Four SERMONS OF Master john Calvin, Entreating of matters very profitable for our time, as may be seen by the Preface:  
With a brief exposition of the LXXXVII. Psalm.  
Translated out of French into English by john Field.  
¶ Imprinted at London for Thomas Man, dwelling in Pater Noster Rome, at the Sign of the Talbot. 1579.   

To the right Honourable and my very good Lord, Henry Earl of Huntingdon, Lord Hastings, Hungerford, Botreaux, Mullens and Moils, of the most Honourable order of the Garter Knight, and Lord Precedent of the Queen's majesties Council established in the North parts, john Field wisheth increase of true faith and continuance in the zeal of his blessed religion for ever Amen.  
IT may be (right honourable & my very good Lord) that men will marvel, why I should publish these 〈◊〉 excellent Sermons of Master john Caluines, the Arguments whereof be not so fit and agreeable (as they think) to these times: seeing GOD in mercy hath given us peace, and set us at liberty from that Romish yoke, suffering the beams of his glorious Gospel to spread far and wide, to the great comfort of many, and his own everlasting glory. These benefits, as they are acknowledged by me: so I beseech God to make us all more thankful than we have been, that the little fruit they have brought forth amongst us, the common ignorance that is yet upon the face of the whole land, the small preparation to the cross and bending our backs too bear it with jesus Christ our head, do not provoke him too give us over too follow our own ways, to have no conscience nor care of any religion: as I fear me the world is too to full of such, the more is the pity. For who seeth not, that the common sort are so far from being instructed, having played the truants in God's School these twenty and odd years, that they have not yet taken out this one lesson, to be of mind when God shall try them, too separate themselves from the cursed fellowship of antichrist. For they have not yet learned too make any difference of religion, but bend themselves too serve all times: come there falsehood or truth, light or darkness, religion or superstition, the Gospel or the Mass, turcism or Christianisme, all is one to them, so that they may live at ease, they are at a point: no Scripture so strong, or testimony so evident, that can convince them, too make them stand fast too God's everlasting truth, the seal of ●●eir adoption. Though Christ have pronounced that whosoever deny him before men, 
Matt. 10.33.38.  he will deny him before his father which is in heaven: though he say plainly that he that will follow him must take up his cross and follow him, and that he that is ashamed too confess him before men, 
Apoc. 18.4.  he will deny him before his heavenly father: yea although we be commanded too come out of Babylon, 
Apoc. 13.3.11.  and it be plainly said that the red Dragon will power out his waters as a river to overtake the woman with child, and that the victory of the lamb must be by his own blood, & by the word of their testimony, who love not their lives unto the death: yet can not all this move them to seek too be grounded and prepared, calling upon God that they may stand resolute through his grace, to bear testimony to his glorious name, who hath bestowed so many blessings upon them. If they may have Christ with case, wealth, honour, with the peace of the world and favour of men, if they may enjoy him with their pleasures and proceeding on in sin, they will be content with Pharisees a little to entertain him, that they make a mock of him. But if in the entertaining of him, he shall never so little touch their botch and pinch their pleasure: if he shall come near their purse and endanger their least commodity, if he shall require mortification with obedience & sanctification, then either they will come by night like Nicodemus, or else they will pray him to be packing with the Gergesites, or too conclude they will lay violent hands upon him, 
john. 3.2. Mat. 8.34. Mat. 26.3. john. 11.47. Mark. 11.10. Mark. 14.64 15.12.  and nail him fast to the cross with the proud Scribes and Pharisees. As for the common sort they that yesterday received him as a king, with osianna in excelsis, they will to morrow cry out Crucifige, with the high Priests, that they may live in security. These sermons therefore as for their worthiness they have been translated long ago into other tongues, and (as I understood, when I had almost finished them) out of the Latin into ours also: so my labour being past, they being also by authority allowed: and I especially following master Caluines own french copy, so what differing from the other: I thought they could not but be very profitable, at the least too prepare us against the time to come. For God hath given us long peace, and our rest having bred rust, grown up even to the height of the contempt of his graces, must needs provoke him to punish the wicked with wont plagues & to correct us with the fire of adversity, that we may be purged from our foul corruption. Our cold starved Papists, I cannot tell what warmeth hath drawn them out of their holes, but now they begin a little to show themselves, they look big, & their hanging looks show what malice lurketh in their cankered hearts: But our God liveth and therefore we will not fear, we know that all powers both in heaven and in earth are subject to him: and we nothing doubt though our sins have strengthened the hands of his adversaries, that they should be heavy upon us, yet our God will in our punishments give them an everlasting overthrow and an unrecoverable confusion. Though there be many neuter which have made a covenant with their own hearts rather to be of all religions, and to serve all times, then to endure the least danger, yet there are an infinite number of true Christians, that by his grace to die for it, will never bow the Knee too Baal, will never partake with the table of God and the table of devils, 
1. Kings. 19  will never draw in that unequal yoke together with such Infidels. These shall neither the swords of Hazael, nor of Ichu, or of Elisha once touch, for they are marked of the Lord. And if the word of God be sure as himself, and he have joined himself as head to us his members, why should we fear? If our head live we shall live, if he be ascended, we his members shallbe drawn up unto him. Our blood shallbe of strength too break all their chains. The shame, slander and reproach that they lay upon us, shallbe our greatest glory, and our innocency laid to their cruelty, shallbe strong enough to set the seal of true happiness upon us for suffering for righteousness sake, and of wretched confusion upon them, that so rage against such as have done them no harm, 
Matt. 5.10.  and whom they ought too have most esteemed of, as for whose sakes they have & possess all those temporal blessings that god in his mercy hath given them. We will therefore in the name of our God, likewise Mariners, in this calm time provide against storms and tempests. We are not ignorant what the order of nature setteth before us: there is no summer but bringeth a Winter, no day but hath a night: nor any professed truth that bringeth not a trial. Health is always joined with sickness, and the bodily life is subject to death: so the peace of the Church is seldom without adversity: & GOD forbidden that we should not prepare, even to the pouring forth of our blood, to strive for the truth of our God, yea too death itself, if God so appoint. If they be (as Chrysostom saith) not only betrayers of the truth that speak lies in steed of the truth, but also that do not freely utter the truth: God forbidden that we should not be ready in time and place when he willeth, both to utter it freely, and to stand too it valiantly and constantly for the glory of his name. And one thing I do assure the Papists of and all of Cain's progeny, that the more they kill and persecute the children of God, the more will Christ & his Gospel flourish. Our blood willbe a fructifiing & multiplying seed, they have seen it and known it true by long experience, & herein they be but the instruments of hastening us too our happiness. Not when they will, for we are not subject unto them. The Devil himself their Father and all hellish furies are subject too our God, and cannot touch one hear of our heads, till he have given them leave and that for our good and trial. Let the sons therefore of servitude in the pride of bondage jeer never so much against the sons of liberty, 
Gal. 4.  yet a day shall come when their righteousness shall break forth and appear more glorious than the Sun and all the Stars: when as too them (what pleasures soever they shall usurp in this world) shall belong nothing but perpetual shame, joined with an evil name too all posterities, and an everlasting death in the end world without end. Wherefore (good my Lord) I am bold too offer up these sermons unto your honour, rudely translated by me, beseeching your honour in the behalf of God's Church to accept of them. I will say nothing in their commendation, they are able and of sufficient age to speak for themselves. Only I thought good to show this humble duty towards you, by this public testimony. And I beseech God the father of all mercies to strengthen you in that happy course of the Gospel, wherinto of his singular goodness he hath drawn you: that you may be as a bright star in his Church comfortably shining forth in constancy and maintenance of the same truth, too the stirring up of many: that not only it may be given you (as the Apostle saith) to believe in him, but also too suffer for him. For this is true honour too suffer for righteousness: The cause is it that must comfort all that are afflicted, and herein we have wonderfully to rejoice, when it is for his name sake, hereunto also, we must (as I have said) prepare ourselves. For it is impossible that Christ and his Cross should be sundered. The world must love her own, and in the world we shallbe troubled. Christ in his members must be crucified till he come again in his second & glorious coming to subdue all his enemies. The remainder of his afflictions must be borne in our bodies, not because he hath not suffered fully, but because we must be made conformable unto him, till we be fined from the dross that is in us, too detest it and wholly too love his righteousness. Wherefore we must detest all those Libertines, who count themselves the Family of Love, and the Atheists of the world, who overthrow all confession and profession of the Faith of Christ, being indifferent for all religions: that tread under their feet the blood of all Martyrs, and account them but for fools. Now the God of all patience and comfort, bless your honour together with my good Lady, that you may feel and possess that comfort that none can take from you. Amen.  
Your Honour's most bounden and Faithful ever to command, JOHN FIELD.   

¶ john Calvin to all true Christians, who desire the advancement of the kingdom of our Lord jesus Christ.  
WHen you shall understand wherefore and to what end, I was desirous too publish these Sermons, and shall be advertised of the Argument which they contain, you shall know the better how too make your profit of them, and to apply them to such use as I have appointed them. Although that I have written heretofore two Treatises large enough, to show that it is not lawful for a Christian, knowing the pure doctrine of the Gospel, when he liveth in the Papacy, too dissemble howsoever it be, to consent or to cleave unto the abuses, superstitions and Idolatries, which reign there: Notwithstanding there are every day some people that demand my counsel thereof a fresh, as if I had never spoken thereof. I understand also that there are others which never cease to allege their replies, & have new starting holes against that which I have written thereof. Therefore to cut of all occasions, aswell from those which iniquire of that which ought to be sufficiently known & understood of them, as also from them which think to cover themselves under this wet sack from the vengeance of God: I thought that it should be very expedient to review over again and to bring into order a Sermon that I had made as touching this matter, the sum whereof had been gathered. Wherefore this first Sermon containeth an admonition, what a slothfulness it is in them too whom God hath given to know the truth of his Gospel, too defile themselves with the abominations of the Papists, the which are altogether contrary too Christian religion, forasmuch as in so doing, they deny as much as lieth in them, the son of GOD who hath redeemed them.  
Now because that it is impossible for a Christian man dwelling under the tyranny of antichrist, too make a right and pure confession of his faith, but that incontinent he must be in danger to be persecuted, I have adjoined another second Sermon, for to exhort all the faithful, more too esteem the honour and service of God than their own life, and to fortify themselves against all temptations. And in deed whereas many think it strange that they be not suffered to disguise themselves & to play the counterfeits, it is not, for that they are not convinced, that the duty of the children of God is too worship him only in all plainness and simplicity, withdrawing themselves from all pollutions and Idolatry: but it is, because they see they cannot do the duty of Christians, but they must kindle the rage of the wicked against them. Now they would fly the cross as much as they could, I therefore seeing that the doctrine of the pure worshipping God should be altogether unprofitable, unless that men be settled to despise this brickle & transitory life, too seek the kingdom of God and to follow jesus Christ to the Cross, to come unto the glory of his resurrection: I have added the second sermon to exhort them which at this day are over weak to courage and constancy.  
The third Sermon is too declare what a treasure it is to have liberty not only to serve God purely and too make public confession of his faith: but also to be in a well ordered and governed Church, where the word of God is preached and the Sacraments are administered as they ought: seeing that these are the means by which the children of god may strengthen themselves in the faith, and be stirred up too live and to die in his obedience. Now it seemed unto me that this Argument was very necessary at this day, because there are many Christians in imagination, which flout at them which take pain to go into a strange country and far of to enjoy such liberty,  
Now because there are many withholden and hindered from following of this benefit which God so much esteemeth, for the too great regard that they have to their ease & commodities: or rather for the fear and doubt which they have, that any thing should be wanting unto them: and others are so delicate that if all fall not out to their desire, they whine and murmur, or rather fall to plain wickedness: I have added the fourth Sermon too show unto Christians how they ought to be armed against all offences, patiently too bear all the troubles that may happen unto them, so that God give them this grace to maintain them in his house. So the sum of the fourth Sermon is, that when we have this privilege to hear the word of God purely preached, to call upon his name and too use the Sacraments, that this is a benefit recompensing all the vexations, troubles and griefs, that Satan shallbe able to stir up against us.  
I have set down in the end a brief exposition of the 87. Psalm, the which seemeth unto me to serve fitly for the purpose: for there is handled the restoring of the Church of God. Now we see many at this day that seeing the Church so desolate as it is, they discourage themselves, as if shortly it should altogether perish. Such kind of people, and generally all the faithful shall find here wherewith too comfort themselves, seeing the hope that God giveth of setting up his Church again after that for a time it hath been cast down: and of making it to prosper and flourish again, after that it shall have been miserable in respect of the world. I beseech our good God that my labour be not in vain, but that you may be edified through my travail according as I desire,  
From Geneva, this 20. of September 1552.   

A Sermon wherein all Christians are exhorted to fly from outward Idolatry, upon the 4. verse of the 16. Psalm. I will not co 〈◊〉 〈◊〉 e with their sacrifices of blood, and their n●●es shall not pass through my mouth.  
WE have here to handle a doctrine clear and easy enough, were it not that the most part of those which call themselves Christians, sought, I can not tell what manner of subtleties, to cloak their evil withal. The sum is, that after we know the living God to be our father, and jesus Christ our redeemer, we ought to dedicate both our body and soul unto him, who by his infinite goodness hath adopted us for his children, and endeavour to do homage unto this so good a Saviour, for that it hath cost him so dear. And because we are bound not only to renounce all infidelity, but also too separate ourselves from all superstitions, which are contrary as well to the service of God, as to the honour of his Son, & which can not agree with the pure doctrine of the Gospel, and the true confession of faith: I have said that this doctrine is easy enough of itself, and that there remaineth nothing but to put the same well in practice, saving that there are a sort of people that seek certain starting holes and subtle shifts, to the end they may not seem culpable, in that which is so greatly condemned by Gods own mouth. This cause constraineth us to dwell longer in the declaration of this matter, to the end that every one may know what is his duty, and that no man deceive himself, imagining that he is escaped by covering himself, as the common saying is, under a wet sack.  
But because that some may think that this is a superfluous argument in respect of us, who have by the grace of God, our churches purged from the infections and the idolatries of the Papacy: before we pass any farther, it is good to show that such people are foully deceived. For in the first place when it is showed us, what an offence it is too defile ourselves with Idolatries, feigning to consent or to cleave too their impieties, we are put in mind to mourn for our former faults, and to ask pardon of God for them with all humility: and thereupon too acknowledge the inestimable benefit that he hath showed unto us, in pulling us out from such filth wherein we were plunged. For we can not too much magnify such an excellent grace. And because we know not what may happen unto us, nor to what end God doth reserve us, it is good that we be always armed aforehand and in a readiness, to the end that in what so ever place we come, or with what temptation so ever we be assaulted, we never serve from the pure word of God. It may fall out that many in this company which have to travel into the countries of Papists: they being there in the combat have need to be armed aforehand. On the other side, if GOD give us at this day liberty to serve him purely, we know not how long it will endure. Let us therefore take the time wherein we be in rest, not as though it should always last us: but as a truce in which god giveth us leisure to fortify ourselves to the end that being called to make confession of our faith, we be not to seek for not having thought upon it in time convenient. In the mean while, we have also to think upon our poor brethren, which are kept under the tyranny of Antichrist, to the end to have pity upon them, and to beseech God that he will fortify them with such constancy, as he requireth by his word. Further also we have to stir them up to the end that they sleep not & flatter themselves, but rather that knowing their duty, they enforce themselves to give glory to God. For it is not only for ourselves that we are taught: but to th'end that every one according to the measure of his faith, impart to his neighbours of that which hath been showed him in the school of God. We see therefore that it is very profitable, yea necessary not only for us, but for our brethren, that the memory of this doctrine be oftentimes renewed unto us, especially seeing the text which we have to expound leadeth us thereto. As in this place, David maketh a great protestation, and as it were a solemn vow that he will never be a partaker in the sacrifices of the Idolaters especially to have the Idols in such hatred and detestation, that he will abstain 〈◊〉 name them, as though he should defile his mouth in naming them. This is not the particular fact of any mean man: but the example of David a most excellent King and Prophet, which ought to be a general rule to all the children of God.  
Notwithstanding to the end that this may be known more clearly, & that we also may be better touched therewith, let us mark the reason that he addeth, the which is, as it were the ground of the horror that he hath to mingle himself among the idolaters. The Lord (sayeth he) is mine inheritance. And is not this common to all the faithful? At the least there is not any one which doth not rejoice herein. And in deed it is very certain, that God being once given unto us in the person of his Son, doth daily invite us, to the end that we should possess him: but there are very few which are so affected in this behalf as the matter deserveth. For we cannot possess God but with this condition, that we also be altogether his. It is therefore for good cause that David groundeth himself upon this theme, seeing that God is his inheritance that he will abstain from all pollutions of idols, the which do turn us away and estrange us from him.  

Esay. 57  This is the cause why the Prophet isaiah when he had upbraided the jews, that they had given themselves to false and strange gods, which they had made unto themselves, he addeth, Lo these, these (I say) are thy portion: signifying by these words, that God denieth all covenant and fellowship with idolaters, and disheriteth and depriveth them of that so infinite a benefit, which he would have bestowed upon them by giving himself unto them. Some man will reply that he entreateth there, of those which put their trust in idols, and deceive themselves through unbelief. I confess it: but contrariwise I answer, that if they which wholly attribute, the honour of God unto idols, are fully cut off from him: they also at the least stray in part from him, who through fear and infirmity feign themselves to consent unto superstitions. For it cannot be, that any man in what sort soever it be, can draw near unto idols, either in heart, in gesture, in will, or in show, but be must recoil himself so much the farther from God. Wherefore let us hold this article for resolute, that they which seek truly and in purity of heart to possess God for their heritage, will have no fellowship with Idols, with whom they have such a divorce, that he will that all those that are his, should proclaim & make continual and deadly war against them. And David expressly setteth forth in this place, that he will not be a partaker with their offerings, and that their names shall not pass by his mouth. He might have said, I will not abuse myself with the foolish devotions of unbelievers, I will not put my confidence in such abuses, I will not leave the truth of God to follow such lies. He speaketh not so: but rather that he will have nothing to do with their ceremonies. He protesteth then that he will abide continually in the purity both of body and soul, concerning the service of God. In the first place we have hereto see, if this be not idolatry, to show by outward signs that a man agreeth to superstitions, through which the service of God is corrupted and perverted. They who swim (as they say) between two waters, allege, that seeing God will be worshipped in spirit, that one can not worship idols, without having his trust in them. But the answer is easy: That God will not be worshipped in spirit in such sort, that he forsaketh the other part to wit, the body, as though that pertained not unto him. For he hath spoken enough thereof in other places, of bowing the knees before him, and of lifting up the hands unto heaven: what then? The principal service that he demandeth, is in deed spiritual: but the open declaration which the faithful make, that it is he only whom they serve and honour, followeth immediately, and must straightway be joined unto it. But the objection which they make, taking occasion of one word, one only place shall be sufficient to reprove them. It is written in the second Chapter of the Prophet Daniel, that Sidrach, Misach and Abednego, refusing too Nabuchodonosor once too seem to consent to the superstition which he had erected, they plainly declare, that they will not worship his gods.  
If these subtle Sophisters had been there, they would have laughed too scorn the simplicity of these three servants of God. For they would have said, Poor souls, This is not too worship them, seeing you put no affiance in them: there is no idolatry but where there is devotion. But these holy personages followed better counsel. And in deed, this answer proceeded not from their own brain: but it was the holy Ghost that enforced their tongues: against which if we will not resist, it is meet we take out of this place a true rule and definition, that this is a true kind of Idolatry, when any outward act is done that is contrary to the true service of God, although that it be done colourably and through hypocrisy. These hypocrites cavil gaily, This no Idolatry, seeing we have no trust in them: yet shall these men continually remain condemned by this sentence, that the great judge hath pronounced thereof. But such kind of people strive about a word, pretending only in part too lessen their fault, which they can not altogether excuse. They will easily grant and confess, that this is ill done: but they would have men too esteem it as a venial sin.  
But if a man should agree with them concerning the name and yield that which they demand, yet they have gained nothing thereby. Let us put the case, that it were not called Idolatry, too feign too worship Idols: yet this ceaseth not too be a traitorous act against GOD, an act repugnant to the confession of Faith, a pollution and a sacrilege. I pray you, when the honour of God is violated, that we falsify the promise that we have made unto him, that through cowardice and faintness of stomach we crookedly renounce our Christian profession, that we are so double and defile ourselves in things which GOD hath accursed: is this so light a matter, that after we have done it, we should only wipe our mouth, and say that we have committed some little fault? Let us therefore put away these shifts, seeing they serve to no other purpose but to make us boulder in evil, without lessening our fault any whit.  
