The Fourth Sermon Wherein It Is Declared with How Great Pains and Care the Liberty to Worship God Purely in Some Christian Church Ought to Be Sought

taken forth of this sentence of the 27th Psalm.

"My heart hath said of thee, seek ye my face. Thy face will I seek,

O Lord."

Like as men cast themselves into horrible confusion when they loose the bridle to their concupiscence and lusts, running at riot whither they lust, even so is it a rare and most high wisdom to search forth the commandments of God and to embrace and follow them with the whole heart and diligence. Whereof we have in this place an excellent example most worthy to be followed. For David was not free nor void altogether of those perturbations of the mind whereby we are sore enticed and driven the contrary way: but he doubtless was moved with such temptations whereby his spirit might wander and go astray from God.

Howbeit to find a remedy against all such occasions, whereby we fall from the fear of God and true holiness, and to keep the sure way, he does only regard that which God does declare unto him, that does he meditate and ponder in his mind. And to declare this precept and admonition in few words, God does stir all the faithful and exhort them to seek his face. Now David witnesses that he has so applied all his diligence in observing and keeping this commandment, that there is a goodly harmony, consent, and agreement betwixt God that thus speaks and commands: "Seek ye my face," and him that answers so, "My Lord, I will seek thee."

But here must we consider wherefore God puts this name "face" expressly. For if he had no face but as it were a show and shadow of a face wherein he would show himself unto us, he should deceive us, commanding us to seek that which could not be found or perceived in him. Yet am I not ignorant that there be many which would show the sharpness of their wits in this place, saying that this is no more than if it had been simply spoken, "Seek me." Notwithstanding, those that have been diligently exercised in the holy scriptures shall easily perceive that God would note forth and declare a certain manner and order, which he always uses to show and offer himself unto men most familiarly. And certainly to name the sanctuary and the ark of the covenant the face of God, is a kind of speech so usual and common in the scripture as any can be.

And why so? Because God, who in his nature and majesty is incomprehensible, finds certain means meet for the weakness and rudeness of men whereby he may bring them unto him.

The world indeed does make to itself always false and vain images, counterfeiting the face of God corruptly and fondly.

For those that we invent by our wits are none other but false and deceivable visors whereby God is fantasied. Or to speak more plainly, what I do judge of that superstition when men do feign to themselves any form or image, that they may have God visible, they do nothing but make and worship an idol. But when God, by his goodwill and pleasure, does represent himself unto us and gives us such tokens and signs whereby he may be known of us, then remains he as it were a certain face wherein he may be known. Wherein he admonishes and commands us that every one of us should turn our eyes to that countenance and that we should behold it with great heed, care, and diligence. For this certainly is our felicity wherewith we must once be satiated and filled abundantly, that we may have the fruition of the sight and face of God with all abundance of all joys as was said in the 60th Psalm.

And because we cannot climb to so high a place without the aid and help, as it were, of ladders and stairs, this his benefit must be set and accounted in the second place because it offers those means whereby we may come to that principal and chief Goodness. Wherefore, let us note that this sentence wherein God commands us to seek his face has such power as though it did open the gate unto us, whereby he would bring us into eternal life.

It was no great matter as may appear in the time of David to come to the temple, that men might see so many ceremonies as there were done and celebrate. But if we rightly consider the spiritual exemplar and pattern which was showed unto Moses, we shall neither judge it strange nor without reason that God does call it his face. For doubtless seeing Christ was there revealed, what other thing can we say then that God offered himself to be beholden and seen? Now let us consider: Whether God do not order and set forth unto us some means whereby he may, after a sort, be seen and felt of us. It is very true that he has appeared in his son who is his lively image and in whom only he will be perfectly known. Yet, nevertheless, Saint Paul declares that the gospel is a certain glass wherein all men must behold and consider him. The sacraments have the same power and nature: finally, the whole order instituted in the church by him, does show the same sight unto us.

