Four Sermons Against the Pollution of Idolatries, Sermon 4

Four Sermons Against the Pollution of Idolatries · Sermon 4

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

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

LYke as men caſte themſelues into horrible confuſion, when they louſe the bridle to their concupiſcence and luſts runnyng at ryot whyther they luſt, euen ſo is it a rare & moſt high wiſdom to ſearch forth the commaundements of god and to embrace and folow them with the whole heart & diligence. Wherof we hauehave in this place an excellent exāple moſt worthy to be folowed. For Dauid was not fre nor voyde altogether of thoſe perturbations of the minde whereby we are ſore enticed and driuen the contrary way: but he doutles was moued with ſuch tentations wherby hys ſpirite myghte wander and go aſtray from God.

Howe be it to fynde a remeady againſt al ſuch occaſions, wherby we fall from the feare of God and true holines, & to keape the ſure waye, he doth onli regarde that which God doth declare vntounto hym, that doth he meditate and ponder in his mind. And to declare this precepte & admonition in few wordes, God doth ſtyre al the faithful and exhorte them to ſeeke his face. Nowe Dauid witneſſeth that he hath ſo aplied all his dilygence in obſeruing and keaping this cōmandement, that there is a goodly harmony cō ſent & agreement betwixt god that thus ſpeaketh and commandeth: Seke ye my face, and him that anſwereth ſo, my lord I wyll ſeeke thee. But heare muſte we conſider, wherfore God putteth this name face expreſſedly. For if he had no face but as it were a ſhewe and ſhadow of a face wherein he woulde ſhewe hymſelfe vntounto vsus, he ſhoulde dyſceaue vsus, commanding vsus, to ſeeke that whych colde not be founde nor perceaued in him. Yet am I not Ignorant that there be many whych wolde ſhewe the, ſharpenes of their wittes in this place, ſaiyng that this is no more then if it had bene ſimply ſpoken. Seke me. Notwithſtanding thoſe that hauehave bene diligently exerciſed in the holy ſcriptures ſhall eaſily perceaue that God woulde note forthe and declare a certain maner and order, which he alwaes vſeth to ſhewe and offer himſelfe vntounto men moſt familiarly. And certainly to name the ſanctuary and the arke of the couenante the face of God, is a kinde of ſpeache ſo, vſuall and commune in the ſcripture, as any can be.

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

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

For thoſe that we inuent by oure wyttes are none other but falſe and deceauable viſers whereby GOD is phantaſyed or to ſpeake more playnely What I doe Iudge of that ſuperſticion when men do faigne to themſelues any forme or image, that they may hauehave god viſible thei do nothing but make & worſhip an Idole. But whē god by his good wyll and pleaſure dothe repreſent hymſelfe vntounto vsus and giueth vsus ſuch toknes and ſygnes wherby he may be knowen of vsus, then re…eameth he as it were a certaine face wherin he may be knowen. Wherin he admoniſheth and commandeth vsus, y^t eueryevery one of vsus ſhoulde turne our eyes to that countenance and that we ſhould behold it w^t great heede, care and diligence. For this certanly is our felicitie wherw^t we muſt once be ſatiate and filled aboundantly, y^t we may hauehave the fruition of the ſight and face of God with al abundance of all Ioyes as was ſaid in the .lx. pſalme. And becauſe we can not clymbe to ſo hyghe a place without the aide and helpe as it were of ladders and ſtayres, thys hys benefite muſt be ſet and accompted in the ſeconde place becauſe it offereth thoſe meanes wherby we may come to that principall and chyefe Goodnes. Wherfore let vsus note that this ſentence wher God commandeth vsus to ſeke his face, hath ſuche power as thoghe it did open the gate v… to vsus, wherby he wolde bring vsus into eternall life. It was no great matter as may appeare in y^e tyme of dauid to come to the temple, that men might ſe ſo many ceremonies as there were done and celebrate. But if we rightlye conſidre y^e ſpirituall exempler and pattern whiche was ſhewed vntounto Moſes, we ſhall neyther iudge it ſtrang nor without reaſon that God doth call it his face. For doutles ſeing chriſt was ther reuealed, what other thing can we ſay then that God offered himſelfe to be beholden and ſeene? Now let vsus conſidre: Whether God do not order & ſet forth vntounto vsus ſome meanes wherby he may after a ſorte be ſene and felte of vsus. It is verye true that he hath appeared in his ſon who is his liuely image and in whom onlye he wyll be perfitely knowen. Yet neuertheles ſaint Paul declareth that the goſpell is a certaine glaffe wherin al men muſt behold and conſidre hym. Thee Sacramentes hauehave the ſame power and nature: finally the hole order Inſtitute in the churche by hym, dothe ſhewe the ſame ſight vntounto vsus.

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

Howe be it this that I ſaye is not ſo ſtraitly to be vnderſtande as though the faythfull dyd neuer approche or come neare vntounto God ſaue then, when they come into the temple. For this opinion reſtynge and ſtyckyng to any certayne place were a ſuperſtition ouer foliſhe. But thus I do meane, that we may not ſet God oboue the cloudes (as certayne men do in their ſpeculations) thinkyng they can ſee hym when they ſhut theyr eyes imaginyng of hys diuine Maieſty, what ſoeuer commeth into our braines neglectyng bothe the preachyng of the Goſpell and alſo others ſuch lyke aides and helpes neceſſarily required to the knowledge and contemplacion thereof. For this is moſte true that thoſe which deſpyſe the vſe of the Sacramentes whereof I ſpeake and of all the order of the Churche, they diſdeygne to ſee GOD at that tyme when he doeth offer hym ſelfe to be ſene and beholden.