There are yet some others which are more impudent: For not only they labour too wrest the word, making men believe that it is not so great & enormous a sin: but they most plainly and flatly maintain that it is no sin at all. It is sufficient, say they, that GOD be served with the heart: very well, if the heart were not double. For where there is an integrity and soundness, there the body shall never be drawn into a contrary pa●●●. I would know of them what it is that carrieth their feet too the Church, when they go to hear Mass. Their legs would never stir of their own motion.  
They must therefore needs confess that they have some manner of affection to serve the idols: yea in that they desire too behold them with the enemies of the truth, and that their life is more precious unto them then the honour of God. But albeit their impudency be too too shameful: in such sort, that I am ashamed to dispute against it, as though they had some colour of reason: yet nevertheless it behoveth to do it forasmuch as they please themselves so much therein, & are as it were so drunken therewith. It is enough as they think, if God be worshipped in spirit. But whereto then shall the body serve? 
2. Cor. 6.20.  Saint Paul exhorteth us to serve the Lord with both: because they belong unto him. God hath created the body, and shall it be permitted therewith to do homage to the Devil? It were much better that they showed themselves to be flat Manichees, denying that God were the creator of the whole man. If they had the least taste in the world of the Gospel, they would never burst out into such licentious liberty: For they show that they know not what it is to have been bought by the blood of the son of God. And if it be so, how should we hope for the resurrection of the flesh, unless it were for that jesus Christ is the Redeemer both of our bodies and souls. Saint Paul in the first Epistle to the Corinthians, and the 7. Chapter, giveth us warning, that we ought not too be the servants of men, seeing that we were bought so dearly. He therefore that gives himself too the service of Idols, treadeth he not the blood of jesus Christ under his feet, which is the price of the immortal glory that we wait for in our bodies? And to what reason is it, that our bodies should be defiled and profaned before Idols, seeing that the crown of life is promised unto them in heaven? Is this the mean to enter into the heavenly kingdom of God, to wallow ourselves in Satan's stews? Moreover it is not said in vain, that our bodies are the temples of the holy ghost. Wherefore they who know not that they ought too keep them in all holiness, they sufficiently declare that they never understood any thing of the Gospel: they show also that they know not what belongeth too jesus Christ not to his grace. For when it is said, that we are bones of his bones, and flesh of his flesh, this plainly showeth that we are joined to him, both in body and soul. And therefore a man can no sooner defile his body with any superstition, but he depriveth himself of that holy union through which we are made members of the son of God: Let these subtle doctors answer me if they have received baptism only in their souls, hath not God ordained that this sign should be engraven in our flesh? Should therefore the body in which the mark of jesus Christ is engraven, be defiled with contrary Abominations. Is the Supper only received of the soul, and not also with the hands and with the mouth? GOD hath put the Arms and Badges of his Son upon our bodies, and should we bewray them with duty and dung? It is not lawful too imprint two Coins upon one piece of Gold: or to set two contrary seals one upon another to a public instrument and writing: and shall a mortal man take upon him to falsify baptism & the holy Supper of jesus Christ and say, there is no evil in it? Such men truly are worthy that their servants should make them believe that they were well minded to serve them, in sleeping and sporting themselves, and yet not moving a finger to do any thing. If they allege that it is not all one, for as much as we have need of their service that are under us: I answer, that seeing God without having any need, will employ us to his honour, that it is a great shame for us, that in doing all things quite contrary to his will, would be quite rid of him: and yet a greater shame that a worm of the earth, & a stinking carrion would have more pre-eminence, than his creator. It behoveth a man yet too speak more grossly to such beasts. They say that it is lawful for them to dissemble amongst Papists. Who is it then that giveth them the bread they eat there? And who is it that maketh the earth to bring forth fruit? If they cannot deny but that God nourisheth them as others,, wherefore do they homage to the devil with their bodies? If they were Christians, I would use more weighty reasons, to wit, in demanding of them, to what end we live here beneath: but it is pity, that they who will through their subtleties so dally and jest with God, should become so brutish that they must be handled as men void of common sense. It seemeth to them that they have said sufficiently to th● matter, when they say they do no-nothing in this behalf but for fear. But if this colour may take place, than it must be said that joseph should have done no evil, to have committed whoredom with his mistress, not seeking the fulfilling of his pleasure: but only to yield to the violence which she offered him. This had then been foolishly done of him to suffer so much, and to lay himself open to such infamy, seeing he had the mean to escape it. But it rather becometh us to hold us to the testimony of the holy ghost, who praiseth this constancy of his. If men do no evil in playing the idolaters, to avoid the rage of Papists: He that shall be his masters band, shall not offend. A man shallbe excused when he poisoneth his neighbour, or when he committeth any treason for fear of offending him to whom he is subject. This article is much stood upon, but as I have said, there is no hardness or doubt in it: but it is good to see into what confusion they fall, who imagine by their cunning sleights to escape the judgement of god. There are divers which at this day use another starting hole: for cofessing that it is a detestable thing to mingle themselves with the Idolatries of the paynim, they will not that this extend itself to the superstitions of the Papacy: as though all the impieties of the paynim had not been the corruptions of the true service of God, From whence I pray you drew the paynim all their ceremonies, but from the holy fathers? The mischief was that they corrupted that which was well instituted of God. And yet all the abominations that ever were in the world, had this goodly cloak of the name of God & of Religion: but this made them not therefore justifiable, neither might the faithful communicate with them. Let us proceed farther. Although that I agree he● 〈◊〉 with them that there was a difference betwixt the ido●●●●eof Papists, and that of the paynim in times past, yet they cannot deny but that God as straightly forbade his old people the Idolatry of Bethel, as the Idolatry of strange countries. When the Calves were set up in Dan and Bethel, it was done under the name of God: yea, of him which brought his people out of Egypt. But, forasmuch as the Service there established, was contrary too the doctrine of the Law, God condemned all those that went thither to defile themselves. And truly these things, the Supper of jesus Christ, and the Popish Mass, are things no less repugnant and contrary one to the other, than the sacrifices of Moses & jeroboham. Wherefore, whence came that dispensation to go to the Mass, under colour, that it is but an altering or disguising of the Supper of jesus Christ? Contrariwise I say, that they which truly fear God ought too have it in a double detestation, for as much as it more manifestly profaneth the holy ordinance of the son of God, then if it had not been so contrary and repugnant unto it. Let us then briefly hold this rule, that all the inventions of men, which are set up to corrupt the simple purity of the word of God, and to overthrow the service which he demandeth and alloweth, they are very sacrileges, wherewith a Christian man may not communicate, without blaspheming of God: that is to say, without treading his honour under his feet. I know very well that this rigour will seem hard and intolerable to them that would have a man to handle them according to their appetite. But what would they that I should d●● herein, knowing them to be so delicate? I would ●●●re them if it were possible for me. But yet must bo●● I and they suffer condemnation, when God once speaketh: They say they find no man more severe herein then I am. But I would them to understand, that hitherto I have handled them but too gently, which being so, they cannot be exempted from that which the Prophet jeremy requireth of the jews, 
jere. 10.2.  who were Captives in Babylon. It was not only forbidden them to go to the abominations of the Chaldeans, or to make show to consent unto them: but an express commandment is given them, to show that they should count it a most vile and filthy savour. His words are these: You shall say unto them. The Gods which have not made Heaven and earth, shall perish from the earth, and from under the Heaven. There is one circumstance worthy to be well marked, that the Prophet having written his Book in Hebrew coucheth this verse in great Calda●y letters: as though he had pressed the jews to change their language, to the end to show more plainly the disagreement they had with the idolaters.  
Now let them hardly go and complain of me, as though I were too excessive. And yet I never required half so much of them as the Prophet doth. But whether I speak of it, or hold my peace, we ceale not to be all bound to that Law which GOD hath laid upon us. And indeed it is not without cause, that God speaking unto his faithful, he layeth unto them. Ye are my witnesses, and m● ser●●● 〈…〉 chosen. 
Esay. 44.2.  Whosoever will approve himself to be a member of jesus Christ, must show that this title agreeth unto him, so that they that through their f●●se dissembling and hypocrisy bury this testi●● of the t●●th, can in no wise be excused. And what 〈…〉 them, I pray you, who all their lif● 〈…〉 ●●err it, a● they do, who not only hid their chr●●●●● profession, 〈◊〉 the end they may show no sign thereof before men: but do commit acts altogether contrary to it? There remaineth nothing then to the Children of God, that are i● the midst of such pollutions, but to afflict their so●●●● by the example of good lot: yea to speak against evil, according as GOD shall give them the mean and opportunity. Now let us come too speak of those Idolaters which at this day bear the sway. I have already somewhat touched the Mass. Now although this be a blasphemy so foul and shameful, as nothing can be more, yet notwithstanding there are yet found advocates of so ill a cause, who in this behalf slink back: and yet will they nill they, they are constrained to confess that which I say: that is, that the Mass in itself is a renouncing of the death of jesus Christ, and a sacrilege forged by Satan, utterly to abolish the Sacrament of the supper. They cannot likewise deny but that the Prayers made unto saints, and suffrages that are made for the dead, are wicked abuses, whereby the invocation of the name of God (which above all others is most holy) is profaned: notwithstanding meddling themselves withsuch filthinesses amongst the Papists, they think that they are not faulty. What should we do herein say they? It is not lawful for us to reform these things which we know to be evil: For we are private men, and they who have public authority maintain them: wherefore it behoveth us to go thorough that way: I grant them all that they say: but this is nothing to the p●●●●●. It is not their parts, to reform the common 〈◊〉 ●f the people: and no man requireth it of the● 〈◊〉 man may admonish them to reform them se●●: the which belongeth to their duty. It is not said unto them, that they should purge the Churches or the streets: but that every one should keep his own body and soul in purity, and labour by all means, that GOD may be honoured in his own house.  
These two things are diverse enough, too abolish the mass out of any Country, are not to be fou●●e there, when he cannot let the use of it. But yet they eftsoons return to the foot of their song: that is that they renounce not the death & passion of jesus Christ, because they have no such intent. But I ask of them what it is that a Christian man confesseth, with his mouth, but that same that he believeth with his heart? That the act which they commit is altogether contrary too Christian profession, is notorious enough. So that, (asmuch as lieth in them) they renounce and forsake that which is of pure faith. I will speak yet more familiarly. The mass is a sacrifice, wherein the Papists will offer up Christ, to be reconciled too God. If this were true, jesus Christ by his death and passion had not purchased righteousness not everlasting salvation for us, let a man go about the bush as far as he will, yet he must come to this point. All they that go to Mass under the title of devotion, profess too consent herein. So that, as much as lieth in them, they show that they hold not their redemption perfect by the death of jesus Christ. A●● there be some which bound themselves a li●●● 〈◊〉 narrowly: that is, that they reserve but 〈…〉 ●●ist or high Mass, in which it seemeth to th●● 〈…〉 ●●re is more conformity with the supper of Ie●●● Christ.  
And in deed a man might say that the Masses which are said aswell by those hedge priests as which by those Canons and chaplains, and all those are founded upon some particular devotion, which they set out every day to sale, are as Harlots of the Stews. The Parish priests Mass is as a strumpet, that shroudeth herself under the name of her husband, to keep herself in the reputation of an honest woman. Although the similitude be not altogether fit: For a married whore, will always yet have some shame from giving over herself too all comers: but that same Parish priests Mass, is the most common idolatry of all others. So far is it off, that they that paint her out with this colour, keep here yet any trace of the supper of jesus Christ: yea as if a thief were ever the better, when he shall be appareled with the spoil of him, whose throat he hath cut, and shall be mounted up upon his Horse. We seek (say they) the supper of jesus Christ. Seeing we cannot have it pure, in the tyranny in which we live, we must content ourselves too take that which is left, waiting when God will put to his hand. Forsooth a goodly excuse. Forasmuch as they have no right and sound use of the Supper, by way of provision, they protest, that they account not jesus Christ for their only everlasting Saviour, and they seek every morning a new sacrifice to blot out their sins. For all this is in the Parish priests Mass, aswell as in that of S. Nicholas, or in those that are said for the dead. They feign to worship an Idol, and yet boast themselves to seek jesus Christ. And to the end, they may not fight against God without a sword and a Buckler. they bring forth the authority of this man here, and of that man there. As if the absolution of a man could exempt them, from being condemned of God. I spare to say that they notably bely them, whom they bring for their advocates. But admit it were so, that a holy man for a time thought it not so great an evil too go to an high Mass: yet if afterwards he knew the error wherein he was, his latter judgement is so much the more to be believed, for the condemnation thereof, forasmuch as men may see, that the power of God hath compelled him thereunto, and he is plainly found to be overcome in that thing, which before he did hold and allow of. But what a blundering and stir keep they here? Imagine they too restrain God by the opinion or saying of a mortal man? We know that there is nothing but the only truth that shall reign in his judgement, without acception of persons. Now the fact is this, that the parish mass is instituted for to sacrifice jesus Christ, and to make an atonement with God, aswell for the quick as the dead and that a piece of bread is worshipped there, as if it were the so●●e of God. I do not scan every thing by piecemeal: there are a thousand other infections: but I only take the groffest. Let them which seem to agree h●●●●●●, wa●● their hands, as much as they will, in the end they shall be no more just than Pilate was. But this is marvelous that these good parishioners, when Easter comes they go to seek some Chapel in a corner, or some Friar neither hot nor cold, that he may deliver unto them a counterfeit and bastard supper. If the parish Mass, as they say, be so like the supper of jesus Christ, why do they not observe it and keep themselves to it? But now after they shall have been at high Mass every Sunday throughout the year, that they may seem to communicate aright in the sacrament of the Supper, they suddenly re●●●nce it: although we must not greatly wonder at such inconstancy: For it is the 〈◊〉 payment and just punishment of all those which are not grounded upon the truth of God: and God revengeth himself upon them, making them always to be shaken, and to contrary themselves in that which they take in hand. Touching such a painted Supper, I know that in their fantasy, a man shall do them great wrong to reprove it. But how can we do otherwise, seeing it agreeth not to the rule of our master? I do not condemn them, because they do it in secret. For I know that the holy Supper was never better Ministered, nor more holily, then when the disciples were withdrawn to do it in secret, because of the tyranny of their enemies. But herein there are two intolerable faults: one is that they which patch up such a Pageant of the Supper, feign that they have their mass there, & would that it should be so thought: the second, is, that their goodly father of whom they receive it, giveth it them not as a Christian pastor, but in the condition of a popish priest. They think that they have goodly bucklers and defences, in saying, that the singer of their Mass hath no intention to make them worship the bread or the wine, that he omitteth the Canon, wherein are the greatest impieties, and that he giveth the sacrament to all the company under both kinds. But when this shall come before the great judge, they shall feel what they have gotten by such goodly glozing pretextes: yea they ought already to feel them, and I report me to the pricks & stingings they have in their consciences: And this is the place where this matter must be decided: For without making any longer enquiryes, they know what they pretend to show, aswell to the enemies of GOD, as to all the common people. It must needs be that God deny himself, if he allow an act of such a profession. When all the men of the world s●all have conspired together to justify them. yet shall not the ablest of them be ever so absolved, that he shall not halt down right on both sides. Now God hath declared by his prophet, that no such halting shall ever be found good. Concerning the man whom they take to be the minister of their Supper, it is a very mockery to go about to make him capable of any such office, yea, but (say they) the worthiness of the sacraments do not depend upon the worthiness of the persons. I grant it, and I say farther, that if a Devil should minister the Supper, it were not the worse: and contrariwise, if an Angel should sing Mass, it were not a point the better. But we are now in hand with another question: to wit, whether the orders of the Pope given too a Monk or a Friar, make him fit to execute the office of a Pastor. If they reply that they mean not that he should do any thing therein, and that they choose him not in any such condition: the thing showeth the contrary. But let us put the case that concerning them, they have no such regard, yet have I always to stand upon the outward profession which they make. Now it is manifest that they cover themselves under the vizard of a priest. For the due celebration of the Lords supper, it were meet for them, to separate themselves from the rank of Idolaters, because they have nothing herein common with them. In stead of doing this they go as it were to be matriculated and incorporated amongst them, and feign themselves to be members of the same body. And hereupon they would make us to be like those ancient heretics who condemned the use of the sacraments for the vices of men: as though we looked unto men's particular vices, and not rather to their common state and condition. I pass over this briefly, but as little as I have touched thereof is more then enough to convince so villainous an impudence. Notwithstanding if they be so blockish, that they will understand nothing thereof, the word of God ought to suffice us. As when the Lord saith by jeremy, 
jere. 4. 1.  O Israel if thou return, return unto me. The which words show in what simplicity we ought to walk before God, without turning back again to any thing not allowed of him. 
Acts. 14. 15  And this is the cause why saint Paul protesteth, that he was sent too convert the unbelievers from their vanities to the living God: as if he should have said, that it was nothing to make men to change an ill custom, with other hypocrisies: but they must roundly abolish superstitions, to the end that true religion may be established in her own purity and holiness: For without this, men cannot come directly to God: but they stagger & reel, not knowing which way to turn themselves. There are others who are come so far to forsake the mass: but they would retain certain patches of that which they call the service of God: to the end not to be accounted (as they say) altogether for profane people. And it may be, that there are which go that ways of a good affection: at the least I am content to believe so: but whatsoever purpose they have, yet this may we not say, that they therefore keep a straight rule, & a good measure therein. Some will say, we can well go to their baptisms: For therein there is no manifest Idolatry. As though the Sacrament were not there defiled diverse ways, so that it should seem that jesus Christ were yet in Pilat's house, to be boxed on the ear, & abused with all reproach and villainy. To conclude, whereas they say, that it is to show that they are a people not without religion, if they should be demanded upon their consciences why they do it, they would answer that it were to please the Papists, and to make a show to the end to shun persecution. Othersome spy out their time not to come while mass is a saying: and yet they come to Church, to the end men might think they were there. Others only for their part keep themselves to evensong; but I would feign know of them, whether they think it nothing to cense their Idols, and that a solemn prayer be grounded upon the intercession and merits of any Saint: when they sing Salueregine, a thing so stuffed with execrable and devilish blasphemies. I pass over that the singing itself in an unknown tongue, is a manifest profanation of the holy Scripture, and of the praises of God: as saint Paul doth admonish in the 14. of the first to the Corinthians. But admit, that this last fault be pardoned them, if they come to even song to give some testimony of their Christianity, this should especially be done at their great feasts They will make there a solemn incensing of their chief Idols: which is a kind of Sacrifice as the scripture showeth: and likewise this was a common fashion that the Heathen had too make those that were weak to renounce God. And this is the special quarrel for which the greatest part of Martyrs have suffered death: to wit, because they would not make perfumes and burn incense too Idols. When these men be come thus far that they receive in their noses the savour of the censors, they infect themselves with the pollution which is there committed: and they thought that this so great wickedness must be hid and covered. But I pray these in the name of God, that they will mark well that which is said here that the Idols ought to be in so great detestation to a faithful man, that they should not be taken in his mouth for fear of defiling him. This only word undoubtedly ought rather to pull us back from all that might entangle us amidst the pollutions of Idolaters.  
But now to speak more freely of all those that would keep a mean betwixt God and the Devil, they are double faced hypocrites: and I can find no better comparison too paint them out lively in their colours, then that of Esau: For when he saw that Isaac his father sent jacob into Mesopotamia to take him a wife, for asmuch as those of the Country of Canaan displeased both him and Rebecca his wife, so far forth as they hated them deadly, to satisfy his parents in part, he took him a new wife: but he forsook not her whom he had already. He kept the evil then whereof Isaac complained: but to botch up the matter in some sort, he huddled up a new marriage. So, they who are so wrapped in the world that they cannot follow that which GOD commandeth, they make many medlayes, and hotchpotches of sundry sorts, that in some sort they may conform themselves too Gods will: but they cease not for all that, always too retain some corruption, so as all that they do, is neither pure nor sincere. I know very well that there are many poor souls in great perplexity, who without hypocrisy desire to walk the right way, and yet notwithstanding they can not rid themselves from many doubts: whereat I do not much wonder, considering the horrible confusion that is in the Papacy. In very deed I much pity their case, who seek the means that they may to serve GOD, keeping themselves if it were possible, amongst the enemies of the faith. But what? I know not what else to do either to the one or to the other, but to show them wherein they have faulted, to the end they may amend it.  