Therefore let the proud braggers of this world mock this order and contemplation of God as much as they will. Yet, seeing that God deals so lovingly and gently with us, that he does submit himself by this means unto us, let not us be ashamed to render this honour to his word and sacraments, that we behold and see him in them as it were in the face. Not that we are retained and holden in the elements of this world subject to corruption like the Papists, who abuse these signs superstitiously to idolatry, which God has given unto us that we should be brought by them unto Jesus Christ. But if we will hereafter have the fruition fully and perfectly of that most comfortable presence of God which is most to be desired, we must even by this humble and low way and manner come unto him.

Howbeit, this that I say is not so strictly to be understood as though the faithful did never approach or come near unto God save then, when they come into the temple. For this opinion resting and sticking to any certain place were a superstition over foolish. But thus I do mean, that we may not set God above the clouds (as certain men do in their speculations), thinking they can see him when they shut their eyes, imagining of his divine Majesty, whatsoever comes into our brains, neglecting both the preaching of the Gospel and also others such like aids and helps necessarily required to the knowledge and contemplation thereof. For this is most true that those who despise the use of the sacraments whereof I speak and of all the order of the church, they disdain to see God at that time when he does offer himself to be seen and beheld.

Now let us see how necessary this grave and vehement exhortation and provocation is unto us whereby God calls us unto him.

We have already spoken what favour, love, and honour he does show unto us when he does call us so lovingly and gently unto him that he may work our salvation, and that he may bring us unto the true and perfect felicity from which we are so far away by nature. But this must we also mark and consider that God does prick and move us by all means, to take heed that we fall not into misery. First of all, we have eyes so wandering and wanton that it seems a very miserable case. For in all this our life there is nothing but the vanities of this world which do keep all our senses occupied, and Satan has infinite delusions and those most crafty, whereby he continually does circumvent and beguile us. Although all his guiles and deceits are none other thing but certain foolish visors and shows, trifling and counterfeit pageants and jugglings of game players. But experience does teach plainly how foolish we are, how mad and destitute of all sense, seeing that we suffer ourselves so easily and so often times to be deluded and deceived. Wherefore if we were wise and well advised, this voice should sound continually in our ears: "Seek my face." And what seek we? The more careful and diligent that God is in procuring our salvation, we are the more careless and slow in following after it. And would to God we were not like kicking and resty horses, more ready to go backward than forward. Notwithstanding this example is not set forth unto us in vain. For this reverent answer and protestation of David that he did meditate this doctrine in his heart, whereby he and all the faithful are admonished to seek the face of God, does declare unto us to what thing we ought to apply our study and diligence, that God calling us unto him lose his labour altogether upon us. And in this doctrine there be two points most worthy to be marked. The first is that so soon as God had thus spoken and commanded, "Seek my face," he answers with most earnest affection unto this word. The second is, that after he has consented to the precept of God and affirmed it, he promises that he will seek the face of God in deed, in work, and diligence show the same. And surely this is the order that we must keep in worshipping of God, first of all to give access and entry to the word and commandment of God as we are taught in another psalm: "If you do hear his voice this day, harden not your hearts." But very few are found which embraces the commandments of God of this mind, though the most part will say after this sort and use the like answer: "Truly it is our duty; we ought not nor can not speak against it." But that whereunto they agree with their mouths, is far away from entering and piercing into their minds. Therefore let us learn hereby to lay the beginning of our religion, that we do answer unto God truly and unfeignedly, that we do fully understand and feel his most excellent benefit when he calls us so mercifully to behold his face. When this sense and feeling have thus touched the heart and prepared it, it cannot be but that the other part of religion and duty shall straightways follow, which is, a power to perform that which we do know to be most justly commanded of God and to belong to our singular commodity.

For David had no cold nor dead meditation without any motion or application of the whole life to be bestowed in the seeking and beholding of the face of God. But so soon as he had determined that he ought to seek God, he goes forward with this protestation that he will prosecute this desire of his heart with all diligence. Wherein they must needs be much ashamed who profess themselves Christians and neither have that desire of heart nor good motion, neither yet apply nor exercise themselves in the duty of life which depends thereupon.