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

We hauehave all ready ſpoken what fauour louelove and honour he doeth ſhewe vntounto vsus, when he doth cal vsus ſo louyngly and gently vntounto hym that he maye worcke oure Saluacion, and that he maye bryng vsus vntounto the trewe and perfite felicitie from the whyche we are ſo farre away by nature. But this muſte we alſo marke and conſider that god doth pricke and moue vsus by al meanes, to take hede that we fall not into miſerie. Firſt of al we hauehave eyes ſo wandering & wanton, that it ſemeth a very miſerable caſe. For ī al this our life ther is nothing but y^e vanities of this world which do kepe all our ſenſes occupied, & Satan hath infinite deluſions and thoſe moſt crafty, wherby he continually doeth circumuent and begyle vsus. Althogh al his gyles and diſceats are none other thing, but certain foliſh viſers & ſhewes triflyng and counterfaite pageants and iuglings of game plaiers. But experience doth teach plainly howe foliſhe we are, howe mad and deſtitute of all ſenſe ſeyng that we ſuffer our ſelues ſo eaſly and ſo often tymes to be deluded and deceiued. Wherfore yf we wer wiſe & wel aduiſed this voyce ſhould ſounde continually in our eares. Seke my face. And what ſekee we? The more carefull and diligēt that god is in procuryng our ſaluacion, we are the more careles & ſlowe in folowyng after it. And would to god we were not like kicking and reſty horſes more ready to go backwarde then forward. Not withſtanding this exāple is not ſet fotrh vntounto vsus ī vain. For this reuerent anſwere and proteſtation of Dauid that he did meditate this doctrine in his heart, wherby he and al the faithfull are admoniſhed to ſeke the face of god doth declare vntounto vsus to what thing we ought to applye our ſtudy and diligence, that god calling vsus vntounto him loſe his labour altogether vponupon vsus. And in this doctrine there be two poynts moſt worthy to be marked. The firſt is that ſo ſoone as God had thus ſpoken & commanded. Seke my face: he anſwereth w^t moſt earneſt affection vntounto this worde. The ſecond is, that after he hath conſented to the precept of god & affirmed it, he promiſeth that he will ſeke the face of god in dede, in worke, & diligence ſhewe the ſame. And ſurelye this is the order that we muſte kepe in worſhippyng of god, firſt of al to giuegive acceſſe & entrie to the worde and commaundement of god as we ar taught in another pſal. Yf you do here his voice this dai hardē not your harts. But very few ar foūd which embraceth y^e cōmandements of god of this mīd, thogh y^e moſt part wil ſai after this ſort & vſe y^e like anſwer truli it is our duty: we oght not nor cā not ſpeak againſt it. But that wherunto thei agre w^t their mouthes, is far awai frō entrīg & percīg into their minds. Therfore let vsus learn hereby to lay y^e beginning of our religiō that we do anſwere vntounto god truly & vnfeindly y^t we do fully vnderſtād & fele his moſt excellēt benefit when he calleth vsus ſo mercifully to behold his face. When this ſenſe & felīg hath thus touched the hart & prepared it, it cā not be but y^t the other part of religiō & duty ſhal ſtraight waies folow, which is, a power to performe y^t y^e which we do know to be moſt iuſtly cōmanded of god & to belōg to our ſinguler cōmoditie. For Dauid had no cold nor dead meditatiō w^tout any mocion or applicatiō of y^e whole life to be beſtowed ī y^e ſeking & beholdīg of y^e face of god. But ſo ſone as he hath determined y^t he oght to ſeke god he goth forward w^t this proteſtatiō y^t he wil proſecut this deſire of his hart w^t al diligēce. wherin thei muſt nedes be much aſhamed which profeſſe thēſelues chriſtiās & nether hauehave y^t deſire of hart nor good mociō, nether yet apply nor exerciſe thēſelues in y^e duty of life which depēdeth therevpō. But ſome wil ſai thus, y^t it is not lawful for thē to forſak their contrie wherin thei ar born: althogh thei be deſtitute of y^e fode of life & nothīg be ſene ther but an horrible deſolatiō whereby y^e hole order of y^e church is deformed or rather deſtroied. Whi ſo? leſt thei break their allegiance thei ſay y^e which thei do ow to their natural & ciuil gouernor, I wil anſwer to this their excuſe ī few words: I do aſk of thē this thīg only if thei wer ī ſuch penury & wāt of liuing y^t thei had nothīg at home to eate & drīk wold ani ſuch dout ſtai thē in thoſe places? ther is no mā truly which wolde not aſk pardō to forſake his contrey y^t he ſtarue not for hūgre. I wil alſo put this caſe which is of no neceſſity: if ther ſhuld be offred vntounto thē in a ſtrāge cōtrei ſyxe times ſo much riches as thei hauehave ī their own, ther ſhuld nothīg ſtai thē frō y^t iorney y^t thei might attain ſuch poſſeſſiōs. What nede thei then to brīg ſuch cloks & coloured excuſes ſeing y^t it is euident & plain that their talke is far awaye from that they do feele in their owne conſcience. We treate not this matter that they may be letted w^t nothing but y^t thei maye pray holily purely & profitably for this prince & all his ſubiectes. Now ſuch a Iornay plainely taken to ſuch a place cā be no more crimninal thē others which are taken for y^e cōmodities & apportunitie of this preſent life, which no man cā blame ī any point. But let vsus farther ſe if this neceſſitie do ſufficiently excuſe them. Behold it is the lorde which commādeth & ſaith: Seeke you my face. The ciuilemageſtrates now fall frō god & decline away moſt farre & do cōpell others to the ſame deſection & rebellion, or at y^e leaſte doe depryue the miſerable ſoules of their daily fode and rayſe vp the inuē tions of ſuperſticious Idolatries in the ſtead of the face of God. Is it righte in this point to preferre mortall men to y^e liuing and immortal God. If God muſt be obeyed, they oght rather to trauail in to all y^e coaſtes of the world to ſeeke his face, wher he doth ſhew it thē to lye lurking & pyning in ther neſtes whāſoeuer then y^e princes cōmand or enterpriſe anithīg preiudiciall vntounto him y^t hath y^e chief authoritie & power ouer thē & vpō eueryevery one of thē ther is no iniury done vntounto thē thogh mē do not obey thē. Althogh, beſydes y^t which I hauehave now ſpokē, ſuch mē do ſuffeciently declare, y^t thei neuer hauehave conſidered nor ponderred what is ther ſtate & cōdition, how miſerable and filthy is y^t captiuitie wherin they are reteined & oppreſſed? Onles their cōſciēce were altogether broght a ſleepe, it were not poſſible but y^t they ſhould be in continual angriſh & grief of minde as great as if their body were in paine & torment. For what libertie hauehave they to honour God in their famylyes & houſes by any means? As for an example. If any of thē hauehave a child borne, his deuty is to offre him to God w^t prayer & thankesgeuing, and to require, y^t his bodi may be ſygned w^t baptiſme which is y^e ſygne of ſaluaciō Now we do know y^t baptiſme is ſo corrupt ī y^e papiſtri & ſo defiled w^t ſuch ſuperſtion & pollution, that the child can not receiue it, but y^t he is ſtreight wais polluted & defiled. So y^t y^e father cā not baptize y^e infant w^tout ſyn. And if he abſtein he ſynneth likewiſe, althoghe it were in nothīg els yet in this point y^t he giueth offence vntounto mē omitting & neglecting y^e ſacramēt which y^e ſon of god hath inſtitute. In what perplexitie then ſtandeth his minde, y^t y^e matter cā neither be done nor vndone but y^t god muſt moſt greuouſly be offended? I do not rehearſe their other incōmedities & miſeries, for this only example is more thē ſufficient to declare their miſerable ſtate and cōdition. Now whan a man hath bene in this miſerable perplexitie, all his life longe vncertane whether to turne himſelfe, yet at y^e deathe muſt he loke for moſt greauous aſſaltes & tentations, for then certainly ſatā wil heape together al hys ar tillarye & of this miſerable captiue was letted before y^t he colde not ſerue god for y^e ſollicitude & care of his wife & familie then at y^e point of death his ſtate is moſt miſerable. Wherfore thei which doute whether thei may rid themſelues forthe of this mire or rather forth of this helly pitte, vnderunder a certaine pretence of obedience vntounto worldly prince, do peruerte al y^e order of nature. For that lawfull prayer which God allowethe that we ſhulde make for our princes, is agreable and veray conuenient, both to their authoritie which he giueth them and alſo to the office wherwith he hath bound & charged vsus towardes them. Thus S. paul dothe exhort vntounto prayers to be had and made for kings & magiſtrates, y^t we may lead a godly quiet & peaceable life w^t honeſty & the fear of god. But this amplificatiō & ſetting forth of y^e obediēce vntounto erthly princes is to far aboue meaſure, whan it is ioyned w^t the departing frō god & y^e diminiſhing of y^e honor & worſhip which is dew to y^e heauenly king. The miſerable Iewes in dede wer cōpelled to remain ſo long in y^e bondage of Babilon whiles y^e time was fulfilled which was appointed of god to ſuffre y^e miſerable captiuiti: but let theſe mē y^t talke ſo much of mās law and obedience, w^t whō I hauehave to do, declare y^t we chriſtians are bownd ſo far by like obedience, y^t of our own accorde we muſt depriue our ſelfes of thoſe ſpiritual benefites which god geueth moſt liberally to his children. They do feele a great neceſſite wherew^t they are ſoore preſſed, & thei are greatly enticed by their owne infirmitie: but god ſheweth thē y^e remedy for theſe ſo great euils. What is y^e cauſe that thei deſpice theſe ſo great helpes & benifites for y^e obedience & ſeruice of thē y^t take their bread forthe of their hands? The cauſe is greater of a man towarde his wife or of the wife towarde the huſbande. For ſeing that god hath ioyned thē together into one fleſh, y^e one cā not do well in any caſe to forſake the other vnderunder a certain colour to ſeke god. Not only that thei may not depart far a ſunder to let the dutye betwixt man & wife but that eueri one oght rather by al meanes and with all diligence to labor that he may draw and bring the felow & companion of that holy lyfe to the worſhip of god. This then is the dutye y^t the one oweth to the other, that the huſbād mai declare vntounto the wife, how miſerable & vnhappy thei are, becauſe thei want the holy company & felowſhip of y^e faithfull becauſe thei are deſtitute of the ſacramē tes and ſermons (which are moſt ſure ſignes, pledges & teſtimonies & be fully aſſured wherby we may know that god dwelleth amōgs vsus) again he muſte exhort her y^t ſhe do not diſpaire nor diſtruſt but truſt in gods mercies. And if he can not perſuade her nor win her ſo ſone as he wolde, let him neuer be wery whiles he hauehave gottē his purpoſe. And althogh his wife do reſiſt his purpoſe moſt earneſtly, neuertheles let not the man ceaſe importunately to attempte the mater w^t her, and to proue her minde by al means, vntyll ſhe do ſhew her lelfe wylfull and abſtinate in her wicked purpoſe. When he hath aſſaied and attempted all y^t may be doone by hym, yf he can tary there no longar, then is he free, and vtterly deliuered from all the lawe of mariage and neceſſitie of tariyng: becauſe he hath done all his duety and nothing wanted of his part but that his wife might hauehave folowed him as her duety required. Althogh yet this departing of the man frō the wife is no diuorſe, but the houſband goeth before whither God calleth, that he may ſhew the wai to his wife. And as touching the maryed woman, ſhe is yet boūde w^t a more ſtrait bonde of mariage becauſe ſhe is the inferior, and muſt worthely acknowledge her houſband as her heade and reuerence hym.