If any will come and demand this or that particularly, I will send such inquirers to that general rule of GOD which I hold. I speak this, because there are some so importune, that a man shall never have done, if he would answer all their doubts. Such people may rightly be compared to them who after they have heard a Sermon, wherein they are exhorted without superfluity & pomp soberly to hearken unto it, would rather have the preacher to make their Hose and sew their shoes. Well, what must we do then? we have in all this a certain mark whereunto we must aim: that is, that the zeal of God's house do even eat up our heart, and so move us that we take upon ourselves all the dishonours and opprobries which are done unto us for his name.  
When such zeal shall be well kindled in our hearts, and shall not be like stubble set on fire, and quickly quenched, but shall burn continually therewith: a man shall be so far of, from making show too approve the abominations wherewith GOD is dishonoured, that it shall be impossible for us too hold our peace, and too dissemble when we see them.  
And let us mark well that it is said: The zeal of God's house: to the end we should know that this is too be referred to the outward order which is in the church, to the end we should exercise ourselves in the confession of our faith. I way not those mockers, who say that I can talk trimly of these matters, living at mine own ease: for they have no great ado with me, forasmuch as it is well known that I have no land here. And as much say I of all these philosophers who give sentence thereof, without knowledge of the cause. For seeing that they will not hearken unto God, who speaketh unto them, to teach them, I cite them too appear before his judgement seat, where they shall hear their sentence, against which there shallbe no more question of reply. Seeing they will not now hear him as their master, they shall then understand him too be their judge in spite of their teeth. The best able and craftiest shall there find themselves overreached & deceived in their account. Let them be as well exercised and trained as can be, to overthrow or to darken the truth: yet their Miniver hoods and badges wherein they are wont so proudly to vaunt themselves, and in highly esteeming themselves to deceive themselves, shall not give them the victory. I speak this because my Lords the counsellors, judges, and Advocates not only enterprise too plead against GOD too have a privilege to mock him: but in rejecting the holy Scripture they spew out their blasphemies, as Sovereign and unrevocable determinations and sentences. And such manner of Idols will be so proud that when they have once spoken a word, they cannot abide that reason or truth have any place. But yet this I show them by the way that it were much better for them to think what an horrible vengeance is prepared for all those that turn the truth of God into a lie. Let not these chamber and carpet Doctors take here any higher estate upon them than is fit for them. For this were to chatter against our heavenly master, to whom it is meet that all we give audience. These goodly titles avail nothing here too exempt any man from judgement: except it be that the Lord Abbots, priors, Deans, and Archdeacon's be constrained to lead the dance in this grievous condemnation that God shall pronounce. Now although my Lords the Courtiers were wont too please men with their holy Water, yet they shall not so please God. To conclude, let all these trifling Spendthriftes jesters and Praters hold their tongue, and not cast forth their accustomed cavils, unless they will feel his mighty hand, at whose word they ought too tremble. This is a foul error to make men believe, that in taking me to be their adversary they shall not have God any more to be their judge. Let them then blot my name out of their papers in this matter, I pretend therein nothing but that God may be heard & obeyed, and not to govern men's consciences according to my appetite, not to lay any necessity or law upon them. Concerning others, that reject not God's word in such pride and outrage, and yet notwithstanding are so weak and sluggish, that one cannot make them once to wag, I exhort them that they take better heed unto themselves, not to flatter themselves, as they have done hitherto. But that they open their eyes, & awaken, to see and to feel their wretchedness and misery. I know the difficulties and nulls wherein they are, neither do I speak unto them of serving GOD purely among Idolaters, as of an easy matter: but if they want strength, let them fly unto GOD, too the end he may fortify them, and they may learn to prefer his glory before all the things in the world. I desire all the poor faithful ones that are in the Papacy that they will mark this, as the Prophet jeremy being in jerusalem, sent the same lesson too the people that were kept in captivity at Babylon. If the tyranny of the Pope and of his Bee so hard and cruel, the jews of that time had their part thereof: And yet notwithstanding they were commanded too detest and abhor the Idolatry of Chaldea, even in the very bosom of the Country: For it is no reason that the tyranny of men should impair or diminish the due honour that we own unto God. There is here no exception or privilege, for great or small, rich or poor. Let all men therefore bow down their necks, let the poor fear, lest he saying for fear I know not what to do, GOD answer, neither know I what too make of thee. Let not the rich be drunken with their ease, as it were lying upon their Bed? But rather let them learn by the Apostle saint Paul his example too account all but Dung and loss, which may turn or hinder them from Christian life.  
In the mean time, let not us forget for our part, that which I touched in the beginning: that is, too apply this to our instruction, too be always ready into what coast of the world so ever we shall be carried, or what thing soever happen unto us, too continue steadfast in the sincere confession of our faith, detesting all superstitions, and Idolatries and abuses which are contrary too the truth of GOD, darken his honour, and overthrow his service.   

❧ The second Sermon, containing an exhortation to suffer persecution too follow jesus Christ and his Gospel, upon that place which is in the thriteenth Chapter too the Hebrews. Let us therefore g●● 〈◊〉 of 〈◊〉 Christ 〈◊〉 his reproch●.  
ALL the exhortations that can be made unto us to suffer patiently for Christ his name, and for the Gospel's cause, shall have no place, if we be not well assured of the cause for which we fight. For when the question is of forsaking our life we must be well resolved and certain, wherefore it is. And such constancy can not be in us, unless it be grounded in the certainty of faith. It is true that certain will foolishly and rashly venture too die, too uphold certain foolish opinions and dreams, that they have conceived in their own brain. But such headiness deserveth rather to be holden for frenzy, then for Christian zeal. As also in very deed there is no staidness not settled understanding in such people which so cast themselves into peril with such heady rashness. Howsoever it be there is nothing but a good cause, that maketh god to avow us for his Martyrs: for death is common to all. And the children of God shallbe condemned withlike ignomy and torments as thieves are: But God maketh a difference betwixt them, in so much as he can not deny his own truth. Now it is requisite that on our part, we have a certain and undoubted testimony of the doctrine, for which we suffer. Therefore (as I have said) we cannot be moved nor earnestly touched by any exhortations, which may be made unto us to suffer persecution for the Gospel, if there be not a true certainty of faith imprinted in our hearts. For it is not a natural thing too hazard our lives at adventure. And when we shall do it, it shallbe nothing but rashness, and not any Christian virtue. Finally, God will allow nothing of all that we shall do, unless we be fully persuaded that it is for him and for his quarrel that we are molested, and that the world is enemy unto us. Now when I speak of such a certainty, I mean not only that we must know to discern between true religion, and the abuses or follies of men: but also that we be well persuaded of everlasting life, and of the crown which is promised unto us from above, after that we shall have fought here beneath in this world. By the way let us note that these two points are requisite, and ought not to be separated the one from the other. It is meet for us therefore to begin at this point, thoroughly to know what our Christianity is, what manner of faith it is, that we have to hold and to follow, and what rule it is that God hath given unto us: and that we be so thoroughly armed with such insti●●● 〈…〉 able, boldly to condemn, all the fal●●●●●●es, errors and superstitions, that Satan hath brought in to corrupt the pure simplicity of God's doctrine. Wherefore a man ought not at this day 〈…〉, if he see not many people which are disposed to suffer for the Gospel: and that the most part of th●se which are named Christians know not what christianity is. For all are, as it were ignorant, and they make no reckoning too hear o● to read but it 〈…〉 have some little taste of the Christian faith. And this is the cause that there are very fe●● settled, and if they be assaulted they are found straightway to be scattered. This aught to stir 〈◊〉 to 〈…〉 diligently after 〈…〉 of God, to the 〈…〉 certain thereof. But yet this is not all, that 〈◊〉 thoroughly instructed & ●●●ght. For we may see that those which 〈◊〉 to be (as it were) altogether settled in good doctrine, who● 〈…〉 affection in them, 〈…〉 if they had never knowe● any thing of GOD, unless it be by some flying fantasy. And why is this, unless it be because they never comprehended the majesty of the holy Scripture And in deed 〈…〉 consider that it is go● that had spoken 〈◊〉 it is very certain that we should be 〈◊〉 att●●●●● to hearken, & also do it with greater reverence. When we should think that in reading the holy Scripture, we are in the school of Angels: we should have another manner of care and desire, to exercise ourselves in that doctrine that is set forth unto us. We see now what manner of mean it is, whereby we should prepare ourselves to suffer for the Gospel to wit, that we have profited thus far in the school of God, that we are resolute concerning true religion, and concerning the doctrine that we ought to hold, that we can despite all the subtleties and crafts of Satan, all men's inventions, as things not only frivolous, but also accursed, for as much as they corrupt the christian purity, & that herein we differ as the true Maryrs of jesus Christ, from those frantic ones which suffer for their foolish opinions. For the second, that being certain of a good cause, we be so inflamed as it becometh us, to follow God thoroughly whither soever he calleth us: that his word have such authority with us as it deserveth: & that being withdrawn from this world, we be as it were rapt up & ravished to seek the heavenvly life. But this is a thing more than strange, that the light of god shining at this day, as clearly as ever it did, that there is so small zeal as it is pitiful to behold. If we be not confounded with shame, it is so much the worse: For to be brief if we should come before that great judge: where the evil that we have laboured to cover, shall be brought to light, with such rebukes & reproaches, we shall have wherewith to be altogether swallowed up. For if, we be bound to bear witness to GOD according to the measure of knowledge which he hath given us from whence I pray you is it that we are so fearful & so cold to enter into combat, seeing that he hath in such sort manifested himself in this time, that it may be said that he hath opened and displayed the great treasure of his secrets? Must it not heeds be said that we would not have any thing too do with God? For if we had any regard of his majesty, we durst never be so bold too turn the doctrine which proceedeth from his mouth, into a philosophy or I know not into what idle speculation, To be short there is no excuse that we should not be greatly a●●●med, yea that we should not have an horrible condemnation, having known so much of the truth of God, and having so little courage to maintain it. Above all when we shall look unto the Martyrs that have been in times past, we shall find passing great cause to detest the villainy that is in us. For the greatest part were not so mightily exercised in the holy scripture, to have thorough knowledge to dispute of all things they knew that there was one God, whom they ought to worship & to serve. Also that they were redee●●● by the blood of jesus Christ, to the end they might p●● the confidence of their salvation in him and in his grace. And f●●ther that all that which had ●in fo●●● 〈…〉 was nothing but f●●th & 〈◊〉 whereby 〈…〉 condemn all Idolatry and superstitions. To 〈…〉 their divinity was there is one God which hath created all the world, & hath declared v●to us his will by Moses, by the prophets, & ●●●●lly by jesus Christ & his apostles we have 〈…〉 who hath bough● us by his blood & through whose grace we hope to be saved. All the Idolatries of the world are accursed and execrable, having nothing but this they went stoutly & freely either to the 〈◊〉 or to some other kind of death. And this was not for 〈◊〉 but in so great troops that the number of those which went through the hands of tyrants, was as it were infinite. We a●● for our parts so great clerks as none can be greater: (at the least we think for) & indeed concerning the understanding of the holy scripture god hath so liberally dealt with us as he hath never done with any age. Notwithstanding there is hardly found one drop of zeal. Now to nourish such sloth there is no other way, unless we would willingly and wittingly provoke the vengeance of God what then must we do too get a good courage? We have to consider in the first place, that there can be no more precious a thing before God, than the confession of our faith: for we do little know how god esteemeth it, when our life which is nothing, is more dear unto us than it. And herein we show a marvelous beastliness. For we cannot spare our life in this point, but we must confess that it is more esteemed of us then the honour of God and the salvation of our souls. A certain Heathen, had the knowledge to say, that it was a miserable thing, to forsake and betray the cause why we live, for the conservation of our life: notwithstanding he and such like never knew truly, to what end men were placed in this world, and wherefore they lived therein. It is true that they k●●we well, that a man ought to follow virtue, that he ought to maintain himself honestly & without blame: but all their virtues were nothing else but colloures and shadows. We know much better, whereto our life ought too be applied to wit, that we glorify God, to the end that he may be our glory, without this woe upon us, and we cannot prolong our life upon the earth one minute, but that we shall always heap upon our heads, so much the more malediction. Notwithstanding we are nothing ashamed, for the redeeming of a few days for this feeble life to renounce that everlasting kingdom, and to separate ourselves from him, through whose power we are maintained in this life. If a man ask the veriest idiots, yea the most brutish people of the world, wherefore it is that they live, they dare not simply say, that it is too eat, too drink, and to sleep. For all men know that they are created to a more noble and excellent end. And what other end shall we find out, unless it be to honour God, and to suffer ourselves to be governed by him, as children of a good father: to the end that after we shall have finished the voyage of this coruptible life, we may be received into his everlasting inheritance: And this is the most principal thing, yea and all in all. When we make no account thereof, and that we are so ill inclined to a beastly life, which is worse than a thousand deaths, what can we allege for our excuse? To live and not to know wherefore this is even against nature. To reject the causes wherefore we live, for the desire of prolonging our life, as it were for three days, too the end to live in this deceitful world, and being separate from God, is such a bewitching and madness, as I know not by what name to call it. But because that persecutions cease not to be hard & bitter unto us, let us mark how and by what means, christians may strengthen themselves to patience, even to the laying down of their lives for God's truth. The text which we have recited, when it shall be well understood, is sufficient enough for to lead us hereunto. 
Heb. 13.13.  Let us go forth (saith the Apostle) of the City, after our Lord jesus Christ, bearing his reproach. First of all he exhorteth us, although that the swords were not drawn against us, nor fierce kindled for to broil and burn us, that yet we cannot be truly joined and knit to the son of God, so long as we are rooted in this world. Wherefore a Christian although he be in quiet, yet he must have one foot always lifted up, to match towards the battle: and not only this, but he must have his affection withdrawn from the world, although that his body dwell therein. Admit that this at the first fight seem unto us very blunt, yet ought we well to content ourselves with this word of S. Paul: that is, That we are called and appointed to suffer persecution. 
1. Thes. 3.3.  As if he should say: that such is the condition of our Christianity: that we must needs enter in and pass thorough this path, if we will follow jesus Christ. In the mean time, too ease our infirmity, too sweeten and mitigate the trouble and heaviness that persecutions may bring unto us, we have this great and sweet comfort, & that is, that in suffering for the Gospel, we follow as it were step by step the son of God, and we have him for our guide. If it had been simply said unto us, that to be Christians we have to march thorough all the opprobries of the world, to come freely to death as often as it should please God, we should have had some colour as it should seem to reply, that this were a very strange thing and far from our nature, to wander so without a guide. But seeing we are commanded to follow our Lord jesus, his leading is more right and honourable, then for us to refuse it. But to the end that we may be better touched, it is not only said that jesus Christ goeth before us as our Captain: but that we are conformed to his image: as S. Paul hath spoken in the 8. to the Romans, 
Rom. 8. ●9.  that God hath ordained all those whom he hath adopted to be his Children, that they should be made conformable to him who is the head and pattern of all. Are we so nice and dainty that we will endure nothing? then must we renounce the grace of God, whereby he hath called us to the hope of salvation. For these are two things, that can not be sundered, too be a member of jesus Christ, & to be exercised with many afflictions. Surely we ought a great deal more to esteem such a conformity with the son of God then we do. It is true that in the world, to suffer for the Gospel is a thing condemned: but seeing that we know that Infidels are blind, ought not we to have clearer & better eyes than they? It is ashame to be afflicted of them which occupy the place of justice: but S. Paul showeth us by his example that we have greatly to rejoice ourselves in the wounds of jesus christ, as it were in certain imprinted marks, by which God acknowledgeth us, and avoweth us for his. And we know what S. Luke rehearseth of S. Peter & john: 
Act. 5.42.  to wit, that they rejoiced, that they were accounted worthy too suffer infamy & reproach for the name of our Lord jesus. Lo two things quite contrary, ignomy & dignity: yea inasmuch as the world being mad and outrageous, judgeth contrary to all reason: and by this means turneth the glory of God into dishonour. But for our part let us not refuse, concerning the world to be defaced and basely esteemed, that we may hereafter be honoured before god & his angels. We see what pain ambitious men take to obtain the order of some king, & what triumphs they make thereof. The son of god presenteth his order unto us, & every one despiseth it. I pray you in doing this are we worthy to have any thing common with him? Our voluptuousness is here bitten and can perceive nothing: for these are the true arms of heavenly nobility. Prisons, banishments cursed spekings, import nothing but altogether shame & reproach in the fantasy of men: but what shall let us to look up unto that which God hath judged & pronounced thereof, unless it be our own infidelity? Wherefore let the name of the son of god have such credit among us as it deserveth, to the end that we may learn to take it for a singular honour, that he setteth his marks upon us otherwise our unthankfulness is intolerable. If God handle us according too our deserts, hath he not just cause, too chastise us daily a thousand kind of ways: yea which is more, a hundred thousand deaths, were not sufficient for some little portion of our misdeeds. But by his infinite goodness he putteth all our faults under his feet and abolisheth them: and whereas he might punish us as we have deserved, he findeth a wondered mean, to cause our afflictions to be turned too our honour, & a special privilege: forasmuch as thorough them, we are associated and knit into the fellowship of his son. And must we not say that when we disdain such a blessed condition that we have il profited in the Christian doctrine? 
1. Pet. 4.15.  And this is the reason why S. Peter, after that he hath exhorted us, to walk holily in the fear of god, that we suffer not as thieves, Whoremasters and Murderers, he addeth by & by, that if we suffer as Christians, therein we glorify god with that benefit which he hath bestowed upon us. It is not without cause that he hath spoken so. For who are we I pray you, that we should be witnesses of the truth of GOD and procurers of the maintenance of his cause? Lo we be poor worms of the earth, creatures full of vanities and lies: and yet God will that his truth be defended by us: which is truly so great honour that it appertaineth not, no not too the angels of Paradise. Ought not this consideration alone sufficiently inflame us to offer up ourselves unto god, seeing that it pleaseth him to employ us to so honourable a thing? Notwithstanding many cannot withhold themselves from reasoning against GOD: or at the least from making their complaints for that GOD doth not better support their weakness. It is a marvelous matter (say they) seeing that GOD hath chosen us for his children, how he can suffer that we should be so trodden underfoot and tormented of the wicked. I answer, although that it appear not unto us wherefore he doth it, yet that he ought by good right to have this authority over us to bring us in to order according to his pleasure. But when we see that jesus Christ is our pattern, ought we not too esteem it a great blessing to be made like unto him, without any further inquiry? Notwithstanding god showeth us most evident causes why he will have us to be persecuted. When there shallbe no other thing but this admonition which S. Peter maketh, 
1. Pet. 1.7.  we are disdainful and sturdy enough, if we do not rest ourselves upon it, that is, that forasmuch as gold and silver which are but corruptible metals, are pu●ged and tried by the fire, it is good reason that our faith, which excelleth all the riches of the world, 
Psalm. 110.  should be proved. God could very well crown us at the first dash, without making us too endure any combats: but as he would that jesus Christ should reign in the midst of his enemies until the end of the world: so likewise he would that we being mingled amongst them, we should suffer their wrongs and oppressions until that he should deliver us from them. I know very well that the flesh will spurn when it must be brought to this point, but yet must the will of god have the mastery. If we feel any contradiction in us, we must not wonder at it. For this is very natural, too fly the cross: Notwithstanding let us not cease to go forward knowing that god accepteth our obedience, so that we bring under and subdue all our senses and desires, to the end to make them subject unto him: for the Prophets and the Apostles went not so readily to death, but that they felt in themselves some desire of falling back. 
john. 21.18.  Thou shalt be led thither (saith our Saviour jesus Christ unto Peter) whither thou wouldst not. So when such fears of death shall prick us: let us labour to have the upper hand, or rather let God overcome for us: and not withstanding let us hold ourselves assured, that this is an acceptable sacrifice unto him, that we resist & fight against our affections, to the end we may be wholly at his commandment. And this is the principal war, wherein God will have those that are his to employ themselves: that is, that they enforce themselves, to bring down all that which exalteth itself in their minds & understandings, too turn them away from the path that is showed, unto them. In the mean time the consolations are so ample, that we may well say that we are more than slothful, when we fail and wax faint hearted. In old time a great number of people, for the desire of a silly Garland of leaves, refused no travail, no pain nor trouble: yea they made no account to die: Notwithstanding there was not any one of them, which fought not at adventure, being uncertain whether he should win or lose the prize. God hath set forth unto us an immortal crown, through which we are made partakers of his glory. He meaneth not that we should fight at adventure: but he promiseth unto us all, such a reward as we ought specially too desire. What occasion then have we, to seek any farther: do we think that it is said in vain that if we die with jesus Christ we shall also live with him? The triumph is altogether like, 
● Tim. 2.  & we shun to fight as much as lieth in us. This in the judgement of man is a doctrine quite contrary. I confess it: and also when jesus Christ pronounceth, 
Mat. 5.10.  that they that suffer persecution for righteousness sake are blessed, he propoundeth a sentence which is not easily received, in the world. Contrariwise, he would that we should esteem that to be our chiefest happiness, which our understanding would judge to be our greatest misery. It seemeth unto us that we are miserable, when God leaveth us to be trodden down by the Tyranny and cruelty of our enemies: but the want is that we look not unto the promises of GOD, the which certify us that all shall turn to our good. We are thrown down, seeing the wicked stronger than we, and to set their feet upon our throat: but such a confusion as S. Paul saith, ought rather to lift us upon high. Forasmuch as we are to to much given, too imbusie ourselves, with the present things of the world, God in suffering that the good are evil entreated, and that the wicked have their sway, showeth us by evident signs, that a day shall come, wherein all that is now confused shallbe reform. If the time seem long unto us, let us run to the remedy, and not flatter ourselves in our vice: for it is certain, that we have no faith at all, unless we lift up the eyes of our souls to the coming of our Saviour jesus Christ. Now God to the end he might leave no mean unattempted, which might be fit to drive us forward, he setteth before us the promises on the one side, and his threatenings on the other. Do we think that the promises have not power enough in us? let us join the threatenings for too strengthen them. It is very true that we must be so much the more perverse and froward, not too adjoin more faith than we do too the promises of GOD, when the Lord jesus sayeth, that he will avow and acknowledge us before his father, 
Mat. 10.32.  so that we confess him before men. And what is there that aught to let us, that we should not yield him that confession that he requireth. 
