Four Sermons Against the Pollution of Idolatries, Sermon 3

Four Sermons Against the Pollution of Idolatries · Sermon 3

The thirde Sermon VVHEREIN THE FAITHFVL are admoniſhed how greatly thei oght to eſteme it to liue in the churche of god, where they may purely and with libertie worſhip him, taken forth of this ſentence of the. Pſalm. 27.

One thing hauehave I demanded of the lorde that wyll I require, that I may dwel in the houſe of the lord al the dayes of my life, that I maye ſee the beautie of the Lorde. &c.

ALthough amonges men, there be ſoche a varietie & defference of myndes and deſyres, that it is a world to ſe them, yet do all conſent and agre in this one poynte moſte plainly, that w^t hole harte & mynde thei are occupied in the worlde EueryEvery one I graunt, wyll hauehave ſome what apart, wherin he doth ſet his hole felicitie, and wherunto he wyll applye and therevpon beſtowe all his care and ſtudy and the whole trade of hys lyfe. But this vanitie beareth rule generally in al, that thei ſeke their felicitie and principal cōmoditie, none other where, but in this preſent life ſubiect to corruption. The which thing declareth moſte euidently that men whiche hauehave caſte downe their myndes, hope and iudgemen, from the dignitie and excellencye of their nature, are ſo degenerat and growen out of kinde, that thei ſeeme vtterly to be brute beaſtes. For we were created to another end farre contrarye, that whiles we remain in this worlde, we ſhould with our whole minde & care contende towardes the heauenly kingdome of God. And this is the very cauſe wherefore this preſent lyfe is named a certain pilgrimage courſe or trauaile.

Wherefore who ſoeuer will not wittingly and willingly depriue himſelf of the eternall inheritance of the kingdom of god, he muſt nedes begin his courſe and iorney at this principle to wit, that he oght to cut of al the foliſhe & light deſires wherby he may be reteined & withholden in the worlde: ſo that his chiefe care & deſier always be to draw nere vntounto God, and that he hauehave none impediment, but that in minde & deſier at the leaſt he haſt thither. In minde I ſay and deſier at the leaſt, becauſe it were greatly to be deſired and wiſhed, that all earthly affections, which do withdrawe vsus from God, ſhoulde be vtterly plucked vp & rooted forth of our mindes that we might ſpedily paſſe ouer y^e race and ſpace of this world which we hauehave to runne thorow, and to atteyne to that place whither our iorney lieth. But becauſe we are ſo far vnable to hauehave ſuch a mynde as is pure and voyde from all euel affections: this remaineth that we conquer and ouercome all the impedimentes that hynder vsus, that what faut or ſtoppe ſo euer be in vsus, we purſue our courſe with that minde and deſire, that in our greateſt infirmities, we alwayes preferre the heauenly life to al worldly thinges. But nowe let vsus conſider by what wayes and meanes we may learn this. It neither lieth in mans wit nor authoritie, to inuent or appoint them: but thoſe wayes are to be troden and holden, which god hath ordeined and appointed vntounto vsus whereof the chiefe and moſt ſure are here named of Dauid, that is to ſay, the order and policie and ſtate of a churche ſo gouerned, that we maye be taught therein and inſtructed in the worde of god, that we may worſhip him with common conſent, & pray vntounto him and praiſe him with one voyce, & hauehave the right vſe of his ſacramentes as the aydes and ſtayes of his whole worſhip and religion. For theſe are the rules wherein we muſt exerciſe our ſelf, that we may be confirmed in faith, in y^e feare of god, in holines, finally in contempte of the worlde and louelove of the heauenly life. And to this purpoſe and none other perteineth Dauids teſtimonie and praier, that emonges many thinges which he was moued to wiſhe and deſire in his baniſhment this was the chiefe & principal that he might dwel in the temple of god. For vnderunder this name of the temple he doth comprehend that fredome & libertie, wheteby he may both worſhip god purely & godly w^t the faithfull, and geue the confeſſion of his faith, prayſe god and make his praiers, and to be partaker aſwel of al theſe ſo great comfortes and ioyes, as alſo of the ſacraments which were in that temple rightly and lawfully inſtitute. For at that time in dede God had choſen a certaine place, in the which he commanded to offer ſacrifice vntounto him, and to ſhew him all reuerence and honour: whereby thei might profeſſe and teſtifie that he was their only god in whom thei put their truſt, by whoſe lawe they ſhould be inſtructed and finally ſhuld ther hauehave al the tokēs of hys preſence. And doubtles he hymſelf vttereth moſt plainlye, what it is that he chiefly regardeth in this requeſt when he deſireth to dwell in the temple of god, ſeyng he doth ioygne this therevnto, that he doth require this for that cauſe that he may behold the beauty of the Lorde. Wherein he declareth that the temple of it ſelfe was nothyng, neither that he had faſtened his eyes vponupon it alone, but that he rather had his hart and hys minde bent vponupon that vſe and worſhyp whereunto it was conſecrate and appointed.

If we ſholde ſuppoſe that he regarded or deſyred nothing ſaue the buildyng made of woode & ſtone we ſholde iudge far a myſſe and iniuriouſly of this moſt godly and wyſe man: for this colde not be geuen hym as a commendation of vertue but a wicked ſuperſtition. We muſt therfore rather iudge and beleue of ſuch a man, that by the declaration of ſuche a feruent deſyre he hath teſtified, how honorable he eſteamed y^e outward order and regiment wherby the faithful are gouerned in the churche. And to vtter in fewe wordes what I iudge hereof he ſignifieth and declareth that it is a ſingular benefite and ſuche a ſpecial prerogatyue as can not for y^e great dignitie therof ſufficiently be pryced to remaine and lyue in the churche, that he may be partaker of all thoſe thīgs wherby God doth vouchſafe to allure and to ioyngne his children vntounto hym. And let vsus note diligently his dignitie and authoritie y^e ſpeaketh thus. For he was not one of the rude multitude a man w^tout knowledge and experience, but the moſte excellent prophete that euer was bothe in vertue and knowledge and inſpiration of the holy ghoſte.

