under a certain colour of his name which had broghte his people of Egypt, yet that same religion which was there appointed is manifestly against the doctrine of the law. God doth condemn all those that go thither to defile & pollute themselves. And truly the supper of jesus christ & the popish mass are no less repugnant & contrary the one to the other then the sacrifices of Moses & jeroboam. From whence then is this dispensation & licence to go & here mass under this colour that the supper of jesus christ is but transformed yea rather in deed deformed? But I say & affirm contrary, that all thy that do fear god truly & honour him godly, ought so much the more to hate & detest it, for that it doth more openly violate and profane the holy institution of jesus Christ, then if it were not so repugnant and contrary unto the same. Wherefore let us keep this common rule generally, that all the ordinance and inventions of men proponed and taken in hand to corrupt the simple truth of god's word, & to pervert that religion which he requireth & alloweth, are very sacrileges with which the christian man may in no wise communicate, without that injury & contumely, which treadeth under feet gods honour most wicked. I know well enough how grievous & intolerable this severe judgement seemeth to them, which would after their own lust & delicate mind, be more nicely & meekly spoken to and taught. Wherein what would they I should do? What moderation & lenity should I use? Truly now I perceive how tender & dainty they are, I covet so much as may be to spare them, but both I & they must be condemned so soon as god hath spoken: therefore if we will tender our own salvation, let us take it in god part. They say they find no man more severe & sharp than I am, but I will declare unto them, on the other part, that I handle them more meekly and tenderly, than the truth of the cause, the worthiness of god's name, and their own salvation did require. Which thing being so indeed, truly they can not excuse and deliver themselves from the necessity of that duty and testimony, that the prophet jeremy doth require of the jews captives in Babylon whom he not only forbiddeth to come near the abominations of the Chaldeans, or colourably and feignedly to give any consent to them, but also doth give a plain commandment that they should declare the wicked religion of the Chaldeans to be unto them a most oft filthy savour. You shall say to them (saith the prophet jeremy) the Gods which have not made heaven and earth shall perish both out from the earth, and also from under heaven. There is also in this place another circumstance to be marked, that when the prophet had written his book in Hebrew yet he put in this sentence expressed in the common vulgar speech of the Chaldeans, as though he would by this means constrain the jews, to change from their tongue, to the end they might more apartly profess the hatred & disagreement they have with the wicked idolaters. Now let our nice younglings complain of me as though mine advertisement exceedeth all measure, & yet I have not any time desired the half part of the duty which that prophet requireth and asketh so earnestly: but whatsoever be the manner other of my saying & moderation, or else of my silence & taturnitie, nevertheless we are tied & bound to that law which god doth give unto us. And truly it is not without a cause that god speaking to his faithful saith to thee, you are my witnesses & my servants whom I have choose. Wherefore whosoever will prove himself to be a member of jesus Christ ought by all means to declare, that the praise & honour of gods name doth so apertain to him, that they which by their feigning do hide & buri the testimoni of his truth, do leave themselves inexcusable. What I pray you, is to be thought of them that do all their life time subvert the same? Of what sort are they that do not only hide the profession of the christian religion, & showeth no token thereof before men, but also committeth many things, & those most contrari & unseemly: this therefore resteth that gods children which live where the impurities & abominations remain, do morn after the example of that godly man Loth, & also speak so freely against so many & so great abominable vices of men, as god shall give to them power & opportunity. Let us now come to show certain kinds of idolatries, which are of most estimation in these days. Among which sort the mass is chief, whereof I have touched something before. For although it be so famous & notable blasphemy both in absurdity & greatness of mischief that nothing can be imagined mor foul & wicked, yet still be they patrons found for an evil cause, which do trifle forth in this part. But will they nil they, they shallbe compelled to confess this that I say, that the mass by itself is a denial of jesus Christ's death, & a certain sacrilege invented & ordained by satan to abolish the sacrament of the supper. Nether are they able to deny but that the invocation of saints, & suffrages for the dead, are wicked abuses, whereby the invocation of god's name, a thing of all other most holy is profaned & they who among the papistes do defile themselves with these abominations do think themselves guilty of no fault. What should we do say they? It is not lawful for us to correct & amend those things, which we know evil & faulty, we are private men and they that have the power & public authority do earnestly defend these things Therefore we must suffer that violent necessity. I grant all this to be true. But I say this is not to the purpose. It belongeth not to their office to correct and appoint a common order for the people, neither doth any man require this at their hand, yet nevertheless they are admonished to amend themselves, & to institute an honest and mannerly behaviour of private life, which thing whitout all doubt pertaineth to their duty. Nether do we command them to cleanse the temples and the common streets, but that every man keep his own body and heart in purity and holiness, and labour by all means that god may be honoured, served and obeyed, in his own house. For these are far unlike and much dissonaunt to abolish the mass in any region, and not to be present at it, when as the use thereof and that religion can by no other means be letted but they repeat and iterate their saying, that is, that they do not deny the death and passion of jesus Christ seeing, they have no such purpose, to worship it in their mind. But I do ask of them, what is that a Christian man doth confess with his mouth, but that same that he believeth in his heart? This is plain and, manifest enough, that this thing which they do, is most disagreeing with the confession of faith. So that, as much as in them lieth, they do not only hide the true and proper testimony of faith but also do utterly deny and forsake it. I will yet talk with them something more familiarly and plainly. For the Papists do say the mass is a sacrifice wherein they will offer jesus christ to reconcile themselves to god. But if this be so, it followeth that jesus Christ hath not obtained unto us by his death righteousness and eternal salvation. Let them seek all thee, compases and shifts they will, yet must they come here unto that all which go to mass, under the name of devotion & religion, do profess that they consent there with. Therefore as much truly as in them lieth they show that they have not their redemption perfect inogh by the death of jesus Christ. There be many that speak not so largely, neither suffer their talk, to wander throughout all sorts of masses, that is to say, sacrileges. They chose out one kind of masses only & that they defend: it is called the parish mass, or the high mass, for in this they think there is more likeness & agreeing with the supper of jesus Christ. And truly it might be said more aptly, that all masses which are said both of the priests of the lowest degree, & also of the canons, or of those priests that have certain chapels, & all other which are founded by any man's will or that are so saleable that they be set forth daily to sale, that all these I say are not unlike to harlots which in the stews setting themselves to sale without all shame & honesty do make their bodies common to all men, but the high mass to be veri like the same harlot which doth craftily abuse the honest name of an husband to hide her unshamefastness, & to retain & defend the estimation of an honest & chaste wife. Although this similitude doth not agree on every part, because that an harlot joined in matrimony to an husband will have some shamefastness & modesty, that she will not set forth & make herself common to all that cometh: but the parish or high mass is an worish idolatry of all other most common, ready & set forth to all men's desires and wicked lusts: although these filthy bawds, do colour and smooth here with this colour and such beauty, that they retain still some relics of jesus Christ's supper. It is with this as with the thief who braggeth and boasteth himself then more highly and, gloriously, when he hath won and is clothed with the spoils of him whom he hath slain & whose horse he rideth on. We, say they, seek the supper of jesus Christ, and when we can not being oppressed under that tyranny, where in we dwell, have the same pure, we must be content with that which is left to us, looking for the helping hand of God. For such a goodly and pretty excuse. By cause they have no, right and perfect use, of the supper, as though they had gotten a provison, they witness and openly profess that they have not jesus Christ the eternal and only pressed and therefore every week do seek a new sacrifice, to put away their sins. For all this is in the high mass, as well as in that which is said in the name of Nicholas or for the dead. In which thing they feign themselves to worship an idol, & yet do boast that they seek jesus Christ: and because they would not seem to fight against god without sword or buckler, they bring & object the authority of this or that man, as though the absolution of any one man may exempt and deliver them that they be not condemned of god. I will not say that they lie grievously, when they allege such men as they do for the defence of their cause. But in case it were so that a devout and godly man, were sometime of this mind, that he thought it was nothing evil to come to the high mass, yet afterward when he knoweth the truth, if he doth disallow and condemn his former judgement, his latter is so much the more to be believed, for that God hath brought him, or rather compelled him to disallow the same, & because he perceiveth & plainly knoweth that he is overcome in that thing which he before did greatly embrace & allow. But what need we herein to stir the truth, as if we should bloundre and trouble a water that is pure and clear. Do they think that with the judgement and saying of a mortal man they may stop god and hedge him in? We know that there is nothing besides the truth that in judgement ought to prevail without the respect of any person this matter is such that the parish or high mass is instituted to sacrifice jesus Christ, & to reconcile the favour of god both for quick & dead, and also that a piece of bred should be there worshipped as though it were the son of god I do not examine thorowli all the abominations and wickedness, that are in that mass for they be almost innumerable. But I do rehearse only the worse & grosser. Now let them that do but feign a consent with such wickedness and corruptions, wash their hands so clean as they will, yet shall they never be more just and innocent than Pilate. But this is a marvel that this good & religious parishioners at easter time do seek some by chapel, or some mockchristian monk, which may prepare and deliver unto them the apish and countrefet supper. If the high mass is most nearest the supper of jesus Christ, as they say it is, why do they not observe & keep it? But how after that they have, been at the high mass every sunday thorough the year, because they would seem to communicate in the sacrament of the supper a right, they suddenly shake of and forsake the high mast But we should no marvel at such inconstant they say, for this is a sure & due punishment, for them which have laid no foundation at ani tim of truth in their minds, that they should always waver and be contrary to themselves in all things they do and take in hand. As touching that same hypocritical supper, I know that they be of this mind, that they suppose it to be the greatest injuries to the selves that may be when it is rebuked & improved. But what can we do in that matter seeing it is nothing agreeable to Christ's rule? Nether do I find fault with this that they do it secretly, for I know that the supper was never better celebrated, nor more devoutly, than when the disciples went into some secret place to fly the tyranny of the enemies. But here are two faults truly not to be suffered. One that they which do make such a supper & like apes do falsely and corruptly countrefet the true supper of Christ, do fain that they keep and worship their mass. The other is that the minister, which for the most part is some religious man the rather to dissemble the matter, doth not that office as a christian, but as a priest of the popish profession. And in this they suppose they have an honest and sure defence if the mass saier have not this purpose to show the bread & wine to them to be worshipped, if he leave out the canon wherein are contained many great impieties, and if he deliver the sacrament to all that be present under both kinds. But when they shall come before the highest judge than shall they feel the fruit that they sought by such glozing and lies, yea truly they ought now already to perceive it. For I do judge those same goads and pricks wherewith their consciences are prikt and wounded to be agrevous feeling of that same judgement. And truly this cause must be decided and plainly debated in that same place and court, where the truth hath her grave & true witnesses. For to be short, they themselves do know themselves guilty of that matter whieh they have purposed to declare both to gods enemies and also to the common people. But god must neds deny him self, if he allow the order and doing of that profession. If all the men in the world with one mind and purpose would conspire to pronounce these men righteous, yet none be he never so ready and mighty can excuse and deliver them from this but they shallbe thought to halt on both sides. And god doth declare by his prophet, that no such halting of any man shall be ever allowed before him. As touching the man whom they chose to be the minister of their supper it is a foolish thing to abuse his person, as though they could seem to make him an apt man to that office and function. Yea but the virtue of that same sacrament say they, resteth not in the virtue of the ministers. That I grant and add this to also, if any devil should minister the supper, it should be never the worse. On the contrary part if an angel should sing mass, yet then should it be no whit the better. But we are now in another question, that is, whether orders given by the pope to a monk do make him apt to the office and and function do a pastor. If they say contrary that they perceive, that thing doth make nothing to the purpose, & that they do not chose in that sort the thing itself showeth contrary. But let it be that they as touching the minister have no such respect. Yet must I abide in that outward profession which they take upon them & worship, yea I must press it earnestly, as a profession most contrary & unworthy a christian man. For this is plain and manifest that they do and will defend and cover themselves, under the person of a priest made for the nonce to colour and dissemble. But if they would rightly and lawfully celebrat that supper, it were their duty so to separate themselves from the order and profession of idolaters that they should appear in that to have nothing common with them. But now they be so far from this separation, that they ascribe themselves into their fellowship and communion, & do every one of them feignedly profess themselves to be members of that body. After this they will compare us to the old heretics, that did refuse the use of the sacraments for the vices of the ministers, as though we do here respect the proper sins of every man & not rather the common state & condition. I do pass over this matter shortly, because that which is spoken is sufficient enough to convince so foul & shameful impudency. But if these men be so foolish and dull witted that they perceive not this filthiness, the word of god must suffice us, when the lord saith by the prophet jeremy, Israel if thou dost turn, turn unto me. In which words is most plainly expressed with what simplicity & integrity of mind we ought to deal & walk before god, without any thought & will to return to those things which we know are not thankful nor allowed of him. Which is a cause why S. Paul also doth testify that he was sent to turn the unfaithful from their vanities unto the living god, as though he would say, it is to no purpose to change some one old & accustomed evil with other hipocrises & feinings, but utterly to abolish all superstitions, that the true religion may be set in her own purity & holiness. For without this faith and integrity, men never come the right wai unto god, but do always waver & are uncertain to what part they may turn themselves. There be others that are come thus far that they disallow and refuse the mass, but they would have some patches kept still which they call gods service, lest as some men say, they should seem to be destitute of all religion. And it may be that some of these be moved with a godly mind & zeal at the least I will so think, but what soever their zeal & purpose be, yet may we not say that they keep, the true rule or any good measure. Many say we may come to their baptisms, because there is no manifest idolatry in them. As who would say, that this sacrament were not also corrupted, and utterly deformed with all kind of corruption, in so much as jesus christ may seem to be still in pilate's house to suffer all opprobries & shames. To conclude, whereas they say that this is the cause, why they would retain some ceremonies, lest they should appear to be void of all religion, if one should examine their consciences, the same truly will answer, that they do it to satisfy the papists, & they change their countenance to fly persecution. Other some do watch a time lest they come in the mass while and yet they come to the temple, that men should suppose they here mass. Other some come but at evensong time, whom I would know, whether they think this to be nothing, that at that same the idols be honoured, that the pictures & images be sensed with fumigations, that a solemn prayer be made in the intercession of some saint, and grounded on his merits, that Salue regina be song with a loud voice, and that on every side a matter is hard so filled and replenished with devilish & cursed blasphemy that the mind shall not only abhor the offence of the ears & eyes there present, but most vehemently they thought and recordation thereof. I do pass over that the singing itself in an unknown tongue is manifest profanation of gods praises & of holy scripture as S. Paul doth admonish in the xiiii to the Corinth's. But let this last fault be forgiven them. If they come to evensong to give some sign & testimony of their christianity, they will do this chief on the solemn feasts. But then there shallbe solemn ensensing the chiefest idols, & great plenty of sweet fumigations powered out, the which is a kind of sacrifice as the scripture teacheth. It was also a manner used among the gentiles, and whereby they compelled the weak men to deny god. And for this cause the greatest part of martyrs did suffer death constantly, for that they would not make perfumes and burn incense to idols. When these men be come thus far, that they receive in there, noses the savour of the sensors they also pollute themselves with that pollution which is most greatest and execrable there & yet they think we ought, to hide and cover this so great wickedness and mischief. But I beseech them in the honourable & holy name of god, that they will diligently mark this saying of the Psalm, that idols are so to be detested of the faithful & godly man, that they should not be in his mouth or tongue, lest the talk had of them should seem to contaminat and defile him. This one word ought to fray and with draw us from all congregation & fellowship of idolaters, because that we living in that congregation may easily be wrapped in and defiled. But to speak plainly & freely what I think of all these which sek amean wai betwixt god and the devil: they have double and variable minds, & I can not find out a more apt & feet comparison to set than out & paint them in their lively colours, than that same which may be brought of Esau the same filthy & double man. For when he saw his brother jacob sent by his father Isaac in to Mesopotamia to seek a wife, because the women of the land of Canaan did so much mislike the father and his wife Rebecca that they thought their life bitter & irksome to live among them & rather wisheth death, he marrieth a new wife, somewhat to satisfy his parents, but he doth not put away the old. So that he doth keep still that evil whereof Isaac did so grievously complain, but somdeal to amend the matter, he marrieth a new wife. Even so they the are so wrapped up in the world, that they can in no wise follow god do mingle & toss together many & divers kinds of religions & superstitions, that they may apply & confirm themselves by some way to the will of god, & they always keep still some corruption, so that what soever they do can not appear to be pure & sincere. I know also right well that there be in those places many miserable souls, which live there in great difficulties and cares, which truly coveteth to walk rightly without hypocrisy, & yet can not louse themselves, out of many doubts & scruples, which is no marvel in so great and horrible confusion as we see at this time in the papism. Yea I do greatly pity their miserable state, which seek means whereby they may serve god devoutly and live among the enemies of faith if it may be possible by any ways. But what will we? I can do nothing else to the one or to the other, but declare their error and sin, that they themselves may add the remedy. If they come hereafter to ask of me this or that more diligently and particularly, I will send such curious inquisitors to the common rule which have of god. I speak this for that there be some of this sort of men so importune, that if a man should answer all their difficulties & doubts, he should seem never to make an end of any thing. And me think such men may well be compared to them who after they be taught in a sermon to use sober apparel and decking of the body whthout all dissolute and sumptuous trimming, they would have the priacher to make their hose & sew their shoes. Well what must we do then? In this matter there is a certain thing set before us where unto we ought to direct and confer our whole mind, study & thought. That is that the zeal of gods house may eat up our heart and so move us, that we bear and take upon ourselves, all dishonours, contumelies, and opprobries, which are done most unworthily against gods holy name. When such desire of god's honour, and fervent love shall be kindled in our hearts, not like dry stubble soon set on fire & easily extinguished, but like a fire that burneth continually, a man shallbe so far from suffering or approving these abomitions where with the name of god most shamefully & unworthy is polluted, that when he shall behold them, he shallbe able in in no wise to suffer dissimulation, silence and taciturnity. And it is diligently to be marked, that he saith, the zeal of god's house, that we should know that to be referred, unto the outward order which is instituted in the church, that we should exercise ourselves in confession of our faith. I do not weigh the mockers which say, that I myself living here without one danger, yea rather in great quietness, do talk goodlely of this matters. I am not he with whom these men have any thing to do. For this is well known I have here no land of mine own. So may we think & sai of all these philosophers which give their judgement without knowledge of the cause. For seeing they will not here god, who doth now truly speak so gently to them, to teach them: I do declare the day & judgement, at what time being called before the judgement seat of god, they shall hear that sentence, against the which there shall be no answer nor defence. For seeing they will not hear him, as the best and most meek master, they shall then know at the last, & feel him as their most seure & just judge. At which time the stoutest & the craftiest of them shall perceive & know, that they were deceived in their opinions. Let them be so well exercised and prepared as they will, to observe or subvert justice and epuitie, yet their lawlike & judicial ornaments, and the badges of the great dignity and power, wherewith they now proudly war insolent, shall not thine give them the victory. I speak this by causa counseilours, judges, proctors, advocates, and such other bearing the swing in courts and judgements, are not only bold to strive with GOD, and so to contend that they would seem to have gotten a certain right to scorn & mock his majesty, but also rejecting all holy scripture, do spew out their blasphemies, as the greatest sentences of the law, and most high decrees. These men whom the world doth honour as certain idols, so soon as they have spoken one word, can not suffer reason & truth to have any place to rest in. But yet by the way I admonish & warn them before hand, that it shall be better for than, to have some remembrance of that same horrible vengeance, which is ordained for them that change justice with iniquity, & truth, with lying. Nether the doctors & chamber masters the delicious banckettours & very voluptuous men, take any high degree here, than that they may chatter in their feasts, & banquets & babble forth their words against the heavenvly master, to whom truly all men ought to give most diligent ear. Nether can their goodli & famous titles pluk any man from this judgement, in which the lordly & reverent abbots, prior's, deans, archdecons, as chief masters of the game shallbe compelled to lead the dance in that condennation which god shall make most grievous Now although the courtears are wont to gratify men with the sprinkling of their holy water, let them not think that they can with that kind of doing satisfy god. To conclude, all jesters & praters let them hold their tongue & boast not out their merry witty sayings, unless they will feel his mighty hand, at whose word they ought to tremble. Wherein their error is to much foolish that believeth because they take me for their adversary therefore they shall not have god to be their judge. Let them scrape my name out of their books and utterly bloth it forth, specially in this kind of cause and question, wherein my purpose is only that god be hard and obeyed, not that I should rule men's consciences after my lust, & charge them with any necessity or law. As for all others which do not so proudly despise gods word, and yet are so delicate and weak that they can in no wise be moved, I do most heartily beseech them, that they will take more thought and regard to their own duty, salvation, and gods honour, & do no more flatter themselves, as they have done hitherto. Let them therefore open their eyes, and rear up themselves that they may behold the misery wherein they are.  