Luke. 12.8.  When men shall have done their uttermost, they can do no worse but murder us. And what shall eternal life be in comparison thereof? I heap not not up here all the promises contained in the Scriptures, which tend to one and the same end: yet (forasmuch as they are so often times repeated) we ought wholly to stay upon them. But if when the plague hang over our heads, if three or four be not enough, one whole hundred will not serve to make us to overcome all adversity and contrary temptations. But if God can not draw us unto himself through gentleness, must we not be more than beetle blockish heads, when his severe threatenings can do no more therein? 
Luke. 9: 26.  jesus Christ citeth all those before his father, who shall through fear of bodily death deny the truth: and saith that both the body and soul, 
Mat. 10.3.  shall be thrown too perdition. And in an other place he saith, that he will deny all those that shall deny him before men, unless that we be too much bereaved of all understanding, these words ought to make our hear to stand upright upon our heads, Howsoever it be, when we shall not be moved therewith as were meet, there remaineth nothing for us but an horrible confusion: For in tha, that all the words of jesus Christ do so little profit us, we are convinced of too to great infidelity. We shall have alleged too godly purpose that there is some pity in us, forasmuch as our nature is so brittle: 
Heb. 11.25.  For it is said contrariwise that Moses looking unto GOD through faith, was strengthened not to bow under any tentation. Wherefore when we are so soft and flexible, yea, that there is no zeal and constancy in us, it is a sign that we are utterly ignorant both of God and his kingdom. When it is showed us that we ought to be joined to our head, we think that we have a goodly colour to exempt ourselves from it, by saying that we are men. But they which have gone before us, who were they? It is true, that when we shall not have the pure doctrine, all the excuses that we can bring forth shall be vain: but having so many examples which ought too serve for the greater approbation, so much the more are we to be condemned. But here we have two points to be considered. The first is, that all the body of the Church generally, was and shallbe always subject till the end, to be afflicted by the wicked: as it is said in the Psalm. 
Psal. 12●. 1.2.  They have vexed me from my youth up, they have drawn the Plo●e upon me from one end to another. The holy Ghost bringeth in the old Church speaking, to the end that we, after we have known the afflictions thereof, we should not find it strange or troublesome if the like at this day be done unto us. Saint Paul also drawing this place from an other Psalm where it is said, We have been as sheep that are led to the slaughter, 
Rom. 8.36.  showeth that this was not for one age alone: 
Psa. 44. 23  but that it is and shall be ordinary and usual in the Church. So seeing the Church of God to beat this day trodden under, by the pride of worldlings, that one barketh, another biteth, that men torment it, and always mischievously devise against it, that without ceasing it is assailed of mad Dogs and savage beasts: let us remember that this was done unto it of old time. It is true that God may well give it sometimes certain truces and releasements. And this is it that is said in the Psalm before alleged, he cutteth asunder the cords of the wicked. And in an other place, that he will break their stuff, for fear that the good do not overmuch vex themselves, being too much oppressed. But God would always that his Church should be tossed in this world, and be as it were in a continual conflict, reserving rest for it above in the heavens. Notwithstanding that yet the issue of these afflictions was always blessed, and at the least GOD brought to pass, that being oppressed with many evils, it was never utterly oppressed, as it is said that the wicked with all their forces never attained to that, 
Psalm. 7.15.  which they imagined: Saint Paul also rejoiceth himself of the like too show, that this is a continual grace of God: 
2. Cor. 4.12.  We (saith he) endure tribulations, but we are not there with distressed, we are poor but we are not destitute: we are persecuted but we are not forsaken: we are cast down but we perish not, every where bearing about in our bodies the dying of our Lord jesus, too the end that his life may be made manifest in our mortal bodies. Such issue as we see that God hath given in all times in the persecutions of his Church, ought well too encourage us, knowing that our Fathers, who were brickle men as we are, had always the victory over their enemies: in as much as they remained steadfast in patience. But I do but touch this point briefly, to the end I may come to the second, the which more agreeth to our purpose: that it is to make our profit of those particular examples of the Martyrs, which have gone before us.  
Now there are not only two or three of them, 〈◊〉 a thick and great cloud, 
Heb. 12.1.  as the Apostle saith in the Epistle to the Heb. Whereby he signifieth th●● the number is so great, that it ought as it were even 〈…〉 ●p our eyes. And that I be not too tedious, I 〈…〉 only the example of the jews, which were persecuted for true Religion, aswell under the tyranny of Antiochus the King, as also a little after his death. We cannot allege that it was a small number of people: for there were then as it were a great army of Martyrs. W●● cannot say that it was of Prophets, whom God had separated from the common people for the women & young infants were of this company. We cannot say that they were let go for any prize: for they were tormented as cruelly as was possible. We hear also that which the Apostle showeth us thereof. 
Heb. 11.35.  Some (saith he) were hanged up like bells and ●●ked making no account to be delivered, to the end● they might receive a better resurrection Others were tried by ●●●kings and scourgings y●● by ban●●● and prisonment others were 〈◊〉 or 〈◊〉 asunder: other wandered up and down hither and thither, in wildernesses by 〈…〉 and Caves. Let us now enter to make comparison of them with us. If they suffered for the truth of God, which was yet so dark at that time, what ought we to do in this great light that shineth now? God hath spoken unto us as it were with full mouth: the great Gate of the kingdom of Heaven is opened, jesus Christ hath called us unto him, being come down unto us, to the end that we should have him, as it were present before our eyes. And what a shame shall it be unto us too have less zeal to suffer for the Gospel, than they had which only saluted and beheld the promises of GOD, as it were a far off? Which had but a little Wicket open to come to the kingdom of heaven? which had nothing but a certain remembrance and figure of jesus Christ? These t● cannot be expressed with mouth as they are woo●●e: wherefore I leave them to every one to meditate upon.  
Now this doctrine as it is general, so ought it to be put in practice of all Christians: But every one ought to apply it to his own use as necessity shall require. I speak this to the end that they which see themselves in no apparent danger, should not think that it is superfluous unto them. They are not at this time in the hands of Tyrants: but what know they how God will deal with them hereafter? Wherefore we ought to be so armed afore hand, that if any persecution, which we have not thought upon shall come upon us, we be not taken at unwares & unprovided. But I fear me that there are a great sort of deaf ears to hear this word. So far of is it that they which are nice & live at their ease, prepare themselves to suffer death when need shallbe, that they have no care too serve God whiles they live. And yet nevertheless this aught to be our ordinary and continual study, and specially in this time wherein we live. In the mean time they whom God hath called to suffer for the testimony of his name, ought too show in very deed that they were prepared long before, too stand thereto constantly. And then they ought to call into their remembrance all the exhortations that they have heard in times passed: as if a soldier should take arms when the Trumpet doth sound. But what? there is no question of seeking starting holes to escape: I speak in respect of the greatest part: For persecution is a true touchstone whereby god discovereth and trieth who are his. So far of is it, that he should many times find who is faithful unto him, until that they frankly offer themselves to death. But this is as it were an incredible thing, that people which boast of some little knowledge of the Gospel, dare open their mouth to use such cavillations: For one sort say, what shall we gain to confess our faith to obstinate people, and to such who have determined to fight against God? Is not this to cast precious stones before swine. 
Mat. 8.38.  As though jesus Christ had not expressly declared that he will that men confess him amongst the most perverse and wickedest men. If they be not thereby edified, yet at the least they remain confounded: of such a sweet smelling favour is that confession before God, how deadly soever it be too the reprobate. Others also may be found who say, what shall our death profit? It rather falleth out to an offence. As if God had left too their choice too die when they think good, and when they shall see a fit time. But contrariwise we approve our obedience leaving the profit into his hand that shall come of our death. Wherefore in the first place, it behoveth that a christian man, in what Country soever he be, notwithstanding dangers and threatenings, that he fully determine to walk in simplicity, as God hath commanded. Let him keep himself asmuch as he can from the rage of the wolves: so that the same be not done through the craft of the flesh. Above all let him resign his life into God's hands. Hath he done this? If it fall out that he fall into the hands of enemies, let him think that God hath brought him into that place, and will have him to be one of the witnesses of his son, & therefore that there is no way to draw back, unless it be in denying our faith to him, to whom we have promised all duty: both to live & to die, and to whom we are & belong, although we had promised nothing unto him. Hereby I do not bind all men of necessity to make a full & entire confesslinn of all that they believe, admit that they were thereto required, Saint Paul in this point hath used a good moderation, who was as ready as any other freely too maintain the cause of the Gospel, as he ought. And also it was not without cause that our Lord jesus promised that in such a case he will give us a mouth and wisdom: as if he should say, that the office of the holy Ghost is not only to strengthen us to be bold & valiant: but also to give unto us wisdom and discretion, to know how it becometh us to rule & govern ourselves in so great and hard a matter. The sum is that they which are in such distress, should ask and receive such wisdom from above, not following their carnal counsel to seek a way to escape, (as they say) by any cross or by paths. There are also which reply that our Saviour jesus Christ himself, answered not to them that asked of him. But I say first of all, that this serveth not to abolish the rule which he hath given us, to make confession of our faith, when we are thereto required. Secondly I say, that he never dissembled too save his life. Thirdly that he never gave answer so doubtful, that it did not import sufficient witness of that which he had spoken: or rather, that he had not satisfied them already which came to ask him further, as it were laying nets to catch him. Wherefore let this point remain resolute amongst all christians: that is, that they ought not to accounted their lives more dear than the testimony of the truth, inasmuch as God will be glorified in it. Is it in vain that he calleth all those witnesses (for the word Martyrs signifieth the same) that have answered to the enemies of the faith? Is it not because he would have them serve too such purpose? And here every one must not look to his fellow and companion: For God doth not show this honour to all to call them thereto. And forasmuch as we are given to mark others, the more we ought to take heed thereof. 
john. 21.18.  Peter having heard at the mouth of our Lord jesus Christ, that he should be led in his old age whether he would not, asketh what should become of john his companion. There is none of us but he would willingly make such a reply. For this we imagine by and by: Why do I rather suffer than others? But contrariwise jesus Christ exhorteth all in general, and every one in particular, always to be ready, to the end that as he shall call either one or other, every man may march forth in his rank & order. I have showed before that we shall be ill appointed to suffer Martyrdom, unless that we be armed with God's promises. It remaineth now that we lay out a little more fully whereto they tend, not to specify all by piecemeal and exactly: but to show the principal things, that god would have us to hope for, to the end to comfort us in our afflictions. Now these are briefly 3. things. The first is, that forasmuchas our life and death are in his hand, that he will in such sort preserve us by his power, that not one hear of our heads shall fall but by his licence.  
Wherefore the faithful aught to hold themselves assured into whose hands soever they shall come, that GOD hath not cast of the safeguard which he hath of their persons. If such a persuasion were well imprinted in our hearts, we should be delivered from the most part of doubts and perplexities that torment and hinder us from doing our duty. We see that Tyrants are let lose: and hereupon it seemeth to us that God hath no further mean too save us: For this cause we are tempted to provide for ourselves, as though there were no more waiting upon him. But contrariwise his providence which he hath declared unto us is such, as aught to be unto us an invincible fortress. Let us therefore labour to learn this short sentence, that our bodies are in his hands who hath created them. For this cause he hath sometimes delivered his own after a miraculous manner, and beyond all hope of men, as Sidrach, Misach and Abednago, from the fiery furnace, Daniel from the Lion's den, Peter from Herodes prison where he was enchained fettered, and kept so straightly. By these examples he would testify unto us, that he holdeth our enemies bridled, though it seem not so: & hath power to draw us out, even from the mouth & midst of death when he wil Not because he always doth it: But by keeping unto himself the authority of disposing of us both in life and death, he would have us fully resolved that he hath us in his keeping: in such sort that whether soever tyrants look, or with what fury soever they rush upon us, that it is from him only who is the orderer of our life. If he suffer Tyrants to kill us, it is not because our lives are not dear unto him, and in greater recommendation an hundred fold than it is worthy, seeing it is so, that he hath pronounced by the mouth of David, 
Psal. 116.15. Esay. 26.21.  That the death of his Saints is precious before him, & saith also by the mouth Esay: That the earth shall disclose the blood which seemed to be hidden. Let the enemies therefore of the gospel be as prodigal in shedding the blood of his Martyrs, as they will, yet shall they render a terrible account even too the last and uttermost drop. They do scornfully mock at this day when they burn the faithful & after they have bathed themselves in their blood, they are so drunken therewith, that they care nothing at all what murders they commit. But if we have patience too wait, God will show in the end that it is not in vain that he hath set such an high prize upon our life. In the mean time if he doth us no evil, that it serveth to ratify his Gospel, which in worthiness surmounteth heaven & earth. And the better to assure us that God leaveth us not in the hands of Tyrants, as having forsaken us, let us call too mind the sentence of jesus Christ, where he saith, 
Act. 9.4.  that it is he whom they persecute in his members.  
God had well said before by Zacharie: 
Zach. 2.8.  He that toucheth you toucheth the apple of mine eye. But this is yet more plain, that if we suffer for the Gospel, it is as if the son of GOD were there in his own person. Wherefore let us know that jesus Christ must forget himself, if he should not think of us when we are in prison, or in danger of death for his cause: And let us know that God taketh to his own heart all the outrages that tyrants do unto us, as if they were fastened to his own son.  
Let us come too the second point that GOD in his promises hath set forth unto us for our consolation: that is, that he will so sustain us by the power of his holy Spirit, that our enemies whatsoever they do, or Satan their head, yet shall they not get the upper hand over us. And in deed we see how he displayeth his graces in such a need. For such invincible constancy as is in the true martyrs, is a sufficient show that GOD worketh mightily in them. There are two grievous things to the flesh in persecutions: too wit, the one the rebukes and shame of men, and the other the torments that the body endureth. But GOD promiseth us, such assistance that through patience we shall overcome both the one & the other. And he performeth indeed that which he hath promised unto us. Let us therefore take this buckler, too repulse and put back all fears, wherewith we are assailed, and let us not restrain the power of God's spirit too so narrow a scantling, that we think not, but that he will easily overcome all men's cruelties. And hereof amongst others we had an notable example in our time not too be forgotten.  

This is called also Dornick.  A certain young man who dwelled here with us being taken in the City of Tournay was condemned to be but beheaded if he recanted: and too be burned alive, if he continued in his opinion. When he was asked what he would do, he answered simply: He that shall give me grace too die patiently for his name, he will give me grace to endure the fire. We ought too esteem this sentence not as the sentence of a mortal man: but as a sentence of the holy Ghost, to the end too assure ourselves that GOD is as able to strengthen us, and too make us too overcome all torments as too move us too take any other kind of meeker death in good part. Which is more, we see often times, what constancy he giveth to poor malefactors who suffer for their offences. I speak not of the obstinate: but of those which comfort themselves in the grace of jesus Christ, and by this mean receive with peaceable heart the most grievous punishment that can be done unto them: As we may see a notable example thereof in the Thief who was conuered at the death of our Lord jesus Christ. GOD who so mightily assisteth poor offenders, being worthily punished for their misdeeds, will he fail his who fight for his cause, that he will not give them an invincible power? The third point concerning the promises that GOD hath made to his Martyrs, is of the fruit that they ought too hope for of their sufferings: and in the end if need be of death itself. Now this fruit is after that he hath glorified his name, & edified his Church through their constancy, when they shallbe gathered with the Lord jesus Christ into his immortal glory. But because that we have spoken more fully of it before, it is enough now too bring it in our remembrance. Wherefore let the faithful learn too lift up their heads on high too this crown of immortality & glory, whereunto God doth call them: to the end that he do them no hurt in making them to forsake their present life for such a reward: and to be assured of this inestimable benefit, let them always have before their eyes this conformity which they have with our Lord jesus, too behold life in the midst of death, as he by the opprobry and shame of the cross, came too that glorious resurrection in which consisteth all our felicity joy and triumph.   

❧ The third Sermon showing how the Faithful aught too esteem the being in the Church of GOD, where they have free liberty purely to worship God, gathered upon the theme of the 27. Psalm. I have required one thing of the Lord, 
Ver. 4.  and that I will require: it is, that I may dwell in the house of the Lord all the days of my life, too the end I may he hold the beauty of the Lord and may visit his holy Temple.  
I is wonderful what a diversity a man shall find in men's desires: and yet notwithstanding there is one thing wherein all agree and jump together, and that is to be occupied here beneath in the world. Every man may well have his mark and mean by himself: but this vanity reigneth over all, not to seek their good, and felicity any where else but in this corruptible life. The which showeth that men are wonderful brutish: For we are created too an end altogether contrary and that is that having our conversation in this world we should aspire to that heavenly kingdom of God. And this is the cause, why this present life is called a pilgrimage or away. Wherefore whosoever will not deprive himself wittingly and willingly of the everlasting inheritance of the kingdom of God, he must begin at this point too cut of all foolish desires and light thoughts, whereby he may be occupied and withholden in this world: so as his principal desire be to draw near unto God, and that nothing at the least hinder us from making haste thither. I say at the least, forasmuch as it were very requisite that all our earthly affections which do nothing but cause us to draw back from God, were fully rooted out of our hearts, to the end we may run through swiftly in this voyage we have too perform. But because we are so far of from having a mind that is pure and void from all affections, it remaineth in the second place, that we overcome all the lets that may hinder us, and follow our course howsoever it be: so as in the midst of our infirmities, we do nevertheless prefer the heavenly life before all that is in this world. It remaineth now, that we see by what means we may attain theereto.  
Now this is not in us to devise, but we must take these which God hath ordained: of which the most principal are named hereby David: to wit, the order and policy, that God hath established in his Church that we be taught by his word, that we worship him all with one accord, and call upon him, and have the use of the Sacraments to aid us hereunto. And thus must we be exercised, too the end we way be better & better confirmed in the faith, in the fear of God, in holiness, in the contempt of this world and in the love of the heavenly life. And to this purpose and none other, tendeth this that David protesteth, that he hath a desire above all to dwell in the temple of God. For under this word of the Temple he comprehendeth the liberty of having freedom purely to worship God with the faithful, to make confession of his faith, to pray & to be a partaker in the sacraments. For God for this time had chosen a certain place, in which he would that men should sacrifice unto him, should do him homage, protesting that they accounted him for their alone God, were instructed in his law, & had the testimonies of his presence. And indeed he sufficiently expresseth what regard he had, in desiring to dwell in the Temple, when he addeth, that he was in the beauty of God. Wherein he showeth that the Temple of itself was nothing: but that he rested himself in the use whereto it was consecrated and appointed. If we think that he was occupied with a material building of wood & stone we should do him great injury and wrong: For this were to charge him with superstition, and not too attribute it to his virtue. We ought therefore to be resolved, that he setteth forth how honourably he esteemed the outward order and regiment whereby the faithful are governed in the Church. To be short he signifieth that this is an inestimable benefit, and a espeiall privilege to be in the Church of God, to be a partaker of those means, that that good father hath given to his children thereby too draw them to him. Let us mark well who it is that speaketh. It is not a poor Idiot without knowledge and experience: but a Prophet, as excellent and as greatly enlightened by the holy Ghost as ever was any. He speaketh not of a thing profitable and good in the populare opinion: but he protesteth for his own part, that he desired nothing more than that he might be found in the assembly of the people of GOD, too the end that declaring his faith he might always be more edified therein, through the doctrine of salvation which is there preached, and through the sacraments: neither only in this place maketh he this protestation, but in many other places, as in the Psalm before going, when he saith, 
Psal. 26.8.  O Lord I have loved the habitation of thine house & the place where thy glory hath his dwelling. Also in the 42. ps. As the Hart br●●●● he refreshed with the rivers of Water, so pasteth my soul after thee O Lord: My soul burneth with thirst in seeking after God: 
Psal. 42. 1.2  When shall it be that I shall come and appear before the face of the li●yng God? It had been enough to have spoken this: but his vehement affection carrieth him higher: for he addeth immediately that tears were his 〈◊〉 d●●yng the time that he was deprived from coming too the Temple. Yea he saith yet further that his heart was powered out like water, when he remembered the time wherein he went to the Temple praising GOD with the multitude of the faithful. Afterwards having mourned his fill and powered forth his complaints and griefs, he findeth no better consolation, then in the hope that he had conceived that God would restore that benefit again which he had lost. My soul (saith he) why art thou vexed and unquiet within me? 