But some will say thus, that it is not lawful for them to forsake their country wherein they are born: although they be destitute of the food of life and nothing is seen there but a horrible desolation whereby the whole order of the church is deformed or rather destroyed. Why so? Lest they break their allegiance, they say, which they do owe to their natural and civil governor. I will answer to this their excuse in few words: I do ask of them this thing only: if they were in such penury and want of living that they had nothing at home to eat and drink, would any such doubt stay them in those places? There is no man truly who would not ask pardon to forsake his country lest he starve not for hunger. I will also put this case which is of no necessity: if there should be offered unto them in a strange country six times so much riches as they have in their own, there should nothing stay them from that journey that they might attain such possessions. What need they then to bring such cloaks and coloured excuses, seeing that it is evident and plain that their talk is far away from what they do feel in their own conscience. We treat not this matter that they may be letted with nothing but that they may pray holily, purely, and profitably for this prince and all his subjects.

Now such a journey plainly taken to such a place can be no more criminal than others which are taken for the commodities and opportunities of this present life, which no man can blame in any point. But let us farther see if this necessity do sufficiently excuse them. Behold, it is the Lord who commands and says: "Seek you my face." The civil magistrates now fall from God and decline away most far and do compel others to the same desection and rebellion, or at the least do deprive the miserable souls of their daily food and raise up the inventions of superstitious idolatries in the stead of the face of God. Is it right in this point to prefer mortal men to the living and immortal God? If God must be obeyed, they ought rather to travail into all the coasts of the world to seek his face where he does show it than to lie lurking and pining in their nests whatsoever the prince's command or enterprise anything prejudicial unto him who has the chief authority and power over them and upon every one of them there is no injury done unto them though men do not obey them. Although, besides that which I have now spoken, such men do sufficiently declare that they never have considered nor pondered what is their state and condition, how miserable and filthy is that captivity wherein they are retained and oppressed? Unless their conscience were altogether brought asleep, it were not possible but that they should be in continual anguish and grief of mind as great as if their body were in pain and torment.

For what liberty have they to honour God in their families and houses by any means? As for an example, if any of them have a child born, his duty is to offer him to God with prayer and thanksgiving, and to require that his body may be signed with baptism which is the sign of salvation. Now we do know that baptism is so corrupt in the papistry and so defiled with such superstition and pollution, that the child cannot receive it but that he is straightway polluted and defiled. So that the father cannot baptize the infant without sin. And if he abstain, he sins likewise, although it were in nothing else yet in this point that he gives offence unto men omitting and neglecting the sacrament which the Son of God has instituted.

In what perplexity then stands his mind, that the matter can neither be done nor undone but that God must most grievously be offended? I do not rehearse their other inconveniences and miseries, for this only example is more than sufficient to declare their miserable state and condition. Now when a man has been in this miserable perplexity all his life long, uncertain whether to turn himself, yet at the death must he look for most grievous assaults and temptations, for then certainly Satan will heap together all his artillery. And of this miserable captive who was letted before, that he could not serve God for the solicitude and care of his wife and family, then at the point of death his state is most miserable.

Wherefore they who doubt whether they may rid themselves forth of this mire or rather forth of this hellish pit, under a certain pretence of obedience unto worldly prince, do pervert all the order of nature. For that lawful prayer which God allows that we should make for our princes is agreeable and very convenient, both to their authority which he gives them and also to the office wherewith he has bound and charged us towards them. Thus Saint Paul does exhort unto prayers to be had and made for kings and magistrates, that we may lead a godly, quiet, and peaceable life with honesty and the fear of God. But this amplification and setting forth of the obedience unto earthly princes is too far above measure when it is joined with the departing from God and the diminishing of the honour and worship which is due to the heavenly King. The miserable Jews indeed were compelled to remain so long in the bondage of Babylon while the time was fulfilled which was appointed of God to suffer the miserable captivity; but let these men who talk so much of man's law and obedience, with whom I have to do, declare that we Christians are bound so far by like obedience that of our own accord we must deprive ourselves of those spiritual benefits which God gives most liberally to His children. They do feel a great necessity wherewith they are sore pressed, and they are greatly enticed by their own infirmity; but God shows them the remedy for these so great evils. What is the cause that they despise these so great helps and benefits for the obedience and service of them that take their bread forth of their hands?