I know well enough the evils, difficulties, and stops wherein they be wrapped among the papists, I do not speak unto them, as though it were an easy matter in the midst of the idolatries to take upon them to defend the pure and sincere religion of god, but if they lack strength, I advertise them to fly unto god the author of all power, that they may be made strong by him & learn to prefer his glory before all things of this world. For I do earnestly desire that all faithful men which are miserably afflicted in the papism, should understand & know this, how that the prophet jeremy remaining at jerusalem in jewry did send this advertisement and exhortation unto the people which were holden captive and oppressed in Babylon. If the tyranny of the pope and of all his ministers be to them sharp and cruel, they must consider, that the jews also of that time suffered heavy and bitter bondage and yet they are commanded in the vulgar speech of the country to execrate the idolatry of the Chaldeans. It is not reason that the tyranny of men should break or any deal diminish from us that due honour we owe unto god. Here is no exception or pretence of prevelege, which high or low rich or poor may or aught to usurp unto themselves. Let all men therefore bow down their neck, & with most humility submit themselves to god. Let the poor man have the true fear of god, let him not say unconstantly I know not what to do, least god answer him, neither know I what to do with thee. The rich and wealthy men let them not like drunken sloggards sleep in their wealth, and consume in their prosperity and abundance of all things, as it were in a certain draftubbe, but rather after the example of S. Paul, let them learn to esteem all that, as dirt and damage which doth withdraw us from godly & christian life, or may seem any thing to hinder us. We also which live here in rest & quiet enjoying the use of the greatest and singular benefits of god, let us not forget that I touched in the beginning, that we apply these things to our learning, that what so ever hereafter befall us, or into what soever country we shall be led, yet may we always constantly abide in the pure confession of our faith, detesting all idolatrous religion, superstitions, and abuses, which are against god's truth, do obscure his honour, and utterly subvert his religion.   

The ii sermon containing AN EXHORTATION to suffer persecution, that we may therein follow jesus Christ and his gospel, taken of this saying, in the .13. Cap. 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 be perfectly persuaded of the right, truth, and worthenes of the cause wherefore we contend. For when we be in that jeopardy & danger that we must lose our life, we ought to be most certain of that thing, wherefore we enter to so great peril. But that constancy and firmness of mind can not be had, unless it be deeply founded in a certainty & sure persuasion of faith. There be many which will vnaduisedly● & rashly ventre to die for certain foolish opinions invented of their own brain. But such forwardness of mind ought rather to be thought a furiousness then a christian zeal and love. For assuredly there is no firmness other of mind or wit or of common sense, in these men which do cast themselves in to peril with such hardy rashness. How so ever 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, & also the condemnation of thieves and of gods children, the sufferance of shame and punishment seemeth to be all one, but god maketh a difference betwixt them, because he can not 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 chaunceably, is most against nature. And so to do, should be thought rather rashness than christian boldness. moreover god alloweth nothing that we do unless we be plainly persuaded that it is for his name sake, and for his cause that the world is so against us, & doth hate 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 betwixt the true religion, and foolish opinions, & constitutions of men, but also that we be thoroughly persuaded of everlasting life and the ●roune promised unto us in heaven after ●ure conflict in this world. Let us now mark well that, these two reasons do pertain to our duty, and must be joined together, that the one may ●n no wise be separated and disjoined from the other. It is meet therefore to take our beginning of 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 hath given us. Nether must we only have our minds instruct with this godly doctrine, but also have our minds so armed and prepared, that we may freli and boldly damn all errors, lies, and superstitions, which Satan hath brought in to the world, to corrupt the pure simplicity of god's doctrine. Therefore it is no marvel, that theridamas is so small a number of men, that have a ready mid and desire to suffer for the gospel, and that the greatest part of them, the profeses themselves Christans, knoweth not the power of the Christian religion, and there own profession. All men in a manner are negligent, and have no desire or very small, to here and read, who thinketh 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 so soon as they come in to any conflict, they are so abashed, as though they should him & by utterly perish for which consideration our desire ought to be greater to pursue and search out most diligently gods truth, that therewith our hearts may be persuaded with out any doubt. Nether is this all to have such knowledge and understanding. For we see many so well travailed in god's doctrine that they seem as though they were stained & died there with, in whom never the less 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 there mind the majesty of the holy scripture. And truly if we would rightly way, that it is god that speaketh to us theirin 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 an other manner of desire to exercise ourselves in that doctrine, which is set forth to us, to comfort, strengthen, & instruct our minds. now we see what is the wai to prepar ourselves to patience & sufferance for the gospel, that is so 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 here in we differ as true martyrs of jesus Christ, from the furious and stiff-necked men, which 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 inflamed with this due desire to follow god whither so ever 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 an heavenly life. But O 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 remembrace 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 & 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, shallbe brought forth, with that rebuke & check whereby the just cause of our destruction shall appear. For if we be so indebted & bound to god, that for the knowledge he hath given us, we ought to give to him honourable and thankful testimony, why is our stomach so abashed & fearful to enter into the battle? Especially seeing god in this our age, hath so opened himself, that it may be rightly said and truly, that he hath opened & 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 proceedeth 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 an horrible condemnation, that in so great knowledge, obtained by the singular goodness of god we have so little love & mind to defend & keep the same. For first, if we will call to our remembrance the martyrs of old time, & 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 travailed & exercised in the scriptures, that they could learnedly dispute of all matters. But first of all, they knew & 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 & 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 & superstitions: to conclude in few words this was their divinity, there is one only god the maker of the whole world, which hath declared unto us his will by Moses & the prophets, & then by jesus Christ & his apostles. We have one redeemer, with whose blood we were bought, & by whose grace we hope to be saved. All the idols of the world, are to be detested & 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 numbered of them was not small, as of two or three, but so great that the multitude of them, which were cruelly vexed & tormented of the tyrants seemed innumerable and infinite. But we are so taught & instructed, that we pass all our ancestors in knowledge & understanding of holy scripture. We think in ourselves and it is true, as touching the understanding of the scripture, god hath endued us with so much knowledge, as he hath given to any age at any time. And yet there is in us scantly the least drop of fervent love towards god. There is no reason why we should nourish this nice cowardness of mind, unless we would willingly & wittingly provoke the wrath & vengeance of god, against ourselves. What must we then? Truly we must take to us a stout, bold, & constant mind. We must chiefly consider how precious & honourable the confession & testification of our faith is before god For we do little know, how god doth esteem this confession, when our life which is of no value, is more set by & dear unto us. Wherein our wonderful and beastly foolishness is showed: for we can not in this sort spare our life, but we must needs confess that we set more thereby, then by god's honour and our own salvation. A certain heathen man could use this saying, that it is a miserable thing, to forsake & betray the causes why we life 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, & 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, the which we can not 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, & 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 be most like to brute beasts, what manner of life is appointed them, they durst not say plainly & 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, & 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 & winning of this end, consisteth 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 wai, & 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 that 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 what so ever knowledge we have, and how so ever our life is appointed, for so much as not with standing 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 understanded may bring us to that indifferency 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, saith the apostle, after the lord Christ, bearing his opprobry, first he doth teach & admonish us, that although the swords are not alreadi drawn to kill us, or the fires kindled to broil & burn us, yet that we can not truly be joined with the son of god, so long as we have the roots of our thoughts & 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 fight may seem unreasonable, yet one saying of S. Paul, ought to be sufficient to persuade us, for that we be called & appointed to this, to suffer persecution. As though he should say, such is the condition of our christianity, that we must needs enter in & pass thorough this way if we will follow Christ. In the mean season, to ease our infirmity & to mitigate the tediousness & heaviness, which persecutions bringeth, we have this great and sweet comfort, that we suffering all these incommodities, opprobries and dangers of life for the gospel, do as it were set our feet in every fotestep of god's son, & 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 when soever gods will were, methink we should have had some colour to answer and say contrary, that it is a thing divers and abhorring from our nature to wander so without a giude But seeing wear charged & commanded to follow the lord jesus, his leading aught 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 & desire towards this laudable and healthful example, it was not only said that jesus Christ doth lead the way as a guide and prince but also that we are made like unto his image. For so. S. Paul in the epistle to the Rom. speaketh, that god hath choose and called all them whom he hath taken in to the numbered of his children, that they should be like fashioned after the Image of him which 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 gods grace whereby he calleth us to the hope of salvation and leadeth us there to by this way? For these two are so joined together that the one can not be separated from the other, that we be the members of jesus Christ, and that by means of this conjunction and communion, we be 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 judgement of the world, is the greatest infamy but seeing we know that all the unfaithful are so blinded, that they can see or rightli judge nothing at all, ought not we to have clear eyes, & to judge more perfectly? It is shame to be afflicted and vexed of them that occupy the seat of, justice. But S. 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, where with we being marked and decked, god doth acknowledge and receive us for his servants and elect. And we know this that S. Luke doth rehearse of Peter & john, that they were very glad and joyful, that they were thought worthy to suffer for the lord jesus name, slander rebukes and shame. Where in two things may be seen contrary in themselves, shame, and honour, by this that the world running headlong in fury and madness, doth judge against all reason, & by this means doth change the glory of god with dishonour & 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, honour, glory & praise. We see what gteat labours ambitious men taketh to obtain the order of some king, & after they have achieved it, what triumphs they make: but the son of god doth offer to us his order, & yet every one despiseth it & is turned with the whole power of the mind to the vanity of the world. I pray you when we behave ourselves proudly & unthankfully, are we worthy to have any thing common with him? Although our understanding can perceive & comprehend nothing herein, yet of a truth these are the proper & honourable badges & arms of heavenly nobility. Imprisonmentes, banishments, maledictions, after the opinion of men bring nothing else then great shame & infamy. But what doth let us to see what god doth judge & pronounce of these things, saving our own infidelity? Wherefore we must labour that the name of god's son be of such authority, weight, & honour with us, as it is most worthy, that we think we are well and honourably dealt withal, that his burns 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 infinite ways. Yea surely no deaths put unto us were able to recompense the lest part of our mischief. But of this great & infinite goodness, he treadeth under foot all our sins, & doth utterly abolish the same, and whereas he might punish us according to the greatness of our sins he hath invented another marvelous way whereby the afflictions are traduced from our deserved pain and punishment, to a great honour and a 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 other ways said or judged, then that we, seeing we despise and disdain this so excellent and blissful condition and manner of living, have little profetted in the christian doctrine? This is the cause why S. Peter after he had moved us to live a godly & holy life in the fear of god, far from that life wherefore other men as thieves, whormongers, adulterers, and menkillers suffer, by and by addeth this, if we must suffer as christian men, there in 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 gods truth & 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 & lies, yet god will have his truth defended by us, which is truly so great honour, that it seemeth not to pertain to the angels in heaven. This one reason well considered, ought it not to inflame & stir up our minds, to offer ourselves wholly to god, & to show our whole endevoire in so holy and excellent a matter to please him? And yet many can not forbear but that they will speak against god or at the lest they will complain, that he hath no greater regard to ease their imbecility. it is a marvelous matter, say they, that seeing god hath borne us thus much favour, that he hath choose us to be his children, yet he will suffer us to be so cruelly vexed & oppressed of wicked men. I do yet answer these men, that although we know no reason why god doth so deal with 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 be 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. S. Peter giveth we must needs be very peevish & sturdy, unless we be satisfied therewith This is his reason, that seeing gold & silver which are corruptible matals 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 griefs. He could by and by after our calling, without any conflict & 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 & suffer their violence & oppression until we be delivered from these afflictions & 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 & resistance it is not greatly to be marveled at. For that is planted & engraven in our nature to fly the cross. Yet let us abide still, in that tenderness of the flesh, but let us go on forward, knowing that our obedience is thankful & acceptable to god, so that we cast down our senses & appetites, & d●● so subdue them, that they be under his power. Nether did the prophets and apostles come to death with mind, that they did not perceive their will to be against it, & inclining another way. They shall lead the 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, & in the mean while let us thus persuade ourselves, that it is to him a most pleasant sacrifice when we resist our appetites, & do so withstand them, that by this means being subdued under his power, we may order & lead our life after his will & pleasure. This is the chiefest & greatest battle, whereunto god will have all his with all their power to apply, to th'end they may labour, to cast down & depress all that which doth so much exalt itself in their senses, wits & appetites, that it doth carry & withdraw them from the way, which god doth show to them. In the mean season, the consolations are so great & weighty, that it can not be expressed, how much dainty cowardness is in us, when we wax faint hearted and give over for these perils and troubles. In old time the numbered was almost in finite 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 the which we ought to confer all the counseills, 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 & 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 judgement. This is true.  
Nether also Christ, when he pronounceth them blessed which suffer persecution for righteousness sake, doth propound such a sentence as the opinion of the world would allow or receive. Yea he will have us to think that the chiefest felicity, which we judge the greatest misery. We think ourselves most miserable, when god doth 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 gods 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 over hand on us, & 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 & so great trouble & confusion of things, as S. Paul warneth, ought rather to confirm our minds raise up & lift them into heaven. For because of our own nature we are bend to the study & love of things present, & are so inflamed that with our whole knowledge, mind & cogitation, we are occupied in to much loving & using this vanity: god, when he suffereth us to be thus eue● vexed and handled, & the wicked to grow and flourish in all things, doth teach and admonish us by these plain and notable sings of his most just judgement, that, that day shall once come, when all things that be now troubled & confused, shallbe sattled. But if that same time seem far & long to, let us fly to the remedy, & let us not flatter ourselves in our vice. For this is certain that we have no faith at all onless 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 & stir us, he doth set forth one that 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 there to the threatenings. We show ourselves wondrously forward, sense we believe gods promises no more than we do. When the lord jesus Christ. saith, 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 requireth 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 heavenvly 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 sense they be repeated so often times renewed unto us, we ought so to be experiensed not only in the reading, but also in the knowledge & consolation of them, that we might be as it were died & surely confirmed in them. But if when the plague hangeth over our heads three or four of them are not sufficient to confirm & strengthen us, truly an hundredth should be sufficient to overcome all adversete & contrary temptations. But if with these great sweet promises can not entice & draw us to him, are we not very great dullerds, & beetle heads, when neither the sever threatenings can work any more in us? jesus Christ doth appoint a day to accuse all them before his father which deny the truth for fear of losing this life, for whom he declareth destruction both of body and soul to be prepared.  
