The Third Sermon Wherein the Faithful Are Admonished How Greatly They Ought to Esteem It to Live in the Church of God

where they may purely and with liberty worship Him,

taken forth of this sentence of the Psalm 27.

"One thing have I demanded of the Lord, that will I require, that I may dwell in the house of the Lord all the days of my life, that I may see the beauty of the Lord," etc.

Although among men, there is such a variety and difference of minds and desires that it is a world to see them, yet do all consent and agree in this one point most plainly, that with whole heart and mind they are occupied in the world. Everyone, I grant, will have somewhat apart wherein he does set his whole felicity and whereunto he will apply and thereupon bestow all his care and study and the whole trade of his life. But this vanity bears rule generally in all, that they seek their felicity and principal commodity, nowhere else but in this present life subject to corruption. The which thing declares most evidently that men who have cast down their minds, hope, and judgment from the dignity and excellency of their nature are so degenerate and grown out of kind that they seem utterly to be brute beasts. For we were created to another end far contrary, that whiles we remain in this world, we should with our whole mind and care contend towards the heavenly kingdom of God. And this is the very cause wherefore this present life is named a certain pilgrimage course or travail.

Wherefore whoever will not wittingly and willingly deprive himself of the eternal inheritance of the kingdom of God, he must needs begin his course and journey at this principle, to wit, that he ought to cut off all the foolish and light desires whereby he may be retained and withheld in the world, so that his chief care and desire always be to draw near unto God, and that he have none impediment but that in mind and desire at the least he hast thither. In mind, I say, and desire at the least, because it were greatly to be desired and wished that all earthly affections, which do withdraw us from God, should be utterly plucked up and rooted forth of our minds that we might speedily pass over the race and space of this world which we have to run through, and to attain to that place whither our journey lies. But because we are so far unable to have such a mind as is pure and void from all evil affections, this remains: that we conquer and overcome all the impediments that hinder us, that whatever fault or stop soever be in us, we pursue our course with that mind and desire, that in our greatest infirmities, we always prefer the heavenly life to all worldly things.

But now let us consider by what ways and means we may learn this. It neither lies in man's wit nor authority to invent or appoint them: but those ways are to be trodden and held, which God has ordained and appointed unto us whereof the chief and most sure are here named of David, that is to say, the order and policy and state of a church so governed, that we may be taught therein and instructed in the word of God, that we may worship him with common consent, and pray unto him and praise him with one voice, and have the right use of his sacraments as the aids and stays of his whole worship and religion. For these are the rules wherein we must exercise ourselves, that we may be confirmed in faith, in the fear of God, in holiness, finally in contempt of the world and love of the heavenly life.

And to this purpose and none other pertains David's testimony and prayer, that among many things which he was moved to wish and desire in his banishment, this was the chief and principal: that he might dwell in the temple of God. For under this name of the temple, he does comprehend that freedom and liberty whereby he may both worship God purely and godly with the faithful, and give the confession of his faith, praise God, and make his prayers, and to be partaker as well of all these great comforts and joys, as also of the sacraments which were in that temple rightly and lawfully instituted. For at that time indeed, God had chosen a certain place, in which he commanded to offer sacrifice unto him, and to show him all reverence and honour: whereby they might profess and testify that he was their only God in whom they put their trust, by whose law they should be instructed and finally should there have all the tokens of his presence. And doubtless he himself utters most plainly what it is that he chiefly regards in this request when he desires to dwell in the temple of God, seeing he does join this therewith, that he does require this for that cause that he may behold the beauty of the Lord. Wherein he declares that the temple of itself was nothing, neither that he had fastened his eyes upon it alone, but that he rather had his heart and his mind bent upon that use and worship whereunto it was consecrated and appointed.

If we should suppose that he regarded or desired nothing save the building made of wood and stone, we should judge far amiss and injuriously of this most godly and wise man: for this could not be given to him as a commendation of virtue but a wicked superstition. We must therefore rather judge and believe of such a man, that by the declaration of such a fervent desire he has testified how honourable he esteemed the outward order and regiment whereby the faithful are governed in the church. And to utter in few words what I judge hereof, he signifies and declares that it is a singular benefit and such a special prerogative as cannot for the great dignity thereof sufficiently be priced, to remain and live in the church, that he may be partaker of all those things whereby God does vouchsafe to allure and to join his children unto him. And let us note diligently his dignity and authority who speaks thus. For he was not one of the rude multitude, a man without knowledge and experience, but the most excellent prophet that ever was both in virtue and knowledge and inspiration of the Holy Ghost.