The cause is greater of a man toward his wife or of the wife toward the husband. For seeing that God has joined them together into one flesh, the one cannot do well in any case to forsake the other under a certain colour to seek God. Not only that they may not depart far asunder to let the duty between man and wife, but that everyone ought rather by all means and with all diligence to labour that he may draw and bring the fellow and companion of that holy life to the worship of God. This then is the duty that the one owes to the other, that the husband may declare unto the wife how miserable and unhappy they are, because they want the holy company and fellowship of the faithful, because they are destitute of the sacraments and sermons (which are most sure signs, pledges, and testimonies and be fully assured whereby we may know that God dwelleth among us).

Again, he must exhort her that she do not despair nor distrust but trust in God's mercies. And if he cannot persuade her nor win her so soon as he would, let him never be weary whiles he has got his purpose. And although his wife do resist his purpose most earnestly, nevertheless let not the man cease importunately to attempt the matter with her, and to prove her mind by all means, until she do show herself wilful and obstinate in her wicked purpose. When he has assayed and attempted all that may be done by him, if he can tarry there no longer, then is he free, and utterly delivered from all the law of marriage and necessity of tarrying: because he has done all his duty and nothing wanted of his part but that his wife might have followed him as her duty required. Although yet this departing of the man from the wife is no divorce, but the husband goes before whither God calls, that he may show the way to his wife. And as touching the married woman, she is yet bound with a more strait bond of marriage because she is the inferior, and must worthily acknowledge her husband as her head and reverence him. Therefore, she must, by all means possible, bring her husband into the mind and means that he will restore and set them both at liberty.

And when she has done all that ever she can, yet is she not at liberty and set free, that she may forsake him to whom she is bound and subject, unless some persecution be raised, wherein the danger is manifest, and especially if her own husband be most ready to pursue her unto death: for then she departs not from her husband, but she avoids that evil that is prepared for her and the furious rage of her enemies which God permits and allows. Finally, that great danger and violence which is intended towards her do discharge her and deliver her from the bond of such a bitter and dangerous life: notwithstanding, when all things are well weighed and considered, no worldly cause ought either to withdraw man or wife the one from the other, but only that mutual benevolence, love, and charity which the one owes of duty to procure the salvation of the other.

For if it is necessary that a man should so forget himself that he should have no regard of the things that pertain to this earthly life and to the body, he ought also likewise to forget and contemn those things which are about him.

Therefore let us return to that account which David makes, that the face of the Lord should be sought as also he says in the 84th Psalm, where he says it is better to live one day in the courts of the Lord, than a thousand being therefrom: whereby he declares that the life of the faithful cannot be too short so that God grant them this grace that while they live in this world they may exercise themselves in his service and honour, and establish themselves with his promises celebrating his name with all godly confession and praise. If a man object that this may be done in some desert place or amongst the enemies of the faith. I answer that it is not without cause that David does speak namely of the courts of the temple. For he does consider how necessary the order of the church is unto mortal men, especially because he knows their rude and weak nature, but if this oration and admonition were so altogether fired in all men's hearts that all men would come at the least to some Christian church where they might die quietly, and peaceably there would be none which would not easily and quickly gather up their burden and prepare themselves. But what do we seek? Every man will live, and that with all ease and pleasure, every man in that kind of pleasure and lust wherewith he is led and drawn. This is cause wherefore the church of God so much is contemned and rejected today. Yea and there are many witty and subtle to invent and set before their eyes such lettes and hindrances as may bring them from that study of godliness that was in David.

Moreover, they bring this in, what shall we profit, say they, if we do change places? Wherever we go, we shall find the world no less than in our country. There is at this time a wonderful corruption of manners and of all things. All things are full of offences, temptations, and such corruptions whereby men's minds may easily fall from the true fear of God to the love of the world. I confess indeed that all things are as they both think and speak. But if their body were in danger and they were admonished where they might find both learned and meet physicians and also proper and healthful remedies and other helps either to restore or preserve their health then, I say, they would not say that they cared not for it or set light by it because that in all places diseases may come unto men. I grant that in whatever place soever we be we shall find infinite occasions to do evil, corruptions, and enticements of the world but there is great difference whether we have aids? Helps where with we may either be kept in office or else having erred from our office may be restored or whether we be altogether deprived of them. Let it be agreed that vices now do reign and are of like force in the world so that by their poison the air is infected no less than with a pestilence: are we not in better condition than others in that we have such remedies as are given of God to his children, wherewith we may either drive away from us grievous diseases now coming and assaulting or else purge and put them away being now present?