He doth not here ſpeake what is profitable or comfortable for the multitude but in this peticiō hauing only regarde of his own profite and welthe, he dothe witnes moſte planly, that he neithere wiſheth nor deſyreth any thinge more earneſtly, then to be in that company & aſſimbly of the people of god, wherin he may declare his faithe, and may cōfirme and edefye himſelfe, by the holy ſacraments and the holſome doctryne there preached. Nether gyueth, he this teſtimony in this place only but alſo in many other he declareth his moſte feruent deſyre to the ſame as in the former pſal. he ſaith, O lord I louelove the habitacion of thy houſe, and the place wherin thy glory hath his reſidens. Again pſalme .xlii. lyke as the Hyndebrayeth for the water brokes ſo my ſoul panteth after god my ſoull is a thyrſt for God euen, for the lyuing God ſaing, whan ſhall I come and appeare, before god? It had bene enogh to hauehave ſayd theſe wordes but his vehement affectiō doth cary him higher. For emmediatly he addeth that he was fed with teares in ſteade of breade al that time that he was abſent & colde not come to the temble of god. And he forthermore adioyned that this hearte is powred forth lyke water, within hym ſelfe, for the remembrance of that tyme whan he come to the, temple with the multitude of the faithfull to prayſe God Thē after ſo many & ſo greate mornīgs and wailings, and deſyres moſt lamētably oppreſſed, he fyndeth no better comforthe then in that expectacion and hope which he conceiueth of god, that he wyl reſtore agayne vntounto hym the benefyte & comforth whiche he had loſte. My ſoule ſaith he why arte thou ſo vexed ſo vnquiet and troubled within me? put thy truſt in God for I wyll yet giuegive hym thankes for the comforthe of his countenaunce. And in the .lxxxiiii. pſalme he declareth an eſpeciall deſyre of goinge to y^e tabernacle and viſitinge, the courte of God, for after he had made an exclamation. O lorde of hoaſtes how amiable is thy tabernacle? he ſaith that his hearte and bodye dyd leape and dance for y^e earneſt deſyre to enter into the courte of y^e lord, and he giueth this reaſon: for thei are al Bleſſed that dwell in the houſe of God: becauſe they do praiſe him, that is to ſay they acknowledge his benefites with a thankfull minde and with one comune conſent and yelding a confeſſion of their faith do glorifie hym.

Now whan Dauid ſuche a worthy man which was ſo deaply grounded in al godlynes & religion who lyued in y^e worlde lyke an Angell ſente from heauen doth cōfeſſe hīſelfe nothing notw^tſtanding to hauehave nede of ſuche aydes meanes and ſpurres as God hath appointed to hys people, what is to be ſuppoſed of vsus I beſeche you, who are ſo rude and carnall, and whoſe faithe is ſo weake whoſe religion is ſo colde and barren? Surely we oght thus to iudge and thinke of our ſelues, that although dauid for his perfectiō colde hauehave wanted theſe inferiour aydes and helpes, yet vntounto vsus they are alwaies moſte neceſſary, namely for that infirmitie wherwith we are oppreſſed continually. But wherof doubte we? Such as hauehave attained to greater perfection, & more worthy commendation of vertue, do better vnderſtande how muche they yet wante then thoſe which hauehave no vertue at all. Dauid was endued & adorned with Angelical vertues. The which excellency of vertues and perfectiō in him maketh hym better to vnderſtande and perceiue, how neceſſary, it was vntounto hym, and how mete for the comforth of his conſcience, and his ſaluation, to be ſtyrrid vp and inflamed more and more to the louelove and deſyre of a godly lyfe, by the preaching of y^e word, by ſacraments, and other ſuche like exerciſes. But theſe great boaſters voyde of all vertues, but notable in all ſyns and vices which at this day deſpyce things ſo excellent, ſo neceſſary, ſo holſome, declare thereby moſte euidently that they hauehave not one droppe of Chriſten religion and true holynes. I do ſpeake of ſuch great clarkes and graue philoſophers, in corners and chambers which do lyue in the papiſtry not profeſſing any religion.