He does not here speak what is profitable or comfortable for the multitude, but in this petition having only regard of his own profit and wealth, he does witness most plainly that he neither wishes nor desires anything more earnestly than to be in that company and assembly of the people of God, wherein he may declare his faith, and may confirm and edify himself by the holy sacraments and the wholesome doctrine there preached. Neither gives he this testimony in this place only, but also in many others he declares his most fervent desire to the same. As in the former Psalm, he says, "O Lord, I love the habitation of thy house, and the place wherein thy glory hath his residence." Again, Psalm 42, like as the hind brays for the water brooks, so my soul pants after God, my soul is athirst for God, even for the living God, saying, "When shall I come and appear before God?" It had been enough to have said these words, but his vehement affection does carry him higher. For immediately he adds that he was fed with tears instead of bread all that time that he was absent and could not come to the temple of God. And he furthermore joined that his heart is poured forth like water within himself, for the remembrance of that time when he came to the temple with the multitude of the faithful to praise God.

Then after so many and so great mornings and wailings, and desires most lamentably oppressed, he finds no better comfort than in that expectation and hope which he conceives of God, that he will restore again unto him the benefit and comfort which he had lost. "My soul," says he, "why are thou so vexed, so unquiet and troubled within me? Put thy trust in God, for I will yet give him thanks for the comfort of his countenance." And in the 84th Psalm, he declares an especial desire of going to the tabernacle and visiting the court of God, for after he had made an exclamation, "O Lord of hosts, how amiable is thy tabernacle?" he says that his heart and body did leap and dance for the earnest desire to enter into the court of the Lord, and he gives this reason: "For they are all blessed that dwell in the house of God, because they do praise him," that is to say, they acknowledge his benefits with a thankful mind and with one common consent and yielding a confession of their faith do glorify him.

Now when David, such a worthy man, who was so deeply grounded in all godliness and religion, who lived in the world like an angel sent from heaven, does confess himself to have need of such aids, means, and spurs as God has appointed to his people, what is to be supposed of us, I beseech you, who are so rude and carnal, and whose faith is so weak, whose religion is so cold and barren? Surely we ought thus to judge and think of ourselves, that although David, for his perfection, could have wanted these inferior aids and helps, yet unto us they are always most necessary, namely for that infirmity wherewith we are oppressed continually. But whereof doubt we? Such as have attained to greater perfection and more worthy commendation of virtue do better understand how much they yet want than those which have no virtue at all. David was endued and adorned with Angelical virtues. The which excellency of virtues and perfection in him makes him better to understand and perceive how necessary it was unto him, and how meet for the comfort of his conscience and his salvation, to be stirred up and inflamed more and more to the love and desire of a godly life, by the preaching of the word, by sacraments, and other such like exercises. But these great boasters, void of all virtues, but notable in all sins and vices, which at this day despise things so excellent, so necessary, so wholesome, declare thereby most evidently that they have not one drop of Christian religion and true holiness. I do speak of such great clerks and grave philosophers, in corners and chambers, which do live in the papistry not professing any religion.

Such do say, "O, it is a goodly matter and much to the purpose, that no man can be a Christian unless he run to Geneva, that he may there fill his ears with the sermons and use such ceremonies as in that city are observed. Cannot we ourselves every one, alone both read and pray? What? Must we all needs go to the church to be taught when every one has the scripture at home?" To which things I do thus answer. We do bind no man to depart from that place wherein he dwelleth and hath his certain trade. But rather if my man do live purely and godly under the same tyranny of the pope, and worship God as he ought, I will account him of far greater price than us that have this rest and liberty. But here I must demand two questions: first, whether such do sin which, feeling their infirmity and weakness, do resort to some Christian church, that they may find there that comfort and confirmation of conscience which David sought for at Jerusalem in his time? Secondly, whether that all generally, even such as be retained and oppressed by violence, ought not to sob and to sigh, to mourn and to lament, when they see themselves destitute of those means, and far off from those ways which might guide them and bring them unto God? The brute beasts which want all reason, do cry for food when hunger assails. And shall they which profess themselves to be the sons of God have no care nor consideration of that thing, wherein only the most wholesome food of faith and the most stable comfort thereof is contained? Or can they not be thus content, thus proudly themselves to tread underfoot the graces of God so excellent and precious unless also they deride them which fly into strange countries to seek such comfort by Godly zeal and do enjoy the same with most pleasant tranquillity of the mind and joy of the spirit, wherein their proud stomach and the arrogancy whereby they are brought to this opinion to judge sermons, sacraments, and public prayers unprofitable and vain for them is so sure and clear a testimony that they ought to be excommunicated and cast forth of the church, that there need none other witness. For Paul does not say that this order which the Lord has appointed in his church does only pertain to the rude and ignorant, but that it is common to all members of the church without exception of any. "The Lord," says he, "has ordained teachers, Apostles, and pastors to the restoration of the saints, to the edification of the body of Christ, until we all do come to the unity of faith, to a perfect man, to the measure of a perfect age in Christ." First of all, let us note that he says, not that God had left his scripture for every man to read it alone, but that he has ordained such a policy and order of the church wherein certain men appointed should teach others: by which only office he understands comprehends all other things which depend of the same doctrine.