Psal. 84.12.  yet shall I find again the presence of the Lord As also in the 43. Psalm he repeateth again the same matter. And especially in the 84. Psalm, he declareth how he was affected towards it. For after that he hath cried out, O God of hosts how amiable are thy tabernacles! he saith that his heart and his body d●e leap for the fervent desire that he hath to enter into the counts of the Lord. And he setteth down the reason, that they which dwell in the house of God are blessed because they praise him that is to say, they acknowledge his graces with one accord, & they rejoice in him, making confession of their faith. Seeing then that david who was so much advanced in all holiness, yea & was as an angel of heaven dwelling in the world acknowledged that he had so great need to be aided and stirred up by the means that god had given to his people. I pray you what is too be supposed of us, who are so rude & earthly, whose faith is so weak, & whose religion is so cold and barren? We must needs conclude, albeit that David for the perfection that was in him might well have let slip such base helps, yet they are more than necessary for us: considering the infirmity that is in us. But what? They who are the perfectest know much better what they lack themselves, than those which have no perfection at all. What is David so endued and adorned with angelical virtues? Why, this is to make him better too understand, how meet it was for him to be more inflamed by the preaching of the law, by the Sacraments, and other like exercises. Contrariwise these glorious villains that at this day make no reckoning of all these things, show evidently thereby, that they have not so much as a drop of of Christianity in them: I speak of our corner creeping and caskate Philosophers, that live in Papistry. O it is a goodly matter (say they) and much to the purpose, that a man cannot be a Christian unless he not to Geneva, to have his ears filled with Sermons, and to use such Ceremonies as are observed in that City. Can not we ourselves alone both read & pray? Must men yet go to Church to be taught, seeing that every one hath the Scripture in his house? I answer hereto, that we bind no man to departed from that place where he dwelleth: yea when a man lives purely and serveth God as he ought amidst the Pope's tyranny we esteem an hundred times better of him, then of ourselves who are in liberty and rest. But the question is here of two points, to wit, whether they that feeling their own infirmity, and coming to seek in a Christian Church, such a confirmation as David did at that time when the Temple was at jerusalem, do not well: Also whether all generally, and especially those that are withholden by force ought not too sigh, seeing themselves destitute of the ordinary means, which were to bring them to GOD? The very beasts who have no understanding nor reason, they will bray after their pasture, and those who are called the children of God, shall not they care for that which serveth to nourish and maintain their faith? And yet they are not contended thus proudly too tread under foot the most precious graces of God, but they also scorn them which fly into strange countries to seek them, & to rejoice in them. As touching their haughtiness, whereby they bear themselves in hand, that Sermons, Common prayers, and the Sacraments are things superfluous and vain, there need no other testimony to excommunicate, and banish them out of the Church of God. And that it is even so, Saint Paul, saith not that the order which God hath set in his Church, is only for the rude and ignorant: but he maketh it Common for all, exempting none. He hath ordained (saith he) Apostles, Fa●●●●●, and Doctors, 
Ephe. 4.11.  for the establishing of the Sain●●●, for the building up of the body of Christ, until we 〈…〉 of f●●th, a●● a perfect m●n, into the measure of a perfect age in Christ. Let us mark well that he saith not that God hath left the Scripture to the end that every one should read it alone: But he hath instituted a policy wherein certain are appointed to teach & under this he comprehendeth all other things which doth, as it were depend thereupon. Wherefore though every one may read it privately, this leaveth not but that they should hear it also publicly. And to whom directeth ●e but that they should hear it publicly. And to whom directeth he himself? to great & small indifferently. And doth he say that this is for one day? No surely he commandeth that this course be kept even until death: for this was the time of our perfection. They therefore which disdain to keep themselves in this range to profit in faith and all virtue by the common order of the Church, they can by nothing so much cut themselves of from the fellowship of the children of God as by this. Let them excuse the matter as finely & as craftily as they list: yet the sentence of S. Paul is most clear, that none is neither aught to be accounted of the body of christ, unless that he submit himself to this general rule. Wherefore my brethren let us humble ourselves and let us not tempt god, 
Ephes. 4.4.  thinking ourselves able to fly without wings. But some man will say, it is possible that David spoke for the time of those figures: because that then god governed his people as it were little children, as also S. Paul saith: 
Gal. 4.3.  & therefore that those fervent lamentations & hearty requests that he maketh concerning the temple are not so fit for us, seeing that we are compared to those, who being past our enfancie are come to a more full age. To whom I answer first of all, that the necessity of being taught by sermons, of being confirmed by the Sacraments, of being exercised in public prayers & the confession of our faith, is common to us with the ancient fathers. And hereunto tend aswell the promises especially those that are in the Prophet Esay, where God saith that his Church shall have infinite children: & that after she hath conceived & brought them forth, she shall nourish them up. It cannot be denied that this belongeth also to the kingdom of christ & to this our time especially. Now God expressly sendeth his children into the bosom and lap of his Church. And wherefore is this, but that an order and rule might be kept, which he hath appointed, to the end to gather his own together as it were by flocks? The which is notably expressed by an apt similitude, which the Prophet himself useth in the 60. Chapter, 
Esay. 60. ●.  saying that the children of God shallbe at Donet who retire themselves by flight into their Do●●cetes: And what I pray you is that same Dove-cote there, but every place where the word of God is preached, where the sacraments are administered, and where the name of God's called upon & praised? Indeed they which ween too be so strong that they have no further need of this same outward order and government, they il consider their own state and condition. For wherefore hath God ordained his sacraments. unless because that we being clothed with our bodies, we are too vile to lay hold upon spiritual things, unless we be aided by these visible signs? The angels indeed have that truth of the Sacraments, & this sufficeth them but God must come down lower unto us, by reason of our rudeness and ignorance. Let these fantastical Christians strip themselves hardly of their bodies, & make themselves angels of heaven, & then they may exempt themselves from those small helps whereof they make so little account. But it behoveth all those which acknowledge themselves to be men that they pass this way, to submit themselves to the ordinary policy, that god hath commanded to all those that are his. It is true that the grace of God is not bound, nor the power of the holy ghost is not enclosed either in the sacraments or in any other outward thing, that he should not be able to work whensoever it pleaseth him without any mean: but here we entreat of the perpetual order that he hath set in his church: & not of that which he worketh extraordinaryly, as it whereby miracle. Nevertheless this is most true that they which are deprived of the use of the sacraments, & of liberty to call upon his name, and yet feel not their wretched and miserable condition, to the end to bewail it they are more blockish than brute beasts. I say farther that if David had just occasion in his time, to say. O Lord how amiable is thy temple! 
Psal. 84.  blessed are they that dwell in thy house. My soul burneth for very desire, that it hath to enter into the Courts of the Lord that we ought to be twice as much moved and inflamed unto this, at this day. For what were the benefits of the Temple, which David so much lamenteth, even that he is weary of his life, seeing himself to be deprived of them? It is true that in substance they were the same that we have at this day: howbeit we know that these were but as dark shadows, wherein GOD displayed not his grace so largely as we have it at this present. For God hath declared himself so familiarly to us in the order of the Church, that as a man would say, the very heavens are opened unto us. The Sacraments do not show jesus Christ so far of as under the law: but setteth him lively before our eyes. Wherefore we must needs be very unthankful, if we prefer not these blessings far before all that which David might ever find in the temple of Zion. We are not any more in the utter Courts, as David hath spoken. There is no more any vail drawn, which might separate us from the sanctuary. To be short, this is an evil honouring of the infinite greatness of the benefits which God hath bestowed upon us, when our desire is not equal at the least with that of David's. I speak this by a simple form of doctrine. For the exhortation shall follow after in his place. It remaineth then that we see next of all, what manner of desire this was, to the end that we may conform ourselves unto it, as unto our rule. I have asked; saith he, a thing of the Lord. By speaking of one thing alone, he signifieth that he was so mightily given unto it, that he cast all other things behind his back as if he had quite forgotten them. Was it so that he enjoyed all his other desires, in such sort that there was nothing but this thing that failed him? Contrariwise he was a fugitive from the land of his birth, yea banished from the house of his father, and from the company of his Parents and friends: he was spoiled of all his goods, and deprived of all his dignities & honours which were very great, his wife was ravished: to be short, lo a man altogether desolate & quite forsaken. Nevertheless he lamenteth nothing but this one thing, that is to say, to have access to the Temple, as also on the contrary part, when he giveth thanks unto God, for all the benefits which he had bestowed upon him, after he had made mention of drinking and eating, of rest and other commodities of the body: he setteth down for conclusion that he will dwell in the church of God: whereby he protesteth that being at his ease and in all pleasure, notwithstanding he accounteth nothing more precious then to be in the company of the faithful, 
Psalm. 23.  to be lead unto that same sovereign happiness. Let us then diligently mark that David aswell in his afflictions as in his prosperities, had always this same courage to rejoice himself in this liberty that God had given unto the children of Israel: which cannot be accounted any small virtue. We shall find many who being oppressed with adversities and afflictions, do remember God gladly: but as soon as they are delivered from them, & that they find their ease, than they cast of all remembrance of him: yea, & which is most shameful they kick and fling against him, as resty jades that are to well ●ed. Others so vex themselves & rage against god in their adversity, that they cannot abide to hear any speech of him. Was not David thrown down with such an heap of miseries, that he seemed the most miserable creature in the world? And yet is he so far of from being wounded with the grief of his mind to vex himself, & disdain when god speaketh unto him, that contrariwise it is the only way whereby he is comforted: yea although he could not so soon think of God, but he lamenteth that he is banished from his temple, & shut out from the use of his sacraments & other exercises of faith, yet hath heno greater pleasure then to lament such an evil. Now on the other side was not this his chiefest labour? Had he overcome his enemies to be peaceable in his realm & renowned amongst all? had he the mean to plunge himself in all pleasures? yet for all that he remained firm in this, that his true felicity is to have access to the temple, to the end he might communicate with the order of the church. Wherefore we see that he protesteth not in vain too have asked this one thing: for it was so dear unto him, that he did always let go the rest for it. Let us see now who it is amongst us which hath such a judgement as David had. They who content themselves with felicity in those goods which they have in their hands, do they esteem the liberty of calling upon the name of god purely, hearing his word preached, or using his Sacraments, more than their domestical rest? There are very few that do so: but rather their fatness maketh them so sluggish that they care for nothing but for their paunch & to make good cheer. To be short, the world is such that it setteth more store by a trough well stuffed with meat them for the church of God. If a man speak of the troubles which may come, every man greatly feareth to be spoiled by wars, to suffer losses, griefs & hatreds: but they never make any reckoning of losing the preaching of the doctrine of their salvation, of the pure use of the Sacraments, & such like helps which serve to draw them near unto god: & also one shall perceive that they that are deprived thereof are not greatly touched with it. If the revenue come not in, at the end of the year or at the quarter day, to the end they may keep such a train as their ambition driveth them to desire: if their gain and trades decay, if their credit be lost, they continually torment themselves: notwithstanding the ordinary pasture of the children of god (after which they ought greatly to hunger) is nothing unto them. And yet this is it that God showeth very well by that threatening that he maketh, that there cannot a greater evil come unto us. I will send (saith he) a famine, not of bread nor of water: 
Amos. 8.12.  (as if he should say this is a small matter:) but of hearing my word. Wherefore my brethren let us take good heed that we suffer not ourselves, to be made brutish by the Devil & by the world, to the end that we have not always this benefit in estimation above all others: that is to say, to be maintained in the flock of god, under the outward order & government which he hath placed amongst his own. And this is yet better expressed unto us by that which David addeth: that is, that he will require again the thing which he before had asked. Whereby he signifieth that he had not some sudden devotion, which was quickly cooled, but that he was constant & still remained searching after this benefit, we shall see some which will be so well affected for a little time, that it seemeth the next day, they would forsak all that ever they have: but this constancy whereof David speaketh is a very rare thing. yea the most part in steed of blowing the fire to kindle the good zeal that God hath put in them, do wittingly quench it. We have the like testimony concerning David in the Psalm which I have already rehearsed: for because that it might have been laid before him that being driven out of the Counrrey of judea, he might have gone here or there too some other place: He crieth out Thy Altars O Lord of Hosts, my God and my King. As if he should have said that he could not find a delectable place, although that he possessed all the palaces in the world, when he had no entrance into the Temple of God. He complaineth that the Sparrows and the Swallows found a place there to make their Nests, and that his condition was worse. And why was this? Was it because he had neither chamber nor Kitchen? He saith not so but because he found no good nor meet place, forasmuch as he was shut out and driven away from the Altars of God. It is very certain that if this doctrine were entered into our hearts, we should not be so, neither one sort so hindered, nor the other so quite turned away from exercising ourselves in the means that God hath put into our hand, to help us forward in the path of everlasting life. But what is the cause thereof? Ambition holdeth back the one sort with dignities or high promotions, and enticeth others to purchase and to seek them. Covetousness inflameth and carrieth away others: many have nothing in their heart but their vain pleasures and wanton delights. Yea, all languish and wallow in their lusts? so as none cry out. Thy Altars O Lord, where are thy Altars my God my king? And indeed the vanities of the world reign to much in them, to suffer God too be obeyed. This This word also is of great importance, when David saith, that he hath demanded of God the thing whereof he speaketh: for it shall be an easy matter to make such a goodly show before men, that men would deem all fire in us. But lo, a man might say that this was in good earnest, that he desired to be in that flock: though he have none but God alone to be witness thereof, he hath nevertheless this affection. For when we come before such a judge, all hypocrisy must cease, and there must be nothing but plain dealing & truth. Would we then follow the example of David? Let every one enter into his own conscience, and in directing his prayer unto God, Let him say: Lord thou knowest how I esteem to be in thy Church above all the goods in the world. Moreover we are here aswell put in mind, not to gnaw out bit, to lament and grudge at our estate: but we ought directly too send our sighs to him, who can remedy our evil. In deed we ought to know that this horrible dissipation, which is at this day in the world, in that the whole service and worship of God is corrupted, the word of god falsified, the sacraments adulterated and defiled, to be a just vengeance upon our sins. To whom is it then, that we should have recourse to enjoy the pure doctrine, the Sacraments, and liberty to call upon the name of God, and to make confession of our faith, but to him who chastiseth us, in depriving us there, of these benefits? And it must not be that the rigour of God's chastisements turn us away from coming unto him: and much less must we kick against the prick, thereby grudging and disdaining with ourselves, in not seeking the medicine at his hand who hath given us the wound. Certainly David understood very well, that he was not banished from the land of judea, without the providence of God, notwithstanding he leaveth not to come unto him & to make his complaints too him. Not for that it was not a great grief and hard temptation unto him, to see himself in appearance chased & cast out from God: but the faith that he had in the promise which was made unto him lifted him up to pray unto god, that he would always restore the fruition of that thing unto him, which he had for a time taken from him I have (as I think) sufficiently enough applied this doctrine to us, and to the state of this time, were it not that they were so many dull wits that can swallow down nothing, unless the matter propounded be minced and chewed unto them again and again. Although (too say the very truth) the slenderness of their capacity doth not hinder them, nor the obscurity of doctrine: but that of their own wicked wills, they so entangle themselves seeking all the starting holes, that they can imagine too darken that which of itself is so plain and evident. Nevertheless such kind of resistance, constraineth us the more diligently too search out, how this doctrine which we have before set forth, may be applied to our tyme. I confess that there is no more any such material temple, whether we should go on pilgrimage to sacrifice unto god: but that we are at this day spiritual temples, & that we ought in all places to lift up pure hands unto heaven: notwithstanding the order of calling upon the name of god in the company of the faithful, is always one & lasteth for ever: for it is not to be counted amongst the figures of the old Testament: but it is the rule that our Lord jesus Christ hath given until the end of the world. Wherefore albeit we differ from David concerning that Temple of Zion and in Sacrifices, yet herein we agree and are like, that we pray unto God in common, and do assemble ourselves together to make confession of our faith. It is very true that we are no more as little children, holden under the tuition & schooling of the law of Moses: but yet we are men, & shallbe till God take us away out of the world. So though the shadows and figures which were in David's time, belong not any more unto us, yet have we need to be stirred up and drawn by the preaching of the Gospel and administration of the Sacraments. If any man will strive against this order, why, very experience will convince him: For they that be most able do show evidently what necessity they have of this help of God to relieve their weakness. We dispute not here: to wit, whether God can lead those that are his without any inferior mean: but to declare how his will is, to govern and to lead them. For this is certain that seeing our weakness, he hath given unto us as it were croutches & staves for us to stay upon. What folly were it I pray you, when we feel that our legs fail us, to make no reckoning of our props and croutches, as though they should stand us in no steed at all? Let us know then, that whatsoever difference there is betwixt us and the jews, yet that the doctrine which David setteth down here is common to all: only we have to change the name of the Temple, because we are no longer tied too any one certain place: Notwithstanding the thing which David chief regarded, toucheth us no less than himself. It is very true that haughty and proud men make no great matter, that men assemble themselves to hear Sermons, to make public prayers and too administer the Sacraments: but this is the want that they do not examine their conscience. For our parts seeing it is none other but God's ordinance, let us content ourselves, in that it hath pleased him by such means, too cherish and sustain our faith in such weakness: But yet (as we have before declared) we feel the profit which cometh thereof. Howsoever it be, seeing Saint Paul hath declared that the way to perfection, is to keep the order of the church which Christ hath instituted, when he gave Pastors accursed be the arrogancy of them, that will fly up into the air, & pretend to mount up into heaven by their speculations, in despising both preaching and the use of the Sacraments: as though these were outward things and not so much requisite. Mark well my brethren of what manner of people I speak. I confess that GOD keepeth those that are his under the captivity of antichrist, albeit that they be destitute of those helps which we enjoy with great liberty. The word of god is not preached unto them, neither have they any place wherein it is lawful for them too make confession of their faith, yea, the Sacraments are taken from them: but forasmuch as in separating themselves from the abominations of Antichrist, they sigh & lament for not having that which were more profitable for them, God worketh in them by the power of his holy spirit, and supplieth that which is wanting unto them, But there are others who for the most part being in such desolation, do yet nevertheless please themselves: and being hunger bitten and starved, have no lust at all too eat. These are they which counterfeit themselves to be great Philosophers, contenting themselves too have read over a leaf or two, as a man would say, and then they think they know what soever is necessary for them. These men think they have no need of any preaching. And as concerning the Supper they make no account whether ever they come too it or no. And as concerning the outward order of the Church they leave that unto little children, as though it were too base for them. I pray you may we not think such people too be more than blind? Notwithstanding they can accuse us because that we exhort them too whom our Lord jesus Christ hath declared his truth, to use the means that God hath ordained for the increasing preservation and continuance of our faith. And wherefore is this, unless it be because they starckle, & can not abide to be awakened by us, to the end too make them feel their evil? I put the case that they did not commit Idolatry with the Papists: yet can they not deny but that this is a miserable and cursed bondage, that they cannot be suffered too call upon the name of God and too confess jesus Christ. The holy Ghost when thee would pierce the hearts of the faithful who were captive in Babylon, putteth this sentence into their mouth, 
Psal. 137.4.  How shall we sing the praises of the Lord in a strange land? I confess that the kingdom of God is at this day throughout all the world, and that there is now no difference between judea and other Countries: But I say notwithstanding that the Country where the service of God is abolished, and true religion cast of, it well deserveth to be accounted for a strange and profane Country. It must needs be then, that they which have no remorse, not too dare to make protestation of their faith: nor to celebrate or set forth the name of God, that they be altogether blockish: Now let the children of God take heed by this admonition not to become blockish with them. Concerning those which babble, scorning and deriding us in this, ask whether no man can go to heaven, but by Geneva: would to GOD that they had the heart and care to assemble themselves together in the name of jesus Christ, in what part soever they become, & that they would erect some form of a Church, aswell in their own houses as in their neighbours, to do for their part that which we do here in our Churches. But what? in disdaining to use the means that GOD hath given unto them, they will be counted religious and so be saved. This were even as much as if they should ask whether they might not arrive at the Haven going quite contrary: and whether they might not by tempting God boast of his favour. But let them be as bold and brag as they list too break the yoke: yet let all the faithful take heed how they life up themselves with them: & who soever hath not the mean to be in a Christian Church, where god is purely worshipped, at the least let them mourn day and night, with David, Thine Altars O Lord, there is nothing that I desire but thine Altars my god and my king. And let this fire remain always kindled in all good hearts, too the end that whatsoever may fall out, that they think it not painful to endure any thing, that the length of time cool them not from seeking always to purchase to be gathered into a flock, and to come to Christ's fold. Moreover that every one advise well with himself how he may most speedily get himself too the standard: so soon as our Lord shall give him the means. For this is the way too witness, that a man doth not faintly make this request too dwell in the house of God.  