Also in another place he protesteth 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 & so to fray us, that for fear the hears of our head should start up. But how so ever it be, unless we be so affected & moved as the greatness of the matter and danger requireth, 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, & we may say that in this great frailty and weakness of nature, we rather are worthy of mercy than of any severity & 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, & 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 & separate ourselves from him, if we say we are men. And were not they that were before us men so well as we are? Yea if we had no thing else, but even the bare doctrine of godliness, yet were all the excuses which we can bring weak & of no value. But now are worthy more greater check & condemnation, sense we have so great & notable examples, whose great authority ought vehemently to excite & confirm our minds. There are two chief parts of this our exhortation or consolation to be considered. The first is that this hath been a common state to the universal body of the church always & ever shallbe 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. cxxix. They have vexed me even now from my youth hither to, & have drawn a plough over and over every part of my back. The holy ghost in this place doth 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 & condition to be like. S. Paul also reciting the same place of an other Psal. where it is said. We were as it were sheep led to the slaughter, doth declare that this pertained not only to one age, but it was & shallbe the common, usual & continual state of Christ's church. So that if we see in this time the church to be so handled & vexed, by the insolency and pride of the wicked, that some bark at her, some bite her, many afflict her, & always invent some mischief & pestilent destruction to her, yea & set upon her without ceasing as it were mad dogs & wild ravening beasts, let us call to remembreunce that she was so vexed afflicted and oppressed in all times before. God doth give unto her sometime, some rest & refreshing & as it were a time of truce. And this is that which is spoken in the psal above alleged, the righteous lord doth cut in sunder the cords of the wicked: and in an other place, that he breaketh their rod, lest the good being to much pressed should and move their hands: to inniquitie. 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 the the church always pressed with many and great difficult calaminites, was never utterly oppressed. As it is said in an other place, the wicked with all their labour did never obtain that they desired. S. Paul also doth so glory of like happy end and issue of afflictions, that he showeth this grace of god to be perpetual in his church. We saith he, are priest with all kind of afflictions, but we are not killed with sorrow and care, we live in great need & poverty, yet are we not forsaken we are cast down but perish not, always caring 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 & prosperous in the persecutions of the church, ought to bolden us, seeing we know that our fathers, who also acknowledged their frailty and weakness, had always thee victory over their enemies, be cause they continued, constant In paciencye.  
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 purspose. And that is, that we apply certain examples of the martyrs which were before us, to our consolation & comfort. And in this kind or numbered there be not two or three, but a great & thick cloud as the apostle writeth to the hebrews xii Whereby he signifieth, that there is so great a multitude of them, which have suffered for the testimony of the truth, that so well the abundance of excellent examples, as the most grave authority ought to provoke us to contentation, patience, and moderation of mind. And lest my oration should wax to long in heaping up together an infinite multude of examples, I will only speak of the jews, which suffered most grievous persecution for the true religion, both under the tyranny of king Antiochus, & also shortly after his death. We can not say that the numbered of the afflicted men was small, when a great mighty army as it were of martyrs was prepared to maintain & defend the religion. Nether 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. Nether will we say that they passed thorough 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 upproved in afflicting, vexing, & tormenting them. Let us here also what the apostle doth say of them, and doth set forth for us to follow. Some faith he, were hanged up like bells and stretched, despising to be delivered that they might obtain a better resurrection: other were proved with opprobrious words and strips, or with bonds & prisonment: other were stoned or cut insunder, or killed with the sword: other some went wandering hither and thither thorough hills and caves of the earth. Let us now come to make comparison betwixt them and us. If they suffered so many and great torments for the truth, which was as then but obscure, what ought we to do in this great light, which hath shined unto us in this time? God speaketh unto us now as with full mouth. The greatest gate of the kingdom of heaven is made open unto us. jesus Christ comen from heaven unto us doth so call us to him, that we have him present as it were before our eyes. In to how great ingratitude & shameful wickedness shall we run into if we have less stomach & love to bear and suffer for the gospel, than they had which did behold the promises of god but as it were a far of, who had but a very little door opened to inter into the kingdom of god, who had received only a remembrance and obscure testimony in figures of jesus Christ? These great matters can not 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 & order of every man's life. But every man must apply it to his proper use & profit apt for his own consolation. And I speak this for this cause lest that they which see themselves to be in no manifest peril, should suppose this doctrine to be vain and not to pertain to them. Now they are no in the hands of tyrants, but what know they how god will deal with them hereafter. Therefore we must be of that mind and judgement that if any persecution, which we looked not for happen unto us, that we fall not therein to unwares and unprovided, but that we come to it prepared long before hand. But I fear there be many deaph ears to whom this my oration is made without fruit. For them that live in quiet having all things at will, are so far from preparing them selves to take and suffer death when need shallbe, that they have no care nor thought of serving god at all. But this aught to be all our study continually, especially in these great troublesome times, wherein we live in great peril. In the mean time they whom god calleth to suffer for the testimony of his name, must think in very deed that they were prepared long before, and brought to this sufferance of evils, by the motion & certain judgement 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 herd before, and be so stirred with the advertisement of them, as the valiant souldiare to take his armour when he heareth the trumpet blow. But what seek we? Truly in these perils we do nothing else: but seek shifts & ways how to escape. I mean this by the most part of men. For this same persecution is as it were a touch stone, wherewith god doth try and prove who be 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 which do glory, that they have some knowledge in the gospel, are so impudent and unshamefast, they will use such cavillations. Some will say, what shall it avail to confess our faith before those stubborn stiff-necked men, which are purposed to war against god himself? Is not this to cast pearls before swine? As who would say, jesus Christ doth not most plainly declare, that he doth require of us the confession of his name yea among most perverse & wicked men? But if this our testimony do nothing profit to their edifying, yet shall it profit to their confusion. Always the confession of our faith doth savour sweetly before god although it bring death and destruction to wicked men. There be other also which will say this, what shall our death profit when it shall seem to give more offence than utility? As though god hath left to themselves free choice to die when they will or when they shall think it the most apt time of death? But we contrary wise do obei him but as for the fruit that must come by our death, we leave to the hand & providence of god. Wherefore the christian man must most chifly in what place so ever he be, diligently see that he live in that simplicity and integrity that god requireth, and that he be not brought from that mind & manner of godly and holy life at any time with any dangers or threatenings. Let him eschew so much as is possible the raging madness of the wolves, so that the same wareness 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 hath ordained and kept diligently this manner and fashion of life, if afterward he fall in to 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 unto him, to whom we have promised all our endeavours 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 time to give a full and perfect confession of their faith, no not some times when they be asked. For I knowe-what measure and moderation S. 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 consisteth in giving us judgement, prudence and counsel, how we may, as it becometh 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 be that do object in this place, that the lord jesus yea when he was asked would make to them no answer. But I say that this sufficeth not to take away that rule, which he hath 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. Last of all 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 & deeds Wherefore let all christians be well persuaded & sure of this thing, that no man ought more to esteem his life then the testimony of the truth wherein god will have the praise & glory of his name to appear. Is it without a cause that he calleth his witnesses (for this doth the word martyr signify) who are brought to make answer before the enemies of faith and religion? Or is not this rather the cause, 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 & 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 whether he would not he inquired what should become of john his fellow & companion. There is none of us, which to avoid peril and danger, woudl not gladly make answer in that wise, because when we should suffer any thing, by and by this cometh into our mind, what is the cause wherefore I should suffer more than others. But jesus Christ doth counsel & monish other wise us all in common, and every man privately, to be prepared and ready, that as he calleth one or other, so every man comforth in his order. And I have showed this before, that we shallbe unarmed and unprepared to take and suffer martyrdom unless we be fenced and armed with the promises of god. Now remaineth to declare plentifully such promises, not that we will set forth every one exactlis 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 do consist in his hand, he will so defend us by his power, that not one hear of our head shall fall but after his will. Wherefore all faithful men ought thus to be persuaded, in whose hands so ever they be tossed, that god in no wise will lay a side that governance & custody, which he hath taken upon him for them with so great care. If this persuasion of gods 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 & difficulties, which do now trouble & hinder our duty We behold now the bitterness of the tyrants, & unbridled cruelty, brawling pinishly in all sharpness of punisments. And here by we judge that god hath no more care, nor regard to defend and keep us in safety. And therefore we be so stirred & provoked, by our own reasons to look and provide, for ourselves, as though the whole hope of gods help and succour were clean taken away. But on the other part, the so great providence of god as he hath showed unto us, ought to be unto us like a strong fenced castle, which can be overcome with no power. Let us therefore learn and hold fast, this short sentence, that our bodies are in his hand & power, who also did create them. And this is the cause, wherefore god hath delivered his, after a marvelous sort, and contrary the opinion and hope of all men, as Sydrach, Misach, and Abdenago, forth of the burning oven, Daniel out of the lion's den, peter out of Herod's prison, where in he was short & 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 doth always thus deliver his from such perils, but of right having the authority to appoint our life & death, he will have us persuaded, that we are so continued and kept under his custody and tuition, that what so ever the tyrants do invent, or with what fury so ever they set upon us, yet it is only in his hand to appoint life or death: and therefore this matter ought only to be refferred to his wil But if he suffer the teraunts to kill us, yet our life is unto him dear & much more set by of him than it is worthy. The which he did plainly declare to be so when he pronounced by the mouth David, that the death of his saints was honourable and precious in his sight. And also when he say by esay, that the earth itself should show forth the blood that was shed which seemeth all together hidden. Now then let the enemies of that gospel be as bountiful & prodigal in shedding the martyrs blood, as they will yet this must be, that they shall make a reckoning & 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 & 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 mean while, let us not take it to grief, if it be now bestowed to confirm & 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 saith, that it is he himself whom men do persecute in his members. God had said before by Zachary, who so toucheth you toucheth the sight of mine eye.  
This is much more expressed, if we suffer for the gospel 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 be in prison and danger of life for his cause and glory: & 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 gods 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 any thing go away with the overhand. And truly we do see how in that necessity, he doth 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 useth in his saints. There be two things in persecutions grievous tedious & intolrable to the flesh whereof the one consisteth in the checks and rebuks of men, the other in the pain & torment of the body. In both these kinds of temptations god doth promise so his assistance that we shall easily overcome all the infamy & violence of the griefs and pain. And truly what he promiseth he doth perform in deed 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 sclendrely, 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 other we have a notable example in this our age. A certain young man, who lived godlylye 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 purpased 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; & make us overcome all pains & torments, as to move us to take any other kind of meeker death in good part. Yea we see & often times, what constancy he giveth to evil & wicked men, who suffer for their evil deeds and wickedness. I do not speak of such as be obstinate & hardened in their wickedness, which have no repentance, but of them which do perceive consolation by the grace of jesus Christ, & so do take & suffer quietly & with good will most grievous & sharp pain as we see a notable example in the thief who turned at the death of our lord jesus christ. Will god who assisteth with so great power wicked men that suffer condingly for their evil acts, forsake them who defend his cause, & will he not rather give than invincible power? The third place of promises, which god promiseth to his martyrs, is the fruit which they ought to look for of their suffering & of death itself if need so require. But this fruit is, that after they have set forth & honoured gods name, & 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. Wherefore let the faithful learn to rear up their head to the crown of immortal glory, whereunto god doth call them, let them not take the loss of this life grievously, considering the greatness, and worthiness of the reward. And that they may be sure and perfectly persuaded of this so great a good thing, as can not be expressed with any speech, nor in thought be comprehended, nor with any honour enough esteemed, let them have continually before their eyes this like and conformable reason with our Lord jesus Christ that in death itself they behold life, as he by ignominy of the cross & infamy came to glorious resurrection, wherein all our felicity, triumph and joy consisteth. Amen.   

The third Sermon WHEREIN THE FAITHFUL are admonished how greatly they ought to esteem it to live in the church of god, where they may purely and with liberty worship him, taken forth of this sentence of the. Psalm. 27.  One thing have I demanded of the lord that will I require, that I may dwell in the house of the lord all the days of my life, that I may see the beauty of the Lord. etc. 
ALthough amongs men, there be such a variety & defference of minds and desires, that it is a world to see them, yet do all consent and agree in this one point most plainly, that with hole heart & mind they are occupied in the world Every one I grant, will have some what apart, wherein he doth set his hole felicity, and whereunto he will apply and thereupon bestow all his care and study and the whole trade of his life. But this vanity beareth rule generally in all, that they seek their felicity and principal commodity, none other where, but in this present life subject to corruption. The which thing declareth most evidently that men which have cast down their minds, hope and iudgemen, from the dignity and excellency of their nature, are so degenerate and grown out of kind, that they seem utterly to be brute beasts. For we were created to another end far contrary, that whiles we remain in this world, we should with our whole mind & care contend towards the heavenly kingdom of God. And this is the very cause wherefore this present life is named a certain pilgrimage course or travail.  
Wherefore who soever will not wittingly and willingly deprive himself of the eternal inheritance of the kingdom of god, he must needs begin his course and journey at this principle to wit, that he ought to cut of all the foolish & light desires whereby he may be retained & withholden in the world: so that his chief care & desire always be to draw near unto God, and that he have none impediment, but that in mind & desire at the least he hast thither. In mind I say and desire at the least, because it were greatly to be desired and wished, that all earthly affections, which do withdraw us from God, should be utterly plucked up & rooted forth of our minds that we might speedily pass over the race and space of this world which we have to run thorough, and to attain to that place whither our journey lieth. But because we are so far unable to have such a mind as is pure and void from all evil affections: this remaineth that we conquer and overcome all the impediments that hinder us, that what fault or stop so ever be in us, we pursue our course with that mind and desire, that in our greatest infirmities, we always prefer the heavenly life to all worldly things. But now let us consider by what ways and means we may learn this. It neither lieth in man's wit nor authority, to invent or appoint them: but those ways are to be trodden and holden, which god hath ordained and appointed unto us whereof the chief and most sure are here named of David, that is to say, the order and policy and state of a church so governed, that we may be taught therein and instructed in the word of god, that we may worship him with common consent, & pray unto him and praise him with one voice, & have the right use of his sacraments as the aids and stays of his whole worship and religion. For these are the rules wherein we must exercise ourself, that we may be confirmed in faith, in the fear of god, in holiness, finally in contempt of the world and love of the heavenly life. And to this purpose and none other pertaineth David's testimony and prayer, that amongs many things which he was moved to wish and desire in his banishment this was the chief & principal that he might dwell in the temple of god. For under this name of the temple he doth comprehend that freedom & liberty, wheteby he may both worship god purely & godly with the faithful, and give the confession of his faith, praise god and make his prayers, and to be partaker aswell of all these so great comforts and joys, as also of the sacraments which were in that temple rightly and lawfully institute. For at that time in deed God had chosen a certain place, in the which he commanded to offer sacrifice unto him, and to show him all reverence and honour: whereby they might profess and testify that he was their only god in whom they put their trust, by whose law they should be instructed and finally should there have all the tokens of his presence. And doubtless he himself uttereth most plainly, what it is that he chief regardeth in this request when he desireth to dwell in the temple of god, seeing he doth join this thereunto, that he doth require this for that cause that he may behold the beauty of the Lord. Wherein he declareth that the temple of itself was nothing, neither that he had fastened his eyes upon it alone, but that he rather had his heart and his mind bend upon that use and worship whereunto it was consecrate and appointed.  
If we should suppose that he regarded or desired nothing save the building made of wood & stone we should judge far a miss and injuriously of this most godly and wise man: for this cold not be given him as a commendation of virtue but a wicked superstition. We must therefore rather judge and believe of such a man, that by the declaration of such a fervent desire he hath testified, how honourable he esteemed the outward order and regiment whereby the faithful are governed in the church. And to utter in few words what I judge hereof he signifieth and declareth that it is a singular benefit and such a special prerogative as can not for the great dignity thereof sufficiently be priced to remain and live in the church, that he may be partaker of all those things whereby God doth vouchsafe to allure and to joingne his children unto him. And let us note diligently his dignity and authority the speaketh thus. For he was not one of the rude multitude a man without knowledge and experience, but the most excellent prophet that ever was both in virtue and knowledge and inspiration of the holy ghost.  
He doth not here speak what is profitable or comfortable for the multitude but in this petition having only regard of his own profit and wealth, he doth witness most planly, that he neither wisheth nor desireth any thing more earnestly, then to be in that company & assimbly of the people of god, wherein he may declare his faith, and may confirm and edify himself, by the holy sacraments and the wholesome doctrine there preached. Nether giveth, he this testimony in this place only but also in many other he declareth his most fervent desire to the same as in the former psal. he saith, O lord I love the habitation of thy house, and the place wherein thy glory hath his residens. Again psalm xlii like as the Hyndebrayeth for the water brooks so my soul panteth after god my soul is a thirst for God even, for the living God saying, when shall I come and appear, before god? It had been enough to have said these words but his vehement affection doth carry him higher. For emmediatly he addeth that he was fed with tears in stead of bread all that time that he was absent & cold not come to the temble of god. And he furthermore adjoined that this heart is powered forth like water, within himself, for the remembrance of that time when he come to thee, temple with the multitude of the faithful to praise God Then after so many & so great mornings and wailings, and desires most lamentably oppressed, he findeth no better comforth then in that expectation and hope which he conceiveth of god, that he will restore again unto him the benefit & comforth which he had lost. My soul saith he why art thou so vexed so unquiet and troubled within me? put thy trust in God for I will yet give him thanks for the comfort of his countenance. And in the lxxxiiii psalm he declareth an especial desire of going to the tabernacle and visiting, the court of God, for after he had made an exclamation. O lord of hosts how amiable is thy tabernacle? he saith that his heart and body did leap and dance for the earnest desire to enter into the court of the lord, and he giveth this reason: for they are all Blessed that dwell in the house of God: because they do praise him, that is to say they acknowledge his benefits with a thankful mind and with one common consent and yielding a confession of their faith do glorify him.  