Wherefore, though every man may privately read it, yet this ought to be no hindrance but that they should hear it openly. But who are they whom he calls to this public doctrine and discipline? Both high and low without any exception. What does he bind it to? One day? No, surely, but he commands to use continually this order of public and ecclesiastical discipline unto the last end of our life, even to the day of death wherein begins our redemption. Such, therefore, as disdain to be brought under this discipline as unto a certain order whereby they, being governed by the common order of the church, may grow forward in faith and in all kind of virtues, can cut themselves off from the communion and fellowship of the children of God by nothing so much. Let them excuse the matter as finely and craftily as they list. For the sentence of Paul is most evident, that none is of Christ's body neither can or ought to be counted a member thereof unless he submits himself to this common rule and order. Wherefore, dear brethren, let us not so proudly lift up our hearts, but rather direct and cast down ourselves, and let us not tempt God with this great temerity, thinking ourselves able to fly without wings.

But some man will object: That David did speak of that time when the shadows and figures were in their force. For God then governed his people like children with childlike discipline. As Saint Paul speaks, and therefore those so fervent desires do not belong to us at this present especially now, seeing we are compared unto them, who being past their infancy and childhood are grown to a more strong and stable age. Against which opinion and reason thus I answer: that we have as great necessity as had the ancient fathers, to be taught by sermons, to be confirmed by sacraments, to be exercised in common prayers, and to make confession of our faith. And to this purpose pertain so many promises, especially those that Isaiah writes: by whom God pronounces that his church shall have infinite children, whom it shall not only conceive and bear but also nourish and bring up. The which thing can by no means be denied but that it pertains unto the kingdom of Jesus Christ, and to this our time especially. Now God does plainly and evidently send home her children into the bosom and lap of the church, their mother and nurse. And wherefore does he so, but that an order and rule might be kept which he has appointed to gather and keep together his flocks in the church? The which thing also is expressed, lively by a very apt and godly similitude which the same prophet uses where he says in the 53rd chapter that the Christians shall be like doves which come together by flights into their dovecotes. And what is that dovecote I pray you, and common cote of comfort for all the faithful but the place wherein the word of God is preached, the sacraments are administered and the name of God is called upon and praised?

And surely those which think themselves so stable and strong, that they have no need of this order and governance do not yet well understand their own state and condition. For why has God ordained and appointed us the sacraments but that while we are closed about and clothed with these bodies, we are over-dull to perceive spiritual things, unless we be helped up with such corporal things and signs which may be known by our sights and senses? The angels have the verity and truth of the sacraments, which is to them sufficient: but our rudeness and ignorance require that God submit himself much more unto us, and apply himself to the weakness of our capacity. But these fantastical Christians which are led with their false opinions and vain imaginations of their proud hearts, must spoil themselves of their bodies and transform themselves into angels and then truly they shall not need these small aids and helps which they now so small do regard. Notwithstanding they which are deprived of the use and liberty of the sacraments and of the comfort of calling upon His name and cannot feel their misery to mourn for the same do far pass all brute beasts in dullness and insensibility.

Moreover, this I do affirm: that if David had a just and necessary cause to make this exclamation, "O Lord, how amiable is thy temple. Blessed are they that dwell in thy house. My soul is kindled with most fervent desire to enter into the courts of the Lord," then have we, this day, a far greater, more just, and necessary cause that we should be enflamed with care, love, and desire of the church of God. For what were those godly and comfortable things of the temple whereof David had such necessity, that being absent and deprived of them, he did account his life altogether bitter and unpleasant? They were in effect and substance the same that we have this day. Howbeit we do know that they were but dark shadows whereby God did not so declare and set forth his grace, as he has at this present poured it out and made it shine before our eyes. For God has opened and uttered himself unto us in the whole order of his church so mercifully and so familiarly, that the very heavens seem after a sort to be opened unto us. Neither do the sacraments signify Jesus Christ afar off unto us like as under the law, but they paint him before our eyes. Wherefore we must needs be too much unthankful except we do prefer these so great and so excellent benefits, which God bestows upon us, to that comfort and joy which was offered to David in the temple of Zion. We are not now in the outer courts as David speaketh, neither is there any veil drawn anymore to hold us back from the sanctuary. Wherefore I will affirm plainly that we small regard and do not rightly know the greatness of so liberal benefits when our desires are not equal at the least to the godly zeal of David. And this do I speak to teach the matter simply and plainly; as for exhortation, it shall follow afterward in due place.

Now then let us consider what was his so great zeal and desire, that thereto we may apply and frame our life as unto a certain form and rule whereby we should lead our life. "One thing," saith he, "have I required of the Lord," where speaking of one certain thing he doth signify that he was so desirous and careful thereof that he contemned all others and despised them as though he had utterly forgotten them.