Now too conclude, it remaineth that we mark well that which David addeth: that is, That he shall find the beauty of the Lord, and will consider his Temple: For this is not all to exercise ourselves with the faithful in all the outward order of the Church, unless we have our eyes bent to this end, to know GOD better and better. Hear there are two things requisite: one is that we be diligent to frequent sermons, and public prayers. The second is, that we know wherefore we frequent them. For many come thither with a foolish devotion, imagining that they have well acquitted themselves, when they have showed themselves at Church.  
Let us therefore my brethren take good heed, For it is to be feared, lest the most part find themselves condemned either in the one or in the other. How many be there that flee Sermons, and think themselves best at ease if they never hear any speaking thereof? But I leave them there, as those that fully show themselves too be contemners of God. Only I speak of the contempt or coldness that is in many, who never remember to come to the Sermon, unless that the Sunday put them in mind thereof: and yet they imagine they have done well, as though they would make up a number together of many running too God. The Bell may well ring daily, but it is enough if they show themselves at the end of the week. They are called four times every sunday: but they come very notably, if they be found there once. For there are that can sufficiently dispense, with themselves for coming once in xv. days. To be short the greatest sort of the multitude verify the old Proverb: The nearer the Church the further from God. Yea and some be of the number of those who have forsaken their country to come here to serve God, there are who yet in this behalf behave themselves negligently enough. What is too be done then? forasmuch as God hath showed himself unto us, let us behold his beauty. But we must not cast behind our back the manner of beholding it: and that is, that we be ravished in the love thereof, and changed into his likeness, as S. Paul saith. 
4. Cor. 3. 18.  And that we may the better do this, it is meet that we be more attentive than we are, or have been accustomed too be, too mark that which God setteth forth unto us in his Temple: For what is the cause that we reap so little fruit, but that we do not more diligently apply our study to that which is there said and done? Thus we have our ears beaten with continual doctrine, whereas our hearts are no whit touched. Moreover there are a great many which never hear & understand a whole sermon thorough, but here and there a word or half a word rather with out regard. Wherefore it is not without cause that David speaketh of visiting the temple of the Lord so diligently. And in very deed the great treasures of the wisdom of God which are there fet out unto us, worthily deserve that a man should settle himself carefully to mark them. But as I have already touched, God would not that we should so mark them that we should return empty and without profit from them. Let us know therefore that the doctrine hath profited and showed her fruit in us, when we are duly reform to serve God: and this is it that David meaneth in the 84. Psalm, which we have alleged before, That they that dwell in the house of GOD shall praise him. To what end therefore do we assemble ourselves? Wherefore is the Gospel preached unto us? Wherefore have we Baptism and the Lords Supper: unless it be that God may be magnified in us? Now this praise consisteth not only in the tip of the tongue or the lips, but it stretcheth out itself thorough our whole life. And therefore it is said in another place. I will wash my hands o Lord in innocency, and then I will enter into thy Altar. 
Psal. 26.6.  We see now what the true use of the whole order of the Church is, to wit, that we should serve God purely. In the time of the law they which came to worship in the temple, especially the Priests entering into it to do their office washed themselves. This ceremony is paste, but we ought too keep the truth of it: that is, forasmuch as we have the means to lead us to the service of God, we ought to walk in greater integrity than the other: For in as much as God hath given us the means, so much the less are we to be excused, if we make them of no effect. If we stumble, it is not because we see not the path before our feet. If it fall out, that we go out of the way it is not because god hath not more shined unto us than unto them. If we be forgetful to do our duty, it is not for want of being provoked and stirred up unto it. To be short God hath omitted no mean to further advance our salvation. Let us fear then that rebuke and reproach that he maketh by his Prophet Esay, in the 65. Chapter. I have stretched out my hand all the day long, 
Esay. 65. ●  to a rebellious and stiff-necked people. If they which stay in the wildernesses of the Papacy shall not be spared, when they go not right, what shall become of us I pray you, who are nourished in the house as it were in the sight of our heavenly father? Some have left their Country where they were borne, to gather themselves here into a Christian Church: Others have had a greater privilege, seeing it pleased GOD too visit them at home, as it were in their own nest: now if they which are naturally borne in that place, acknowledge not such a singular benefit, that they may wholly dedicate themselves to god, who is so nearly approached unto them, shall such an unthankfulness remain unpunished? Rather let them say, O Lord thou haste built thy Temple, and erected thine Altar amongst us: give us grace therefore too purify ourselves too the end we do not though our filthiness defile the holiness of thy gifts, and that we turn not the glory of thy benefits into shame. Concerning those that are come from a far, let them take heed that they behave and order themselves holily as in the house of God. They may live in other places in wickedness: and they should not come from the Papacy to lead a dissolute life not comely for the Gospel. And indeed there are some, it had been much better they had broken their necks than ever to have set foot in this Church, too behave themselves so ill in it: Some link in themselves with scoffers, to harden and confirm them in their malice. Others become gluttons and drunkards, others are makebates and troublesome. There are households where husbands and wives agree like Dogs and Cats. And certain will seem young princes, and play the counterfaite Lords without measure, and are wholly given too their pomp, and worldly superfluity. Others become so idle, so delicate, and so nice, that they cannot tell what it is too labour, and yet no living can content them. There are backbiters and slanderers who would find fault with the very Angels of Paradise: and in asmuch as they burst with vices, they apply all their holiness to control their neighbours: notwithstanding they think that God is bound and much in their debt that come to Geneva: as though it had not been much better for them too have remained still in their own Dung, then too have come and given such offences in the church of God. But if there have been such mischief heretofore, let every one amend one, and if there be any yet which are altogether incorrigible, let the children of God arm themselves with this doctrine, that they be not infected through their wicked life. In deed it must needs greatly grieve us, when we see the church of God so profaned: but forasmuch as we must be as corn amongst the chaff, let us learn patience till God shall separate us from the company of the wicked. There is no doubt but that this Church shall be as a touchstone to prove many. Howsoever it be, let us strive, that forasmuch as God hath gathered us together into his household, we may give ourselves to all purity, in renouncing all the pollution of the world, too the end that our Lord jesus Christ may allow and account us in the number of those which have called upon his name without all hypocrisy in that great day.   

¶ The fourth Sermon showing what pain we ought to take, too purchase liberty to serve GOD purely in a Christian Church, upon a Theme out of the 27. Psalm. My heart hath said of thee, 
Vers. 8.  seek my face: I will seek thy face O Lord.  
AS men throw themselves into a woondetful confusion, in letting the bridle lose to their appetites and desires: so also is it a great wisdom in them that seek after that that God hath commanded them, to the end to follow it. And of this thing we have here a goodly example. David was a man much subject to the same passions, which torment and toss us hither and thither: and there is no doubt but that he was provoked with many temptations which might well have shaken his mind, and have caused him to stray from God. Howbeit to remedy all occasions of falling and to have a certain and sure path, he only regardeth that which God showed him: he meditateth and continually thinketh up it. The sum is that God biddeth & exhorteh all the faithful to seek his face. David protesteth to have applied all his study to this commandment: in such sort that there was as it were a goodly melody, & agreement between god who speaketh saying, seek me & him who answereth, yea my god I will seek thee. But here we must consider wherefore God expressly mentioneth this word face, For if he have not some face, wherein he showeth himself, he should deceive us in commanding us too seek it. I know that many men who are full of subtleties make no more of it, then if he had said seek me: but they which are well exercised in the Scripture, know very well that God would specify, that manner of showing and declaring himself familiarly too men, which he hath kept in all times. And indeed this is an often and usual speech in the Scripture, to call the sanctuary and the ark of the covenant the face of God. And wherefore is this It is because God who is incomprehensible in his Essence and Majesty, useth such means as he knoweth to be meet for men's rudeness and infirmity, too the end to draw them unto himself. It is true that the world forgeth always false and vain shapes of God: but all that we imagine of our own brain, are nothing else but false visors whereby GOD is disguised: or too speak more plainly, when men forge some form or remembrance to have GOD visible with them, they have nothing but an Idol. But when GOD representeth himself according too his own pleasure, and giveth us evident signs and tokens to be known of us, than he taketh as it were a face. And hereupon it is, that he commandeth that every one of us do turn our sight thither, & that we be diligent to behold it. For it is also one sovereign good, and wherewith we ought to be fully satisfied, to rejoice in the countenance of our God as it is said in the 16. Psalm. 
Pal. 16.11  Now because we cannot climb up so high without a Ladder, the second benefit that he can bestow upon us, is too give us the mean to attain too that principal & chief goodness. Wherefore let us note that this sentence where God saith: seek my face, is as much as if he should open the gate to make us to enter into everlasting life. It seemeth that it was not so great a matter in the time of David too come to the Temple, to see such a heap of Ceremonies as they observed there: but if we consider well that spiritual pattern which was showed to Moses in the mountain, we shall not think it strange that God saith it is his face. And indeed seeing that jesus Christ was there revealed, what shall we say else but that God was showed there? Now let us see if God hath ordained any outward mean unto us, to be seen of us. It is true that he hath appeared unto us by his son, who is his lively image, and in whose person he would be known in all perfection: but Saint Paul declareth forthwith, in the 4. of the 2. to the Corinthians, that the Gospel is that looking glass wherein jesus Christ must be seen and considered. 
●. Cor. 4. 4  The Sacraments have one and the same nature: & to be short, the order of the church, I mean such as God hath established in it, doth show the same unto us. Therefore let these proud gallants of the world mock as much as they list: but forasmuch as God hath showed this benefit too stoop so low unto us, let us not be ashamed to give this honour unto his word and to his Sacraments: in them to behold as it were his face: not to the end to be holden here beneath in the corruptible Elements of the world as the Papists who make Idols of all the signs that God hath given us too lead us too jesus Christ: but nevertheless too the end we may fully rejoice in the presence of GOD, we must go unto him by these inferior means. It is true that this which I say must not be to strictly taken, as though the faithful never drew near to God, but when they come to Church: For this should be a foul superstition. But I mean that we must not place God so high above the clouds: as some fantastical heads do, & imagine of his high majesty as seemeth good unto us, neglecting and casting behind out backs aswell the preaching of the gospel, as other such like means and helps: as though men could see when they shut their eyes. For in very truth they who despise as I say, not only the use of the sacraments as also all the order of the church they disdain to look upon God when he appeareth unto them. Let us mark now how necessary it is for us, that God stir us up to come unto him. We have already said what favour and honour he showeth unto us, when he calleth us so gently unto him to set forward our salvation, and too lead us too the true perfect felicity from which we are far enough of in respect of ourselves. But we have also too note that it is not without great necessity, that God pricketh and provoketh us too take heed that we fall not into misery.  
And first of all, we have so wanton and wandering eyes, that it seemeth a very miserable case. For nothing occupy all ourselves but the vanities of this world, and Satan hath infinite illusions to deceive us. It is true that all his subtleties are nothing else but certain mummeries and trifling shows to occupy fools: but experience showeth what fools or rather madbraines we are, in suffering ourselves to be too too easily deluded and deceived. Wherefore if we were wise and well advised this voice of god would always sound in our ears, Seek my face. But what? Forasmuch as god is careful for his part, we are the more careless & slow. And would to God we were not like kicking and resty jades that in steed of going forwards draw backwards. Nevertheless this example is not set forth unto us in vain: For the protestation which David maketh, of meditating this doctrine in his heart, that he and all the faithful aught too seek the face of God, showeth us whereto we ought to employ our study, that God lose not his labour in calling us too himself. Now he joineth here two points, which are worthy too be marked. The first is that when God hath spoken seek my face: that he answereth too this voice with an earnest affection of the heart, The second is, that after he hath consented and said, yea: he saith that he will employ himself indeed, to seek the face of God. And in deed this is the order according too which we have to proceed: that is, to give entrance and access to that which God saith unto us, & according to which he hath also showed us in the Psalm: 
Psal. 95.8.  This day if you hear his voice harden not your hearts: but there are found very few that do it. A great number will say well to discharge themselves, yea, it is reason: It is not lawful too reply against him: but they should suffer that too enter into their heart, that they confess with their mouth. Therefore let us learn to begin at this point, that we answer GOD truly and unfeignedly, that we do fully understand the benefit that he hath bestowed upon us, in bidding us to behold his face. If this once be done, it cannot be but the rest shall follow: that is too say, strength too perform that which we know to be justly commanded us, and for our singular benefit. For David showed that he had not a cold or dead meditation without stirring either arms or legs: but having concluded that he must seek God, he setteth himself in the path, and protesteth that he will pursue it. Now it is a great shame to them who call themselves Christians, so ill too put in practice both the one and the other. Some will allege that it is not lawful for them too forsake the Country where they were borne, albeit they be destitute there of the food of life, and that they have nothing but desolation, concerning the order of the Church: Why so? Because of the duty they bear to their natural prince. To which I will make no long reply, only I ask of them, if they had nothing to eat and too drink in their own house, whether they would be so scrupulous to tarry there still. There is none that would not boldly adventure too forsake his Country, that he might not starve for hunger. I put a case which is not yet so privileged: that is, if a man should give them six times as much substance as they have, in a strange country, whether they would make any great courtesy, too go quickly & take possession? To what purpose serveth it them to pretend these colours, seeing that may appear to be far from their heart which they speak? There is no question here of going into their enemies land, where they shall be constrained to bear arms against their prince, to make war with their natural Country: but only of seeking a place peaceably to serve God, where nothing shall let but they may pray for their Prince and for all his subjects. Too be short such a journey is none other, but such as they make daily for some earthly commodities, which is devoid of all crime and offence. But yet let us see whether necessity do not sufficiently excuse them that go, Lo God who saith, Seek my face: The princes of the would, butt against him, and turn their backs towards him: or rather they rob the poor souls of their common food: and in steed of God's face, they set before their eyes the masks of superstitions. Must they be preferred before the living God? If GOD be to be heard, we must go rather a thousand miles of to see his face, where it is showed, them to lie nestling in our nests. So then as often as Princes will attempt any thing, in prejudice of him who hath all sovereign authority above them, men do them no wrong in obeying him. Albeit, besides that which I have said, such kind of men show sufficiently, that they never greatly weighed nor considered their own state and condition. And what a miserable captivity is it, in which they are holden? unless their conscience were too too sluggish, it were impossible but that they should be in continual anguish and distress, as though they were tormented in Hell. And how is it permitted unto them, too honour GOD in their houses? We need not go far for an example, If any of them have a child borne unto him, his duty is too offer him up too GOD with prayers and giving of thanks, requiring the Seal of salvation through Baptism to be imprinted into his body.  
Now we know that Baptism is so corrupted in the Popedom, and so defiled with superstitions and filthinesses, that a child cannot receive it, but he must out of hand be defiled with it. So a father cannot baptize his child without sinning. And if he abstain, yet he is in the same transgression, if there were no more but the offence which he giveth too men, in refusing the Sacrament, that the son of God hath instituted. And what a perplexity is this, that a man can neither do not leave undone such a thing, but he must geevously offend GOD? I omit the rest, because that this one example alone is more then enough. But when a man shall so miserably languish all the days of his life, not knowing which way too turn him, yet in death great assaults shall assail him and then will the Devil have his whole army in a readiness against him. If the miserable Captive were in time too fore let from serving of GOD, in respect of his wife and family, than he shall be in worse case than ever before.  
They therefore who doubt whether it be lawful for them to rid themselves forth of such filthiemud, or rather from such an hellish gulf, under the colour of subjection they own to their earthly Princes, certainly they overthrow the whole order of nature. It is very certain that the prayer that God would have us too make to him for our princes, is agreeable too the authority that he hath given them over us, and also to that duty, wherewith he hath bound us unto them. 
1. Tim. 2.2  Now Saint Paul exhorteth us, that men should pray unto God for Kings and Magistrates, too the end that we might lead a peaceable and quiet life, with all honesty and fear of God. This subjection and obedience therefore, which we own unto our earthly Princes, is overmuch stretched out, when they would have the service and honour of the king of heaven to give place unto it. It is very true that those poor jews must tarry in bondage at Babylon, until that time was fulfilled that god had appointed unto them. But these men with whom I contend, let them show that we are bound too deprive ourselves of our own accord of those same spiritual benefits which God hath bountifully bestowed upon his children. They feel the necessity wherewith they are grievously oppressed, their infirmity provoketh them, and God showeth them the remedy? What reason then is there, that they should not dare too help themselves to the end to complain of those, who snatch the bread out of their hands? There is also another reason of the husband towards the wife, and of the wife towards the husband. Forasmuch as God hath knit them together as it were into one flesh, the one should not do well too forsake the other under colour of seeking God. Not for that they should departed from him to maintain themselves together: but because that each one ought diligently to labour that he might also draw his companion with him. Lo than what they ought to do: that is, that the husband do show the wife, how miserable and unhappy they are, that are separated from the Communion and fellowship of the Faithful, that are destitute of the word and Sacraments, which are the undoubted pledges, too make us assured that God dwelleth with us: And that therefore he exhort her not to distrust, but too be of good comfort, and if so be that he cannot win her, so soon as he would, that he therefore leave not of until he have obtained his purpose. Although that the wife be utterly against it, yet that he leave not of to deal importunately with her, until that she show herself altogether obstinate and wilful. If after he have done all that which he shallbe able & can no longer remain there, he is altogether free & at liberty: for he hath performed his duty to the uttermost, & for any thing that was in him, his wife might have followed him as she was bound & aught to have done, Although that such a kind of departure from the wife is no divorce: but the husband goeth before to lead his wife the way. Now concerning the wife in as much as she is not the head, she is bound with a more strait bond. Therefore she is bound too labour by all manner of means (as much as shallbe possible for her) too persuade her husband, to the setting of both them two at liberty. When she shall have diligently performed all this as much as she shallbe able, yet is she not therefore at liberty, to leave her husband too whom she is subject, unless that some persecution be raised, and that her manifest danger be in it: and specially if her husband be as it were a provoker too persecute her to death. Now than she forsaketh not her husband, but she flieth the evil which is prepared for her, and the rage of her enemies as it is permitted and granted unto her of god. To be short, the constraint and force which is done unto her, freeth and setteth her at liberty: notwithstanding no respect of the world ought to withhold the husband or the wife one from the other, but only the mutual love which they own one to the other in God, for the procuring of each others salvation. For if the husband must forget himself concerning that which belonggeth to this earthly life and to the body, he must have no regard too any thing that any whit belongeth to himself. Let us return therefore too this estimation which David maketh of seeking the face of God, as also he speaketh thereof in the 84. Psalm, 
Psal. 84.11.  saying. that it is better to live one day in the courts of the Lord then a thousand too be far from it. Wherein he signifieth that the life of the faithful cannot be too short, so that GOD show them this grace, that living in this world, they exercise themselves in serving and honouring him, confirming themselves in his promises, & making confession of his name. If any man object that this might well be done in some wilderness, or amongst the enemies of the faith: I answer that it is not without cause, that David expressly mentioneth: the courts of the Temple: For he considered how necessary the order of the Church is too all mortal men especially knowing the bluntness and infirmity that is in them. If this admonition were well imprinted in the hearts of all, all at the least would come into some Christian Church where they might die quietly and peaceably, and there would not be any one that would not quickly truss up his pack and be trudging. But what seek we? All desire too live, and that at their ease, & every one according to the lust wherewith he is led. And this is the cause why the temple of GOD at this day is neglected and contemned. Yea which is more, there are very many subtle ones, too set before men's eyes evil allurements and stumbling blocks too turn us away from that study of godliness that was in David. They allege what shall it profit us to change the place: whether soever we go, we shall find the world there aswell as in our Country: all at this day is corrupted, there are like offences in all places, and temptations too make men fall from God. I grant them all this. But if the question were of their bodies, and that they were admonished that in some place they might find good physicians, fit remedies and other helps for their health, would they say, that they cared not for them, because that men might be sick in any place of the world? I confess that where soever we become, that we shall find many occasions to do evil, and many occasions of falling away: but there is a great difference, whether we have those helps which GOD hath given unto us to keep us in doing our duty and reforming us, or to be quite destitute thereof. Let us put the case that all vices do equally reign in the world, so that the very air is infected therewith, as it were with a Pestilence: Is it not a great advantage to have the preservatives that God hath ordained for his Children? to have those purgations and medicines, whereby he would heal us? Now I mean always the doctrine of the Gospel when it is purely preached: as also the Sacraments when they are rightly ministered as it becometh: then also public prayers and other means which serve too the stirring of us up, and awakening of us, that we should not be poisoned with the temptations of the world. Now every man knoweth that nothing of all this is found in the papacy, but rather altogether contrary. Let us therefore take good heed, lest that in such necessity, wherein we have need to be succoured, we reject not the helps that GOD in mercy hath offered unto us. There are others, which yet more plainly, vomit out the filth and disease of their stomach. Shall we go (say they) to a Church, wherein to our great offence, we shall see troubles and stumbling blocks which are altogether unknown unto us? If in those places where the Gospel is preached, there were such government and policy, as were most requisite too edify us, if we were sure that we should find none but angels there that should lead us into Paradise, we would run thither most speedily. But when we shall come thither we shall hear many things, and peradventure more than were meet that shall do nothing but offend us: Yea and there shallbe people given too all kind of iniquity, who through their lewd and dissolute life defame the Gospel. Besides that, vanities, pomps, drunkenness and such like things shall there bear to much sway. And which is worse to be borne, many shall show themselves such obstinate and unruly contemners of God, that more ungodliness shall be found amongst them, then amongst the Papists. Furthermore amongst the Magistrates and those that sit at the helme of justice, there shallbe found no less abuse and corruption then in other places: yea men shall find many amongst the preachers that might be amended. Some will be found negligent in their ministery, or rather they will be so given to seek their own profit, that they will have no great care of their office. And which is worst of all, there are amongst these some jesters and belly Gods which desire nothing but too make good cheer, and too make themselves companions of the wickedest sort, that they may have liberty too live as they list. But let us put the case that it were ten times as ill as they say: yet notwithstanding their excuse is always frivolous who set such bars unto themselves, lest they should draw near and come too the Church of God.  