Now when David such a worthy man which was so deeply grounded in all godliness & religion who lived in the world like an Angel sent from heaven doth confess himself nothing notwithstanding to have need of such aids means and spurs as God hath appointed to his people, what is to be supposed of us I beseech you, who are so rude and carnal, and whose faith is so weak whose religion is so cold and barren? Surely we ought thus to judge and think of our selves, that although david for his perfection cold have wanted these inferior aids and helps, yet unto us they are always most necessary, namely for that infirmity wherewith we are oppressed continually. But whereof doubt we? Such as have attained to greater perfection, & more worthy commendation of virtue, do better understand how much they yet want then those which have no virtue at all. David was endued & adorned with Angelical virtues. The which excellency of virtues and perfection in him maketh him better to understand and perceive, how necessary, it was unto him, and how meet for the comforth of his conscience, and his salvation, to be styrrid up and inflamed more and more to the love and desire of a godly life, by the preaching of the word, by sacraments, and other such like exercises. But these great boasters void of all virtues, but notable in all sins and vices which at this day despyce things so excellent, so necessary, so wholesome, declare thereby most evidently that they have not one drop of Christian religion and true holiness. I do speak of such great clerks and grave philosophers, in corners and chambers which do live in the papistry not professing any religion.  
Such do say, O it is a goodly matter and much to the purpose, that no man can be a, Christian unless he run to Geneva, that he may there fill his ears with the sarmons & use such ceremonies as in that city are observed, can not we ourselves every one, alone both read and pray? what? must we all needs go, to the church to be taught, when every one hath the scripture at home. To the which things I do thus answer. We do bind no man to depart from that place wherein he dwelleth and hath his certane trade. But rather if my man do live purely and godly under the same tyranny of the pope, and worship. God as he oghte, I will account him of far greater price, then us that have this rest and liberty. But hear I must demand ii questions first, whether such do sin which feeling their infirmity and weakness do resort to some Christian church, that they may find there that comfort and confirmation of conscience which David sought for at jerusalem in his time? Secondly, whether that all generally, even such as be retained and oppressed by violence, ought not to sob & to sigh to mourn and to lament, when they see themselves destitute of those means, and far of from those ways which might, guide them and bring them unto God. The brute beasts which want all reason, do cry for food when hunger, assaileth. And shall they which profess themselves to be the sons of God have no care nor consideration of that thing, wherein only the most wholesome food of faith and the most stable comforth thereof is contained? Or can they not be thus content, thus proudly themself to tread under foot the graces of God so excellent and precious unless also they deride them which fly into strange countries to seek such comforth by Godly zeal and do enjoy the same with most pleasant, tranquillity of the mind and joy of the spirit wherein their proud stomach and the arrogancy whereby they are brought to this opinion to judge sermons, sacraments and public prayers unprofitable and vain for them is so sure and clear a testimony that they oghte to be excommunicate and cast forth of the church, that there need none other witness. For paul doth not say that this order which the lord hath appointed in his church, doth only pertain to the rude and ignorant, but that it is, common to all members, of the church without exception, of any. The lord saith he, hath ordained teachers, Apostles and pastors to the restoration of the saints, to the edification of the body of christ, until we all do come to the unity of faith, to a perfit man, to the measure of a perfit age in Christ. first of all let us, note that he saith, not that god had left his scripture for every man to read it alone, but that he hath ordained such a policy and order of the church, wherein certain men appointed should teach others: by the which only office he understandeth comprehendeth all other things which, depend of the same doctrine. Wherefore though every man may privately read it, yet this ought to be no hindrance but that, they should hear it openly. But who are they whom he calleth to this, public doctrine and discipline? Both high and low without any exception. What doth he bind it to one day? No surely, but he commandeth to use continually this order of public and ecclesiastical discipline unto the last end of our life, even to the day of death wherein beginneth our redemption. Such therefore as disdaigne to be brought under this, discipline as unto a certain order whereby they being governed by the common order of the church, may grow forward in faith and in all kind of virtues, can cut themself of from the communion and fellowship of the children of God by nothing so much: Let them excuse the matter as finely and craftily as they list. For the sentence of paul is most evident, that none is of Christ's body neither can or ought to be counted a member thereof, unless he submit himself to this common rule & order. Wherefore dear brethren, Let us not so proudly lift up our hearts: but rather derecte and cast, down ourselves, and let us, not tempt God with this great temerity, thinking ourselves able to fly without wings. But some man will object: That david did speak of that time, when the shadows & figures were in their force. For God then governed his people like children with childlike discipline. As sante paul speaketh, and therefore those so fervent, desires do not belong to us at this present especially now, seeing we are compared, unto them, who being passed their infancy and childhood are grown to a more strong and stable age. Against the which opinion and reason thus I answer: that we have as great necessity as had the ancient fathers, to be taught by sermons, to be confirmed by sacraments, to be exercised in common prayers, and to make confession of our faith. And to this purpose pertain so many promises, especially those that Esay writeth: by whom god pronounceth that his church shall have infinite children, whom it shall, not only conceive and bear but, also nourish and bring up. The which, thing can by no means be denied but that, it pertaineth unto the kingdom of jesus Christ, and to this our, time especially. Now God doth plainly and evidently send home her children into, the bosom and lap of the church, their mother and norce. And wherefore doth he so, but that an order & rule might be kept which he hath appointed to gather, and keep together his flocks in the church. The which thing also is expressed, lively by a very apt and godly simitude which the same prophet useth where he saith in the liii chapter that the Christians shall be like doves which come together by flights into their doovecotes. And what is that doovecote I pray you, and commone cote of comfort for all the faithful but the place wherein the word of God is preached, the sacraments are, ministered and the name of God is called upon and praised? And surely those which think themselves so stable and strong, that they have no need of this order and governance do not yet well understand their own state and condition. For why hath God ordained and appointed us the sacraments but that whiles we are closed about and clothed with these bodies, we are overdull to perceive spiritual things, unless we be helped up with such corporal things and signs which may be known by our sights and senses. The angels have the veretie and truth of the sacraments, the which is to them sufficient: but our rudeness and ignorance requireth that God submit himself much more unto us, & apply himself to thee, weakness of our capacity. But these fantastical Christians which are led with their false opinions and vain, imaginations of their proud heart, must spoil, themselves of their bodies and transform themselves into angels and then truly they shall not need, these small aids, and helps which they now so, smally do regard. notwithstanding they which, are deprived of the use and liberty of the sacraments and of the comfort of calling upon his name and can not feall their misery to mourn, for the same do far pass all brute beasts in, dullness insensible.  
Moreover this I do affirm that if. David had a just & necessary cause to make this exclamation, O lord, how amiable is thy temple. Blessed are they that dwell in thy house. My soul is, kindled with most fervent, desire to enter, into the courts of the lord: then have we, this day a far greater, more just and necessary cause, that we should be inflamed with care love and desire, of the church of God. For what were those godly and comfortable things of the temple whereof David had such necessity, that being absent and deprived of them, he did account his life altogether bitter and unpleasant: They were in effect and substance the same that, we have this day. How be it we do know that they were but dark shadows whereby god did not so declare and set forth his grace, as he hath at this present powered it out and made it to shine before our eyes. For god hath opened and uttered himself unto us in the hole order of his church so mercifully and so familiarly, that the very heavens seemeth after a sort to be opened unto us. Neither do the sacraments signify jesus Christ afar, of unto us like as under the law: but they paint him before our eyes. Wherefore we must needs be to much unthankful except we do prefer these so great and so excellent benefits, which God bestoweth upon us, to that comforth and joy which was offered unto david in the temple of zion. We are not now, in the utter courts as, David speaketh, neither is there any veal Drawn any more to hold us back from the santuari wherefore in will affirm plainly that we smally regard and do not rightly know, that greatness of so liberal benefits, when our desires are not equal at the least to the godly zeal of david. And this do I speak to teach the matter simply and plaineli: as for exhortation it shall follow afterward in due place. Now then let us consider what was his so great zeal & desire that thereunto we may apply & frame our life as unto a certain form, and rule whereby we should lead our life. One thing saith he, have I required of the lord, where speaking of one certain thing he doth signify that he was so desirous and care full thereof that he contemned all other and despised, them as though he had utterly forgotten them.  
And had David all other things to be desired so at will, that he wanted nothing but this one thing which he so earnestly required? Nay surely he was banished his country and fled from place to place as an exile. And in the same exile and banishment he wanted his father's house, and the most sweet company of his friends & familiars, he was spoiled of all his goods, deprived of most high honours and dignities which he had in his country, his wife was taken from him. Finally he seamed in the exile to be a man spoiled of all good things and commodities and utterly deformed and defaced with, all calmities and miseries, yet for all this of so many so great and most comfortable things which he then wanted, the want of none was so grievous and painful unto him, as that he might not go and have the exercise in the temple, amongs others, like as he concludeth the same thing in the contrary affection of gladness, when he had, all things at, pleasure, where he giveth thanks unto God for all the benefits which he had abundantly bestowed up on him & after he had spoken of meat drink and rest and other corporal commodities in the end of the psalm he thus concludeth his prayer & thanksgiving: that he will dwell, all the time of his life in the temple and house of God. By the which desire and earnest purpose he testifieth that in all his wealth, pleasures and quietness, he cared for nothing more nor counted any thing more pleasant or more precious, than that kind of life & conversation, wherein he was like a sheep in the flock of the faithful and there fed most sweatly, that so he might be led to the chief felicity. Wherefore let us consider diligently, that David in all his changes both in adversity & prosperity retained that mind and desire, that he might use that liberty continually which God had given to the children of Israel: which can be counted no small virtue. For we see very many, who when they are in danger and distress in affliction and misery do remember God gladly: but so soon as they are delivered & have escaped all dangers, when their are once as they would be, than cast they all memory and remembrance of God forth of their minds, yea and which is most shameful, they rage and fling up their heels against God, like horse that are fed and kept over proudly. And others do bear such adversity so heavily and grievously and are so angry & grudging against God that they are most grievously offended if there be any thing but spoken of God. But David had a far other mind towards God always.  
was he not so, afflicted and oppressed with calamities & miseries passing number and measure, that he seemed most miserable of all men in the world? Yet was the grief of his mind so far from wounding and oppresing him, that he should be troubled or grieved at the mention of God, that contrariwise that same mention that he maketh of his most grievous sorrows is a most sweet comforth unto him, even then when he is not able to think any thing of, God but with this complante, that he is banished from the temple and deprived of the sacraments and other exercises of the faith: nevertheless the consideration and lamentation for those, discommodities was most pleasant unto him of all other things Now of the other side when the state was changed & he was restored to all honour & prosperity, was he thereby changed? Did he not so overcome his enemies that he enjoyed the kingdom well & peaceably dread of all men? Had he not also that abundance of all things such plenty and liberty that he might have given himself to enjoy all pleasures? Yet doth he still keep that constant mind and purpose, that he alwaes esteameth and judgeth it to be his only felicity, that he hath access and entry into the temple of god that he may be partaker of the order appointed in the church. Therefore do we see that he professeth boldly and Godly, that he hath not in vain required of the lord this one thing so oft and earnestly. For this was so dear unto him and so much desired, that he cold be well content to give all his other commodities honours & joys for the same.  
Now let us consider which of us hath the desire and judgement that david them had. Will they think you (who set their hole felicity in those goods which they now enjoy) prefer this liberty to call upon the name of God purely, to hear his word, to use his sacraments, before their accustomed commodities and pleasures? Nay verily, they are all together so brought a sleep with the feeding of their panshe and fat belly, & dream so much of their delights and pleasures, that they care for nothing but to panpre their carks and to live delicately. And to speak the matter at a word such is the judgement and desire of the hole world, that it had rather to have a troghe farced and filled with meat, like a filthy swine all given to the belly, & more they set by it then by the holy temple of God. So soon as any talk or rumour is raised of those wars, and tumults which are begun all ready and are like more to follow more grievous, every man doth fear the spoil of his goods and other descomomodities troubles and dangers which do enseve the wars. But to lose the preaching of the doctrine of salvation to want the pure administration of the sacraments and other helps and exerccises of religion wherewith, we are joined unto God no man maketh mention, neither doth so great an evil and perilous Danger, any whit move, us. Neither do we see them that are utterly destitute and deprived of these so many and so great treasures and comforthes greatly care for them: Unless their rents and revenues be able, to keep them thorough out the hole year and maintain them in that state of life, pomp & vanity whereunto their ambition moveth them: if the ways and means of keeping their trade and increasing their substance do fail, if they lose their honour and estimation amongs men.  