And had David all other things to be desired so at will, that he wanted nothing but this one thing which he so earnestly required? Nay, surely, he was banished from his country and fled from place to place as an exile. And in the same exile and banishment, he wanted his father's house, and the most sweet company of his friends and familiars; he was spoiled of all his goods, deprived of most high honors and dignities which he had in his country, his wife was taken from him. Finally, he seemed in the exile to be a man spoiled of all good things and commodities, and utterly deformed and defaced with all calamities and miseries, yet for all this, of so many, so great, and most comfortable things which he then wanted, the want of none was so grievous and painful unto him as that he might not go and have the exercise in the temple, among others. Like as he concludes the same thing in the contrary affection of gladness, when he had all things at pleasure, where he gives thanks unto God for all the benefits which he had abundantly bestowed upon him, and after he had spoken of meat, drink, and rest, and other corporeal commodities, in the end of the psalm he thus concludes his prayer and thanksgiving: that he will dwell all the time of his life in the temple and house of God. By which desire and earnest purpose, he testifies that in all his wealth, pleasures, and quietness, he cared for nothing more nor counted anything more pleasant or more precious than that kind of life and conversation, wherein he was like a sheep in the flock of the faithful and there fed most sweetly, that so he might be led to the chief felicity.

Wherefore let us consider diligently, that David in all his changes both in adversity and prosperity retained that mind and desire, that he might use that liberty continually which God had given to the children of Israel: which can be counted no small virtue. For we see very many, who when they are in danger and distress, in affliction and misery, do remember God gladly; but so soon as they are delivered and have escaped all dangers, when they are once as they would be, then cast they all memory and remembrance of God forth of their minds, yea and which is most shameful, they rage and fling up their heels against God, like horses that are fed and kept over proudly. And others do bear such adversity so heavily and grievously, and are so angry and grudging against God, that they are most grievously offended if there be anything but spoken of God. But David had a far other mind towards God always.

Was he not so afflicted and oppressed with calamities and miseries, passing number and measure, that he seemed most miserable of all men in the world? Yet was the grief of his mind so far from wounding and oppressing him, that he should be troubled or grieved at the mention of God; that contrariwise that same mention that he makes of his most grievous sorrows is a most sweet comfort unto him, even then when he is not able to think anything of God but with this complaint, that he is banished from the temple and deprived of the sacraments and other exercises of the faith: nevertheless the consideration and lamentation for those discommodities was most pleasant unto him of all other things.

Now of the other side, when the state was changed and he was restored to all honor and prosperity, was he thereby changed? Did he not so overcome his enemies that he enjoyed the kingdom well and peaceably, dreaded of all men? Had he not also that abundance of all things, such plenty and liberty, that he might have given himself to enjoy all pleasures? Yet does he still keep that constant mind and purpose, that he always esteems and judges it to be his only felicity, that he has access and entry into the temple of God, that he may be partaker of the order appointed in the church. Therefore do we see that he professes boldly and godly, that he has not in vain required of the Lord this one thing so often and earnestly. For this was so dear unto him and so much desired, that he could be well content to give all his other commodities, honors, and joys for the same.

Now let us consider which of us has the desire and judgment that David then had. Will they, think you (who set their whole felicity in those goods which they now enjoy) prefer this liberty to call upon the name of God purely, to hear his word, to use his sacraments, before their accustomed commodities and pleasures? Nay, verily, they are altogether so brought asleep with the feeding of their paunch and fat belly, and dream so much of their delights and pleasures, that they care for nothing but to pamper their carcasses and to live delicately. And to speak the matter at a word, such is the judgment and desire of the whole world, that it had rather to have a trough farced and filled with meat, like a filthy swine all given to the belly, and more they set by it than by the holy temple of God. So soon as any talk or rumor is raised of those wars and tumults which are begun already and are likely to follow more grievous, every man does fear the spoil of his goods and other discommodities, troubles, and dangers which do ensue the wars. But to lose the preaching of the doctrine of salvation, to want the pure administration of the sacraments and other helps and exercises of religion wherewith we are joined unto God, no man makes mention, neither does so great an evil and perilous danger any whit move us.

Neither do we see them that are utterly destitute and deprived of these so many and so great treasures and comforts greatly care for them: unless their rents and revenues be able to keep them throughout the whole year and maintain them in that state of life, pomp, and vanity whereunto their ambition moves them: if the ways and means of keeping their trade and increasing their substance do fail, if they lose their honour and estimation among men.

They are so troubled and vexed that they think themselves utterly undone, whereas in the meantime they utterly defy and set at naught the peculiar and true food, the ordinary and usual meat of the sons of God. For that which they should be most hungry and careful for, yet the Lord, threatening by his prophet that he would send a famine, not of bread and water but of the word of God, does declare plainly that no greater evil can come unto man. Wherefore, dear brethren, let us take heed with all care, study, and diligence, lest we by the snares of Satan and the enticement of the world become so brutish that we loathe and despise this so great goodness, so necessary to salvation; but that we do count it the most dear and precious thing of all that can be bestowed upon us in this life. This is it I mean, that we should remain continually in God's fold under that rule, discipline, and order which he has appointed among his people. The which thing is more plainly declared and set forth by that which David adds, that he will require again the thing which he before had asked; whereby he signifies that he was not inflamed with any sudden passion which shortly after was feeble and cold, to have this care of religion, but that he was then constant and would so remain in searching for this principal matter. We do see some which are moved with such a fervent zeal and sudden motion, that the next day after they be so touched, they seem ready to forsake all that ever they have. But that constancy whereof David speaks is a certain rare and special virtue. In so much that the most part of them in whose minds any zeal of religion has been kindled, whereas they ought to cherish that fire that their zeal and love might increase, they do willingly extinguish that same. But as concerning David, we have the like testimony in that psalm which I before alleged.