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

And when ſhee hathe doone all that euer ſhee canne, yet is ſhee not at lyberty and ſet fre, that ſhe may forſake him to whome ſhe is bounde and ſubiect, onles ſome perſecution be raiſed, wherein the danger is manifeſt, and ſpecially yf her owne huſbande be moſt ready to purſue her vntounto death: for then ſhe departeth not from her huſbande, but ſhe auoideth that euill that is prepared for her and the furious rage of her enemies which god permitteth and alloweth. Finally that great danger and violence which is intended towards her doth diſcharge her and deliuer her from the bonde of ſuche a bitter and dangerous lyfe: notwithſtanding when al thinges are well wayghed & conſydered no worldly cauſe ought either to withdrawe man or wyfe the one from the other, but onelyonly that mutuall beneuolence, louelove and charitie which the one oweth of dewtye to procure the ſaluation of the other.

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

Therfore let vsus retourne to that acount which Dauid maketh that the face of the Lorde ſhoulde be ſoughte as alſo he ſayeth in the .lxxxiiii. Pſalme, where he ſayeth it is better to lyue one day in the courtes of the Lorde, then a thouſande beyng therefrom: whereby he declareth that the lyfe of the faythfull can not be to ſhorte ſo that God graunt them this grace that whiles thei liue in this world they may exerciſe them ſelues in hys ſeruice and honour, and eſtabliſhe themſelues wyth his promiſes celebratyng hys name with all godly confeſſion & praiſe. If a man obiect that this mai be done in ſome deſerte place or amongeſt the enemyes of the fayth. I anſwere that it is not wythoute cauſe that Dauid doeth ſpeake namely of the courts of the temple. For he doeth conſider howe neceſſary the order of the church is vntounto mortall men, ſpecially becauſe he knoweth their rude and weake nature, but if this oration and admonicion were ſo altogether fired in all mens heartes that all men woulde come at the leaſt to ſome chriſtian church where they myght dye quietly, and peaceably there woulde be none which would not eaſely and quicklye gather vp their burden and prepare them ſelues. But what do we ſeke? EueryEvery man wyl lyue, and that with all eaſe and pleaſure, eueryevery man in that kynde of pleaſure and luſte wherewith he is led and drawen. This is cauſe wherfore the church of god ſo much is contemned and reiected to day. Yea and there ar many wittie and ſubtell to inuent and ſet before their eyes ſuch lettes and hynderances as may bring them from that ſtudy of godlines that was in Dauid.