Suche do ſay, O it is a goodly matter and muche to the purpoſe, that no man can be a, Chriſtian onles he runne to Geneua, that he may there fyl his eares with the ſarmons & vſe ſuch ceremonies as in that citie are obſerued, can not we ourſelues eueryevery one, alone bothe reade and praye? what? muſt we all nedes go, to the churche to be taught, when eueryevery one hath the ſcripture at home. To the which things I do thus anſwer. We do binde no man to departe from that place wherin he dwelleth and hath his certāe trade. But rather if my mā do liue purely and godly vnderunder y^e ſame tiranny of the pope, and worſhip. God as he oghte, I will accompt him of far greatter pryce, then vsus that hauehave this reſt and lyberty. But heare I muſt demande .ii. queſtions firſt, whether ſuche do ſyn which feeling their infirmitie and weaknes do reſorte to ſome Chriſtian churche, that thei may fynde there that comforte and confirmation of conſcience whiche Dauid ſought for at Ieruſalem in his time? Secondly, whether that all generally, euen ſuche as be reteined and oppreſſed by violence, oght not to ſobbe & to ſyghe to mourne and to lament, when they ſe themſelues deſtitute of thoſe means, and far of from thoſe waies whiche might, guyde them and bringe them vntounto God. The brute beaſtes which wante all reaſon, do crye for fode whan hounger, aſſaileth. And ſhall they whiche profeſſe themſelues to be the ſons of God hauehave no care nor conſideration of that thing, wherin onli the moſt holſome fode of faithe and the moſt ſtable comforth therof is conteined? Or can thei not be thus content, thus proudly themſelfe to treade vnderunder fote the graces of God ſo excellent and precious onles alſo they deryde them which flye into ſtrange countryes to ſeeke ſuche comforthe by Godly zeale and do enioye the ſame with moſt pleaſant, tranquillitie of the mynde and ioye of the ſpirit wherin their proude ſtomak and y^e arrogancy wherby they are broght to this opinion to iudge ſermons, ſacraments and publyke prayers vnprofitable and vaine for them is ſo ſure and cleare a teſtimony y^t they oghte to be excōmunicate and caſte forthe of the churche, that there nede none other witnes. For paull dothe not ſay that this order which the lorde hath appointed in his churche, doth only perteine to the rude and ignorant, but that it is, commune to all membres, of the churche without exception, of any. The lorde ſaithe he, hath ordeined teachers, Apoſtles and paſtors to the reſtauratiō of the ſaints, to the edification of the body of chriſt, vntill we all do come to the vnitie of faith, to a parfyte man, to the meaſure of a perfyte age in Chriſt. firſte of all let vsus, note that he ſaith, not that god had lefte his ſcripture for eueri man to reade it alone, but that he hathe ordened ſuche a policy and ordre of the churche, wherin certain men appoīted ſhold teache others: by the which only offyce he vnderſtandeth comprehendeth all other things which, depende of the ſame doctrine. Wherfore thoughe eueryevery man may pryuately reade it, yet this oght to be no hinderance but that, they ſholde heare it opēly. But who are they whom he calleth to this, publike doctrine and diſcipline? Bothe hyghe and lowe without any exception. What dothe he binde it to one day? No ſurely, but he commā deth to vſe continually this order of publike and eccleſiaſtical diſcipline vntounto the laſte ende of our lyfe, euen to the day of deathe wherin beginneth our redemption. Suche therfore as diſdaigne to be broght vnderunder this, diſcipline as vntounto a certain order wherby they being gouerned by the commune order of the churche, maye growe forwarde in faithe and in all kinde of vertues, can cutte themſelfe of from the communion and feloſhip of the chyldren of God by nothing ſo muche: Let them excuſe the matter as fynely and craftely as they liſte. For the ſentence of paul is moſt euident, y^t none is of Chriſts body neither can or oght to be compted a membre thereof, onles he ſubmit himſelfe to this commune rule & order. Wherfore deare brethren, Let vsus not ſo proudly lifte vp our harts: but rather derecte and caſt, downe our ſelues, and let vsus, not tempte God with thys great temeritie, thinking ourſelues able to flye without wings. But ſome man wyll obiecte: That dauid did ſpeake of that time, whan the ſhadowes & figures were in their force. For God then gouerned his people like children with childlike diſcipline. As ſante paull ſpeaketh, and therfore thoſe ſo feruent, deſyres do not belonge to vsus at this preſent eſpecially now, ſeing we are compared, vntounto them, who beīg paſſed their infancy and childhode are growne to a more ſtronge and ſtable age. Aganſt the which opiniō and reaſon thus I anſwer: that we hauehave as great neceſſitie as had the ancient fatheres, to be taught by ſermones, to be confirmed by ſacraments, to be exerciſed in commune prayers, and to make confeſſion of our faith. And to this purpoſe pertaine ſo manye promiſes, eſpecially thoſe y^t Eſay writeth: by whom god pronounceth that his churche ſhall hauehave infinite children, whome it ſhall, not only conceiue and beare but, alſo noriſhe and bring vp. The whiche, thinge can by no means be denied but that, it perteineth vntounto the kingdome of Ieſus Chriſt, and to this oure, time eſpecially. Now God dothe planely and euidently ſend home her children into, the boſome and lappe of the churche, their mother and norce. And wherfore dothe he ſo, but that an order & rule myght be kept which he hath appointed to gather, and kepe together his flockes in the churche. The which thing alſo is expreſſed, lyuely by a very apte and godly ſimitude which the ſame prophet vſeth where he ſaith in the .liii. chapter that the Chriſtians ſhall be like dooues which come to gether by flights into their doouecotes. And what is that doouecote I pray you, and commōe cote of comforthe for all the faithfull but the place wherin the worde of God is preached, the ſacraments are, miniſtred and the name of God is called vponupon and praiſed? And ſurely thoſe which thinke thē ſelfe ſo ſtable and ſtronge, that thei hauehave no nede of this order and gouernance do not yet wel vnderſtande their own ſtate and condition. For why hath God ordined and appointed vsus the ſacramēts but that whiles we are cloſed about and clothed with theſe bodies, we are ouerdull to perceiue ſpirituall things, onles we be holpen vp with ſuch corporall things and ſygnes which may be knowē by our ſyghts and ſenſes. The angels hauehave the veretie and truth of the ſacraments, the which is to them ſufficient: but our rudenes and ignorance requireth that God ſubmitt hymſelfe much more vntounto vsus, & applye himſelfe to the, weaknes of oure capacitie. But theſe fantaſticall Chriſtians which are led with their falſe opinions and vaine, imaginations of their proude hearte, muſt ſpoyle, themſelues of their bodies and tranſforme themſelues into angels and then truly thei ſhal not nede, theſe ſmall aydes, and helpes whiche they now ſo, ſmally do regarde. Notwithſtandinge they whiche, are depriued of the vſe and libertie of the ſacramentes and of the comforthe of callyng vponupon his name and can not feall theire miſery to mourne, for the ſame doe far paſſe all brute beaſtes in, dulnes inſenſible.

Moreouer this I do affirme that if. Dauid had a iuſt & neceſſarie cauſe to make this exclamation, O lorde, how amiable is thy temple. Bleſſed are thei that dwel in thy houſe. My ſoule is, kendled with moſte feruent, deſire to enter, into the courtes of the lord: then hauehave we, this day a far greater, more iuſte and neceſſary cauſe, that we ſhoulde be enflamed with care louelove and deſyre, of the churche of God. For what were thoſe godly and comfortable things of the temple wherof Dauid had ſuche neceſſitie, that being abſent and depryued of them, he dyd accompte his lyfe altogether bitter and vnpleaſant: They were in effecte and ſubſtance the ſame that, we hauehave this day. How be it we do knowe that they were but darke ſhadowes wherby god did not ſo declare and ſet forthe his grace, as he hath at this preſent powred it oute and made it to ſhine before our eies. For god hathe opened and vttered himſelfe vntounto vsus in the hole order of his church ſo mercifully and ſo familiarly, that the verye heauens ſeameth after a ſorte to be opened vntounto vsus. Neither do the ſacraments ſignifye Ieſus Chriſte afar, of vntounto vsus lyke as vnderunder the lawe: but they paynte hym before our eies. Wherfore we muſt nedes be to muche vnthankfull excepte we do preferre theſe ſo great and ſo excellent benefytes, which God beſtoweth vpō vsus, to that comforth and Ioye which was offered vntounto dauid in the temple of zion. We are not now, in the vtter courtes as, Dauid ſpeaketh, neither is there ani veal Drawne ani more to hold vsus backe frome the ſantuari wherefore ī wyll affirme plainely that we ſmally regarde and do not rightly know, y^t greatnes of ſo liberall benefites, when oure deſyers are not equall at the leaſt to the godly zele of dauid. And this do I ſpeake to teach the matter ſimply and plaineli: as for exhortation it ſhall folow afterward in due place. Now then let vsus cōſider what was his ſo great zele & deſier y^t therunto we may apply & frame our life as vntounto a certain form, and rule wherby we ſhulde lead our lyfe. One thing ſaith he, hauehave I required of the lorde, where ſpeaking of one certaine thing he dothe ſignifie that he was ſo deſirous and care full thereof that he contemned al othere and deſpiſed, them as thogh he had vtterly forgotten them.