For where it might have been said unto him, that being banished and driven from Judah, he might go here or there, to some other place, he makes an exclamation: "Thine altars, O Lord of hosts, my God and my king," as though he should say, that though he had at commandment and possessed all the palaces of the world, yet could he find no place pleasant nor acceptable unto him whiles that he had no access to the temple of God. He also complains that sparrows and swallows find out places to build their nests there, but his condition was much worse. Why so, I pray you? Was it because he had neither kitchen nor chamber? Not so. But because he found no place meet nor pleasant for him to lead his life therein when he was secluded from the altars of God. And in this banishment no place could be so pleasant, but he would count it bitter to dwell therein.

Now, this is most certain: if this doctrine were well persuaded unto our hearts, we should not be so much hindered, or rather so withdrawn from the exercise and practice of those means which God has given us to go forward in that way which leads to everlasting life. But will you have the very cause thereof? The ambitious desire of honor withholds some in executing their offices and maintaining their estates, and entices others to seek and to covet the like dignities and promotions; covetousness enrages others with a greedy desire of gain and carries them backward; another sort minds nothing else but their delights and pleasures and their vain and dissolute wanton life. Yea, all, every one, do so wallow in their lusts and carnal concupiscence, that not at all thus cries: "Thine altars, O Lord! Where are thine altars, O my God and my king?" No, certainly; the vanity of this world bears such rule among them that they can by no means suffer the obedience of God.

This word also is of great importance, where David says that he has earnestly required of God the thing whereof he speaks. It is a very small matter to give such tokens of holiness and religion before men that they may seem to be set on fire with singular zeal and love thereof; but then may a man say assuredly that he comes unfeignedly to be conversant among the Lord's flock when he is moved with this earnest desire of holiness, although he have none other witness of his mind but God alone.

For when we must come to this judge, then all hypocrisy and feigned show of holiness must be put away, and the truth and pureness of the heart will appear. Mind we then to follow the notable example of David? Let every man enter into his own conscience and direct his prayer unto God and say: "O Lord, thou knowest that I do esteem the society of thy church more than all the goods of the world." Hereof also are we in this place to be admonished, lest in sorrowing, mourning, or complaining, we bite the bridle and grudge at our state; but direct our desires unto him, and pour forth our complaints as it were into his bosom, which only can remedy our grief and miseries.

And this must we know assuredly, that this horrible corruption and confusion of religion which we see at this day, in that the whole worship of God is corrupted, the doctrine of the word is adulterate, depraved and altered, all the sacraments are contaminated, defiled, and perverted, is the grievous and sore punishment of sins proceeding from God's most just judgment. To whom then shall we fly for the redress and amendment of these so great evils, that we may obtain the pure doctrine of the sacraments and call upon the name of God with liberty and make confession of our faith, but unto him who does chastise us with this so miserable want and loss of so great treasures?

Howbeit yet this grievous bitterness of pain and punishment ought not so to alienate and turn us from God, that we should not come unto him in whom all succour and mercy is only to be found. Much less then may we kick against the pricks, grudging and disdaining ourselves to seek the remedy at his wholesome hand who has laid this grievous and dangerous plague upon us. David indeed knew right well that he was banished from Judah not without God's providence; yet is he not thereby stayed nor letted to come unto God and to make his complaints unto him: not because his temptation was easy and light, for he seemed utterly to be cast off from God if we only consider the miserable state of this present life. But his faith which he had in the promise made unto him causes him to surmount all difficulties, holds him up, and brings him into the confidence, that he prays God to give him the fruition of the thing continually which he had taken from him but for a certain space.

Here, methinks, I have sufficiently applied this doctrine unto us and to the state and condition of our times, but that the wits of certain men are so dull that nothing can enter into their hearts and minds unless the matter proposed as the meat of most wholesome doctrine be minced and chewed, and made most small that so it may be offered to the stomach and received.

Although, to speak the matter plainly, it is not the slenderness of the capacity or the obscureness of the doctrine which hinders the understanding of these matters so much as their own wicked wills wherein they wrap themselves, seeking all shifts that they can by their subtlety find out to obscure that thing which is of itself clear and evident. But in this resistance, yet find we this commodity that we are compelled thereby to declare more plainly and diligently how this doctrine which we have pronounced doth also pertain unto our age.