Moreouer thei bring this in, what ſhall we profit ſay they, if we do chaunge places? Whether ſoeuer we go we ſhal find the worlde no leſſe then in our countrie. There is at this time a wonderfull corruption of maners and of al things. All things ar full of offences tētations and ſuch corruptions whereby mens minds may eaſely fal from the true fear of god to y^e louelove of the worlde. I cofeſſe in dede that all thinges are as they both thinke and ſpeake. But if their body were in daunger & they were admoniſhed where they might finde both learned and mete phyſicions and alſo propre & healthefull remedies & other helpes either to reſtore or preſerue their healthe then, I ſaye, they woulde not ſay that thei cared not for it or ſette lyght by it becauſe that in all places dyſeaſes may come vntounto men. I graunt that in what place ſoeuer we be we ſhall finde infinite occaſions to do euelle, corruptions, and intiſemets of y^e worlde but ther is great difference whether we hauehave ayds? helpes where with we maye other be kepte in office or eles hauing erred from our office maye be reſtored or whether we be altogether depriued of them let it be agred that vices nowe doe reigne and are of lyke force in the worlde ſo that by ther poiſon the air is infected no leſſe thē with a peſtilence: are we not in better condition thē other in y^t we hauehave ſuch remedies as are geuen of God to his children, wherew^t we may ether driue awaye from vsus greuous deſeaſes now coming and aſſauting or els purge and put them awaye being nowe preſente. Further more I thinke y^t both the doctrine of the goſpell when it is purely preached and alſo the ſacraments when their lawfull vſe is kepte and alſo common praiers and other meanes beſydes, are alwaes very neceſſary to ſtyre vsus vp and to admoniſhe vsus that we be not infected with the corruptions and tentations of the worlde as it werewith certaine poiſons. Now all men do know that there is none of all theſe ſo great & ſo holſome remedies and benefits in the papiſtry but cōtrarywiſe all wickednes and extreme danger of loſſe of life and ſaluation. Wherfore let vsus take head that we do not refuſe the help, that god moſt mercifully offereth, in this great neceſſitie wherin we ſtand ī nead of great help toward our ſaluation. yet ther be ſome that vomet forth more euidently the fylthe and diſſeaſe of their ſtomake. what ſay thei, ſhal we go to that church wherin with our great grife we ſhal ſee thoſe motions and offences, which now being vnknowē vntounto vsus, do not offend our eies and myndes? if there were ſoche regimēt and order of y^e church thoſe places wher the goſpell is preached which were to be required for our edification, if we were ſure to finde none ther but angels which might leade vsus into paradiſe we wolde runne thither with all haſte & diligence. But when we ſhall come thyther, we ſhall heare many things that ſhall ſoore offend vsus and ſee many mo then were neceſſary: Ther wyll be many men prone to al maner of wickednes & impudencie, which do diffame & ſklander the goſpell by their diſolute lyfe, vanities, pompe pride and dronkenes wylbe more cōmon then were conuenient: Moreouer which is moſte greuous and intollerable of all, many ſhall ſhew themſelues there ſo vnruly & outrageous contemners of god, y^e more wickednes ſhall appeare in their lyues then emongs the papiſts, forthermore emongs the magiſtrates and them that ſhould execute iudgement ther wil be found as much corruption, diſorder, vnrightouſnes as ī other places. And alſo in thē y^t are apointed to preach y^e goſpel many things ſhal appear which ſhal ſeme worthy of reproche & rebuke. For ſome of thē wilbe neglent in y^e miniſtry, or ſo occupied ī their priuat & domeſtical buſines, y^t the fidelitie, diligēce & ſincerity y^t thei ſhuld ſew forth ſhal not be much regarded of thē. And which is the worſt of al, amōg this kind of mē, ther be ſom ſo geuen to pleaſures, y^t they are prone to al luſtes of y^e fleſh & belly chere & care for nothing els but to liue at eaſe and to pamper the fleſhe, and that thei may doe this at more libertie, they ioyne thēſelues w^t wicked mē & haūt their cōpany in all miſchief & vilany. Well, let vsus grant ſo y^t there is ten times more euill there, then ther is in dede, or then men do phā taſy: yet muſt this excuſe be vain alwais vntounto thē which make them lets & impediments vntounto them y^t thei ſhold not com to the church of god. And that we maye proue this matter, let vsus mark the example of Dauid y^t we hauehave in hand w^t more depe cōſideration & diligence. Was ther ſuch iuſtice & integritie obſerued in the daies of Saull, I beſech you, in y^e iudgement & other offices, as the ſtate of the common welth & the dignitie of y^e church required? Nay cōtrariwiſe we do hear y^e great cōplaints which dauid maketh oftētimes of y^e malice of y^e frauds & deceits of y^e fearcenes & y^e pride both of y^e king & of others y^t wer ī autoritie, ī iudgemēt & in cōmon offices. And for the prieſts and Leuites, did thei y^e office of the prieſthod & miniſtery of holy things ſo purely and godly y^e thei had iuſt cauſe to reioyſe for thēſelues & the church? Or may we not rather gather, y^t the moſt part of thē did folow y^e cōmon vices & corruptiōs yea & by their flattery foſtred & nouriſhed wickednes? And as touching y^e people & common multitude thei wer ful of hipocriſie & manifold ſins & crimes moſt manifeſt. yet for all y^t Dauid doth not therfore abhorre y^t aſſembly, nether refuſeth to com & entre into the church nether yet quenſheth nor diminiſheth his deſire y^t he had to ſe it. It is a very greiuous & ſore tentation I do grant. For y^e more earneſtly that a mā is moued w^t the zele & deſire of the honor of god y^e more great cauſe hath he to ſorow & morne whē in y^e polutiō of his church he doth ſe him moſt greatly to be diſhonored: but y^e meanes to ouercom all theſe incōmodities & impediments is declared by Dauid, to wit, y^t we ſeke the face of y^e lord & that we ſet al our pleaſur and felicitie of life fully contented in the ſight & beholding therof, & y^t againſt al y^e greues y^t ſatā doth raiſe againſt vsus we determine & cōclude y^t nothīg is more pleaſant nor delectable then to dwel in y^e temple of god wher his face mai be ſene: thus ſhal we remēbre as oft as ſuch offēcs ar offred vntounto vsus y^t ſatā laboreth after his vſual maner to dazel our eies & to troble vsus But herein let vsus be wiſe & conſtant, y^e we be neuer drawen away from the cō templation therof, but that we take our hole and full pleaſure of the moſte comfortable beholdyng of the ſame. The miſerable ydolaters oght to make vsus aſhamed. For if any of them after he hauehave conſumed bothe his body in goyng a foliſh pilgrimage. when he commeth vntounto that place whither he purpoſed, do finde an hoſte which doth aſke money of hym out of all reaſon, or verlets and cruell knaues which doth him iniurie, or couetous prieſts that beguyle hym, and to be ſhort finde nothyng there but confuſion and diſorder, yet are there no euyls nor diſcōmodities ſo great, that can change his purpoſe from this religion or rather ſuperſticion once begonne. For he wyll ſay that he is come thither for that cauſe that he maye worſhyp the body of ſome bleſſed Saincte, or ſome Image of oure Lady as they terme her, or ſome maner of reliques.