But let us indeed fix our eyes upon the example of David. I beseech you, was there such uprightness in the estate of justice in saul's time, as had been too be wished? Nay contrariwise we hear the complaints which they often times made aswell of the malice deceipts, cruelty, and pride of the king, as of his officers. Furthermore the Priests & the Levites, did they behave themselves so holily as men had occasion to be contented therewith? Nay rather we may gather that the greatest part of them cleaved unto evil and nourished their iniquities flattering themselves in them. And as concerning the common people, there was amongst them great hypocrisy, and many manifest vices and wickednesses. Lo than the Church of God full of many corruptions, and yet notwithstanding David loatheth not to enter therein, and the desire that he had waxed not cold. This is a marvelous hard temptation: I confess it: For the more that any is touched with the zeal and honour of God, so much the more just cause he hath of grieving and vexing himself, when by the corruption of the Church he seeth the shameful things which are done unto him. But the remedy to overcome all this, is showed us by David: that is to say, that we seek the face of God & so content ourselves in the only beholding of him, that in despite of all the troubles which Satan raiseth up against us, we on the contrary part set down this conclusion, that there is nothing more pleasant and beautiful, then to dwell in the Temple of God, where we may behold his presence. So, as often as such offences shallbe set before us, let us remember that it is Satan that worketh, according to his accustomed craft, that he may trouble our sight: and therefore let us be wise and wary that we be never led away from beholding the face of God, too the end we may more fully rejoice ourselves, in the beholding thereof. Let us be ashamed of those miserable Idolaters: for if any of them, after he hath ill spent his money, and wasted his body with travail, too go on some foolish pilgrimage, when he is come unto that same place whither he determined, he find some Host which dealeth hardly with him, or some boisteous knaves, which offer him violence, or some priests which deceive him, to be short, he findeth nothing there but confusion: yet for all this he desisteth not from his devotion: For he will say, that he went thither for this cause, that he might see and worship, either the body of some blessed Saint, or some image of our Lady, or else some such relic: shall the only beholding of some dead carrion or some apish Idol have more power to harden the unbelievers in their superstitions, than the face and presence of God shall have towards us, in giving us constancy too follow that which is good? We see this thing and that thing which doth vex us: God calleth us unto himself and would have us, in beholding his face and countenance too take such pleasure and delight, as we might patiently bear all the rest. Wherefore let this be the buckler and only refuge of all the faithful & godly to hold themselves fast, in the continual contemplation of the face of God, howsoever Satan craftily go about to turn us from it. And in very deed when we shall so esteem it as it deserveth, we shall suffer no damage in the loss of any other things whatsoever: albeit to say the truth the greatest part of them, be let and hindered not so much in the difficulty and discommodity of those things which concern the body. Not but that the children of God have very great and hard combats in their consciences when they find in the Churches which are said to be reformed, those offences whereof we have spoken before. And therefore they that advise with themselves to withdraw themselves, into those places where the Gospel is preached, must be warned too resist grievous assaults & too prepare themselves to withstand them. And they also which have had experience already, must fortify themselves, and in despite of the Devil, constantly continue too seek the face of God. But when all shallbe well weighed, there is nothing but very distrust, which slacketh and holdeth back the greatest multitude: & as men are very cunning to devise excuses, so the rich have theirs on the one side, & the poor have theirs on the other. But how can it be, will some great rich landed man say, that I should spoil myself of all that I have? Shall I so go and strip myself of all my goods and possessions? I have wife and children: and we have been brought up and nourished without any travail: and what shall we do in a strange country where we shall neither have rends nor revenues? And again the poor man he will allege, indeed I have but a little here: but I have friends who relieve me through their liberality, I am called to live by my labour: what shall I do in a strange country without penny or halfpenny being altogether unknown, having no favour nor maintenance? And it may be that these excuses may be in part true: and without any further inquiry I grant unto all, that it is a very bitter & troublesome thing, not only to forsake the country where we were borne, but any place wherein we have dwelled. Notwithstanding, all these devise how they may set lets and stops before themselves that they come not too GOD: that is to say, although they find, not only things so hard as they make them: yet they willingly shroud themselves under any pretext or colour whatsoever. Which is more, when they have made their goodly complaints, they think that they have stopped God's mouth, & if that he would press them any farther, that he doth them great wrong, as though he compelled them to an impossible matter. To this I have no other answer, but that which is written in the 84. 
Psal. 84.7.  Psalms, to wit, That the faithful gooing by the dry valleys and deserts, to go unto the Temple of God, shall dig unto themselves pits or cisterns. And I believe that this is sufficient enough to tame all those, who will not through obstinate malice resist God.  
Wherefore let those which see themselves to be so beset with difficulties, that they can see no way to escape out, remember that even the desert places in which there is not to be found one drop of water, ought not to stop their passage. And too the end that we may more fully understand this matter, let us mark that God causeth his children to seek him, not in the goodly meadows, or in those same pleasant and beautiful shadows, but even by sharp & rough paths, by rocky and stony places, through waste and hideous regions, and all this he doth too exercise their faith, and to try their zeal and desire which they have too come unto him. Although then that we cannot come unto God, but we must pass by some desert and waste way, yet let us know, that this is not the first time that God hath so dealt with his faithful ones, and let us be of good courage to follow those which have gone long time before us.  
The second point is, that there ought to be such a great and fervent desire in the Children of God, that nothing should let them from coming to worship him. The which thing at this day is to be seen in very few, all in a manner are as it were become so delicate and so nice, that there needs not (as a man would say) but the wagging of a straw too stop them and altogether to stay them. They will say we can go no farther. And why so? Because they will not vouchsafe too take the pain, to leap over the least block. It must needs be said, that that zeal is very weak that is discouraged for so small a thing. But we must not only be astonished so easily, but we must be armed against the greatest lets and hindrances in the world. And that this may be brought about, let us remember this lesson that God acknowledgeth none for his children, but they that seek by dry and barren places, and which dig cisterns where there was not any drop of water. Now under this word he signifieth unto us, that there is no labour or troubleso great that is not meet for us to endure, to the end we may enjoy the face of God. Is the question therefore of seeking a place, where a man may have liberty of serving of God and worshipping him purely? how evil soever the passage be, be it as they say betwixt fire or water, let not a man leave of to go on forward. Is any man in going, pinched with famine or thirst? yet therefore must he not faint. Neither let any man so think as though I spoke thereof at mine own ease for it is the spirit of God, which teacheth us, that rather the earth is too be scratched with our nails, than we too be turned, or driven back from coming too the Temple of God. Now if they which dwell in far countries, and in the judgement of men are destitute and shut from all those means, of drawing themselves into the Country where the Gospel is preached have no excuse, what condemnation I pray you, ought they too look for, which have the gospel at their door, & yet vouchsafe not to move one foot that they may enter into the temple of God? There are sermons had every day, public prayers are conceived, that they might come too Church, and there is but the stepping over of one little brook, to come thither, and yet every one pretendeth that he hath some business in his house. To be short it seemeth that men place their felicity in this too turn away from God. For it seemeth unto them that they have gotten all, when they have found but one shift, though it be the most frivolous and lightest in the world. But seeing that it is so that we are so inclined by nature to run from God, yea to part ourselves from him when he draweth nearest unto us, let us pray that he will so strengthen us that we may go courageously forward, until that we have found lively fountains where there was nothing but drought before. And although that that should fail us, yet let us dig cisterns, waiting for rain from Heaven. And if it please God that we feel not his help so quickly, that yet we give not over too go on forward. I doubt not but that this will be found dark too many people: but wherefore is it, but even for want of practice? we may preach a hundred thousand years and never understand a word thereof, until that we learn by experience, what it is too go by a dry and thirsty way, when we must come unto God. But yet ought this doctrine too be familiar too all the faithful, too wit, that they prepare and arm themselves against all the temptations that Satan can devise against them, too break of this path whereby they are brought unto God. And in very deed all they which faithfully employ themselves too seek God, although they go not out of their place, yet they find many lets and encumbrances, which might easily turn them away if they had not a settled courage too resist them. But it is great pity, that the greatest part of them (as I have already said) lie down under those difficulties which offer themselves unto them. They will grant that they ought too do so, and will seem too be very well appointed, but when need is their heart faileth them: and they which are well entered, for the most part lie down for weariness in the midst of the way. This lesson therefore of digging pits, is so much the more to be remembered of us: that is to say, that we seek the means which are yet hidden from us, that we may go on forwards. Let us I say enforce ourselves and strive above all human strength, If things fall not out to our desire, let us not therefore give over, to follow with patience, that happy course wherein God hath set us. It is certain that when we shall call upon the name of God in true faith, that he can easily turn these dry deserts, into running waters: but in the mean time it is meet that we according to our duty, put our hands as they say too the work. For God would not that we should remain blockish and slothful, without removing either hand or foot, Rather he commandeth us too dig pits. Let us therefore travail too dig until that we have accomplished our journey. Let us set before our eyes the poor miserable Soldiers, who every month sell their life for a certain price as for their wages. If they be in the camp what poverty do they endure? If they be besieged in any place, they yet endure much more grievous things: If they undertake any voyage, there is neither cold nor heat, wind nor rain, that may let them of, from the enterprise they have taken in hand. And sometimes they are brought to such exremitie, that unless they dig too find water, they have not a drop to drink. There is no labour distress or misery, which they will not suffer for the performance of that which they have undertaken. And yet when they have done all, whether they escape or no, they have but lost their labour, because they have but served Satan. 
This is to be understood of evil & wicked soldiers, that have not the fear of GOD before their eyes.  The son of God through his infinite grace hath chosen us to be his soldiers: & we know what reward he hath prepared for us. How much more courageous than ought we to be in his service? then those miserable & desperate men, that do but purchase their own destruction? Neither is this mentioned here that any man should reckon how many miles there is from his house to the place where he may freely worship God, make confession of his faith, and hear the pure doctrine of the Gospel: We have yet to go a far longer journey which lasteth all our life long. Have we haunted the Church of GOD a year or more? If we continue, we shall daily find new cares. For sometimes we shallbe visited with sickness, sometimes with poverty, either our wives or children, shall die, or else the means we have too serve God shallbe taken away as before time, & we shall be tossed with disquietness and sundry troubles. Wherefore it is very requisite that even unto the end we have our hands ready too dig Pits, and our nails too scratch the earth, if necessity so require. If any man allege, how then? are we not in the Temple of God? I answer that we are so in it, as we must come every day nearer & nearer unto it, & enter into it. True it is that we daily behold the face of God, but we are not yet so fully satisfied therewith, as we shall be when we shallbe gathered unto him. Wherefore it behoveth that all generally apply this to their use, & because Satan ceaseth not to hinder all those that go unto God, let every one enforce himself, too continue constantly too do that too morrow which he hath done to day. For if the enemy cease not too endeavour to drive us back from our course towards GOD, much less ought we too lose our courage to set ourselves forward, and continually without ceasing gather new strength. But to the end we may do this thing, it behoveth that we have such an affection well printed in our hearts as David had: I had rather (saith he) dwell at the threshold of God's house, then in the Tents and Tabernacles of the wicked: Wherein he plainly declareth that to purchase this benefit, to dwell in the house of God, he will account it no evil too be abased and made the most despised in the world. Let us consider I beseech you, what his estate was. He was the kings son in law and one of the chief Princes in the Country, and yet notwithstanding he is content too be set behind, and put among the basest sort of the common people, upon condition too have some little corner in the Church of God. If this desire reigned in all, they would not make so much ado too rid themselves and spend so long time in bargaining for exchange they have too make, in forsaking their houses and Country to come to the Church of God. But there are very few found, which can take in hand and willingly bear the diminishing of their substance, every man doth greatly desire, nicely to be carried in a horselitter where he may worship god at liberty, and he would have both lands & possessions, trading of merchandise, credit, kindred and friendship, and all other commodities of this life, by & by to follow. But whiles they are at this point, I pray you how esteem they jesus Christ? For all that ever they will do, at his desire is but as it were by way of pastime: which is but a very poor & silly consideration. For albeit we be nothing worth indeed, yet hath he of his infinite goodness so greatly esteemed us, that he hath not spared him for our salvation: yea I say him in whom consisteth the perfection of all our felicity. And shall we in the mean time grudge & repine to forego some transitory things, and to account our estate & condition worse, if we be not so well handled & entreated & have our pleasures as before? This is very far from following that which S. Paul hath showed us by his example: that is, that we should count all things as filth & dung that doth hinder us from possessing of jesus Christ, & that we should forsake it as a hurtful thing, knowing that whatsoever separateth us from the true life must needs draw us unto death. This also is far of from following that exhortation which is made unto us by jesus Christ, that we should sell & forsake all that we have in this world for the kingdom of heaven, knowing that this is that precious stone, that is a hundred thousand times more worth than all those things that men so much desire & so greatly esteem. If any man will object that a man may come to the kingdom of heaven, without forsaking of his house: I answer that it is not without cause that our Saviour Christ doth thus name the preaching of the gospel. They therefore that are destitute thereof & make not account as much as is possible to sell e those means whereby they may enjoy it, sufficiently declare that they are too carnally affected to the pelf of this world, & are not yet disposed to exchange them with the kingdom of heaven. But if they might possess both together, I would not envy them: but if they cannot hold their possession, & nestle still in their nests, unless they will defraud themselves of the food of the children of God: yea if they cannot maintain themselves in the state wherein they are, without cutting themselves of from the church, it is meet for them to regard that necessity which god hath laid upon them. They may easily bring forth such excuses as these, but all these shall stand then in no steed, when that great judge shall thunder upon those with his terrible voice that set more store by that earthly life that is common unto us with brute beasts, then by the everlasting inheritance which he hath appointed for his children. And it is a very strange thing that many imagine to stop our mouth, unless we do assign than some means & state whereby they may live in serving god. My condition, (they will say) is thus in my country: if I forsake it, what shall become of me, or how shall I live? As though god had appointed them that preach the Gospel to be stewards & overseers, to appoint every man his state & his ordinary, and to give every one according to his worthiness & dignity his certain pension & wages? If we can help them by counsel or direction we are bound to do it, yea though they do not request it: but if we be not able, shall our liberty therefore be lost to teach every man that which God hath commanded him? But if they had well learned and remembered this doctrine of David, too love better a little corner in the porch of the temple of god than the highest and most honourable places that they might choose amongst the unfaithful, they would never think so hard, and stand so doubtful what way were best too be taken. But this is the mischief that they would hold all, and sleep in whole skins not suffering their riches or honours too be diminished in any point, nor foregoing their ease and delights, that is too say, they cannot bow their necks nor bend their backs too bear jesus Christ. Let them plead and contend about the matter, as much as they list, yet must they needs in the end be condemned. Concerning such as have already forsaken their country, that they might come too a place, where they might freely serve God, and where the truth of the Gospel might be faithfully preached unto them, it is very necessary that they oftentimes call this sentence to their remembrance, to the end they may from day too day exercise themselves in the practice thereof, that they may be heartened in the continual use and custom of it. For many things may come to pass with the time, and daily do, which may discourage them that had a great zeal. They that join themselves to the churches of God, are not always so received as they are worthy. Order many times is so perverted, that the worthiest too be set forward, are set behind. Such temptation might indeed turn them back from their salvation, causing them too leave of the good course whereunto they were entered, were it not that they rested contented rather too be in the last, and most despised in the house of GOD then too be quite shut out.  
Thus the good faithful men indeed, not having all that they might well desire, but contrariwise feeling a great many troubles in forsaking their country learn to comfort themselves with this only word, yet are we in the house of God. Now let the worldlings deride as much as they list, & blaze us out in their pride as abjects and outcasts: it is enough that God doth us this honour, too account us of his Palace and of his sanctuary. We see what pain ambitious fools take that they may be counted and reckoned of the family and house of some Prince: and how happy they reckon themselves, if they may but come into the kitchen or Hall. Now when we shall be the veriest abjects in the world, yet so that we be of the church of God, he leadeth us too the most high and marvelous secrets of his wisdom with such familiarity as if a father should communicate and open himself too his children. And sure we were very unthankful if this recompense should not satisfy us. It is very true that the faithful may well be tempted and provoked when their affairs shall go backward, and that the wicked shall triumph in all prosperity. But when they shall consider on the other side, that God hath chosen them too be of his house, and that he entertaineth them there as his children, this consolation shall be worth little, if it be not sufficient to appease all the griefs and enmities wherewith they may be troubled. And certainly they that murmur and vex themselves, because they are not entreated of God as they desire, or repent themselves for having begun well, show plainly that they have not followed the counsel of our lord jesus, which is, that they should have made their thorough account, when they begin their building, what it will cost them to make an end of it: to the end: they vex not themselves for having spent too much, and so by this means leave the work imperfect. Which is worst the most part of those which so faint in the midst of the way, do leave of without any cause: wherein they show themselves most impudent. For they which had neither house nor land, and with whom it was all one, either to dwell in their own Country, or in the farthest part of the world, yet they are not ashamed to upbraid God, that they have left this and that for his sake. But yet let us put the case that they had lost much of their substance for the Gospels sake: yet notwithstanding it is a very mockery, more to esteem a dandiprat them a gold noble. In the mean season nothing is heard but these murmurings and complaints: and would to God that such people were far away from us, at their own case. And yet notwithstanding there are neither poor nor rich that have any just excuse too fall away for the afflictions which happen unto them, by following God. But because this is a very hard thing, the remedy is showed unto us in the 84. Psalms, where David, after he had said, 
Psalm. 84. b.  that the man is blessed that hopeth in God, addeth by and by, in whose heart are his ways. As if he would say, he that hath his mind wholly bend too walk as God hath commanded him. Lo therefore two things which cannot be separated the one from the other: that we have our hope in god, & that we walk in the right path. Wherefore as our infirmity doth let us, or maketh us so lazy, that we could be content at all assays to turn another way, let us fortify ourselves in faith, & hope, praying our good God, that he will make us so to look unto him, that nothing trouble us, whilst we trust in his promises, whereby he hath assured us that he will be with us for ever both in life and in death.   