And had Dauid all other things to be deſyred ſo at wyll, that he wanted nothing but this one thing which he ſo earneſtly required? Nay ſurely he was baniſhed his contrey and fled from place to place as an exile. And in the ſame exile and banyſhement he wanted hys fathers houſe, and the moſte ſwete company of his frendes & familiars, he was ſpoyled of all hys goodes, depryued of moſte hyghe honors and dignities which he had in his contrey, hys wyfe was taken from him. Finally he ſeamed in y^e exile to be a mā ſpoiled of al good things and commodities and vtterly deformed and defaced with, all calmities and myſeries, yet for all this of ſo many ſo great and moſte comfortable things which he then wanted, the wante of none was ſo greuous and painfull vntounto hym, as that he might not go and hauehave the exerciſe in the temple, emongs others, lyke as he concludeth the ſame thing in y^e contrary affection of gladnes, whan he had, all things at, pleaſure, where he gyueth thankes vntounto God for all the benefytes which he had aboundantly beſtowed vp on hym & after he had ſpoken of meate drinke and reſt and other corporall commodities in y^e ende of the pſalme he thus concludeth his prayer & thankeſgeuing: that he wyll dwell, all the tyme of hys lyfe in the temple and houſe of God. By the which deſyre and earneſt purpoſe he teſtifieth y^t in all his welthe, pleaſures and quietnes, he cared for nothing more nor compted any thing more pleaſant or more precious, then that kinde of lyfe & conuerſatiō, wherin he was like a ſhepe in the flocke of the faithfull and ther fed moſte ſweatly, that ſo he might be led to the chiefe felicitie. Wherfore let vsus conſider diligently, that Dauid in all hys changes both in aduerſitie & proſperitie reteined that mynde and deſyre, that he might vſe that libertie continually which God had geuen to the children of Iſrael: which can be compted no ſmall vertue. For we ſee very many, who when they are in danger and diſtreſſe in affliction and miſery do remember God gladly: but ſo ſoone as they are delyuered & hauehave eſkaped all dangers, when their are once as they wolde be, then caſt they all memory and remembrance of God forth of their mynds, yea and which is moſte ſhamfull, they rage and flynge vp their heeles aganſt God, lyke horſſe that are fed and kepte ouer proudly. And others do beare ſuche aduerſitie ſo heauily and greauouſly and are ſo angry & grudging aganſt God that they are moſte greauouſly offendid if there be any thing but ſpoken of God. But Dauid had a far other mynde towards God alwayes.

was he not ſo, afflicted and oppreſſed with calamities & miſeries paſſing nomber and meaſure, that he ſeemed moſte miſerable of all men in the worlde? Yet was the grief of his minde ſo farre from woundyng and oppreſing him, that he ſholde be trobled or grieued at the mention of God, that cōtrarywiſe that ſame mention that he maketh of his moſt greuous ſorowes is a moſt ſwete comforth vntounto him, euen then when he is not able to thinke any thinge of, God but with this complante, that he is baniſhed from the temple and depryued of y^e ſacramentes and other exerciſes of the faithe: neuertheles the conſideration and lamentacion for thoſe, diſcommodities was moſt pleaſant vntounto him of al other thīgs Now of the other ſide whan y^e ſtate was changed & he was reſtored to al honor & proſperitie, was he therby chāged? Dyd he not ſo ouercom his enemies y^t he enioied y^e kingdom wel & peaceably drad of all men? Had he not alſo that aboundance of all thynges ſuche plenty and libertie that he might hauehave geuen hymſelfe to enioye all pleaſures? Yet dothe he ſtyll keape that conſtant minde and purpoſe, that he alwaes eſteameth and iudgeth it to be hys onelyonly felicitie, that he hath acceſſe and entrye into the temple of god that he may be partaker of the order appointed in the church. Therefore doe we ſee that he profeſſeth boldly and Godly, that he hath not in vaine required of the lorde this one thinge ſo ofte and earneſtly. For this was ſo deare vntounto hym and ſo muche deſyred, y^t he colde be wel content to giuegive al his other cōmodities honors & Ioyes for the ſame.

Now let vsus conſidre whiche of vsus hathe the deſyre and iudgment that dauid thē had. Wyl they think you (who ſet their hole felicitie in thoſe goodes which they now enioie) prefere this libertie to call vponupon the name of God purely, to heare his worde, to vſe his ſacramentes, before their accuſtomed commodities and pleaſures? Nay verely, they are all together ſo broght a ſleape with the feading of their panſhe and fatte bely, & dreame ſo muche of their delites and pleaſures, that they care for nothing but to panpre their carkes and to lyue delicately. And to ſpeake the matter at a word ſuch is the Iudgement and deſyre of the hole worlde, y^t it had rather to hauehave a troghe farced and fylled with meate, lyke a fylthy ſwyne all gyuen to the bely, & more they ſet by it then by the holy temple of God. So ſoone as any talke or rumor is rayſed of thoſe warres, and tumultes which are begonne al ready and are like mo to folow more greauous, eueryevery man dothe feare the ſpoyle of hys goodes and other deſcomomodities trobles and dangers which do enſeue y^e warres. But to loſe y^e preaching of y^e doctrine of ſaluatiō to want y^e pure adminiſtratiō of y^e ſacraments and other helpes and exercciſes of religiō wherwith, we are ioyned vntounto God no man maketh mencion, neyther dothe ſo greate an euell and perylous Danger, any whytte moue, vsus. Neither do we ſee them that are vtterly deſtitute and depryued of theſe ſo many and ſo greate treaſures and comforthes greatly care for them: Onles ther rents and reuenewes be able, to keape them thorow out the hole yeare and manteine thē in that ſtate of lyfe, pompe & vanitie wherunto ther ambition moueth them: if the wayes and means of keping their trade and encreaſing their ſubſtance doe faile, if they loſe their honour and eſtimation emongs men.