And ſhall in verye dede the only ſyght of ſome carkas, or vile Idole, hauehave more force to cauſe the miſcreants that hauehave no faith, to continue obſtinate in theyr ſuperſtitions, then the face and preſence of god himſelfe to confirme vsus and bring vsus ſuch conſtancie as is neceſſarye to folow after and attaine ſo great goodnes? If we do ſe this or that which may grief or trouble our myndes God calleth vsus agayne vntounto hym and wylleth vsus in the beholdyng and lokyng vponupon his face to receyue that comfort and pleaſure that we may beare paciently other diſcommodities. Wherefore let this be the ſhylde and refuge to all godly and faithful men that they cleaue continually lokyng vponupon the face and countenance of god himſelfe, howe ſo euer Satan labour & practiſe to cary them away. And ſurely if we can verely and as we ought eſteme the face of god, we ſhal neuer accompte any hurt or damage in the loſſe of other thinges what ſoeuer we ſuffer. Though to ſay the truth, the greateſt part of them is not ſo much hindered by doubtfulnes of minde as by the want and diſcommoditie of thoſe thynges that pertayne to the bodye: not but that the chyldren of God hauehave great and ſoore battails in their conſcience when they fynde theſe offencs wherof we hauehave ſpoken in thoſe churches that ar called reformed. Wherfore thei that are determined to go vntounto ſuch places wher the goſpell is preached muſt be admoniſhed befor of many & greuous offences & muſt prepare thēſelues to ſuffer & ouercome them: and thei that hauehave already taſted & proued thoſe diſcō modities & impediments oght to cōfirme themſelues moſt of all, that in deſpyte of Satan thei mai ſeke the face of god moſt conſtantly. But if al things ſhalbe tried & conſidered aright there ſhalbe nothing found but very diſtruſt & vnbeliefe which hindereth the multitude and greateſt part of men. And as men are very witty to finde out excuſes, the riche men hauehave theyrs of one ſorte, and the poore bring theyrs alſo. How can it be ſayth y^e ryche man that I ſhould leaue al that I hauehave? Shuld I thus ſpoile my ſelf of all my riches & poſſeſſions? I hauehave a wife & children we hauehave accuſtomed to liue at eaſe wythout any trauayle.

What ſhall we do in a ſtrange countrey where we ſhall hauehave no rentes nor reuenewes? But the poore alledgeth of the contrarye: I hauehave in dede very lytle but I am amonges my frends by whoſe liberalitie my pouertye and neceſſitie is relieued.

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

But all theſe yet imagine, howe they maye ſette before theyr eyes thoſe impedimentes whereby they maye ſtoppe the waye whereby they ſhoulde come vntounto GOD, that is to ſaye: Though they do not fynde the matters ſo harde and intricate as they make them: Yet wyll they couer them ſelues gladly wyth what clokes they can. And when they hauehave powred forth theſe greuous & miſerable complaints they think y^t they hauehave ſtopped Gods mouth, and that he doth them great iniury if he ſtyll charge them as thogh he wolde compell them to thoſe things which were not poſſible to be done. Truly I hauehave nothing to anſwer to theſe things but that which is written in the pſalme .lxxxiiii. that is y^t the faithfull paſſing by the vallies and drye wildernes that want all water, wil digge themſelues pits and ciſterns. And I thinke this ſufficient to ouercome thē that wyll not reſiſt God of obſtinate malice. Wherfore they that ſee themſelues ſo beſett wyth ſo great diſcommodities & dangers that they can ſee no way nor pathe to go bi, muſt remembre that euen the deſerte places, wherein there is no droppe of water to be gotten oght not to let their iornay. And that we may vnderſtand this ſentēce more ſenſibly & plainely, we muſt marke that Gods purpoſe is to be ſoght of his children, not by the green medowes that may delite them with varietie of ſwete flowres, neither by the ſwete arbres and pleaſant ſhadoes: but by roughe and ſtiepe wayes by hils and dailes by ditches & ſand pittes, by baren contreys and waſte wildernes: and all this is doone for that purpoſe that their faith may be exerciſed and that their feruent zele and deſyre to come vntounto hym maye be prooued and tryde. Wherefore though we can not come vntounto God, but y^t we muſt paſſe by ſome wyldernes and waſte and wylde deſert by the way, let vsus know that this is not the firſt tyme that God dealeth ſo wyth hys faithfull and let vsus prepare our myndes and fully determīe to folow them who hauehave gone a longe tyme before vsus.