They are so, troubled and vexed that they think themselves utterly undone whereas in the mean season they utterly defy and set at noghte the peculiar and true food the ordinary and usual meat of the sons of God for that which they should be most hungry & careful yet the lord threatening by his prophet that he would send a famine, not of bread & water but of the word of God doth declare plainly that no greater evil can come unto man wherefore dear brethren let us take head with all care, study and diligence, lest we by the snares of Satan and the enticement of the world become so brutish that we loath and despise this so great goodness, so necessary to salvation: but that we do count it the most dear & precious thing, of all that can be bestowed upon us in this life. This is it I mean that we should remane continually in God's fold under that rule, discipline & order the which he hath appointed amongs his people. The which thing is more planli declared & set forth by that which david adjoineth, that he will require again the thing which he before had asked: whereby he signifieth that he was not inflamed with any sudden passion which shortly after was feeble & cold, to have this care of religion, but that he was then constant & would so remane in searching for this principal matter. We do see some which are moved with such a fervent zeal & sudden motion, that the next day after they be so touched, they seam ready to forsake, all that ever they have. But that constancy whereof david speaketh is a certain rare & special virtue. In so much that the most part of them in whose minds any zeal of religion hath been kindled, whereas they ought to cherish that fire that there zeal and love might increase they do willingly extinguish that same. But as concerning david, we have the like testimony in that psalm which I before alleged. For where it, might have been said unto him, that being banished and driven from jury, he might go hear or there, to some other place, he maketh an exclamation: Thine altars o lord of hosts, my God and my king, as though he should say. That though he had at commandment and possessed all the palaces of the world, yet cold he find no place, pleasant nor acceptable unto him, whiles that he had no access to the temple of God, he doth also complain that sparrows & swallows doth find them forth places to build their nests there: but his condition was much worse. why so I pray you? Was it because he had neither kitchen nor chamber? Not so: But because he found no place meet nor pleasant, for him to lead his life therein when he was secluded from the altars of God. And in this banishment no place cold be so pleasant, but he would count it bitter to dwell therein. Now this is most certain the if this doctrine were well persuaded unto our hearts we should not be so much hindered, or rather so with drawn from the exercise & practise of those means which god hath given us to go forward in that wai which leadeth to everlasting life But will ye have the veri cause thereof? the ambitious desire of honour withholdeth some in executing their offices & maintaining their estates, & enticeth others to seek & to covet the like dignities & promions, covetousness enrageth others with a greedy desire of gain & carrieth them backward, an other sort mindeth nothing else but their delits & pleasures & their vain & dissolute wanton life. Yea all every one do so wallow in their lusts & carnal concupiscence, that not at all thus crieth: thine altars o lord where are thine altars o my god & mi king? No certainly: the vanity of this world beareth such rule amongs them that they can by no means suffer the obedience of god. This word also is of great importance, where David faith the he hath earnestly required of god the thing whereof he speaketh. It is a veri small matter to give such tokens of holiness & religion before men that they may seem to be set on fire with singular zeal & love thereof: but then may a man say assuredly that he cometh unfanedly to be conversant among the lords flock when he is moved with this earnest desire of holiness although he have none other witness of his mind but god alone for when we must come to this judge, than all hypocrisy & feigned show of holiness must be put away: and the truth & pureness of the heart will appear. Mind we then to follow the notable example of David? Let every man enter into his own conscience and direct his prayer unto god and say. O Lord thou knowest that I do esteem the society of thy church more than all the goods of the world hereof also are we in this place to be admonished, lest in sorrowing, mourning, or complaining, we bite the bridle and grudge at our state: but direct our desires unto him, and power forth our complaints as it were into his bosom, which only can remedy our grief and miseries. And this must we know assuredly that this horrible corruption and confusion of religion which we see at this day in that the whole worship of god is corrupted, the doctrine of the word is adulterate, depraved and altered, all the sacraments are contaminate defiled and perverted, is the grievous & sore punishment of sins proceeding from gods most just judgement. To whom then shall we fly for the redress & amendment of these so great evils, that we may obtain the pure doctrine of the sacraments & call upon the name of god with liberty & make confession our faith, but unto him which doth chastise us with this so miserable want and loss of so great treasures? Howbeit yet this grievous bitterness of pain & punishment ought not so to alienat & turn us from god, that we should not come unto him in whom all succour & mercy is only to be found. Much less than may we kick against the prick, grudging & disdaining which ourselves to seek the remedy at his wholesome hand who hath laid this grievous and dangerous plague upon us. David in deed knew right well that he was banished from jury not without gods providence: yet is he not thereby stayed nor letted to come unto god & to make his complaints unto him: not because his tentation was easy & light, for he seemed utterly to be cast of from god if we only consider the miserable state of this present life. But his faith which he had in the promise made unto him causeth him to surmont all difficulties, holdeth him up & bridgeth him into the confidence, that he prayeth god to give him the fruition of the thing continually which he had taken from him but for a certain space hear me think I have sufficiently applied this doctrine unto us & to the state & condition of our times, but that the wits of certain men are so dull that nothing can enter into their hearts & minds, unless the matter proposed as the meat of most wholesome doctrine, be minced & chewed, & made most small that so it may be offered to the stomach & received. Although to speak the matter plainly, it is not the sklendernes of the capacity or the obscureness of the doctrine which hindereth the understanding of these matters so much as their own wicked wills wherein they wrap themselves, seeking all shifts that they can by their subtlety find out to obscure that thing which is of itself clear and evident. But in this resistance yet find we this commodity that we are compelled thereby to declare more plainly & diligently how this doctrine which we have pronounced, doth also pertain unto our age I do grant in deed that now there is no more material temple unto the which we must go to offer our sacrifice, but that we are now the spiritual temples & that we may in all places lift up our hands to the heaven: notwithstanding the order & manner of calling upon god is always one. Niether may the invocation be counted amongs the figures of the figures of the old testament: but judged and esteemed as a most certain rule that our lord jesus hath given us to observe unto the end. Wherefore though the temple of Zion and the manner of the sacrifices than institute & religiously observed maketh some difference & diversity betwixt us & David: yet surely in this point we are like unto him, that we call upon god & pray unto him publicly & with one consent & that we come into one common place to declare the confession of our faith. We are not now as children to be kept under the scaling of Moses law: yet are we men & shallbe so long as god permitteth us in this world. Wherefore though the figures & shadows which had their force in the time of david do now nothing pertain unto us yet have we great necessity to be stirred up & drawn to the service of god both by the preaching of the gospel & the administration & partipation of the sacraments. Now if any will strive against this sentence & order very experience may be brought to convince him. For they that have most of all profited in religion do most evidently declare in the course of their whole life the necessity of this godly help to be most meet & profitable to relieve their infirmity. We take not in hand here to dispute whether god can govern and lead his people without any inferior aids or means, but to declare how his will is to govern and guide us & to retain us in his true worship and service. For this is certain that god of his great love & mercy seeing our infirmity and weakness, hath given us as it were certain aids & stays whereby we being weak and feeble might be stayed. What folly I pray you, and how great foolishness is this, when we feel our feet to fail, and our legs to bow under us to contemn and despise these so great and necessary helps to prop & stay our feet, as though there were no profit at all of such things. Wherefore what difference soever is between us & the jews, yet must we know that this doctrine which David here setteth forth is common for al. The name of the temple only must be changed because that we are no more bound nor tied to one certain place But as concerning the order & manner to worship God truly, which David chief regarded, that pertaineth as much unto us as to him. Now proud men which have a false opinion of themself will not much regard this exercise of religion & order by God appointed that the faithful should come to one place to hear the word of God to make public prayers, to use and receive the sacraments. But we though there came no profit, only because it is the most holy institution of God himself, would yet rest thereupon most willingly, and would give him most hearty thanks that it pleaseth him by such means to cherish & sustain our infirmity how be it yet as we have before declared we do feel the fruit of religion which cometh unto us of this institution & ordinance of god to be most abundant and most excellent. How so ever the matter is, where as S paul declareth that this is thouly way which leadeth to the perfit & blessed life that we do remain in the order of the church, which Christ ordained when he appointed pastors: cursed be their pride & arrogancy, which will i'll in the air & which their vain speculations climb up to heaven setting at nought all doctrine and sermons and use of the sacraments, as though they were such vain ceremonies, whereof small commodity & profit cold be received. And hear dear brethren I desire you to considre & mark of what manner of men I do now speak. For I do grant undouttedly that god doth preserve his under the tyranny of antichrist, and that miserable captivity, although they do want these aids and helps which we have with great liberty. The word of God is not preached unto them, neither have they any place wherein it is lawful to make profession of their faith, yea the Sacraments are taken away from them. But because they separate themselves from the abomination of Antichrist & do sigh & morn & count it an heavy burden that they want those things which they do count most necessari to consolation & comforth, god by the virtue of his spirit worketh in them & supplieth their want. But there be others, which is the greatest part of those that there do tarry who though they be utterly destitut of these most necessary & comfortable things yet are they veri well pleased & being in extreme famine, they have no lust at all to eat. Those are the men that feign themselves great philosophers, & profess themselves high clerks, which think it enough to know all that can be known if they have red over one leaf or twane. These men think which themselves that they have no need of preaching & doctrine for as concerning the lords supper they think it maketh no matter at all unto them though they never come near unto it. And they reject the outward policy of the church to young children as over base & unworthy for them. what I pray you may we judge or say of this kind of men but that they are utterly blind in mind & judgement? Yet notwithstanding they can accuse us, because we exhort them unto whom God hath declared his will to use those reasons & means which God hath prepared to increase our faith & to confirm it & to maintain the same unto the last day of our life. Why do they so? but that they can not abide to be admonished by us and to be wakened as it were forth of sleep, that they may have some savour and feeling of those evils wherein they are. Let us thus judge & think of them that they do not worship nor reverence Idols with the other papists, yet truly they can not deny but that it is a miserable bondage and by all means to be abhorred and avoided that they can not be suffered not only to call upon the name of God and jesus Christ with any public testimony of their confession neither yet to mention or acknowledge the same by any means. The holy ghost when he would wound the consciences of the faithful which were at Babylon most deeply, he giveth them this sentence to grate upon how can we sing the praises of the lord in a strange land. I do grant verily that the kingdom of God is now in every place, & that there is now no difference betwixt jury & other countries: yet do I thus plainly judge and pronounce that every land & country out of the which that order of true religion & holiness is absent, is worthy to be counted of us strange & polluted. Then must this of necessity be concluded that they which are nothing moved with any grief of mind or sorrow of heart for this cause that they can make no protestation of their faith neither set forth & publish the praise of God by any means are all together oppressed with most gross dullness & daising madness. Now the children of god must take heed & be taught by this admonition diligently to beware that they do not cast themselves into the same error & daising of heart. But as concerning them which scornfully do babble & question if there be none other way to heaven but by Geneva: would to God they had the heart & care, that in what place soever they remain they would or cold have some holy assemblies and congregations gathered in the name of jesus Christ, & that they would set up in their own houses and their neibors the form of such a church as may be like this of ours in some point. How be it lo their great & excellent wisdom, that in despising and casting away these stays of religion & salvation, they will be counted religious & to have salvation. This is as much, as if they should ask if they might sail into the haven, driving to the contrary side as far from the haven as were possible: for so do they tempting god and declining from the way of salvation inquire if they can not come to salvation. But let them make as bold brags & take unto them as high and stout courage as they list, that so resting upon their power and pride they may fall down headlong to destruction, so that faithful men take that they be not puffed up so proudly with them, but that they retain themself in all modesty humility and reverence. And if there be any of them that can by no means live in Christ's church, yet let him do that thing which no man can let him, that is to say that he mourn day & night with david: Thine altars o lord. There is none other thing that I desire but thine altars o my God and my king. And the fere of this most holy love and desire ought so inflame all good hearts, that they should not think it painful to suffer any thing that can come, no not to consume themselves wholly by this so great zeal and desire, neither that there should be any time so long differred which should quench or diminish this fervent desire, but rather continally require this thing most carefully that they may once be brought unto Christ's fold.  
Moreover every man ought to consider this by himself how he may most speadily get himself to the standard, so soon as our lord shall grant any liberty to come thereunto. Finalli to make an end of this exhortation, now it remaineth that we do diligently note that which david adioygneth that is: That he will behold the beauty of the lord & consider his temple. For it is not enoghe that we should be exercised in the outward order & discipline of the church except we have our eyes bend and special regard to this end that we may know god himself ever more and more. There be two things which are hear required: the one that we do occupy the time of the preachings & public prayers with all care & diligence: the other that we do understand the cause of our assemblies & coming together in the churches. For many do come thither drawn with a certain foolish devotion, thinking that they have done their hole duty if they come forth into that place & show themselves once in the temple let us take head therefore diligently dear brethren that we do not fall into any fault of negligence of ignorance or of foolishness.  
For it is greatly to be feared lest the most part of them that are herewith us may be condemned in the one of these two vices: that either they are negligent to come to these assembles in the church, or else they do not whaigh with themselves nor well understand wherefore they do come thither. How many are they the come to the sermons, which would be most glad never to hear of any sermons. But I will not speak of them which in the hole course of their life do show themselves manifest contemners of God. I do speak of the contempt which is many who would never remember to come to the sermon but that the sunday doth monish them & move them to come thither and that for manner sake only as though they would then make up the number of many running together to god. The bell may well ring daily & call them together. But it is sufficient for such if then at last they come forth in the end of the week unto the church & company of the congregation. They are called four times every sunday, but they come very notably, if they once may be seen to have been there. For there be many of them also which take to them this liberty that they will scarce come every xu day. And surely the most part proveth this proverb to be true that being nigh to the Church they are very far from god. And some of them be of that sort which have left their country that they might serve god, who yet in this part of god's service do show themselves over negligent. What ought we than to do? Seing god doth so show himself unto us let us behold his beauty: & not pass by the means whereby we may most clearly have the fruition & contemplation of this his beauty. That is to say to that we may be moved & as it were ravished with the love of him & as S. Paul saith that we be transformed & changed into his simitude & likeness. And to come to this point, we must consider more diligently & earnestly then we have accustomed what god doth propound unto us in his church. For what is the cause I pray you, why we do take so small profit of the sermons & sacraments, but that we give no diligence to the things that are their spoken & done? We have our ears beaten with continual doctrine whereas our minds are void & barren of good motions & not touched with any good affection. Moreover also there be some that here never the whole sermon but here & there a word or half a word rather with out regard. Wherefore David saith not without great cause, that he would go to the temple of the lord to visit and regard it, with great care & diligence and the whole study of his mind. And doubtless the excellent treasures of the great wisdom of god which are therein set forth unto us, are most worthy to have the eyes of our minds wholly bend & set thereupon. But as I have now touched god would not have us to behold these treasures only to please our eyes & so to departed without any profit. Let us therefore understand, that the doctrine of christ hath then showed in us her force & fruit when our minds life & manners are so changed that we can worship god purely & serve him without corruption. And this is it that David saith. psalm. lxxxiiii. That they which dwell in the house of the lord shall praise him for ever. Wherefore then do we assemble ourselves into one place? why is that gospel preached unto us? why do we use baptism & the lords supper but that god should be praised & magnified by us with all kind of praises? the which praise standeth not only in the lips, but continueth all the life long and flourisheth for ever. Therefore saith he in another place. I will wash my hands O lord in innocency & then will I enter unto thine altar. Now do we see what is the true & lawful use of all the order in the church, to wit, that we being diligently instructed therein may worship God purely and as becometh his servants. In the old time under the law they that came to the temple to worship god, especially the priests when they should execute their office, they continually washed themselves. This ceremony in deed is passed away, but the truth that yet remaineth ought of us always to be maintained and practised. And because we now do know all the ways & means, whereby we may attain to the most perfect & pure worship of god wherefore we must enter and hold the way of life more warily than others. For the more furtherance that we have granted us by god, so much less of excuse shall be left unless we do appli the same both unto our use & profit & also to the true worship of god. For if we do stumble by the way it is not because we do not see a plain & trodden way before our feet. And if we do stray forth of the way & wander without assurance, we can not blame god therefore as though he did not continually set up the clear light of this word And if we do forget our duty, this negligence & forgetfulness cometh not hereof, that we not admonished of god most diligently called to all Christian duty: for god leaveth no means at all where in there may be any furtherance to religion, to holiness, to salvation. Therefore let us fear that rebuke which god useth by the mouth of his prophet isaiah. I have daily stretched forth mine arms unto a stubborn & rebellious people. If they which wander & go astray by the desert places of the papistry and that horrible wilderness, shall not escape just punishment and vengeance because they have not followed the right way, what may we look for which are brought up & nourished at home like children in the eyes of our heavenly father. Some hath left their most dear country and the place wherein they were borne & brought up, that they might come to some christian church. Other hath gotten a greater benefit & as it were a special prerogative, that it pleaseth god to visit them in their own country as it were in their own nest. Now if they that are borne here will not acknowledge this so great favour of god, & means of salvation most to be desired and with thankful minds & mindful hearts testify the same that they may wholly give & consecrate themselves unto god that cometh so nigh unto them can this ingratitude remain unpunished? Let them rather say thus: O Lord thou hast here builded they temple & set up thine altar amongs us: grant we beseech thee for thine everlasting goodness and exceeding mercy that grace unto us that we may be purged in mind, life, and manners, that we do not pollute thy holy gifts with the filthy spots of our sins & so turn the excellent glory of thy benefits into reproach & shame. And they which do come from far countries must be ware, wise, and diligent, that they do live so godly & blameless as becometh men in the house of god. They might have lived in other places wildly & wanton neither should they forsake the papistry for this end, that they should lead a dissolute life not comely for the gospel in the church of god. And surely there be some to whom it had been much better that they had broken their necks when they set that first foot forth of their doors, then that they should enter into this church to behave themselves therein so shamefully & wickedly. Some link themselves with the scorners & mockers, and so confirm them more & more in their malice. Other do live most rietously in meat & drink and all kind of pleasures. Some as enemies of all peace and concord, covet nothing but discord, debate and brawlings And there be some families wherein the man & wife do brawl & strive like dogs and cats. And certain will seem young princes, increasing & amplifying their state without measure, given wholly to pomp, to costliness, & to excess of this world. And others are so idle so dainty so delicate, that they can not tell what it is to labour, and yet no living can satisfy them. finally there be some sklanderous backbiters which could find some fault even with the very angels: who ready to breast with their manifold vices, set all their holiness only in this, that they require a straight account how their neighbours do live, supposing that God is much in their debt because they are come to Geneva, as though it had not been better for them, most filthyly to have corrupted in their own dung, then to give such offences in the church of God.  
Wherefore if the life by passed have been full of such vices & sins, now let every man take care and diligence that he convert and bestow all the residue of his time to a better, more sober and more honest kind of life.  
And if there be any so hardened in their vices that they can by no means be corrected nor amended, yet the children of God must confirm and arm themselves with this doctrine, that they be not corrupted or infected with the naughty and wicked life of others. Verily we ought always to take it heavenly and to lament, when we do see the Church of GOD profaned and defiled with so many filthy blots and malicious wickedness: But seeing that we must hear live conversant with the wicked as the Corn is mixed with the Chaff, let us suffer this confusion with all patience and quietness whiles that god shall take us clean away from the company of the wicked. For it is no doubt but that this church (wherein we are) is like a touch stone appointed to try many men & to make them known. How so ever the matter be let us now bend ourselves to this mind & purpose seeing god by his wonderful and infinite mercy hath gathered us home into his family from that miserable wandering, that we bestow all our diligence upon pureness of life innocency and holiness, abhorring from all pollution of the world which may spot or blemish the profession of an holy & christian life, that after we have ended the course of this life, the Lord jesus at that great and glorious day may acknowledge us and account us amongs that company that have called upon his name purely and truly without any untruth or hypocrisy.   

The fourth Sermon WHEREIN IT IS DECLARED with how great pains and care the liberty to worship God purely in some christian church ought to be sought, taken forth of this sentence of the .27. Psalm.  My heart hath said of thee, seek ye my face. Thy face will I seek O Lord. 
Like as men cast themselves into horrible confusion, when they louse the bridle to their concupiscence and lusts running at riot whither they lust, even so is it a rare & most high wisdom to search forth the commandments of god and to embrace and follow them with the whole heart & diligence. Whereof we have in this place an excellent example most worthy to be followed. For David was not free nor void altogether of those perturbations of the mind whereby we are sore enticed and driven the contrary way: but he doubtless was moved with such temptations whereby his spirit might wander and go astray from God.  
How be it to find a remedy against all such occasions, whereby we fall from the fear of God and true holiness, & to keep the sure way, he doth only regard that which God doth declare unto him, that doth he meditate and ponder in his mind. And to declare this precept & admonition in few words, God doth stir all the faithful and exhort them to seek his face. Now David witnesseth that he hath so applied all his diligence in observing and keeping this commandment, that there is a goodly harmony consent & agreement betwixt god that thus speaketh and commandeth: Seek ye my face, and him that answereth so, my lord I will seek thee. But hear must we consider, wherefore God putteth this name face expressedly. For if he had no face but as it were a show and shadow of a face wherein he would show himself unto us, he should deceive us, commanding us, to seek that which cold not be found nor perceived in him. Yet am I not Ignorant that there be many which would show thee, sharpness of their wits in this place, saying that this is no more than if it had been simply spoken. Seek me. Notwithstanding those that have been diligently exercised in the holy scriptures shall easily perceive that God would note forth and declare a certain manner and order, which he alwaes useth to show and offer himself unto men most familiarly. And certainly to name the sanctuary and the ark of the covenant the face of God, is a kind of speech so, usual and common in the scripture, as any can be.  
And why so? Because GOD who in his Nature and Majesty is Incomprehensible findeth certain means meet for the Weakness and rudeness of men whereby he may bring them unto him.  
The world in deed doth make to itself alwaes false and vain Images counterfeiting the face of GOD corruptly and fond.  