They are ſo, trobled and vexed that they thinke themſelues vtterly vndone wheras in the mean ceaſon they vtterly defye and ſet at noghte the peculiar and true foode the ordinary and vſual meate of the ſons of God for y^t which thei ſhold be moſte hungry & carefull yet the lorde threatning by his prophete y^t he wolde ſend a famine, not of bread & water but of the worde of God dothe declare planely y^t no greatter euell can come vntounto mā wherfore deare brethen let vsus take head with all care, ſtudye and diligence, leſte we by the ſnares of Sathan and the enticement of the world become ſo brutiſh that we lothe and deſpiſe this ſo great goodnes, ſo neceſſary to ſaluation: but y^t we do compte it y^e moſte deare & precious thinge, of all y^t can be beſtowed vponupon vsus in this lyfe. This is it I meane that we ſhuld remane continually in Gods folde vnderunder y^t rule, diſcipline & order y^e whiche he hath appointed emongs his people. The which thīg is more planli declared & ſet forth by y^t which dauid adioyneth, y^t he wyll require again y^e thīg which he before had aſked: wherby he ſignifieth y^t he was not enflamed w^t any ſodaine paſſiō which ſhortly after was feble & colde, to hauehave this care of religion, but y^t he was then conſtant & wold ſo remane in ſearching for this principall matter. We do ſee ſome whiche are moued with ſuche a feruent zele & ſodane motion, that the nexte day after they be ſo touched, they ſeame ready to forſake, all y^t euer they hauehave. But that conſtancy wherof dauid ſpeaketh is a certane rare & ſpeciall vertue. In ſo much y^t the moſt part of thē in whoſe mindes any zele of religion hath bene kendled, wheras thei oght to cheriſhe that fire y^t ther zele and louelove might encreace thei do wilingly extinguiſhe y^t ſame. But as concernīg dauid, we hauehave the like teſtimony in that pſalme which I before alledged. For where it, might hauehave bene ſaid vntounto him, that beīg baniſhed and dryuen from Iury, he might go heare or there, to ſome othere place, he maketh an exclamation: Thine alters o lord of hoſtes, my God and my kinge, as thoghe he ſhuld ſay. That thoghe he had at commandement and poſſeſſed all the palaces of the world, yet colde he fynde no place, pleaſant nor acceptable vntounto him, whiles that he had no acceſſe to the temple of God, he doth alſo complaine y^t ſparrowes & ſwallowes doth finde them forthe places to buylde ther neſts there: but his cōdition was much worſe. why ſo I pray you? Was it becauſe he had nether kitchin nor chamber? Not ſo: But becauſe he foūde no place mete nor pleaſant, for hym to lead his life therin whā he was ſecluded from the altars of God. And in this baniſhment no place colde be ſo pleaſant, but he wold compte it bitter to dwell therin. Now this is moſte certane y^e if this doctrine were well perſwaded vntounto our hearts we ſhold not be ſo much hindred, or rather ſo w^t drawne frō y^e exerciſe & practiſe of thoſe meanes which god hath geuen vsus to go forward in y^t wai which leadeth to euerlaſtig life But wil ye hauehave y^e veri cauſe therof? the ambitious deſier of honor w^tholdeth ſom in executīg their offices & mainteining their eſtates, & entiſeth others to ſeke & to couet the like dignities & promions, couetouſnes enrageth others w^t a gredy deſier of gain & carieth thē backward, an other ſort mindeth nothīg els but their delits & pleaſurs & their vain & diſſolute wantō life. Yea al eueryevery one do ſo wallow ī their luſts & carnall cōcupiſcēce, y^t not at al thus crieth: thine altars o lord wher ar thine altars o my god & mi kīg? No certenly: y^e vanity of this world beareth ſuch rule amōgs thē y^t thei cā by no meanes ſuffer y^e obedience of god. This word alſo is of great importāce, where Dauid fayth y^e he hath erneſtly required of god y^e thīg wherof he ſpeaketh. It is a veri ſmal matter to giuegive ſuch tokēs of holines & religiō befor mē y^t thei may ſeme to be ſet on fier w^t ſingular zeale & louelove therof: but thē may a mā ſay aſſuredly y^t he cōeth vnfanedly to be cōuerſāt amōg y^e lords flock whē he is moued w^t this erneſt deſier of holines althogh he hauehave none other witnes of his mīd but god alon for when we muſte come to this iudge, then all hipocriſie & fained ſhew of holines muſt be put away: and the trueth & purenes of the heart wil appear. Minde we then to folowe the notable example of Dauid? Let eueryevery man entre into his own conſcience and direct his praier vntounto god and ſay. O Lorde thou knoweſt that I do eſteme the ſocietie of thy churche more then al the goods of the world hereof alſo are we in this place to be admoniſhed, leſt in ſorowing, mourning, or complaining, we byte the bridle and grudge at our ſtate: but direct our deſires vntounto him, and powre forth our complaints as it were into his boſome, which only can remedie our griefe and miſeries. And this muſt we knowe aſſuredly that this horrible corruption and confuſion of religion which we ſee at this day in that the whole worſhip of god is corrupted, the doctrine of the worde is adulterat, depraued and altered, al the ſacramentes are contaminate defiled and peruerted, is the greuous & ſore puniſhement of ſins procedyng from gods moſt iuſt iudgement. To whom then ſhal we flie for the redreſſe & amendmēt of theſe ſo great euils, that we may obteyne the pure doctrine of the ſacraments & cal vponupon the name of god w^t libertie & make cō feſſion our faith, but vntounto him which doeth chaſtiſe vsus w^t this ſo miſerable want and loſſe of ſo great treaſures? Howbeit yet this greuous bitternes of pain & puniſhment oght not ſo to alienat & turne vsus frō god, that we ſhuld not come vntounto him in whō all ſuccour & mercy is only to be foūd. Much leſſe then may we kick againſt the pricke, grudgyng & diſ…yning w^c our ſelues to ſeke the remedy at his holſom hād who hath laide this greuous and dangerous plague vpō vsus. Dauid in dede knew right wel y^t he was baniſhed from Iury not w^tout gods prouidēce: yet is he not thereby ſtayed nor letted to come vntounto god & to make his complaints vntounto him: not becauſe his tentation was eaſie & light, for he ſemed vtterly to be caſt of frō god if we only cōſider y^e miſerable ſtate of this preſent life. But his faith which he had in y^e promiſe made vntounto him cauſeth him to ſurmont al difficulties, holdeth him vp & brigeth him into y^e cōfidence, y^t he praieth god to giuegive him y^e fruitiō of y^e thing cōtinually which he had taken frō him but for a certaine ſpace heare me thinke I hauehave ſufficently applyed this doctrine vntounto vsus & to the ſtate & condition of our times, but that y^e wits of certen men ar ſo dul that nothing cā enter into their harts & mindes, vnles y^e matter propoſed as y^e meate of moſt holſom doctrine, be minced & cheued, & made moſt ſmall that ſo it may be offred to y^e ſtomake & receiued. Althogh to ſpeake y^e matter plainly, it is not the ſklendernes of the capacity or y^e obſcurenes of y^e doctrine which hindreth y^e vnderſtādīg of theſe matters ſo much as their own wicked wils wherin thei wrap thē ſelues, ſeking al ſhiftes that thei can by their ſubteltie finde out to obſcure that thing which is of it ſelfe cleare and euident. But in this reſiſtance yet finde we this cōmoditie that we are cōpelled therby to declare more plainely & diligently howe this doctrine which we hauehave pronounced, doth alſo pertein vntounto our age I do grant in dede that now there is no more material tēple vntounto the which we muſt go to offer our ſacrifice, but y^t we are now y^e ſpiritual tēples & that we mai in al places lift vp our hands to the heauen: notwithſtāding the order & maner of calling vponupon god is alwaies one. Niether may y^e inuocation be cōpted amōgs the figures of y^e figures of the old teſtament: but iudged and eſtemed as a moſt certain rule that our lord Ieſus hath geuen vsus to obſerue vntounto the ende. Wherfore though the temple of Sion and the maner of the ſacrifices then inſtitute & religiouſly obſerued maketh ſome difference & diuerſitie betwixte vsus & Dauid: yet ſurely in this point we are like vntounto him, y^t we cal vponupon god & pray vntounto him publikely & with one conſent & that we come into one common place to declare the confeſſion of our faith. We are not now as childrē to be kept vnderunder y^e ſkalīg of Moſes law: yet are we mē & ſhalbe ſo lōg as god permitteth vsus in this world. Wherefore thogh y^e figures & ſhadowes which had their force in y^e time of dauid do now nothīg pertein vntounto vsus yet hauehave we great neceſſity to be ſtirred vp & drawen to y^e ſeruice of god both by the preachīg of y^e goſpel & y^e adminiſtratiō & partipaciō of y^e ſacramēts. Now if any will ſtriue againſt this ſentence & order very experiēce mai be broght to cōuince him. For thei that hauehave moſt of al profited in religiō do moſt euidently declare in the courſe of their whole life the neceſſity of this godly helpe to be moſt mete & profitable to releue their īfirmitie. We take not in hand here to diſpute whether god can gouerne and leade his people w^tout any inferiour aides or meanes, but to declare howe his will is to gouerne and guide vsus & to reteyne vsus in his true worſhip and ſeruice. For this is certain that god of his great louelove & merciemercy ſeing our infirmitie and weakenes, hath geuen vsus as it were certain aydes & ſtayes wherby we being weake and feable might be ſtayed. What foly I pray you, and how great foliſhnes is this, when we feele our feete to faile, and our legges to bow vnderunder vsus to contemne and deſpiſe theſe ſo great and neceſſarye helpes to prop & ſtay our feete, as though there were no profit at all of ſuch thinges. Wherefore what difference ſoeuer is betwene vsus & the Iewes, yet muſt we know that this doctrine which Dauid here ſetteth forth is common for al. The name of the temple onelyonly muſt be changed becauſe y^t we are no more boūd nor tied to one certē place But as concerning the order & maner to worſhip God truly, which Dauid chiefly regarded, that perteineth as much vntounto vsus as to hym. Now proude men which hauehave a falſe opinion of themſelfe wil not much regarde this exerciſe of religion & order by God appointed that the faythfull ſhoulde come to one place to heare the worde of God to make publike prayers, to vſe and receiue the ſacramentes. But we thogh there came no profit, only becauſe it is the moſt holy inſtitution of God himſelf, wolde yet reſt thervpon moſt wilingly, and wold giuegive him moſt hearty thankes y^t it pleaſeth him by ſuch means to cheriſhe & ſuſteine our infirmitie how be it yet as we hauehave before declared we do feale y^e fruite of religiō which cometh vntounto vsus of this inſtitution & ordinance of god to be moſt abundant and moſte excellent. How ſo euer the matter is, where as S paul declareth y^t this is thouly way which leadeth to the perfite & bleſſed lyfe that we do remaine in y^e order of the church, which Chriſt ordeined when he apointed paſtors: curſed be their pryde & arrogancie, which will fle in the ayre & w^c their vaine ſpeculations clymbe vp to heauen ſetting at noght al doctrine and ſermons and vſe of the ſacramēts, as thogh thei were ſuch vaine ceremonies, wherof ſmall commoditie & profit colde be receiued. And heare deare brethrē I deſyre you to conſidre & marke of what maner of mē I do now ſpeake. For I do graunte vndouttedly that god dothe preſerue his vnderunder the tyranny of Antichriſte, and that miſerable captiuitie, althoghe they do wante theſe aydes and helpes which we hauehave with greate libertie. The worde of God is not preached vntounto them, neither hauehave they any place wherin it is lawfull to make profeſſion of their faith, yea y^e Sacraments are taken away from them. But becauſe thei ſeperate thēſelues from the abhomination of Antichriſt & do ſyghe & morne & compte it an heauy burthen that they want thoſe thīgs which they do compte moſt neceſſari to conſolatiō & comforth, god by the vertue of his ſpirite worketh in thē & ſupplieth their want. But there be others, which is y^e greatteſt parte of thoſe y^t there do tary who thoghe thei be vtterly deſtitut of theſe moſt neceſſary & comfortable thīgs yet are they veri well pleaſed & being in extreme famine, they hauehave no luſt at all to eate. Thoſe are y^e men y^t feygne themſelues great philoſophers, & profeſſe themſelues hyghe clarkes, which thinke it enoghe to know all y^t can be knowē if thei hauehave red ouer one leafe or twane. Theſe men thinke w^c thē ſelues y^t they hauehave no nede of preaching & doctrine for as concerning y^e lords ſupper they thinke it maketh no matter at al vntounto thē thogh thei neuer come neare vntounto it. And thei reiecte y^e outwarde policy of y^e churche to yong children as ouer baſe & vnworthi for thē. what I praie you may we iudge or ſay of this kinde of mē but y^t they are vtterly blinde in minde & iudgment? Yet notw^tſtanding they cā accuſe vsus, becauſe we exhorte them vntounto whom God hath declared his will to vſe thoſe reaſons & means which God hath prepared to encreaſe our faith & to confirme it & to manteine y^e ſame vntounto y^e laſt day of our life. Why do thei ſo? but that they can not abyde to be admoniſhed by vsus and to be wakened as it were forthe of ſlepe, that they may hauehave ſome ſauour and felyng of thoſe euyls wherein they are. Let vsus thus iudge & thinke of them that they do not worſhip nor reuerence Idoles with the other papiſts, yet truly they can not denye but y^t it is a miſerable bondage and by all means to be abhorred and auoyded that they can not be ſuffred not onlye to call vponupon the name of God and Ieſus Chriſte with any publyke teſtimony of their confeſſion neyther yet to mention or acknowlege the ſame by any meanes. The holye ghoſte when he wolde wounde the conſciences of the faithfull which were at Babilon moſt deply, he giueth them this ſentence to grate vponupon how can we ſyng y^e prayſes of y^e lorde in a ſtrange lande. I do graunte verely that the kingdom of God is now in eueryevery place, & that there is now no difference betwixe Iury & other contreyes: yet do I thus plainly Iudge and pronounce y^t eueryevery land & contrey out of y^e which y^t order of true religiō & holines is abſent, is worthy to be compted of vsus ſtrang & polluted. Then muſt this of neceſſitie be concluded y^t thei which are nothīg moued w^t ani grief of mīde or ſorow of heart for this cauſe y^t thei cā make no proteſtatiō of their faith nether ſet forth & publiſhe y^e praiſe of God by any means are all together oppreſſed w^t moſt groſſe dulnes & daiſing madnes. Now y^e childrē of god muſt take hede & be taught bi this admonition diligently to beware y^t they do not caſt themſelues into y^e ſame error & daiſing of heart. But as cōcerning thē which ſcornefully do bable & queſtion if ther be none other way to heauē but by Geneua: wold to God thei had y^e heart & care, y^t in what place ſoeuer thei remain thei wold or colde hauehave ſome holy aſſemblies and cōgregations gathered in the name of Ieſus Chriſt, & that thei wolde ſet vp in their own houſes and their neibors the forme of ſuche a church as may be like thys of ours in ſome point. How be it lo their great & excellent wiſdome, that in diſpiſing and caſting away theſe ſtayes of religion & ſaluation, they will be counted religious & to hauehave ſaluatiō. This is as muche, as if they ſholde aſke if they might ſaile into the hauen, dryuing to the contrary ſide as far from the hauen as were poſſible: for ſo do they tempting god and declininge from the way of ſaluation enquyre if thei can not com to ſaluation. But let them make as bolde bragges & take vntounto them as high and ſtoute corage as they lyſt, that ſo reſting vponupon their powre and pryde they may fall down headlong to deſtruction, ſo y^t faithfull men take that they be not puffed vp ſo proudly with them, but that thei reteine themſelfe in al modeſtie humilitie and reuerence. And if ther be ani of them that can by no meanes lyue in Chriſts church, yet let him do that thing which no man can let him, that is to ſay that he mourne day & night with dauid: Thine altars o lorde. There is none other thing that I deſyre but thine altars o my God and my kinge. And the fere of this moſt holy louelove and deſire oght ſo enflame al good hearts, that thei ſhold not thinke it painfull to ſuffer ani thīg that can come, no not to conſume themſelues wholy by this ſo great zele and deſyre, neither that there ſholde be any tyme ſo long differred which ſhold quenche or diminiſhe this feruent deſyre, but rathere continally require this thing moſt carefully that they maye once be broght vntounto Chriſtes folde.