An exposition upon the 87. Psalm.  
The Argument.  
We see that when all things go well with the Children of this world, how they please themselves in their own state and condition, & how proudly they advance themselves in despising the Church of GOD: and although they be often times tamed by afflictions: yet can they not forget this so foolish overweening arrogancy, so to please themselves in the transitory trumpery of the earth. In the mean season, they care not greatly for religion, nor for the service of God: forsomuch as delighting themselves with their vain delights, riches, commodities, pomps and honours they think themselves happy without the help of God.  
Now it falleth out oftentimes, that God handleth such people according too their desires, as if he would even fat them up, until the due time of punishing them be come: and contrariwise he afflicteth his Church with many adversities, and handleth it wonderful roughly: or rather leaveth it too languish in a poor and miserable condition: in such sort that it might think itself most unhappy: at the least it is subject too the scoffing and biting slanders of worldlings. To the end therefore that the faithful be not deceived, with such an outward show, it is needful for them too be drawn too a more high consideration: too the end they may hold that for undoubted, which is said in the 33. Psal. ver. 12. that that people is blessed, which hath the Lord for their God. And this is the sum of this present Psalm, too show that there is but one only Church of God, which excelleth in dignity and excellency all the kingdoms and common wealths of the earth, because that it hath God, for the Tutor and Keeper of the salvation thereof. And because it is under his hand and leading, yea too the end that amongst the horrible tempests, troubles and changes wherewith the world is continually shaken, it may remain constant and stand fast, and principally I that being so miraculously saved through the grace of God, it may courageously go on too the battle; until that it attain too that crown of glory which is laid up for it on high. And this undoubtedly is a singular benefit of GOD, and a miracle worthy never too be forgotten, that amongst so many alterations and changes of the kingdoms of the world, he continueth his church from age too age, and never suffereth it too be abolished. But because that oftentimes, whiles the unbelievers abound in riches, and flourish in credit and authority, the poor Church of God is tossed hither and thither, with many dangers and infinite shipwreck, yea which is more, is oftentimes seen as it were swallowed up: altogether like as a Boat which is even ready too be drowned: the felicity thereof consisteth principally in that everlasting estate which God hath laid up for it in his kingdom.  
The circumstance of the time wherein this Psalm was made serveth us very much, the better too make us too understand it. For although the people were then returned from Babylon, where it had been long time holden Captive, although that the Church were gathered as it were into one body, too be no more so scattered as it had been: although that the temple were builded and the Altar set up, thereupon to offer up sacrifices, and all the worship of God restored: Nevertheless because there was but one handful of people returned into the holy land, in respect of the great multitude that went out of it: and of that that remained, was daily diminished through the violences and outrages of the enimi-mies: in such sort that the state of the people was very contemptible: and also because the temple had no such majesty as it had before: All this maketh that the faithful could have no great hope, for the time is come. And surely it seemeth impossible that ever they should be restored too their former state from whence they were fallen. Wherefore it was very dangerous, least in calling too remembrance their discomfiture and overthrow, and thinking also of so many evils wherewith they ceased not too be oppressed, that they had not been shaken, and in the end had not fallen too utter despair. The end therefore of this Psalm is too comfort them, that they might not be discouraged in their miseries. And the better to bring this to pass, God promiseth them, that they shall not only recover that which they had lost, but also lifteth them up into a better hope, too wit, of an incomparable glory, as also it had been promised unto them by their Prophet Aggeus, 
Agge. 2.10  that the majesty of the second Temple should be greater than that of the first.  
It remaineth now that we apply this Psalm to our use, God would that this consolation, should be of such power and importance towards the faithful of that time, that not only it might reform them, to the end they might not be oppressed with so many evils: but that it should as a man would say have drawn them out of the grave, to have lifted them up, even to Heaven. Now forasmuch as we know, that the things which were foretold of that time were accomplished, we are more than unthankful, if the experience which our ancient Fathers had, being joined with the promises of God, do not suffice to confirm our faith so much the more. For it cannot be sufficiently expressed in words, how jesus Christ with his coming hath adorned and magnified his Church. For then the true religion, which was shut up, till that time in the country of jewrie, was spread abroad throughout the whole world: and God which before was only known of one only race, began now to be called upon in all tongues and throughout all nations. Then the world which before had been so miserably distracted & as it were torn in pieces with so many sects, errors, & superstitions, was united & knit into one holy concord of faith. Then all people acquainted themselves of very fervent desire, with the jews, whom before they greatly abhorred and detested. Also kings and people, of their own accord, willingly yielded themselves too be subject to jesus Christ. Wolves and Lions were changed into lambs. God powered out upon the faithful the gifts of the holy Ghost, which excelled all the glory of the world. And this was a thing so much the more wonderful, that the body of the Church which was gathered together and compounded of so many divers members, and which were separated the one from the other, by far distant Countries that yet notwithstanding that he so increased & maintained them. Wherefore it must needs be also that God wrought mightily, in multiplying the preaching of the Gospel in so short a time, and in making it so wonderfully to fructify and to profit. Wherefore although that the nobility and dignity of the Church, had never been set forth in this present Psalm, yet notwithstanding the incomparable graces which GOD displayed forth at the coming of his Son, showeth that the Church is truly, an heavenly, & not an earthly kingdom. Moreover it must needs be that this be that present time, wherein God so magnified and made the state of his Church too shine, that the faithful, the better to esteem the worthiness of it, look more high than man's reason and understanding can attain unto. For from the time that it so flourished as we have said, it had no pomp neither of Gold, nor silver, nor precious stones: but rather her triumphs were in the blood of Martyrs: and as she was rich in spirit, so she was naked and poor concerning the muck of the world: as she was precious and beautiful in holiness, before God and his Angels, so she was contemptible in the world. She had many outward and open enemies who cruelly persecuted her: or rather did mischievously devise to cast her headlodg under the earth. There were many trains and platforms laid: as the Devil will never cease to molest to entrap her by Hypocrites. To be short the dignity thereof was evermore hidden under the Cross of Christ. On the other side a man might easily judge, that all the worthiness which she hath, is spiritual, so as she cannot be seen with carnal eye. Wherefore the consolation which is contained here ceaseth not to be very meet and seasonable for this time: to the end the faithful may be warned, to think upon a more perfect state of the Church, then that which is apparent unto them. But this is very necessary for us at this day. It is long sithence that for the sins of our Fathers, GOD suffered this noble and excellent state which he had erected in his Church, too be disfigured, and placed in stead thereof an horrible desolation. And yet even at this time, the poor Church is wonderfully oppressed by our transgressions, and mourneth under the cruel Tyranny of the adversaries of his truth, under the slanders and reproaches of her enemies, and under the mockeries of the Devil, and of wicked men: in such sort that there is nothing that the worldlings, who desire to be at their case do more shun, then to be holden and accounted of the number and company of the Faithful: whereof it cometh that the most part separate themselves from the Church, as though men could not be of it unless they were most unhappy and accursed. Whereupon it is easy for us too gather how profitable the doctrine of this present Psalm is unto us to the end we might without ceasing meditate upon it.  
Psalm 87. Ver. 1. To the sons of Chorah, a Psalm and a song: The foundations thereof are laid amongst the Mountains of his holiness. 
THE naming of the sons of Chorah, do not so much show that they were the authors of this Psalm, as that they were special Musicians appointed too sing in the Temple. Howbeit it might be said also; that some of this family, was the Author thereof. Concerning the Text where it is said, that the foundations thereof are laid amongst the holy hills: this must be applied unto God. For it is a common manner of speech amongst the hebrews too put the Relative before the Name of him of whom mention is made. The meaning therefore is this. That he hath laid his foundation among those holy hills. Many have understood this of the Temple: but this agreeth not. Others understand it of the Psalm as-though it were said that the argument or matter of this Psalm is too entreat of those holy mountains where the Temple was builded: but this is no more agreeable than the former. But as I have already said the purpose of the Prophet is to show that God hath chosen the holy mountains, to the end he may there build his royal City jerusalem and his Temple. For it followeth a little after in the text that the most highest shall establish it. It is very certain that God is the true & principal founder of all the Cities in the world: but this so excellent a title is not attributed too any other City but to jerusalem, that it should be the everlasting resting place of God, and that he will dwell there, because that he hath chosen it. 
Psal. 132.3.  We must always note this difference, that other Cities were not builded by the power and authority of God, unless it were for their earthly policy: but that jerusalem was his sanctuary, and that he had specially chosen it as it were the seat of his majesty. And so also doth the Prophet Esay speak thereof: What shall the messengers of the people say? it is, 
Esay. 14.32.  that the Lord hath founded Zion. Which is more, although that all the Country of judea was dedicated unto him, yet it is said that casting all other aside, he hath reserved this City of jerusalem to himself that he may reign there: and this is that which followeth in the second verse.   
Verse. 2. The Lord loveth the gates of Zion above all the tabernacles of jacob. 
Too which agreeth that which is said in the 78. Psalm, 
Psal. 78.60.  that God hath rejected Siloh the tribe of Ephraim, the tabernacle, of joseph that he might dwell in Zion which he had loved, Let us mark well also the cause which the Prophet mentioneth here, why God hath preferred one certain place, before all others: to wit, not for the worthiness of the place, but for the mere love which he bore unto it, wherefore if any man ask, whence this excellent privilege that Jerusalem had came, that it should be called the holy City of God, and his royal Palace: the answer is easy and short, and that is because it hath so pleased God. This pleasure is as it were, the fountain and root of his love. The end as he showeth was, because he would have there some place, wherein his religion should have dwelling to nourish an assured unity of faith amongst the jews, until the coming of our Lord jesus: and that in the end the Gospel should spring from thence, too be published throughout the whole world. And thus the Prophet to magnify the City of jerusalem saith, that God is the founder thereof, and that he there ruleth as the governor. But to the end that men should not take occasion too be proud of such an honour, he addeth and showeth, that all the excellency which jerusalem hath, must be attributed too the mere grace and adoption of God. In that he putteth Zion for the whole City, and the gates for the whole wall and compass of the City, it is by taking a part for the whole. By the mountains, whereof he speaketh in the plural number, they understand commonly Zion, & Moriah, which butted either upon other. Now although I do not utterly reject this exposition, yet me thinks one might extend this word further: too wit, to the whole region. For jerusalem was situated among mountains.   
Ver. 3. Wonderful things are spoken of thee, thou City of God. Selah. 
word for word it is, that that which is said in thee, are wonderful things. But we have to mark the purpose of the Prophet, or rather that which the holy Ghost would here speak by the Prophet. The condition of the people of the jews, was at this time very contemptible, so as there was small account made of them. They had many great and grievous enemies on every side which vexed them, and but few had the courage to put back offences. Every day there fell out, new alterations beyond all hope of men: in such sort that it seemed, that after things went so to wrack & waxed worse and worse, that all in the end should come to utter ruin, in such sort that any man could hardly hope that ever the City of jerusalem should be restored again. Now to the end that the hearts of the faithful should not be utterly swallowed up with heaviness and despair, they are here by the Prophet, set to lean upon that word which God had pronounced of the estate of his Church to come: for there is no doubt but that the holy Ghost withdraweth the faithful in this place from the beholding of things present, to the end he might bring them unto the promises, which did assure them of an incredible glory that God would shortly give too his Church. So then howsoever the thing that appeareth, serve not to make the children of God rejoice, yet notwithstanding the Prophet commandeth them to lift up their senses on high, by the virtue of that word the which is given unto them: too the end they might patiently wait until those things which had been promised unto them should be executed and performed. On this manner they were admonished and exhorted too read diligently and to meditate day and night, those ancient prophecies which concerned the restoring of the Church: and specially those which were contained in the book of Esay from the 40. chap. unto the end of the book. Further that they should reach out their care and diligently hearken, giving faith and credit to the Prophets, which were sent at that time to comfort them and to preach unto them the kingdom of jesus Christ which was near: whereupon it followeth that we can not judge aright of the felicity of the Church, unless we judge of it by the word of God.   
Ver. 4. I will rehearse Rahab and Babylon amongst them that know me: behold Palestine and Tyrus, with Aethiopia, he was borne there. 
The name of Rahab is put aswell in other places of the Scripture for Egypt: and here it very well agreeth to this sentence: For the prophets mind is too describe the excellent and glorious estate of the Church which then was hid. He saith therefore that they who before had been deadly enemies, or were altogether strangers unto it, should not only be her familiar friends but as it were engrafted into one body, too the end too be accounted for Citizens of Jerusalem. I will put (saith he) into mine account, or I will enrol Egypt and Babylon, amongst my familiars or household ones. Further he addeth that the Philistines they of tire and Ethiopia, who hitherto had had great discord with the people of God, should be unto him as good friends, as if they were the natural borne of jewry. Now in speaking so thereof he specifieth a singular dignity of the Church of GOD: and that is that they which did despise it, and did wish it too be utterly razed and destroyed, should gather themselves round about unto it, yea, and should account it for a great honour too be enrolled and acknowledged amongst his people. For the Prophet signifieth that all of their own accord, should renounce their own natural Countries, wherein tofore they put all their glory. This is therefore as much as if he should say, that from what quarter soever men were borne, were it in Palestine, in tire or Ethiopia, they should be glad and well a paid too be numbered with the people of God and acknowledged for Citizens of jerusalem. The Rabbins of the jews, make a crooked gloze of this place, that is, that from other nations of the world, there shall come very few excellent men, in wit or virtue: but that in their race there shall be a great number. As though it were said that there willbe hardly found a man worthy of praise in any country. So as they may be pointed at which are such with the finger: But that in Zion there shallbe great abundance. The Christian Doctors with one consent apply this to our Lord jesus, and they think that the reason is here rendered, why the strangers yea the enemies of the Church shall desire too be engraffed and enrolled therein, too wit, because the son of God shallbe borne there, whose office it is too gather men which were dispersed into an holy unity of faith, & to heap the scattered members together too make one whole body thereof. Now this sentence indeed is very true in itself: but it agreeth not unto the place. And we must always diligently take heed that the Scripture under colour of subtlety be not racked too any other sense than it ought. Let it suffice us therefore too have the plain and simple exposition thereof, that every one may desire it for a great benefit, to be received a Citizen of the Church. The which is yet more fully confirmed by that which followeth.   
Ver 5. And of Zion it shallbe said, this and that man is borne in it: and the most highest shall establish it. 
As I have said already the Prophet continueth his sentence minding to signify, that God shall gather people together of all Countries of the world, too incorporate them into his Church, as new burgesses and Citizens. Albeit that he use an other manner of speaking, it is because strangers shallbe reputed among the holy people of GOD, as if they were descended of the stock of Abraham. He had said in the former verse, that the Chaldeans and Egyptians should yield themselves to become of the household of the church-that the Ethiopians, Philistines, & the men of tire, should desire too be enrolled in the number of his Children: now he addeth for confirmation of his sentence that the troop shallbe great and infinite, too replenish the City of Herusalem, which for a time was desolate, and to make it most populous: or rather which had been inhabited but even of an handful of men in comparison of the people which should arrive there. That which is here briefly promised is declared more at large in the Prophet Esay, 
Esay. 54..1  when he saith, Rejoice o barren that didst not bear, for the widow shall have more children than she who hath a husband. Enlarge the place of thy tents, 
Esay. 60.4  and let them spread out the cords etc. Also thy children shall come from all far countries: lift up thine eyes round about thee, all those shallbe gathered together unto thee. And in the 44. Chapter he useth the same manner of speech that we read here, 
Esay. 44.5.  or at the least which draweth very near unto it. One shall say, I am of the Lord: another shallbe called by the name of Israel: and another shall subscribe with his hand, I am the Lords: and others shall call themselves by the name of Israel.  
Neither is it without cause that the Prophet useth this word of birth, signifying thereby that the Chaldeans, the Egyptians, and such like should be joined to the flock of God. For albeit they were not by birth, of Zion, and the natural children, but only through adoption must be incorporated into the body of the holy people: Yet because our entry into the Church is as a second birth, this similitude is very apt and agreeable, And indeed jesus Christ plighteth and marrieth himself with the Faithful upon this condition, 
Psalm. 45.11. Gal. 4.5.16.  that they should forget, their own people, and the house of their Father. And this is the cause why Saint Paul sayeth that we begin too be the Children of GOD and of the Church, when we are borne anew, of incorruptible Seed, and are made new Creatures. And surely we are not otherwise regenerate into the heavenly life then by the ministery of the Church. In the mean time let us call too remembrance the difference that saint Paul putteth here betwixt the earthly Jerusalem, which as it is a servant, cannot but bring forth children into bondage: and the heavenly, which conceiveth and bringeth forth children into liberty through the Gospel. In the end of the verse, there is a promise of the long continuance of the Church: for oftentimes it cometh to pass that Cities, the sooner they creep up, into sudden riches and greatness, the shorter while they continue in their prosperity. To the end therefore that men think not the felicity of the Church too be so transitory, the Prophet declareth that she shall have her stability in GOD, and that therefore she shall continue. As though he should say, it is no marvel though other Cities be always shaken, and subject to many alterations: because they are tossed with the world, and have not everlasting keepers. But the condition of this new Jerusalem shallbe otherwise: for her perpetuity being founded in God, shall stand sure, though Heaven and Earth should fall.   
Ver. 6. The Lord shall enrol his people by writing: he was borne there. Selah. 
The Prophet meaneth that the name of Zion, shall be so Noble and Honourable, that every one shall desire too be received there for a Citizen. For he speaketh of the principal benefit, and of a thing the most too be wished for that ever could happen. The meaning therefore is thus: when God shall take account of his people, or shall enrol them, the greatest benefit and honour that he can do unto his best beloved, shallbe too account them for Citizens of Zion, rather than of any other City. For this shallbe a greater dignity, to have some corner among the common people of the Church, then to be greatly esteemed or too rule in any other place. Notwithstanding the Prophet admonisheth us, from whence it is that such a benefit proceedeth, that they which were strangers should so suddenly be brought into the Church: to wit of the free gift of God. And in deed they which are the slaves of Satan and of sin can never get by their own diligence any such title and right to be Citizens of heaven. It is therefore God only which distributeth according to his own good pleasure, peoples in their orders, & severeth them one from the other, as it seemeth good unto him: forasmuch as the condition is equal and alike in all by nature. The enroulement whereof he speaketh here, is too be understood of the calling whereby God declareth who are those that he hath chosen. For although that he hath written his children in the book of life, before the creation of the world, yet notwithstanding he solemnly setteth them down in his register, when he giveth them the mark of his adoption, calling them to his truth and renewing them by his spirit.   
vers. 7. As well the fingers as the Players on instruments, all my springs are in thee. 
Partly the shortness of this sentence, causeth it to be doubtful, & partly the doubtful signification of the word. All expositors agree very well in this, that the word spring or fountain is taken hereby a Metaphor or similitude. But one sort apply it to the affection of the heart, other some to the inward thoughts. There are also which translate it Veins or Melodies, whose opinion I would well allow of, if the propriety of the hebrew tongue would suffer it: but because that this is somewhat wrested, I tie myself to that which is more proper and natural: and that is, that the Prophet by this word signifieth the eyes or the look. As if he should say, I have always my sight fixed and fastened upon thee. For the root of the Hebrew word signifieth an eye. It remaineth therefore to see, what that other member signifieth aswell the fingers as the players on instruments. This is a very abrupt sentence, but this letteth not but that men may easily gather the meaning thereof: to wit, that there shallbe so large an argument of joy in the church, after that it shallbe restored, that the praises of God, shall sound forth, there without ceasing, aswell of the voice as of the instruments of music. He confirmeth therefore that which he had said before of that glorious repairing of Zion and of Jerusalem: thereby showing that for the great felicity which shallbe there, men shall have occasion to rejoice, too sing, and too praise God for ever. In the mean season he showeth also to what end and purpose God so liberally enricheth his Church with his gifts and graces: to wit, that the faithful might show forth by hymns and praises and songs, that they are not unthankful towards him: On the other side we have to note the zeal, the love, and carefulness, and affection of the Prophet towardly the Ch●●che. For he giveth testimony thereof, too the end to exhort us all too follow hi● example, as it is said in an other place, let my right hand be forgotten if Jerusalem be not the chief of my joy. Now than all our senses and affections rest themselves in the Church, 
Psa●●. ●.  when as we labour too withdraw them from the vanities of this world, which cause them to wander and stray. The which thing is done, when in despising of the honours, delights, riches, and pomps of this world, we learn too content ourselves with that spiritual glory of the kingdom of Christ.   
FINIS   

❧ Imprinted at London at the three Cranes in the Vinetree, by Thomas Dawson, for Thomas man.. 1579.