For those that we invent by our wits are none other but false and deceivable visors whereby GOD is phantasyed or to speak more plainly What I do judge of that superstition when men do feign to themselves any form or image, that they may have god visible they do nothing but make & worship an Idol. But when god by his good will and pleasure doth represent himself unto us and giveth us such toknes and signs whereby he may be known of us, then re●eameth he as it were a certain face wherein he may be known. Wherein he admonisheth and commandeth us, that every one of us should turn our eyes to that countenance and that we should behold it with great heed, care and diligence. For this certanly is our felicity wherewith we must once be satiate and filled abundantly, that we may have the fruition of the sight and face of God with all abundance of all joys as was said in the lx psalm. And because we can not climb to so high a place without the aid and help as it were of ladders and stairs, this his benefit must be set and accounted in the second place because it offereth those means whereby we may come to that principal and chief Goodness. Wherefore let us note that this sentence where God commandeth us to seek his face, hath such power as though it did open the gate v●to us, whereby he would bring us into eternal life. It was no great matter as may appear in the time of david to come to the temple, that men might see so many ceremonies as there were done and celebrate. But if we rightly considre the spiritual exempler and pattern which was showed unto Moses, we shall neither judge it strange nor without reason that God doth call it his face. For doubtless seeing christ was there revealed, what other thing can we say then that God offered himself to be beholden and seen? Now let us considre: Whether God do not order & set forth unto us some means whereby he may after a sort be seen and felt of us. It is very true that he hath appeared in his son who is his lively image and in whom only he will be perfitly known. Yet nevertheless saint Paul declareth that the gospel is a certain glaffe wherein all men must behold and consider him. Thee Sacraments have the same power and nature: finally the hole order Institute in the church by him, doth show the same sight unto us.  
Therefore let the proud bragger's of this world mock this order & contemplation of god as much as they will: yet seeing that god dealeth so lovingly and gently with us, that he doth submit himself by this means unto us, let not us be ashamed to render this honour to his word & sacraments, that we behold and see him in them as it were in the face. Not that we are retained and holden in the elements of this world subject to corruption like the papists, who abuseth these signs superstitiously to idolatry, which God hath given unto us that we should be brought by them unto jesus Christ. But if we will hereafter have the fruition fully & perfitly of that most comfortable presence of god which is most to be desired, we must even by this humble and low way and manner come unto him.  
How be it this that I say is not so straightly to be understand as though the faithful did never approach or come near unto God save then, when they come into the temple. For this opinion resting and sticking to any certain place were a superstition over foolish. But thus I do mean, that we may not set God above the clouds (as certain men do in their speculations) thinking they can see him when they shut their eyes imagining of his divine Majesty, what soever cometh into our brains neglecting both the preaching of the Gospel and also others such like aids and helps necessarily required to the knowledge and contemplation thereof. For this is most true that those which despise the use of the Sacraments whereof I speak and of all the order of the Church, they disdeygne to see GOD at that time when he doth offer himself to be seen and beholden.  
Now let us see how necessary this grave and vehement exhortation and provocation is unto us whereby GOD calleth us unto him.  
We have all ready spoken what favour love and honour he doth show unto us, when he doth call us so lovingly and gently unto him that he may work our Salvation, and that he may bring us unto the true and perfit felicity from the which we are so far away by nature. But this must we also mark and consider that god doth prick and move us by all means, to take heed that we fall not into misery. First of all we have eyes so wandering & wanton, that it seemeth a very miserable case. For in all this our life there is nothing but the vanities of this world which do keep all our senses occupied, & Satan hath infinite delusions and those most crafty, whereby he continually doth cirumvent and beguile us. Although all his guiles and disceats are none other thing, but certain foolish visors & shows trifling and counterfeit pageants and jugglings of game players. But experience doth teach plainly how foolish we are, how mad and destitute of all sense seeing that we suffer ourselves so easily and so often times to be deluded and deceived. Wherefore if we were wise & well advised this voice should sound continually in our ears. Seek my face. And what seek we? The more careful and diligent that god is in procuring our salvation, we are the more careless & slow in following after it. And would to god we were not like kicking and resty horses more ready to go backward then forward. Not withstanding this example is not set forth unto us in vain. For this reverent answer and protestation of David that he did meditate this doctrine in his heart, whereby he and all the faithful are admonished to seek the face of god doth declare unto us to what thing we ought to apply our study and diligence, that god calling us unto him lose his labour altogether upon us. And in this doctrine there be two points most worthy to be marked. The first is that so soon as God had thus spoken & commanded. Seek my face: he answereth with most earnest affection unto this word. The second is, that after he hath consented to the precept of god & affirmed it, he promiseth that he will seek the face of god in deed, in work, & diligence show the same. And surely this is the order that we must keep in worshipping of god, first of all to give access & entry to the word and commandment of god as we are taught in another psal. If you do here his voice this day harden not your hearts. But very few are found which embraceth the commandments of god of this mind, though the most part will sai after this sort & use the like answer truli it is our duty: we ought not nor can not speak against it. But that whereunto they agree with their mouths, is far away from entering & piercing into their minds. Therefore let us learn hereby to lay the beginning of our religion that we do answer unto god truly & unfeindly that we do fully understand & feel his most excellent benefit when he calleth us so mercifully to behold his face. When this sense & feeling hath thus touched the heart & prepared it, it can not be but that the other part of religion & duty shall strait ways follow, which is, a power to perform that the which we do know to be most justly commanded of god & to belong to our singular commodity. For David had no cold nor dead meditation without any motion or application of the whole life to be bestowed in the seeking & beholding of the face of god. But so soon as he hath determined that he ought to seek god he goth forward with this protestation that he will prosecut this desire of his heart with all diligence. wherein they must needs be much ashamed which profess themselves christians & neither have that desire of heart nor good motion, neither yet apply nor exercise themselves in the duty of life which dependeth thereupon. But some will say thus, that it is not lawful for them to forsak their country wherein they are born: although they be destitute of the food of life & nothing be seen there but an horrible desolation whereby the hole order of the church is deformed or rather destroyed. why so? lest they break their allegiance they say the which they do owe to their natural & civil governor, I will answer to this their excuse in few words: I do ask of them this thing only if they were in such penury & want of living that they had nothing at home to eat & drink would any such doubt stai them in those places? there is no man truly which would not ask pardon to forsake his country that he starve not for hunger. I will also put this case which is of no necessity: if there should be offered unto them in a strange contrei six times so much riches as they have in their own, there should nothing stai them from that journey that they might attain such possessions. What need they then to bring such cloaks & coloured excuses seeing that it is evident & plain that their talk is far away from that they do feel in their own conscience. We treat not this matter that they may be letted with nothing but that they may pray holily purely & profitably for this prince & all his subjects. Now such a jornay plainly taken to such a place can be no more crimninal than others which are taken for the commodities & opportunity of this present life, which no man can blame in any point. But let us farther see if this necessity do sufficiently excuse them. Behold it is the lord which commandeth & saith: Seek you my face. The civilemagestrates now fall from god & decline away most far & do compel others to the same desection & rebellion, or at the least do deprive the miserable souls of their daily food and raise up the inventions of superstitious Idolatries in the stead of the face of God. Is it right in this point to prefer mortal men to the living and immortal God. If God must be obeyed, they ought rather to travail in to all the coasts of the world to seek his face, where he doth show it them to lie lurking & pining in their nests whensoever then the princes command or enterprise anything prejudicial unto him that hath the chief authority & power over them & upon every one of them there is no injury done unto them though men do not obey them. Although, besides that which I have now spoken, such men do sufficiently declare, that they never have considered nor ponderred what is their state & condition, how miserable and filthy is that captivity wherein they are retained & oppressed? Unless their conscience were altogether brought a sleep, it were not possible but that they should be in continual angrish & grief of mind as great as if their body were in pain & torment. For what liberty have they to honour God in their families & houses by any means? As for an example. If any of them have a child borne, his duty is to offer him to God with prayer & thanksgiving, and to require, that his body may be signed with baptism which is the sign of salvation Now we do know that baptism is so corrupt in the papistri & so defiled with such superstition & pollution, that the child can not receive it, but that he is straight ways polluted & defiled. So that the father can not baptise the infant without sin. And if he abstain he sinneth likewise, although it were in nothing else yet in this point that he giveth offence unto men omitting & neglecting the sacrament which the son of god hath institute. In what perplexity then standeth his mind, that the matter can neither be done nor undone but that god must most grievously be offended? I do not rehearse their other incommedities & miseries, for this only example is more than sufficient to declare their miserable state and condition. Now when a man hath been in this miserable perplexity, all his life long uncertain whether to turn himself, yet at the death must he look for most grievous assaults & temptations, for then certainly satan will heap together all his artillery & of this miserable captive was letted before that he cold not serve god for the solicitude & care of his wife & family then at the point of death his state is most miserable. Wherefore they which doubt whether they may rid themselves forth of this mire or rather forth of this helly pit, under a certain pretence of obedience unto worldly prince, do pervert all the order of nature. For that lawful prayer which God alloweth that we should make for our princes, is agreeable and very convenient, both to their authority which he giveth them and also to the office wherewith he hath bound & charged us towards them. Thus S. paul doth exhort unto prayers to be had and made for kings & magistrates, that we may lead a godly quiet & peaceable life with honesty & the fear of god. But this amplification & setting forth of the obedience unto earthly princes is to far above measure, when it is joined with the departing from god & the diminishing of the honour & worship which is dew to the heavenly king. The miserable jews in deed were compelled to remain so long in the bondage of Babylon whiles the time was fulfilled which was appointed of god to suffer the miserable captiviti: but let these men that talk so much of man's law and obedience, with whom I have to do, declare that we christians are bound so far by like obedience, that of our own accord we must deprive ourselves of those spiritual benefits which god giveth most liberally to his children. They do feel a great necessity wherewith they are sore pressed, & they are greatly enticed by their own infirmity: but god showeth them the remedy for these so great evils. What is the cause that they despice these so great helps & benefits for the obedience & service of them that take their bread forth of their hands? The cause is greater of a man toward his wife or of the wife toward the husband. For seeing that god hath joined them together into one flesh, the one can not do well in any case to forsake the other under a certain colour to seek god. Not only that they may not departed far asunder to let the duty betwixt man & wife but that every one ought rather by all means and with all diligence to labour that he may draw and bring the fellow & companion of that holy life to the worship of god. This then is the duty that the one oweth to the other, that the husband may declare unto the wife, how miserable & unhappy they are, because they want the holy company & fellowship of the faithful because they are destitute of the sacraments and sermons (which are most sure signs, pledges & testimonies & be fully assured whereby we may know that god dwelleth amongs us) again he must exhort her that she do not despair nor distrust but trust in gods mercies. And if he can not persuade her nor win her so soon as he would, let him never be weary whiles he have gotten his purpose. And although his wife do resist his purpose most earnestly, nevertheless let not the man cease importunately to attempt the matter with her, and to prove her mind by all means, until she do show herself wilful and abstinate in her wicked purpose. When he hath assayed and attempted all that may be done by him, if he can tarry there no longer, then is he free, and utterly delivered from all the law of marriage and necessity of tarrying: because he hath done all his duty and nothing wanted of his part but that his wife might have followed him as her duty required. Although yet this departing of the man from the wife is no divorce, but the husband goeth before whither God calleth, that he may show the wai to his wife. And as touching the married woman, she is yet bound with a more straight bond of marriage because she is the inferior, and must worthily acknowledge her husband as her head and reverence him.  
Therefore must she by all means possible, bring her husband in to the mind and means that he will restore and set them both at liberty.  
And when she hath done all that ever she can, yet is she not at liberty and set free, that she may forsake him to whom she is bound and subject, unless some persecution be raised, wherein the danger is manifest, and specially if her own husband be most ready to pursue her unto death: for than she departeth not from her husband, but she avoideth that evil that is prepared for her and the furious rage of her enemies which god permitteth and alloweth. Finally that great danger and violence which is intended towards her doth discharge her and deliver her from the bond of such a bitter and dangerous life: notwithstanding when all things are well weighed & considered no worldly cause ought either to withdraw man or wife the one from the other, but only that mutual benevolence, love and charity which the one oweth of duty to procure the salvation of the other.  
For if it be necessary that a man should so forget himself that he should have no regard of the things that pertain to this earthly life and to the body, he ought also likewise to forget and contemn those things which are about him.  
Therefore let us return to that account which David maketh that the face of the Lord should be sought as also he sayeth in the lxxxiiii Psalm, where he sayeth it is better to live one day in the courts of the Lord, than a thousand being therefrom: whereby he declareth that the life of the faithful can not be to short so that God grant them this grace that whiles they live in this world they may exercise themselves in his service and honour, and establish themselves with his promises celebrating his name with all godly confession & praise. If a man object that this may be done in some desert place or amongst the enemies of the faith. I answer that it is not without cause that David doth speak namely of the courts of the temple. For he doth consider how necessary the order of the church is unto mortal men, specially because he knoweth their rude and weak nature, but if this oration and admonition were so altogether fired in all men's hearts that all men would come at the least to some christian church where they might die quietly, and peaceably there would be none which would not easily and quickly gather up their burden and prepare themselves. But what do we seek? Every man will live, and that with all ease and pleasure, every man in that kind of pleasure and lust wherewith he is led and drawn. This is cause wherefore the church of god so much is contemned and rejected to day. Yea and there are many witty and subtle to invent and set before their eyes such lets and hinderances as may bring them from that study of godliness that was in David.  
Moreover they bring this in, what shall we profit say they, if we do change places? Whether soever we go we shall find the world no less than in our country. There is at this time a wonderful corruption of manners and of all things. All things are full of offences temptations and such corruptions whereby men's minds may easily fall from the true fear of god to the love of the world. I cofesse in deed that all things are as they both think and speak. But if their body were in danger & they were admonished where they might find both learned and meet physicians and also proper & healthful remedies & other helps either to restore or preserve their health then, I say, they would not say that they cared not for it or set light by it because that in all places diseases may come unto men. I grant that in what place soever we be we shall find infinite occasions to do evelle, corruptions, and intisemets of the world but there is great difference whether we have aids? helps where with we may other be kept in office or eyes having erred from our office may be restored or whether we be altogether deprived of them let it be agreed that vices now do reign and are of like force in the world so that by their poison the air is infected no less than with a pestilence: are we not in better condition than other in that we have such remedies as are given of God to his children, wherewith we may either drive away from us grievous diseases now coming and assauting or else purge and put them away being now present. Further more I think that both the doctrine of the gospel when it is purely preached and also the sacraments when their lawful use is kept and also common prayers and other means besides, are alwaes very necessary to stir us up and to admonish us that we be not infected with the corruptions and temptations of the world as it wherewith certain poisons. Now all men do know that there is none of all these so great & so wholesome remedies and benefits in the papistry but contrariwise all wickedness and extreme danger of loss of life and salvation. Wherefore let us take head that we do not refuse the help, that god most mercifully offereth, in this great necessity wherein we stand in nead of great help toward our salvation. yet there be some that vomit forth more evidently the filth and disease of their stomach. what say they, shall we go to that church wherein with our great grief we shall see those motions and offences, which now being unknown unto us, do not offend our eyes and minds? if there were such regiment and order of the church those places where the gospel is preached which were to be required for our edification, if we were sure to find none there but angels which might lead us into paradise we would run thither with all haste & diligence. But when we shall come thither, we shall hear many things that shall sore offend us and see many more than were necessary: There will be many men prone to all manner of wickedness & impudency, which do diffame & sklander the gospel by their dissolute life, vanities, pomp pride and drunkenness willbe more common than were convenient: Moreover which is most grievous and intolerable of all, many shall show themselves there so unruly & outrageous contemners of god, the more wickedness shall appear in their lives then amongs the papists, furthermore amongs the magistrates and them that should execute judgement there will be found as much corruption, disorder, unrighteousness as in other places. And also in them that are appointed to preach the gospel many things shall appear which shall seem worthy of reproach & rebuke. For some of them willbe neglent in the ministry, or so occupied in their private & domestical business, that the fidelity, diligence & sincerity that they should sew forth shall not be much regarded of them. And which is the worst of all, among this kind of men, there be some so given to pleasures, that they are prone to all lusts of the flesh & belly cheer & care for nothing else but to live at ease and to pamper the flesh, and that they may do this at more liberty, they join themselves with wicked men & haunt their company in all mischief & villainy. Well, let us grant so that there is ten times more evil there, then there is in deed, or than men do phantasy: yet must this excuse be vain always unto them which make them lets & impediments unto them that they should not come to the church of god. And that we may prove this matter, let us mark the example of David that we have in hand with more deep consideration & diligence. Was there such justice & integrity observed in the days of saul, I beseech you, in the judgement & other offices, as the state of the common wealth & the dignity of the church required? Nay contrariwise we do hear the great complaints which david maketh oftentimes of the malice of the frauds & deceits of the fierceness & the pride both of the king & of others that were in authority, in judgement & in common offices. And for the priests and Levites, did they the office of the priesthood & ministry of holy things so purely and godly the they had just cause to rejoice for themselves & the church? Or may we not rather gather, that the most part of them did follow the common vices & corruptions yea & by their flattery fostered & nourished wickedness? And as touching the people & common multitude they were full of hypocrisy & manifold sins & crimes most manifest. yet for all that David doth not therefore abhor that assembly, neither refuseth to come & enter into the church neither yet quensheth nor diminisheth his desire that he had to see it. It is a very grievous & sore tentation I do grant. For the more earnestly that a man is moved with the zeal & desire of the honour of god the more great cause hath he to sorrow & morn when in the pollution of his church he doth see him most greatly to be dishonoured: but the means to overcome all these incommodities & impediments is declared by David, to wit, that we seek the face of the lord & that we set all our pleasure and felicity of life fully contented in the sight & beholding thereof, & that against all the griefs that satan doth raise against us we determine & conclude that nothing is more pleasant nor delectable then to dwell in the temple of god where his face may be seen: thus shall we remember as oft as such offencs are offered unto us that satan laboureth after his usual manner to dazzle our eyes & to trouble us But herein let us be wise & constant, the we be never drawn away from the contemplation thereof, but that we take our hole and full pleasure of the most comfortable beholding of the same. The miserable idolaters ought to make us ashamed. For if any of them after he have consumed both his body in going a foolish pilgrimage. when he cometh unto that place whither he purposed, do find an host which doth ask money of him out of all reason, or varlets and cruel knaves which doth him injury, or covetous priests that beguile him, and to be short find nothing there but confusion and disorder, yet are there no evils nor discommodities so great, that can change his purpose from this religion or rather superstition once begun. For he will say that he is come thither for that cause that he may worship the body of some blessed Saint, or some Image of our Lady as they term her, or some manner of relics.  