Moreouer eueryevery man oght to conſidre thys by hymſelfe howe he maye moſte ſpeadily get himſelfe to the ſtanderd, ſo ſoone as our lord ſhal graunt any liberty to come therunto. Finalli to make an end of this exhortatiō, now it remaīeth that we do diligētly note y^t which dauid adioygneth that is: That he will behold y^e beawty of the lord & conſider his temple. For it is not enoghe y^t we ſhulde be exerciſed in y^e outward order & diſcipline of y^e church except we hauehave our eies bent and ſpeciall regarde to this end that we maye know god himſelfe euer more and more. There be two thinges which are heare required: y^e one that we do occupy the time of y^e preachings & publike praiers w^t all care & diligence: the other that we do vnderſtand the cauſe of our aſſemblies & comming together in y^e churches. For many do come thither drawen w^t a certane foliſhe deuotion, thinking y^t thei hauehave done their hole deuty yf they come forthe into y^t place & ſhew thēſelues once in y^e temple let vsus take heade therfore diligently deare brethren that we do not fal into any fault of negligence of ignoraunce or of foliſhnes.

For it is greatly to be feared leſt the moſt part of thē that ar herew^t vsus mai be cōdemned in y^e one of theſe two vices: y^t either thei are negligēt to come to theſe aſſembles in y^e church, or els they do not whaigh w^t themſelues nor well vnderſtād wherfore thei do come thither. How many are they y^e come to the ſermones, which wold be moſt glad neuer to heare of any ſermons. But I will not ſpeake of thē which in the hole courſe of their life do ſhew thēſelues manifeſt contemners of God. I do ſpeake of y^e contempte which is many who wolde neuer remē bre to come to the ſermon but that y^e ſonday doth moniſhe them & moue them to com thither and that for maner ſake only as thoghe they wolde then make vp y^e nomber of mani runīg together to god. The bell may well ring daily & call thē together. But it is ſufficient for ſuche if then at laſt they come forth in the ende of y^e weke vntounto y^e church & company of y^e cōgregation. Thei are called four times eueryevery ſōday, but thei come very notably, if thei once may be ſeene to hauehave beene there. For there be many of them alſo whych take to them thys lyberty that they wyll ſcarſe come eueryevery .xv. Daye. And ſurelye the moſte parte prooueth thys prouerbe to be trewe that beyng nygh to the Churche they are verye farre from god. And ſome of them be of that ſort which hauehave lefte their contrey that they might ſerue god, who yet in this part of gods ſeruice do ſhew thēſelues ouer negligent. What oght we thā to do? Seing god doeth ſo ſhew himſelfe vntounto vsus let vsus beholde his beauty: & not paſſe by the meanes whereby we may moſt clearely hauehave the fruition & cōtemplation of this his beautie. That is to ſay to y^t we may be moued & as it were rauiſhed w^t the louelove of him & as S. Paul ſaith that we be tranſformed & changed into his ſimitude & likenes. And to come to this point, we muſt conſider more diligently & earneſtly then we hauehave accuſtomed what god doth propoūd vntounto vsus in his church. For what is the cauſe I pray you, why we do take ſo ſmale profit of the ſermons & ſacramēts, but that we giuegive no diligence to the things that are their ſpoken & done? We hauehave our eares beaten w^t continual doctrine wheras our minds are voide & barren of good mocions & not touched w^t any good affection. Moreouer alſo there be ſome that here neuer the whole ſermon but here & there a word or half a word rather with out regard. Wherfore Dauid ſaieth not without great cauſe, that he woulde go to the temple of the lord to viſit and regard it, w^t great care & diligence and the whole ſtudy of his minde. And doubtles the excellent treaſures of y^e great wiſedome of god which are therein ſet forth vntounto vsus, are moſt worthy to hauehave y^e eies of our minds wholy bent & ſet thervpō. But as I hauehave now touched god would not hauehave vsus to beholde theſe treaſures only to pleaſe our eies & ſo to depart w^t out any profit. Let vsus therefore vnderſtand, that y^e doctrine of chriſt hath then ſhewed in vsus her force & fruit when our mindes life & maners are ſo chaunged y^t we can worſhip god purely & ſerue him w^tout corruption. And this is it that Dauid ſaith. pſalm. lxxxiiii. That thei which dwell in y^e houſe of y^e lord ſhall prayſe him for euer. Wherfore thē do we aſſemble our ſelues īto one place? whi is y^t goſpel preached vntounto vsus? why do we vſe baptiſme & the lords ſupper but y^t god ſhuld be praiſed & magnified by vsus w^t all kind of praiſes? the which praiſe ſtandeth not only in the lips, but continueth al y^e life long and floriſheth for euer. Therefore ſaith he in another place. I wil waſh my hands O lord in innocencie & then wyll I enter vntounto thyne altare. Now do we ſee what is the true & lawfull vſe of all the order in the church, to wit, that we beyng diligently inſtructed therein may worſhyp God purely and as becometh hys ſeruaunts. In the olde time vnderunder the law thei that came to the temple to worſhip god, eſpecially the preiſtes whē thei ſhuld execute their office, they continually waſhed them ſelues. This ceremony in dede is paſſed awaye, but the truth that yet remaineth oght of vsus alwayes to be mainteyned and practiſed. And becauſe we nowe do knowe all the wais & meanes, wherby we may atteyn to the moſt perfit & pure worſhip of god wherefore we muſt enter and holde the way of life more warely thē others. For the more furtherance y^t we hauehave graunted vsus by god, ſo much leſſe of excuſe ſhal be left onles we do appli y^e ſame both vntounto our vſe & profite & alſo to y^e true worſhip of god. For if we do ſtumble by the waye it is not becauſe we doe not ſee a plain & troden way before our fete. And if we do ſtray forth of the way & wander without aſſuraunce, we can not blame god therfore as though he did not continually ſet vp the clear light of this word And if we do forget our dutie, this negligence & forgetfulnes cometh not herof, that we not admoniſhed of god moſt diligently called to all Chriſtian duetye: for god leaueth no meanes at all where in there may be any furtherance to religion, to holines, to ſaluacion. Therfore let vsus fear y^t rebuke which god vſeth by y^e mouth of his prophet Eſai. I hauehave daily ſtretched forth myne armes vntounto a ſtubburne & rebellious people. If thei which wander & go aſtray by the deſert places of the papiſtrie and that horrible wildernes, ſhal not eſcape iuſt puniſhment and vengeāce becauſe thei hauehave not folowed the right waye, what maye we loke for which are broght vp & noriſhed at home like children in the eyes of our heauenly father. Some hath leaft their moſt deare contrey and the place wherein thei wer borne & broght vp, that thei might come to ſome chriſten church. Other hath gotten a greater benefite & as it wer a ſpecial prerogatiue, that it pleaſeth god to viſit thē in their own countrey as it were in their own neſt. Nowe if thei that are borne here wil not acknowledge this ſo great fauour of god, & meanes of ſaluacion moſt to be deſired and w^t thankefull minds & mindful harts teſtifie y^e ſame y^t thei may wholly giuegive & conſecrat thēſelues vntounto god y^t cometh ſo nigh vntounto thē can this ingratitude remaine vnpuniſhed? Let them rather ſay thus: O Lord thou haſt here builded they temple & ſet vp thine altar amongs vsus: grant we beſeche thee for thine euerlaſting goodnes and exceding mercy that grace vntounto vsus that we maye be purged in minde, life, and maners, that we do not polute thy holy gifts with the filthy ſpottes of our ſinnes & ſo turne the excellent glorye of thy benefits into reproche & ſhame. And thei which do come from far countreyes muſt be ware, wiſe, and diligent, y^t they do liue ſo godly & blameles as becometh men in y^e houſe of god. Thei might hauehave liued in other places wildly & wantonly neither ſhould thei forſake the papiſtrie for this end, that thei ſhuld leade a diſſolute life not comely for the goſpel in the church of god. And ſurely there be ſome to whō it had ben much better that thei had broken their neckes when thei ſet y^t firſt fote forth of their dores, then that thei ſhuld entre into this churche to behaue them ſelues therin ſo ſhamefully & wickedly. Some linck themſelues with the ſcorners & mockers, and ſo confirme thē more & more in their malice. Other do liue moſt rietouſly in meate & drinke and al kinde of pleaſures. Some as enemies of all peace and concorde, couet nothing but diſcorde, debate and brallings And there be ſome families wherin the man & wife do braule & ſtriue like dogs and catts. And certein will ſeme yonge princes, encreaſing & amplifiyng their ſtate without meaſure, geuen wholly to pompe, to coſtlynes, & to exceſſe of thys worlde. And others are ſo idle ſo deynty ſo delicate, that thei can not tell what it is to labor, and yet no liuing can ſatiſfie them. Finallye there be ſome ſklanderous backbiters which coulde fynde ſome faute euen with the verye angels: who ready to breſt with their manifolde vices, ſet all their holines only in thys, that thei requier a ſtrait accompte how their neighbors do liue, ſuppoſing that God is muche in their debt becauſe they are come to Geneua, as though it had not bene better for them, moſt filthyly to hauehave corrupted in their owne donge, then to geue ſuche offences in the churche of God.