I do grant indeed that now there is no more material temple unto which we must go to offer our sacrifice, but that we are now the spiritual temples and that we may in all places lift up our hands to the heaven. Notwithstanding, the order and manner of calling upon God is always one. Neither may the invocation be counted among the figures of the old testament but judged and esteemed as a most certain rule that our Lord Jesus has given us to observe unto the end.

Wherefore, though the temple of Zion and the manner of the sacrifices then instituted and religiously observed makes some difference and diversity between us and David, yet surely in this point we are like unto him, that we call upon God and pray unto him publicly and with one consent, and that we come into one common place to declare the confession of our faith.

We are not now as children to be kept under the scaling of Moses' law; yet are we men and shall be so long as God permits us in this world. Wherefore, though the figures and shadows which had their force in the time of David do now nothing pertain unto us, yet have we great necessity to be stirred up and drawn to the service of God both by the preaching of the gospel and the administration and participation of the sacraments.

Now if anyone will strive against this sentence and order, very experience may be brought to convince him. For they that have most of all profited in religion do most evidently declare in the course of their whole life the necessity of this godly help to be most meet and profitable to relieve their infirmity.

We take not in hand here to dispute whether God can govern and lead his people without any inferior aides or means, but to declare how his will is to govern and guide us and to retain us in his true worship and service. For this is certain, that God of his great love and mercy, seeing our infirmity and weakness, has given us as it were certain aids and stays whereby we, being weak and feeble, might be stayed.

What folly, I pray you, and how great foolishness is this, when we feel our feet to fail and our legs to bow under us, to contemn and despise these so great and necessary helps to prop and stay our feet, as though there were no profit at all of such things. Wherefore, whatever difference there is between us and the Jews, yet must we know that this doctrine which David here sets forth is common for all. The name of the temple only must be changed because we are no more bound nor tied to one certain place.

But as concerning the order and manner to worship God truly, which David chiefly regarded, that pertains as much unto us as to him. Now, proud men who have a false opinion of themselves will not much regard this exercise of religion and order by God appointed, that the faithful should come to one place to hear the word of God, to make public prayers, to use and receive the sacraments. But we, though there came no profit, only because it is the most holy institution of God himself, would yet rest thereupon most willingly, and would give Him most hearty thanks that it pleases Him by such means to cherish and sustain our infirmity. However, as we have before declared, we do feel the fruit of religion which comes unto us of this institution and ordinance of God to be most abundant and most excellent.

However the matter is, whereas St. Paul declares that this is the only way which leads to the perfect and blessed life, that we do remain in the order of the church, which Christ ordained when he appointed pastors: cursed be their pride and arrogance, which will flee in the air and with their vain speculations climb up to heaven setting at naught all doctrine and sermons and use of the sacraments, as though they were such vain ceremonies, whereof small commodity and profit could be received.

And here, dear brethren, I desire you to consider and mark of what manner of men I do now speak. For I do grant undoubtedly that God does preserve His under the tyranny of Antichrist, and in that miserable captivity, although they do want these aids and helps which we have with great liberty. The word of God is not preached unto them, neither have they any place wherein it is lawful to make profession of their faith; yea, the Sacraments are taken away from them. But because they separate themselves from the abomination of Antichrist and do sigh and mourn and count it a heavy burden that they want those things which they do count most necessary to consolation and comfort, God, by the virtue of His Spirit, works in them and supplies their want.

But there be others, which is the greatest part of those that there do tarry, who though they be utterly destitute of these most necessary and comfortable things, yet are they very well pleased and, being in extreme famine, they have no lust at all to eat. Those are the men that feign themselves great philosophers and profess themselves high clerks, which think it enough to know all that can be known if they have read over one leaf or twain.

These men think with themselves that they have no need of preaching and doctrine, for as concerning the Lord's Supper, they think it makes no matter at all unto them though they never come near unto it. And they reject the outward policy of the church to young children as over base and unworthy for them. What, I pray you, may we judge or say of this kind of men but that they are utterly blind in mind and judgment? Yet notwithstanding, they can accuse us, because we exhort them to whom God has declared His will, to use those reasons and means which God has prepared to increase our faith and to confirm it and to maintain the same unto the last day of our life.

Why do they so? But that they cannot abide to be admonished by us and to be wakened as it were forth of sleep, that they may have some savour and feeling of those evils wherein they are. Let us thus judge and think of them, that they do not worship nor reverence Idols with the other papists, yet truly they cannot deny but that it is a miserable bondage and by all means to be abhorred and avoided that they cannot be suffered not only to call upon the name of God and Jesus Christ with any public testimony of their confession, neither yet to mention or acknowledge the same by any means.

The Holy Ghost, when He would wound the consciences of the faithful who were at Babylon most deeply, He gives them this sentence to grate upon: "How can we sing the praises of the Lord in a strange land?" I do grant verily that the kingdom of God is now in every place, and that there is now no difference between Jewry and other countries; yet do I thus plainly judge and pronounce that every land and country out of which that order of true religion and holiness is absent is worthy to be counted of us strange and polluted.