And shall in very deed the only sight of some carcase, or vile Idol, have more force to cause the miscreants that have no faith, to continue obstinate in their superstitions, than the face and presence of god himself to confirm us and bring us such constancy as is necessary to follow after and attain so great goodness? If we do see this or that which may grief or trouble our minds God calleth us again unto him and willeth us in the beholding and looking upon his face to receive that comfort and pleasure that we may bear patiently other discommodities. Wherefore let this be the shield and refuge to all godly and faithful men that they cleave continually looking upon the face and countenance of god himself, how so ever Satan labour & practise to carry them away. And surely if we can verily and as we ought esteem the face of god, we shall never account any hurt or damage in the loss of other things what soever we suffer. Though to say the truth, the greatest part of them is not so much hindered by doubtfulness of mind as by the want and discommodity of those things that pertain to the body: not but that the children of God have great and sore battles in their conscience when they find these offencs whereof we have spoken in those churches that are called reform. Wherefore they that are determined to go unto such places where the gospel is preached must be admonished before of many & grievous offences & must prepare themselves to suffer & overcome them: and they that have already tasted & proved those discommodities & impediments ought to confirm themselves most of all, that in despite of Satan they may seek the face of god most constantly. But if all things shallbe tried & considered aright there shallbe nothing found but very distrust & unbelief which hindereth the multitude and greatest part of men. And as men are very witty to find out excuses, the rich men have theirs of one sort, and the poor bring theirs also. How can it be saith the rich man that I should leave all that I have? Should I thus spoil myself of all my riches & possessions? I have a wife & children we have accustomed to live at ease without any travail.  
What shall we do in a strange country where we shall have no rents nor revenues? But the poor allegeth of the contrary: I have in deed very little but I am amongs my friends by whose liberality my poverty and necessity is relieved.  
My labour is so well known and can not be wanted that I can hear live of my labour. What shall I do amongs strange and unknown men, having neither Halfpenny nor Farthing, and shall be helped by the acquaintance, friendship, favour or relief of none? And it may be in deed that such excuses may be partly true: And to reason no more about the matter that it is a thing very grievous and unpleasant not only to leave the country wherein thou waste borne, but also that place wherein by long and familiar conversation there seemeth, to be now gotten a certain disposition of nature.  
But all these yet imagine, how they may set before their eyes those impediments whereby they may stop the way whereby they should come unto GOD, that is to say: Though they do not find the matters so hard and intricate as they make them: Yet will they cover themselves gladly with what cloaks they can. And when they have powered forth these grievous & miserable complaints they think that they have stopped God's mouth, and that he doth them great injury if he still charge them as though he would compel them to those things which were not possible to be done. Truly I have nothing to answer to these things but that which is written in the psalm lxxxiiii that is that the faithful passing by the valleys and dry wilderness that want all water, will dig themselves pits and cisterns. And I think this sufficient to overcome them that will not resist God of obstinate malice. Wherefore they that see themselves so beset with so great discommodities & dangers that they can see no way nor path to go by, must remember that even the desert places, wherein there is no drop of water to be gotten ought not to let their journey. And that we may understand this sentence more sensibly & plainly, we must mark that God's purpose is to be sought of his children, not by the green meadows that may delight them with variety of sweet flowers, neither by the sweet arbres and pleasant shadoes: but by rough and steep ways by hills and dailes by ditches & sand pits, by barren countries and waste wilderness: and all this is done for that purpose that their faith may be exercised and that their fervent zeal and desire to come unto him may be proved and tried. Wherefore though we can not come unto God, but that we must pass by some wilderness and waste and wild desert by the way, let us know that this is not the first time that God dealeth so with his faithful and let us prepare our minds and fully determine to follow them who have gone a long time before us.  
Besides these both the council of god and the notable example of the godly that ought to be followed, there ought to be in the children of God such a zeal and fervent ●inde, that nothing do draw them away from the right worshipping & serving of him. The which yet is seen in very few now a days: all are almost so delicate and dainty, that if there be but a mote in the way it may hold them still that they will not go forward. We can go no further say they. Why so? Because they will take no pain to wrestle out of a little impediment. Verily the desire of the mind is very feeble that is weakened and overcome with so small matters. For we ought not only not to be discouraged and as it were standing in a stay and uncertain for the doubtfulness of the way so to perish, but we ought to be armed against all stays & impediments be they never so great or many. To attain hereunto we must alwaes keep this lesson in remembrance that God knowledgeth none for his children, but those that seek him by dry & barren places, & dig them cisterns where not one drop of water appeareth. By the which words is meant and signified unto us that no labour or grief ought to be so great, which we ought not to undertake and to suffer that we may have the fruition of the face of God. Must there needs be then a place sought out, wherein we may have liberty to worship and serve God purely? what passage so ever be offered, or how hard so ever the voyage be, yet notwithstanding the iournai must be undertaken and accomplished. Shall we suffer hunger and thirst by the way? yet may we not faint in courage in such want and necessity, but most cheerfully go forward. But let no man look towards me, and find cavillations, as though I I did speak of this matter in my great quietness feeling no grief myself. For it is the holy ghost that teacheth us, that we ought rather to delve and dig in the earth then to decline or turn away from the voyage towards the church of god that is most godly enterprised and begun. Now if they that dwell in far countries and by worldly judgement are excluded from all these means whereby they may come to that place where the Gospel is preached, have none excuse, what must they look for, who have the gospel with in their gates & yet will not move one foot forward to entry into the church of god? Sermons are preached daily and public prayers are made also and they need not pass only the breadeth of a street yet lo, every one will say that he hath some business at home. And to be short many set their felicity in this point if they can withdraw themselves and hold them back altogether from god. For they think themselves then to have gained all, if they have gotten some light & vain excuse whereby they may fly away from the company of the godly & the sight of god. Now because of nature we do so abhor god that we would i'll from him & be absent so far as were possible, yea and then would separate ourselves the furthest from him when he cometh most near unto us: let us pray unto god that he would confirm us in that mind & desire that we may so long continue and cheerfully go forward in the journey begun whiles that we may find there the lively fountains of salvation where before we could find nothing but extreme drought and want of waters. And though all this should want yet let us dig cisterns and wait for rain from heaven: If it be not gods pleasure that we should feel his comfort so soon let us not yet cease to go forward with all diligence. But I am sure that this thing will seem very dark to many. But whence cometh this darkness and difficulty but that it was never exercised practised nor put in experience? for we may be taught a. M. years and yet not perceive one word of this doctrine, until we have learned by experience what it is to make a iornei by a dry and thirsty way when we should come to god. Therefore this doctrine ought to be very familiar to all the faithful: to wit that they should prepare & arm themselves diligently against all the tentations which satan shall enterprise by any means to break of that journey by the which they should be brought to god. For surely whosoever do bestow their whole diligence faithfully in this alone to wit, to seek out god, although they stir not out of the place in which they are, yet they shall find many grievous discommodities which might turn them back and call them to the contrary part, unless they had their minds stable & ready to resist: but this is a thing to be lamented that the most part of them as I have said, are weakened and overcome by these difficulties that are offered to them by the way. They will confess forsooth that they ought thus to do. They shall seem to be ready and well prepared for the journey, but when they should go forward & enter into the iornei then their heart faileth them, & those that are well entered & well forward also, often times fail and are utterly give over even in the midwai. The more therefore ought this lesson to be committed to our memory that we may dig pits, that is, that we may seek aids and helps even hid and unknown unto us, that we may still continually proceed and go forward. Let us labour (I say) and contend above all man's power. If things come not to pass as we would, yet let us not cease to follow still the good course wherein god hath set us. It is most certain that he if we call upon him in faith can turn the dry wilderness into fountains. But in the mean season it is meet according to our duty that we not ydled, nor lie still as though we wanted the sense and moving of arms and legs. Yea verily God commandeth us that we should rather dig pits. Let us then labour in this digging so long, whiles we have finished our journey begun. Let us set before our eyes the miserable condition of soldiers which every month set forth their life to the sale. If they be in the camp no man is able sufficiently to express what incommodities and miseries they suffer: If they be besieged in any place than they endure yet moche more grievous things. If a voyage be undertaken that they should go to any place, they can neither be let nor stayed by any cold or heat wind or rain from the journey appointed and the enterprise begun. And some times they are brought to such extremity that unless they dig the earth to get water, they have not a drop of water to drink. There is no labour distress nor misery so great, which they will not suffer to attain to that which they have purposed and undertaken. And yet when they have done and suffered all whether they escape or be slain they have lost all this their diligence & labour, because in the suffering of all these so great miseries they only serve Satan. The son of God hath chosen us that we should fight under his standard, & that we should be faithful soudiors unto him and serve him diligently. And we know what reward of all our labours and dangers he promiseth unto us. How much more courageous than ought we to be to do our duty unto him than are these miserable & desperate men to pursue there own destruction? Nether is this only hear treated that every man should count the number of the miles & measur all the space which is betwixt his his house & that place where he may freely worship God & make confession of his faith, & hear the pure preaching of the doctrine of that gospel. we must yet go farther and have a longer journey to make, wherein the whole course of our life must wholly be spent. Have we haunted the church of God one year or more? If we continue & remain we shall daily find new cares. For sometimes we shall be visited with sickness, sometimes with extreme poverty and want of all things necessary, moreover our wives and children shall die, & also it may come to pass that we have not that liberty and freedom to worship GOD as we had at the first. Finally there is no kind of troubles or grief where from we may think ourselves free that we should not therewith be assailed, wherefore that constancy of mind and stability and patience is required of us, that unto the very end we have our hands ready to dig the pits, and our nails also to skratte the earth if necessity so require. If a man say, how then? are we not in the temple of God. I do answer that we are so in it that we must come more near and enter daily into it. Truth it is that we daily behold the face of God, but we are not fully satiate nor filled with his most beautiful countenance as we shall be when he shall take us unto him. Therefore must we all generally apply this to the practice of the life: & as satan is ever busy to let & trouble all them which would go unto god, so let every man confirm himself, & give all diligence that he continue most constantly in doing & working the same to morrow that he hath done to day. For if the enemy without fainting or weariness is so diligent to turn back our journey & to drive us from our course begun towards god, much less ought we to lose our courage, that we must more go forward always & draw near unto god ever gathering new strength continually without ceasing But to do this thing & to continue in it, is required of necessity to be imprinted in our heart's that judgement & fervent desire which was in David most excellent. I had rather sayeth he, to dwell at the threshold of the house of god then in the tents & tabernacles of the wicked: wherein he plainly declareth, that he will be content to be brought to a state most base most low and despised, to gain this benefit to dwell in the house of the lord. I beseech you let us consider a little what was his state. He was the kings son in law, one of the chief princes of judea in most high honour: & authority: not withstanding he is content with all his heart to lose that high honour & dignity, & to be made as one of the base common people, so that he may have some little corner in the church of god. If this desire were so great & excellent in all, they would not spend so much time in devising & preparing for th'exchange that they must make when they forsake their house & their country to come to the church of god. But there be found very few, which can take in good part, & will bear quietly the diminishing of their substance and the abasing of their state & degree. Every man doth greatly desire dentily to be carried in a horseliter to the place where he may worship god at liberty: & also that all the lands & possessions, all the gain & exchange that he hath had with merchants, the estimation of men, the affinities and friendship and such other commodities of life should also follow them. But whiles they are only at this point, how smally I pray you do they esteem jesus Christ? For all that ever they will 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 unworthy & uncomely for a christian. For though we be nothing worth in deed yet hath he so greatly esteemed us of his infinite goodness, that he hath not spared his own self for our salvation, even he in whom the perfection of all good things is contened. And shall we grudge and repine at the loss of transitory things and count our condition worse if we be not so well handled & entreated & have our pleasures as before? this is very far from that which S. Paul setteth forth by his example for us to follow: that is, that we should count all things as filth and dung that doth hinder us that we cannot attain unto Christ & possess him, & that we should cast that away as damage & loss knowing that all that leadeth us away from life, must needs bring us unto death. And this our desire of deintines and wealth is far from embracing that exhortation & from following that admonition that our saviour jesus christ hath given, that we should sell all that we have in this world & for sake it for the kingdom of heaven knowing that this is such a precious stone, as by his excellency passeth far all those things that men so much desire & esteem. If any man will object that a man may come to the kingdom of heaven without this forsaking of his house: I do answer that it is not in vain that our saviour doth thus name the preaching of the gospel, because they that want the doctrine of the Gospel & have no care nor regard to seek those means & occasions, whereby they may enjoy this so great goodness, do declare that they do cleave to the things of this world more covetously and greadily than they should and are not yet prepared to that exchange which they ought to make with the kingdom of heaven. Now if they might enjoy both surely I would not envy their so great felicity. But if they can not retain their possession nor lie still in their nest, unless they defraud themselves of the most wholesome & only food of the children of god, nor remain in that state wherein they now are, unless they cut of themselves from the church of god: it is their duty to consider the necessity that god layeth upon them. They may will bring what excuses they will, but all such cloaks & shifts will nothing avail them when the most high judge shall thunder upon them all with his terrible voice which set more by that earthly life that is common unto us with the brute beasts than the eternal heritage which he hath oppointed for his children. And it is a veri foolish thing and nothing to the purpose that many think to stop our mouths unless we do assign them some means and state wherbi they may live in seriving god. My condition say they is thus in may country, if I do forsake it what will come upon me? What hope is there to nourish & sustain me? As though god had appointed them that preach the gospel to be bailiffs & stewards to appoint to every man his stat & his ordinari, & to pay every man a certain pension & wages according to his worthiness or digintie. If we can help any by counsel or by our direction we are so bound in that kind to our power, that we ought by no means to deni our diligence & service but always to be ready though none require it. But if we be not able to help or to do any pleasure herein, shall therefore also the liberty be taken from us, that we may not teach that thing to everiman which is commanded unto him of God. But if they had well learned this doctrine of David & keep it well in memory, that they should more desire a little corner at the door of the temple, them any place of most high dignity wherein they might be placed emongs the unfaithful, they should never think it so hard & doubtful what they ought to do in this matter. How be it here is the mischief that they will keep their old state and trad of life and can not suffer, that their riches and honours be diminished in any point, neither that they should be deprived of those commodities delights & pleasures, wherein they now are settled that is to say, they can not ply their necks nor bend their backs to bear Christ jesus. Let them contend and strive about this as much as they lust, they must needs herein be condemned. As touching them which have left their country that they might come to that place where they might worship God at liberty and where the truth of the Gospel might be faithfully preached unto them, it is most necessary, that they call this sentence very oft to remembrance, & that they exercise themselves in meditating & practsing the same that their minds may be hardened and confirmed, by the continual use and long custom of the same. For many things may come to pass and do so daily, which may feeble and weaken yea holly break their minds which have been before of singular zeal & love of religion They that join themselves to the church, are not always so handled & entreated as their dignity requireth. The order many times is so perverted and troubled that they which were most worthy to be promoted are most neglected or set in the lowest degree: this same tentation truly might turn, them back & call them away from their own salvation, unless they so rested in the bosom of the church that they had rather to be that least and most contemned in the house of God, then to live in most great honour being separate therefrom. Thus the men that are faithful in deed which have not all the commodities that they were accustomed but contrari wise feel those discommeditis & grifs which are very many in the forsaking of their country must learn to comfort & confirm themselves with these few words: But we are in the house of god. now let the worldlings deride us much as they list, yea & hurt us outraglously in their pride as abjects & outcasts, yet this must suffice us, that God doth vouchesaife to give us this honour to keep us, in his palace and sanctuary. We see what labour and pains, the ambitions and vain glorious of the world do take, that they may be counted of the house & family of some prince. They think themselves most happy if they may come into the kitchen or the haule. Now where as we by the opinion of the world are most abject & despised yet so that we be of the church of god, we are led by him to the most high & marvelous secrets of his wisdom with such familiarity as the father useth with his children. We are very churlish & unthankful unless this recompense content our minds. Though the faithful in deed may be grievously tempted & moved also to a certain indignation and offence of mind, when their case seemeth worse & worse, & the wicked flourish still in all prosperity. Yet if they contrary wise consider that they are chosen of god to be of his house, and to be entertained there as his children, this comfort hath little force, if it do not diminish and mitigate all the grievous thoughts of the incommodities & also wipe clean away all the sorrow of heart that can come for the same. And certainly they that murmur & grudge that they are not entreated of god as they desire, or such as now repent that they have begun to live godly, do easily declare that they did not follow the counsel of our lord and master in any point, which is, that at what time a building is begun the count must diligently be cast what all the costs & charges will be which are required to accomplish the building, lest it repent them after they have bestowed more than they should & so leave the work unfinished. But this is yet worse & more shameful that many of them that thus are wearied in the mid way, do leave of without any cause. Wherein they show themselves most impudent. For even they that neither had house nor lands & which had no discommodity but might as well live in the farthest part of the world as in their own country are not ashamed to upbraid god that they have left this and that for his sake. But let us grant that they have thus lost I can not tell what of their goods and substance: Yet is it a foolish thing more to esteem a dandiprat than a crown or a gold noble. In the mean season nothing is heard but these murmurings and complaints. And would to God these careful maintainers were far away from us that they might enjoy their commodities and pleasures although neither poor nor rich have any just cause to departed from that holy & godly purpose, neither any excuse for those afflictions which the vocation of god & his obedience doth bring them unto. But because this is most hard unto us, therefore the remedy is declared in the psalm. lxxxiiii. when david after he had said that man is blessed that hopeth in god adjoineth strait ways, and in whose heart are his ways, as though he should say, he that hath his mind bend and holly converted to enter into that wai to hold on & to finish it which god hath commanded. Therefore are there two things that can not be separate the one from the other that we have our hope on god, & that we walk in the straight way: therefore as our infirmity doth let us that we can not go forward or maketh us so denty & slow that we would turn aside from his most holy vocation & calling & turn another way: let us confirm ourself in faith & hope beseeching our god most liberal & merciful that he will turn our eyes unto him that nothing may trouble us whiles we behold his face & trust in these his promises, where by he hath assured us that he will be with us for ever both in life and in death.  