Wherefore if the lyfe by paſſed hauehave bene ful of ſuch vyces & ſynnes, now let eueryevery man take care and diligence that he conuert and beſtow all the reſidue of his tyme to a better, more ſobex and more honeſt kynde of lyfe.

And yf there be any ſo hardened in their vices that they can by no meanes be corrected nor amended, yet the chyldren of God muſte confirme and arme them ſelues with thys doctrine, that they be not corrupted or infected wyth the noughtye and wicked life of others. Verelye we oughte alwayes to take it heauenly and to lament, when we do ſee the Churche of GOD prophaned and defyled wyth ſo manye fylthy blottes and malicious wyckedneſſe: But ſeing that we muſte heare lyue conuerſaunt wyth the wycked as the Corne is mixed wyth the Chaffe, let vsus ſuffer thys confuſion wyth all pacience and quietnes whiles that god ſhall take vsus clean away frō the cōpany of y^e wicked. For it is no doubt but that this churche (wherin we are) is like a touch ſtone appointed to trie many men & to make thē knowen. How ſo euer the matter be let vsus now bende our ſelfes to this minde & purpoſe ſeing god by his wonderful and infinite mercy hath gathered vsus home into his familie from that miſerable wā deryng, that we beſtow al our diligence vponupon purenes of life innocency and holynes, abhorryng from all polution of the worlde which maye ſpot or blemiſhe the profeſſion of an holy & chriſten lyfe, that after we hauehave ended the courſe of this life, the Lorde Ieſus at that great and glorious day may acknowledge vsus and accompte vsus amonges that company that hauehave called vponupon his name purely and truly without any vntruth or hypocriſie.