Then must this of necessity be concluded, that they which are nothing moved with any grief of mind or sorrow of heart for this cause, that they can make no protestation of their faith, neither set forth and publish the praise of God by any means, are all together oppressed with most gross dullness and dazing madness.

Now, ye children of God must take heed and be taught by this admonition diligently to beware that they do not cast themselves into the same error and dazing of heart. But as concerning them which scornfully do babble and question if there be none other way to heaven but by Geneva: would to God they had the heart and care, that in whatever place soever they remain they would or could have some holy assemblies and congregations gathered in the name of Jesus Christ, and that they would set up in their own houses and their neighbours the form of such a church as may be like this of ours in some point. However, lo their great and excellent wisdom, that in despising and casting away these stays of religion and salvation, they will be counted religious and to have salvation. This is as much as if they should ask if they might sail into the haven, driving to the contrary side as far from the haven as were possible: for so do they, tempting God and declining from the way of salvation, inquire if they can not come to salvation.

But let them make as bold brags and take unto them as high and stout courage as they list, that so, resting upon their power and pride, they may fall down headlong to destruction, so that faithful men take care that they be not puffed up so proudly with them, but that they retain themselves in all modesty, humility, and reverence. And if there be any of them that can by no means live in Christ's church, yet let him do that thing which no man can let him, that is to say, that he mourn day and night with David: "Thine altars, O Lord. There is none other thing that I desire but thine altars, O my God and my king." And the fear of this most holy love and desire ought so inflame all good hearts, that they should not think it painful to suffer anything that can come, no not to consume themselves wholly by this so great zeal and desire, neither that there should be any time so long deferred which should quench or diminish this fervent desire, but rather continually require this thing most carefully, that they may once be brought unto Christ's fold.

Moreover, every man ought to consider this by himself how he may most speedily get himself to the standard, so soon as our Lord shall grant any liberty to come thereunto. Finally, to make an end of this exhortation, now it remains that we do diligently note that which David adjoints, that is: That he will behold the beauty of the Lord and consider his temple. For it is not enough that we should be exercised in the outward order and discipline of the church except we have our eyes bent and special regard to this end that we may know God himself ever more and more. There be two things which are here required: the one that we do occupy the time of the preachings and public prayers with all care and diligence; the other that we do understand the cause of our assemblies and coming together in the churches. For many do come thither drawn with a certain foolish devotion, thinking that they have done their whole duty if they come forth into that place and show themselves once in the temple. Let us take heed therefore diligently, dear brethren, that we do not fall into any fault of negligence or ignorance or foolishness.

For it is greatly to be feared lest the most part of them that are herewith us may be condemned in the one of these two vices: that either they are negligent to come to these assemblies in the church, or else they do not weigh with themselves nor well understand wherefore they do come thither. How many are they that come to the sermons, which would be most glad never to hear of any sermons. But I will not speak of them which in the whole course of their life do show themselves manifest contemners of God. I do speak of the contempt which is in many who would never remember to come to the sermon but that the Sunday does admonish them and move them to come thither, and that for manner sake only, as though they would then make up the number of many running together to God. The bell may well ring daily and call them together. But it is sufficient for such if then at last they come forth in the end of the week unto the church and company of the congregation. They are called four times every Sunday, but they come very notably, if they once may be seen to have been there. For there be many of them also which take to them this liberty that they will scarce come every fifteenth day. And surely the most part proves this proverb to be true that being nigh to the Church they are very far from God. And some of them be of that sort which have left their country that they might serve God, who yet in this part of God's service do show themselves over negligent. What ought we then to do? Seeing God does so show himself unto us, let us behold his beauty: and not pass by the means whereby we may most clearly have the fruition and contemplation of this his beauty. That is to say, that we may be moved and as it were ravished with the love of Him, and as St. Paul says, that we be transformed and changed into His similitude and likeness.

And to come to this point, we must consider more diligently and earnestly than we have accustomed what God does propound unto us in His church. For what is the cause, I pray you, why we do take so small profit of the sermons and sacraments, but that we give no diligence to the things that are there spoken and done? We have our ears beaten with continual doctrine whereas our minds are void and barren of good motions and not touched with any good affection. Moreover, there are some that hear never the whole sermon but here and there a word or half a word rather without regard. Wherefore David says not without great cause, that he would go to the temple of the Lord to visit and regard it, with great care and diligence and the whole study of his mind. And doubtless the excellent treasures of the great wisdom of God which are therein set forth unto us are most worthy to have the eyes of our minds wholly bent and set thereupon. But as I have now touched, God would not have us to behold these treasures only to please our eyes and so to depart without any profit. Let us therefore understand, that the doctrine of Christ has then showed in us her force and fruit when our minds, life, and manners are so changed that we can worship God purely and serve Him without corruption. And this is it that David says in Psalm 84, that they which dwell in the house of the Lord shall praise Him forever.