Beſides theſe bothe the councel of god and the notable exāple of the godly that oght to be folowed, there ought to be in the children of God ſuch a zeale and feruent …inde, that nothyng do draw them away frō y^e right worſhipping & ſeruing of him. The which yet is ſene in verye few now a days: all are almoſt ſo delicat and deintye, that if there be but a mote in the way it may hold thē ſtil that they wyl not go forwarde. We can go no further ſay they. Why ſo? Becauſe thei wil take no pain to wraſtle out of a litle impediment. Verely the deſier of the minde is very feble that is weakened and ouercom w^t ſo ſmal maters. For we oght not only not to be diſcouraged and as it wer ſtanding in a ſtay and vncertaine for the doutfulnes of the way ſo to periſhe, but we oght to be armed againſt all ſtayes & impediments be thei neuer ſo great or many. To atteine hereunto we muſt alwaes keape this leſſon in remembrance that God knowledgeth none for his children, but thoſe that ſeeke him by drye & baren places, & digge them ceſterns wher not one droppe of water apeareth. By y^e which wordes is ment and ſignified vntounto vsus that no labor or grief oght to be ſo great, which we oght not to vndertake and to ſuffer that we may hauehave the fruition of the face of God. Muſt there nedes be thē a place ſoght out, wherin we may hauehave libertie to worſhip and ſerue God purely? what paſſage ſo euer be offered, or how hard ſo euer the voyage be, yet notwithſtanding the iournai muſt be vndertaken and accompliſhed. Shall we ſuffer hunger and thirſt by the way? yet mai we not faint in corage in ſuch want and neceſſitie, but moſte chearfully go forwarde. But let no man loke towards me, and fynde cauillations, as thogh I I dyd ſpeake of this matter in my great quietnes fealing no grief my ſelf. For it is the holy goſt that teacheth vsus, that we oght rather to delue and dig in the earth then to decline or tourne awaye frō the voyage towardes the church of god that is moſt godly enterpriſed and begonne. Now if thei that dwell in farre contries and by worldly iudgement are excluded from all theſe meanes wherby they may come to that place where the Goſpell is preached, hauehave none excuſe, what muſte they loke for, who hauehave the goſpel with in their gates & yet wyll not moue one fote forwarde to entrie into the churche of god? Sermons are preached daily and publike prayers are made alſo and they nede not paſſe only y^e breadeth of a ſtreat yet lo, eueryevery one wyll ſaye that he hath ſome buſynes at home. And to be ſhorte many ſet their felicitie in thys poynt yf they can withdraw themſelues and hold them backe altogether frō god. For thei thinke themſelues then to hauehave gayned all, if thei hauehave gotten ſome light & vain excuſe whereby they may flye away frō the company of the godly & the ſighte of god. Now becauſe of nature we do ſo abhorre god that we would fle from hym & be abſent ſo far as wer poſſible, yea and then woulde ſeperate our ſelues the furtheſt frō him when he cōmeth moſt near vntounto vsus: let vsus pray vntounto god y^t he wolde confirme vsus in that mynde & deſyre that we may ſo long continue and cherefully go forward in the iorney begonne whiles that we maye fynde there the lyuely fountaynes of ſaluacion where before we cold find nothīg but extreme drought and want of waters. And though al this ſhuld want yet let vsus digge ciſterns and wayt for raine from heauen: If it be not gods pleaſure that we ſhold fele his comfort ſo ſone let vsus not yet ceaſe to go forwarde with al diligence. But I am ſure that this thing will ſeeme very darke to many. But whence commeth this darkenes and difficultie but that it was neuer exerciſed practiſed nor put in experience? for we mai be taught a .M. yeres and yet not perceyue one worde of this doctrine, vntyll we hauehave learned by experience what it is to make a iornei by a drie and thyrſty waye when we ſhoulde come to god. Therfore this doctrine ought to be very familiar to al the faithful: to wit y^t thei ſhuld prepare & arme thēſelues diligētly againſt al y^e tētaciōs which ſatan ſhal enterpriſe by ani means to break of y^t iorney by y^e which thei ſhuld be broght to god. For ſurely whoſoeuer do beſtow their whole diligence faithfully in thys alone to wit, to ſeke out god, although thei ſtirre not out of the place in whiche they are, yet they ſhall finde many greiuous diſcōmodities which might turne them backe and call them to the contrary parte, vnleſſe they had their mindes ſtable & redy to reſiſt: but this is a thing to be lamented that the moſt part of thē as I hauehave ſayd, are weakened and ouercome by theſe difficulties that are offred to them by the waye. Thei will confeſſe forſoth that they oght thus to do. They ſhal ſeme to be ready and well prepared for y^e iorney, but when thei ſhuld go forward & enter into y^e iornei thē their hart faileth them, & thoſe y^t are wel entred & wel forward alſo, often tymes faile and are vtterly geue ouer euen in the midwai. The more therfore oght this leſſon to be committed to our memory that we may digge pittes, that is, that we maye ſeke aides and helpes euen hyd and vnknowen vntounto vsus, that we may ſtyll continually procede and go forward. Let vsus labour (I ſaye) and contende aboue all mans powre. If things com not to paſſe as we woulde, yet let vsus not ceaſe to folow ſtil y^e good courſe wherein god hath ſet vsus. It is moſte certaine that he if we cal vponupon him in faith can tourne the dry wildernes into fountaines. But in the meane ceaſon it is meete accordynge to our dutie that we not ydled, nor lye ſtyll as thogh we wanted the ſence and mouyng of armes and legges. Yea verelye God commaundeth vsus that we ſhuld rather dig pittes. Let vsus then labor in this diggyng ſo longe, whiles we hauehave finiſhed our iorney begonne. Let vsus ſet before our eyes the miſerable condition of ſoudiours which eueryevery monethmonth ſet forth their lyfe to the ſale. If they be in the campe no man is able ſufficiently to expreſſe what incommodities and miſeries they ſuffer: If they be beſieged in any place then they endure yet moche more greiuous things. If a voiage be vndertaken that they ſhoulde go to any place, they can neither be let nor ſtayed by any colde or heate wynde or rayne from the iorney appointed and the enterpriſe begonne. And ſome times thei are brought to ſuch extremitie that onles they digge the earth to gett water, they hauehave not a droppe of water to drinke. There is no labor diſtreſſe nor miſery ſo great, which they wyll not ſuffer to atteine to y^t which they hauehave purpoſed and vndertaken. And yet when they hauehave doone and ſuffered all whether they eſcape or be ſlaine they hauehave loſt all this their diligence & labor, becauſe in the ſuffering of all theſe