SO BE IT.   

A short declaratiON OF M. JOHN CALVIN upon the .87. Psalm.  
WHen as all things go well with the children of this world, we see how greatly their own state doth please them, & how wonderfully with a proud contempt of the church they do extol the same. Yea & although they be brought under with the plagues of god yet do they not forget their carnal confidence where with they are drunken. But in the mean season they carelessly despice religion & the true worship of god: forsomuch as they being content with delicate & pleasant things as riches and the brightness of dignity and honour think themselves blessed with out God. And it cometh often to pass that god doth as it were make such men fall with all kind of good things to the intent that at the length he may punish them justly and in due time for their unthankfulness: and that his church may be oppressed or at the least kept under a law and humble degree to the intent that it may seem miserable to itself & be subject to contempt.  
Therefore lest that this vain show deceive the faithful it is needful they be called to another consideration to wit that they do conclude that that is true which the xxxiii Psalm doth teach. That blessed is the people to whom the lord is God. Therefore let the effect of this Psalm be, that the church of god though it be but one yet doth it excel all the kingdoms and comen wealths of this world because god is chief ruler of this common walthe and it is governed by his empire. first to the intent it may abide safe amongst the raging tumults and fearful tempests where with the whole world is often shaken. Secondly and chief that it being wonderfully kept by the help of the same God may, at the length after this long warfare attain to the victorious crown of the heavenly vocation. And this is a special benefit of God and also a wonderful miracle that amongst so many changes of the kingdoms of the earth he doth spread his church from age to age and delivereth it from destruction to the intent it alone should continually remain. But because it is evident that whilst the wicked abound in riches & flourish in wealth and power that the poor church of god is tossed hither and thither amongst many dangers yea & almost over whelmed with infinite shipwreck, the blessedness of the same ought herein to be set especially that it hath an everlasting state laid up for it in the heavens. As for the circumstance of the time wherein it was made it doth not make a little to the understanding of the Psalm. For although the people of Israel were come again from the banishment of Babylon & the church of God gathered were now made one body after that long scattering & the temple and the altar did stand yea and gods worship was restored: but because there was but a very little portion of men left of a great multitude the state of the church was low and without honour yea and that little residue was daily made less and less by the enemies, the church also their temple was nothing so beautiful as the former temple and finally there was now almost no cause left, wherefore they could conceive any good hope. And surely it seemed unpossible that they could ever have raised up themselves to the former state from the which they were fallen. Wherefore it was dangerous least they should be overcome either to the former misery or else for the present calamities should be oppressed and fall down and so at length the minds of the faithful should fall into despair. Wherefore least they should faint and lie down under such calamities the Lord doth promise that they shall not only recover that which they had lost, but also lifteth them up into the hope of an incomparable glory according to that prophecy of Aggeus. The glory of the second temple shall be greater than the glory of the first.  
Now last of all it remaineth that we learn to apply this psalm also to our profit. And surely this comfort ought to have been of such force to the godly men of that age, that they should in their afflictions not only have stand upright but also that they should have lift themselves up to heaven though they were in the grave but unless at this present day our father's experience joined with the words do confirm our faith so much the more we are more than ingrate since we know that all is fulfilled that whatsoever the holy ghost hath spoken for it can not be enough expressed for the worthiness thereof how beautifully she did deck the church at his coming. For then the true religion which afore was shut up in the straits of jury was spread abroad through all the world. Then God which afore was known but of one family began to be called upon of divers tongues of all nations. Then the world which afore was torn in peecis miserally with innumerable sects of superstitions & errors was united in the holy unity of faith. Then all gathered themselves to the jews whom afore they abhorred. The kings of the earth and nations did willingly obey Christ. The wolves and lions were changed into lambs. The gifts of the holy ghost were powered upon the faithful which did excel all the glory of this world all beautiful things and all riches. The body of the church being wonderfully gathered out of countries far distant increased & preserved. The spreading of the gospel in so short time was uncredible specially being joined with, the fruit there of no less notable. Wherefore if the dignity of the church had never been declared by this Prophet yet that notable and uncomparable condition of that Golden age doth evidently declare that it is truly the heavenly kingdom of god.  
But it was necessary that the faithful should have a higher taste than by the judgement of the flesh in esteeming the dignity of the church for when it did most flourish it did not shine with purple gold or pearls but with the blood of martyrs. Rich she was with the holy Ghost nevertheless she was poor and lacked the earthily goods: she was noble and honourable both before God and angels by holiness but she was contemptible in the world. There were many outward and open enemies which did either cruelly rage against: her or else did by subtle crafts invent wicked things against her. And within there was nothing but terrors and privy tranes: finially under the cross of Christ there lay yet hid in honourable dignity but it was spiritual. Wherefore the consolation which is in this Psalm was then also in due time that the faithful might rise up in their minds to a more perfect state of the church. But our cause is divers. Therefore it is come to pass by the fault of our fathers that that fair form of the church hath line under the feet of the wicked deformed and filthy. And at this time being overladed with our sins, doth mourn under miserable destruction under the derision and mocking of the devil & the world under the cruelty of tyrants, under the unjust slander of her enemies: so that there is nothing less desired of the children of the world which would that all went well with them then to be counted the people of God. Whereby the profit of this psalm is better perceived and also how necessary the continual meditation thereof is. To the sons of Corah, 
The 1. verse.  a psalm or song. The foundations thereof are in the holy mountains  
The inscription doth not so much declare the authors as the chief musicians appointed to sing the psalm. Howbeit it might come to pass the some man of that stock being a levity did compose it.  
The foundations thereof.  
Since therelatue is of the masculine gendre me think they are deceived which do understand it of jerusalem as though he should say that it was founded in the holy hills. Neither am I ignorant how eertaine learned men do excuse this thing. To wit that the name of the people must be understand though he speak of the chief city. But how hard an exposition it were though I should hold my peace yet every one may see. Some of the jews also thought nothing more likely then to refer it to the psalm. And so by a metapher they expound it the foundations of the matter (of the psalm) because he entreateth of the holy city of jerusalem which was set in the mountains. But me think the true and right meaning is that God hath chosen the holy mountains in the which he should found his own city. For it followeth a little after in the text The most highest shall establish it.  
He is also the builder of other cities but we never read that he said of any other city. This is mi resting place for ever, I will dwell here, because I have chosen it, in the Psalm. cxxxii.  
For we must always put this difference that though other cities as touching the outward policy were made by the power and providence of god, yet jerusalem was his peculiar holy place and kingly seat. After the same fashion doth Isayas speak Chapter xiiii Yea, and though all jewry was holy unto God, yet it is said that he having cast all other aside hath chosen this to himself, in the which he might reign. Which is expressed in the second verse.  
The Lord loveth the gates of Zion above all the dwellings of jacob. To the which that answereth which is written in the Psalm. lxxviii. That God hath forsaken Sylo, the Tribe of Ephraim, the tabernacle of joseph, that he might dwell in Zion which he had loved. Furthermore the Prophet doth declare the cause wherefore God doth prefer one place to another and he setteth the cause not in the worthiness of the place, but in the only love of God without merits. Therefore if any ask why jerusalem doth excel the rest, let a brief answer be enough, because it so pleased God. And this was the beginning of the love of GOD: but the end was, that there might be a certain place in the which true religion might remain unto the coming of Christ, to the intent that the unity of faith might be nourished, and from whence afterward true religion should flow to all the coasts of the world.  
Wherefore the Prophet doth praise jerusalem with this title, that it hath God for a chief builder and chief governor. Secondly he ascribeth all the dignity which it hath before other places to the grace and adoption of god. As for that that he hath put Zion for jerusalem, and the gates for the whole compass of the city, it is a double 
* Synecdoche is a figure where in the part is taken for the whole  Synecdoche.  
Commonly they take the hills for Zion and Moriah: which I do not reject, though it may be drawn further, because the country was full of mountains round about, and the City was set in an high place.  

The 3. verse.  Wonderful things are spoken of thee (thou) city of the lord.  
word for word it is, that that is said in the are wonderful things.  
But we must consider the council of the prophet or rather the purpose of the holy ghost speaking by the mouth of his prophet. When as the stat of the people was low and contemptible and many grievous adversaries did rise against them on every side and but few had the courage to overcome the lets, and day by day some new alteration did arise unlooked for & it was dangerous lest thievings waxing worse and worse by little and little at the length should utterly perish, and when there was almost no hope that the city could be restored, lest the hearts of the faithful being overcome with desperation, should faint.  
Here is a meet prop set under it that is to say that God hath spoken otherwise of the state thereof which is to come. For it is not to be doubted but that they are called from the sight of things present unto the promises which did minister hope of an uncredible glory. Therefore though nothing appear whereof one may much rejoice, yet the prophet biddeth the children of God to stand up as it were in a watchtowre and patiently wait for the things that are promised. On this manner were the faithful admonished first that they might give ear to the old oracles, and call them to mind specially those which are written in isaiah, from the xl. chap. unto the end of the book, & secondly that they might barken to the servants of God which then did preach of the kingdom of Christ: whereby it followeth that we can not judge a right of the felicity of the church unless we judge of it after the word of god.  
I will rehearse Rahab & Babel amongst them that know me, behold the Philistines, Titus and Ethiopia he was borne there. 
The 4. verse.   
The name of Rahab is taken for Egypt in many places of the scripture the which signification doth well agree to this place: for the prophet's mind is to describe that wonderful greatness of the church which was as yet hid in itself. Therefore he sayeth that they which afore were grievous enemies or altogether strangers should not only be familiar friends but also should be grafted in one body so that they should be counted citizens of jerusalem. And in the first clause he saith: I will rehearse Egypt and Babylon amongst them of my household. In the second he addeth the Philistines the Tirians and the Ethiopians, who were hither to at such variance with the people of god shall now agree aswell as if they were inhabitants. It is a wonderful dignity of the church that they shall gather themselves to it round about which did contemn it and that they which did wish it utterly razed out & destroyed should count it a chief honour to be the citizens thereof, & so to be counted: & all shall willingly refuse the name of their country of the which before they were so proud. Therefore where soever they were borne, either in Palestina either in Ethiopia or in Tirus, they shall profess themselves to be citizens of the holy city. The jews do expound this place thus that few should come out of other nations which excelled the others in wit & virtues but that there should be great abundance in Israel.  
Scantly (say they) shall there amongst the Tirians Ethipioans, Egyptians or any other particular men worthy of praise so that if there be any such he may be pointed out with the finger for the scarcity: but in Zion man and man shall be borne that is to say there shall be great abundance. The Christians do almost with one accord refer it to Christ and think that the prophet doth render the cause why they should be counted amongst the citizens of jerusalem which hitherto were strangers & sore enemis: because Christ should be borne there whose duty it is to gather men scattered as members torn a sunder into the unity of faith & hope of everlasting life. As for the first interpretation because it is altogether wasted it needeth no refutation. As for the second because it is more subtle then sound I do not receive.  

The 5. verse.  And of Zion it shall be said, A man and a man is borne in it and the most highest shall establish it.  
He continueth the same sentence that new citizens shall be gathered into the church of god out of diverse parts of the world. Howbeit he useth another figure that strangers shall be counted amongst the holy people as though they had been borne of the father Abraham He said in the former verse. The Chaldeans and Egyptians shall become of the household of the church. The Ethiopans Philistines and the men of tire shall be counted amongst his children. Now he doth add in stead of a confirmation that there shallbe an infinite multitude of new seed so that the city shallbe filled with a great people which was desolate for a time and afterward was but half full with a little number of men. And this which is here shortly promised is declared more at large of isaiah. Praise O thou barren which didst bear children: for the children of the desolate forsaken are more than of her which is married. Make large the place of thy tent stretch out the cords and strengthen thy stakes etc. Likewise. Thy children shall come from far, lift up thine eyes round about (for) all these shallbe gathered to thee. And in the xliiii. Chapter almost the same manner of speech is feigned or at least one which draweth near to this which is here. This man shall say I am of the lord he shallbe called by the name of jacob. This man shall write with his own hand I am the lords: and he shall call himself after the name of Israel. Neither doth the prophet without cause signify by the word of bearing that the Egyptians Chaldeans and such like should be of the flock of God's people.  
For although by nature they were not borne of Zion but aught to be grafted in by adoption into the body of the holy people: yet because our entry into the church is the second birth, this manner of speaking doth agree very well. For Christ doth take the faith full to him in marriage with this condition, that they forget their own people and their father's house. Psalm xlv and being fashioned and borne a new of incorruptible seed into new creatures may begin to be the sons both of God and of the church, Gal. iiii. And surely we are borne a new in to the heavenly life none other way then by the ministry of the church. But in the mean season we must mark the difference that the apostle putteth betwixt the earthly jerusalem, which as it is a servant so engendereth children to subjection, and the heavenly which bringeth forth free children by the gospel. In the second part of the verse, the long during of the same is declared: for often times it cometh to pass that the sooner that cities do creep up into a wonderful height the shorter while doth their prosperous state endure. And lest that the felicity of the church should seem after this sort to be unstable the prophet doth pronounce that her stability shall be of the lord as though he should say that it were no marvel though other cities did shake & were subject to diverse inclinations: because they are tossed with the world & have not everlasting keepers. But new jerusalem is of another sort whose eternity being grounded in the power of god shall stand though heaven & earth fall  

The 6. verse.  God shall count his people by writing: he was borne there. Selah. The prophet meaneth that the name of Zion shall be so famous that all shall with most fervent desire go about to be counted in the numbered and degree of the citizens thereof. For he speaketh of a most honourable degree: as though he should say, when god shall make a count of the nations them whom he will chief honour he will account rather to Zion then to Babylon or any other cities. For this shall be a greater dignity to be in the lowest degree amongst the Citizens of Zion than any other where to be of the chief: yet in the mean season he admonisheth us from whence men that are strangers get such honour so suddenly: to wit, of the free gift of god. And surely they which are the servants of the devil and of sin can never get by their own diligence the freedom of the heavenly city. It is the lord alone who placeth the people in their several degrees as it seemed good to him: and whereas the condition of men is a like he putteth difference betwixt one & another. As for the writing whereof he maketh here mention, pertaineth to the calling for although he hath written his children in the book of life before the creation of the world yet he than counteth them at length in the numbered of his children when as he doth seal them being regenerate with the mark of the spirit of adoption. Aswell the singers as the players on instruments, all my fountains are of thee. 
The 7. verse.   
Partly the great shortness partly the doubtful signification of one word doth make the sentence dark. As for the word fountains, there is no doubt but that it is translated from the right signification & used here by a Metapher. But for all the that expounders do differ in the declaration of the Metapher. Some do expound it hope, some affections, some the inward thoughts. How be it, I would gladly agree to their sentence which interpret it songs if the propriety of the tongue would suffer it. But because it may seem to far fetched I do receive that which is most agreeable to reason to wit, that the countenance is signified, for the rote from the which it is derived doth signify an eye. Now must we see what that other member signifieth. Aswell the singers as the players on instruments. It is an abrupt manner of speaking, but all men do agree of the sense thereof, to wit, that there shallbe such cause of joy that the praise of God shall be set forth with singing, both without instruments and also with instruments of music. Therefore he doth establish that which he said afore of that great glorious restoration of Zion: for by the greatness of the joy and manifold singing of praise he declareth how great the felicity thereof should be. But in the mean season he describeth the end of all the gifts which god doth so liberally power on his church: to wit that the faithful do witness their thankful mind towards him with hymns & songs. More over that the prophet declareth that he doth embrace the church with a singular love care and study to the intent he might exhort and kindle all faithful by his example to the same affection. According to this saying let my right hand be forgotten if I do not remember thee jerusalem in the beginning of my joy. For then finally are all our affections in the church when as we gather ourselves from the wandering and vain destruction of the mind, and despise the dignities, delicate things, riches, and pomp of this world, and are content with that only spiritual glory of the kingdom of Christ.   
FINES.  

printed at London by Roulande Hall dwelling in Golding Lane at the sign of the three arrows.  
1561.