Wherefore then do we assemble ourselves into one place? Why is that gospel preached unto us? Why do we use baptism and the Lord's Supper but that God should be praised and magnified by us with all kind of praises? The which praise standeth not only in the lips but continues all the life long and flourishes forever.

Therefore, says he in another place, "I will wash my hands, O Lord, in innocency, and then will I enter unto thine altar." Now do we see what is the true and lawful use of all the order in the church, to wit, that we being diligently instructed therein may worship God purely and as becomes His servants. In the old time under the law, they that came to the temple to worship God, especially the priests when they should execute their office, they continually washed themselves. This ceremony indeed is passed away, but the truth that yet remains ought of us always to be maintained and practised.

And because we now do know all the ways and means whereby we may attain to the most perfect and pure worship of God, wherefore we must enter and hold the way of life more warily than others. For the more furtherance that we have granted us by God, so much less of excuse shall be left unless we do apply the same both unto our use and profit and also to the true worship of God. For if we do stumble by the way, it is not because we do not see a plain and trodden way before our feet. And if we do stray forth of the way and wander without assurance, we cannot blame God therefore as though He did not continually set up the clear light of this word. And if we do forget our duty, this negligence and forgetfulness comes not hereof, that we are not admonished of God, most diligently called to all Christian duty; for God leaves no means at all wherein there may be any furtherance to religion, to holiness, to salvation.

Therefore, let us fear that rebuke which God utters by the mouth of His prophet Isaiah: "I have daily stretched forth my arms unto a stubborn and rebellious people." If they who wander and go astray by the desert places of papistry and that horrible wilderness shall not escape just punishment and vengeance because they have not followed the right way, what may we look for, who are brought up and nourished at home like children in the eyes of our heavenly Father? Some have left their most dear country and the place wherein they were born and brought up, that they might come to some Christian church. Others have gotten a greater benefit and as it were a special prerogative, that it pleases God to visit them in their own country as it were in their own nest. Now, if they that are born here will not acknowledge this so great favour of God, and means of salvation most to be desired, and with thankful minds and mindful hearts testify the same, that they may wholly give and consecrate themselves unto God that comes so nigh unto them, can this ingratitude remain unpunished?

Let them rather say thus: "O Lord, Thou hast here built Thy temple and set up Thine altar among us; grant, we beseech Thee, for Thine everlasting goodness and exceeding mercy, that grace unto us that we may be purged in mind, life, and manners, that we do not pollute Thy holy gifts with the filthy spots of our sins, and so turn the excellent glory of Thy benefits into reproach and shame." And they which do come from far countries must be wary, wise, and diligent, that they do live so godly and blameless as becomes men in the house of God. They might have lived in other places wildly and wantonly; neither should they forsake papistry for this end, that they should lead a dissolute life not comely for the gospel in the church of God.

And surely there be some to whom it had been much better that they had broken their necks when they set that first foot forth of their doors, than that they should enter into this church to behave themselves therein so shamefully and wickedly. Some link themselves with the scorners and mockers, and so confirm them more and more in their malice. Others live most riotously in meat and drink and all kinds of pleasures. Some, as enemies of all peace and concord, covet nothing but discord, debate, and brawlings. And there be some families wherein the man and wife do brawl and strive like dogs and cats. And certain will seem young princes, increasing and amplifying their state without measure, given wholly to pomp, to costliness, and to excess of this world. And others are so idle, so dainty, so delicate, that they cannot tell what it is to labour, and yet no living can satisfy them. Finally, there be some slanderous backbiters who could find some fault even with the very angels; who, ready to burst with their manifold vices, set all their holiness only in this, that they require a straight account how their neighbours do live, supposing that God is much in their debt because they are come to Geneva, as though it had not been better for them, most filthily to have corrupted in their own dung, than to give such offences in the church of God.

Wherefore, if the life by past have been full of such vices and sins, now let every man take care and diligence that he convert and bestow all the residue of his time to a better, more sober, and more honest kind of life.

And if there be any so hardened in their vices that they can by no means be corrected nor amended, yet the children of God must confirm and arm themselves with this doctrine, that they be not corrupted or infected with the naughty and wicked life of others. Verily, we ought always to take it heavily and to lament when we do see the Church of God profaned and defiled with so many filthy blots and malicious wickedness. But seeing that we must here live conversant with the wicked as the corn is mixed with the chaff, let us suffer this confusion with all patience and quietness while that God shall take us clean away from the company of the wicked. For it is no doubt but that this church (wherein we are) is like a touchstone appointed to try many men and to make them known.

However the matter be, let us now bend ourselves to this mind and purpose, seeing God by His wonderful and infinite mercy has gathered us home into His family from that miserable wandering, that we bestow all our diligence upon pureness of life, innocency, and holiness, abhorring from all pollution of the world which may spot or blemish the profession of a holy and Christian life, that after we have ended the course of this life, the Lord Jesus at that great and glorious day may acknowledge us and account us among that company that have called upon His name purely and truly without any untruth or hypocrisy.