ſo great miſeries thei only ſerue Satan. The ſon of God hath choſen vsus that we ſhuld fight vnderunder his ſtanderd, & that we ſhuld be faithful ſoudiors vntounto him and ſerue him diligētly. And we know what reward of all our labors and dangers he promiſeth vntounto vsus. How much more couragious then oght we to be to do our dutie vntounto him thē are theſe miſerable & deſperat mē to purſue ther own deſtructiō? Nether is this onli heare treated y^t eueri mā ſholde compte y^e nombre of the miles & meaſur al y^e ſpace which is betwixt his his houſe & that place where he may frely worſhip God & make confeſſion of his faith, & heare the pure preaching of y^e doctrine of y^t goſpel. we muſt yet go farther and hauehave a longer iornay to make, wherin the whole courſe of our life muſt wholly be ſpent. HaueHave we haunted y^e church of God one yere or more? If we continue & remaine we ſhal daily finde newe cares. For ſometimes we ſhall be viſited with ſiknes, ſomtimes with exſtreme pouerty and want of all things neceſſary, moreouer our wyues and children ſhall dye, & alſo it maye come to paſſe that we hauehave not that libertie and fredome to worſhip GOD as we had at the fyrſt. Finally there is no kind of trobles or grief wher from we may thinke our ſelues free that we ſhould not therwith be aſſailed, wherfore that conſtancy of mind and ſtabilitie and pacience is required of vsus, that vntounto the very end we hauehave our handes ready to dygge the pittes, and our nailes alſo to ſkratte the earthe yf neceſſytye ſo requyre. If a man ſay, how then? are we not in y^e temple of GOD. I do anſwere that we are ſo in it y^t we muſt come more neare and enter daily into it. Truthe it is that we daily beholde the face of God, but we are not fully ſatyate nor fylled with his moſt beautifull countenance as we ſhall be when he ſhall take vsus vntounto him. Therfore muſt we al generally apply this to y^e practiſe of y^e life: & as ſatan is euer buſy to let & trouble al thē which wold go vntounto god, ſo let eueryevery man confirme himſelf, & giuegive al diligēce y^t he continue moſt cōſtantly in doing & workīg y^e ſame to morow y^t he hath done to day. For if y^e enemy w^tout fainting or wearines is ſo diligēt to turn back our iorney & to driue vsus frō our courſe begon towardes god, much leſſe ought we to loſe our corage, y^t we muſt more go forward always & draw nere vntounto god euer gatherīg new ſtrēgth cōtinually w^tout ceaſing But to do this thing & to continue in it, is required of neceſſitie to be imprinted in our hearts y^t iudgement & feruent deſire which was in Dauid moſt excellent. I had rather ſayeth he, to dwell at the threſhold of the houſe of god then in the tentes & tabernacles of y^e wicked: wherin he plainly declareth, y^t he wil be contēt to be broght to a ſtate moſt baſe moſt low and diſpiſed, to gain this benefit to dwel in y^e houſe of y^e lord. I beſech you let vsus cōſider a litle what was his ſtate. He was y^e kings ſon in law, one of the chief princes of Iudea in moſt hygh honor: & authoritie: not withſtāding he is cōtent with al his heart to loſe that high honor & dignitye, & to be made as one of y^e baſe cōmō people, ſo y^t he may hauehave ſom lytle corner in the church of god. If this deſire wer ſo great & excellent in al, thei wolde not ſpend ſo much time in deuiſing & preparing for thexchange y^t thei muſt make when thei forſake their houſe & their contrie to com to y^e church of god. But there be founde very fewe, which can take in good part, & wil bear quietly y^e diminiſhing of their ſubſtance and the abaſing of their ſtate & degre. EueryEvery mā doth greatly deſire dentily to be caried in a horſeliter to y^e place where he may worſhip god at libertie: & alſo that al y^e lands & poſſeſſions, al y^e gain & exchange y^t he hath had w^t marchants, the eſtimacion of men, the affinities and frendſhyp and ſuche other commodities of lyfe ſhoulde alſo folowe them. But whiles thei are onelyonly at this poynt, howe ſmally I pray you do they eſteme Ieſus Chriſt? For all that euer thei wil do for him is no further but as it were at his deſire, for pleaſure & paſtime to go to walk: which thing is miſerable & moſt vnworthy & vncomely for a chriſtian. For thogh we be nothing worthe in dede yet hath he ſo greatly eſtemed vsus of his infinite goodnes, that he hath not ſpared his own ſelf for our ſaluacion, euen he in whō the perfection of all good things is contened. And ſhal we grudge and repine at the loſſe of trāſitory thīgs and compt our condition worſe if we be not ſo well handled & entreated & hauehave our pleaſures as before? this is very far frō that which S. Paule ſetteth forth by his exāple for vsus to folowe: that is, that we ſhould compt al things as filthe and donge that doth hinder vsus that we cannot attein vntounto Chriſt & poſſeſſe him, & that we ſhuld caſt that awai as damage & loſſe knowyng that al that leadeth vsus away from life, muſt nedes bring vsus vntounto death. And this our deſire of deintines and welth is far from embraſing that exhortation & frō folowing y^t admoniciō y^t our ſauiour Ieſus chriſt hath geuē, y^t we ſhuld ſel al y^t we hauehave in this world & for ſake it for the kingdō of heauē knowing y^t this is ſuch a precious ſtone, as by his excellency paſſeth farre all thoſe things that men ſo much deſire & eſteme. If any man wil obiect y^t a man may come to the kingdom of heauen w^tout this forſaking of his houſe: I do anſwere y^t it is not in vaine y^t our ſauiour doth thus name the preaching of the goſpel, becauſe thei that wante the doctrine of the Goſpel & hauehave no care nor regarde to ſeke thoſe means & occaſions, wherby thei may enioye this ſo great goodnes, do declare that they do cleaue to the things of this worlde more couetouſly and greadily then thei ſhulde and are not yet prepared to that exchang which thei oght to make w^t the kingdom of heauē. Now if thei might enioye both ſurely I wolde not enuye their ſo greate felicitie. But if thei cā not reteine their poſſeſſion nor lye ſtill in their neſt, onles thei defraude themſelues of the moſt holſome & only foode of y^e childrē of god, nor remaine in y^t ſtate wherī thei now ar, onles thei cut of thēſelues from the church of god: it is their duty to cōſider y^e neceſſity that god layeth vponupon thē. Thei may will bryng what excuſes they will, but all ſuche clokes & ſhiftes will nothing auail thē when y^e moſte highe iudge ſhall thonder vpō them all w^t his terible voice which ſet more by y^t earthly life y^t is cōmō vntounto vsus with the brute beaſtes then the eternall heritage whiche he hath oppointed for his children. And it is a veri foliſh thynge and nothyng to the purpoſe that many think to ſtopp our mouthes onles we do aſſigne thē ſome means and ſtate wherbi thei mai liue in ſeriuing god. My cōditiō ſai thei is thus ī may cōtry, if I do forſake it what wil come vpō me? What hope is ther to nouriſh & ſuſteine me? As thogh god had appointed thē y^t preache y^e goſpel to be bailifs & ſtewards to apoint to eueryevery man his ſtat & his ordinari, & to pay eueryevery mā a certaīe penſiō & wages accordīg to his worthines or digītie. If we cā helpe any by coūſel or by our direction we are ſo boūd in y^t kind to our poure, y^t we oght bi no means to deni our diligēce & ſeruice but alwayes to be readie thogh none require it. But if we be not able to helpe or to do any pleaſure herein, ſhall therfore alſo y^e liberty be taken frō vsus, y^t we may not teach that thing to euerimā which is commaunded vntounto him of God. But if they had wel learned this doctrin of Dauid & kepe it wel in memorye, that they ſhuld more deſyre a litle corner at y^e dore of the tēple, thē any place of moſt hyghe dignitye wherein they might be placed emongs y^e vnfaithfull, they ſhuld neuer thīk it ſo hard & doutful what thei oght to do in this matter. How be it here is the miſchiefe that they wyl kepe their olde ſtate and trad of life and can not ſuffer, that their riches and honors be diminiſhed in any point, neither y^t they ſhuld be depriued of thoſe cōmodities delites & pleaſures, wherin they now are ſetled y^t is to ſay, they can not plye their neckes nor bend their backes to bear Chriſte Ieſus. Let them contend and ſtriue aboute this as much as they luſt, they muſt nedes herein be condemned. As touchyng them which hauehave lefte their contrye that they might come to that place wher thei might worſhip God at libertie and wher the truthe of the Goſpell might be faithfully preached vntounto thē, it is moſte neceſſary, that they cal this ſentence very oft to rememberance, & that thei exerciſe thē ſelues in meditating & practſīg the ſame that their myndes may be hardened and confirmed, by the continual vſe and long cuſtome of the ſame. For many thynges may come to paſſe and do ſo daily, which may feable and weakē yea holly breake their mīds which hauehave bene before of ſingular zeale & louelove of religion They that ioyne themſelues to y^e church, are not always ſo handled & entreated as their dignitie requireth. The order many times is ſo peruerted and trobled y^t they which were moſte worthy to be promoted are moſt neglected or ſet ī y^e loweſt degre: this ſame tentation truly might tourne, thē backe & call thē away frome their owne ſaluacion, onles they ſo reſted in the boſome of y^e church y^t thei had rather to be y^t leaſt and moſt contemned in the houſe of God, then to liue in moſt great honor beyng ſeparate therfrō. Thus y^e men y^t are faithful in dede which hauehave not al y^e commodities y^t thei were accuſtomed but cō trari wiſe fele thoſe diſcōmeditis & grifs which ar very many ī y^e forſaking of ther contry muſt learne to comfort & cōfirme themſelues w^t theſe few words: But we ar in y^e houſe of god. now let y^e worldlīgs deride vsus much as they liſte, yea & hurte vsus outraglouſly in their pride as abiects & outcaſtes, yet this muſt ſuffice vsus, that God dothe voucheſaife to giuegive vsus this honour to keape vsus, in hys palace and ſantuary. We ſee what labour and paines, the ambicions and vaine glorious of the worlde doe take, that they maye be compted of the houſe & family of ſome prince. Thei thinke thēſelues moſt happy if thei may come into the kitchin or y^e haule. Now wher as we by y^e opinion of the world ar moſt abiect & deſpiſed yet ſo y^t we be of the church of god, we are led by him to y^e moſt high & merueylous ſecrets of his wiſdō w^t ſuch familiarity as the father vſeth w^t his children. We are very churliſh & vnthankful onles this recompenſe content our mindes. Thogh y^e faithful in dede may be greuouſly tempted & moued alſo to a certain indignaciō and offence of minde, when their caſe ſemeth worſe & worſe, & the wicked floriſh ſtil in al proſperitie. Yet if thei contrary wiſe conſider that thei are choſen of god to be of his houſe, and to be interteyned there as his children, this comfort hath lytle force, if it do not diminiſhe and mitigate al the greuous thoghts of the incōmodities & alſo wipe clean away al y^e ſorow of heart y^t can come for the ſame. And certenly thei y^t murmur & grudge y^t thei are not intreated of god as they deſire, or ſuch as now repent y^t thei hauehave begon to liue godly, do eaſely declare that thei did not folow the counſel of our lord and maiſter in any point, which is, that at what time a building is begonne the compt muſte diligently be caſt what all the coſts & charges will be which are required to accōpliſhe y^e building, leſt it repent thē after thei hauehave beſtowed more thē thei ſhuld & ſo leaue y^e worke vnfiniſhed. But this is yet worſe & more ſhamfull that many of them that thus are we ried in the mid way, do leaue of without any cauſe. Wherein thei ſhew thēſelues moſt impudent. For euen they that nether had houſe nor lands & which had no diſcōmoditie but might as wel liue in y^e fartheſt part of y^e world as in their own contrie ar not aſhamed to vpbraid god y^t they hauehave left this and that for his ſake. But let vsus graunt that they hauehave thus loſte I can not tell what of their goods and ſubſtaunce: Yet is it a folyſhe thyng more to eſteme a dandiprat thē a crown or a gold noble. In the meane ſeaſon nothyng is heard but theſe murmurynges and complayntes. And woulde to God theſe carefull complayners were farre away from vsus y^t they might enioy theyr commodities and pleaſures although nether pore nor riche hauehave any iuſte cauſe to depart frō that holy & godly purpoſe, neyther any excuſe for thoſe afflictions which y^e vocation of god & his obedience doth bring thē vntounto. But becauſe this is moſt hard vntounto vsus, therfore y^e remedie is declared in y^e pſalm. lxxxiiii. when dauid after he had ſaid y^t mā is bleſſed y^t hopeth in god adioyneth ſtraight wayes, and in whoſe heart are his wayes, as thogh he ſhuld ſay, he y^t hath his mynde bent and holly cōuerted to entre īto y^t wai to hold on & to finiſhe it which god hath cōmanded. Therfore are there two things that can not be ſeperate the one frō the other that we hauehave our hope on god, & that we walke in y^e ſtreight way: therfore as our infirmitie doth let vsus y^t we cā not go forward or maketh vsus ſo denty & ſlow y^t we wold turn aſide frō his moſt holy vocation & calling & turne another way: let vsus cōfirme our ſelf in faith & hope beſechīg our god moſt liberall & mercifull that he wil turne our eies vntounto him that nothīg may trouble vsus whiles we beholde hys face & truſt in theſe his promiſes, where by he hath aſſured vsus y^t he wyll be wyth vsus for euer both in life and in deathe.

SO BE IT.