Furthermore, I think that both the doctrine of the gospel when it is purely preached and also the sacraments when their lawful use is kept and also common prayers and other means besides are always very necessary to stir us up and to admonish us that we be not infected with the corruptions and temptations of the world as it were with certain poisons. Now all men do know that there is none of all these so great and so wholesome remedies and benefits in the papistry but contrariwise all wickedness and extreme danger of loss of life and salvation.

Wherefore let us take heed that we do not refuse the help that God most mercifully offers in this great necessity wherein we stand in need of great help toward our salvation. Yet there are some that vomit forth more evidently the filth and disease of their stomach. What say they, shall we go to that church wherein with our great grief we shall see those motions and offences, which now being unknown unto us, do not offend our eyes and minds? If there were such regiment and order of the church those places where the gospel is preached which were to be required for our edification, if we were sure to find none there but angels which might lead us into paradise we would run thither with all haste and diligence. But when we shall come thither, we shall hear many things that shall sore offend us and see many more than were necessary: There will be many men prone to all manner of wickedness and impudence, which do defame and slander the gospel by their dissolute life, vanities, pomp, pride, and drunkenness will be more common than were convenient.

Moreover, which is most grievous and intolerable of all, many shall show themselves there so unruly and outrageous contemners of God, the more wickedness shall appear in their lives than among the papists; furthermore, among the magistrates and them that should execute judgment there will be found as much corruption, disorder, unrighteousness as in other places. And also in them that are appointed to preach the gospel many things shall appear which shall seem worthy of reproach and rebuke. For some of them will be negligent in the ministry, or so occupied in their private and domestical business, that the fidelity, diligence, and sincerity that they should show forth shall not be much regarded of them. And which is the worst of all, among this kind of men, there be some so given to pleasures, that they are prone to all lusts of the flesh and belly, cheer and care for nothing else but to live at ease and to pamper the flesh, and that they may do this at more liberty, they join themselves with wicked men and haunt their company in all mischief and villainy.

Well, let us grant so that there is ten times more evil there than there is indeed, or than men do fancy: yet must this excuse be vain always unto them which make them lets and impediments unto them that they should not come to the church of God. And that we may prove this matter, let us mark the example of David that we have in hand with more deep consideration and diligence. Was there such justice and integrity observed in the days of Saul, I beseech you, in the judgment and other offices, as the state of the commonwealth and the dignity of the church required? Nay, contrariwise, we do hear the great complaints which David makes oftentimes of the malice, the frauds, and deceits, the fierceness, and the pride both of the king and of others that were in authority, in judgment, and in common offices. And for the priests and Levites, did they the office of the priesthood and ministry of holy things so purely and godly that they had just cause to rejoice for themselves and the church? Or may we not rather gather that the most part of them did follow the common vices and corruptions, yea and by their flattery fostered and nourished wickedness? And as touching the people and common multitude, they were full of hypocrisy and manifold sins and crimes most manifest. Yet for all that, David does not therefore abhor that assembly, neither refuses to come and enter into the church, neither yet quenches nor diminishes his desire that he had to see it. It is a very grievous and sore temptation, I do grant. For the more earnestly that a man is moved with the zeal and desire of the honor of God, the more great cause has he to sorrow and mourn when in the pollution of his church he does see him most greatly to be dishonored: but the means to overcome all these inconveniences and impediments is declared by David, to wit, that we seek the face of the Lord and that we set all our pleasure and felicity of life fully contented in the sight and beholding thereof, and that against all the grieves that Satan does raise against us, we determine and conclude that nothing is more pleasant nor delectable than to dwell in the temple of God where his face may be seen: thus shall we remember as often as such offenses are offered unto us that Satan labours after his usual manner to dazzle our eyes and to trouble us.

But herein let us be wise and constant, that we be never drawn away from the contemplation thereof, but that we take our whole and full pleasure of the most comfortable beholding of the same. The miserable idolaters ought to make us ashamed. For if any of them, after he have consumed both his body in going a foolish pilgrimage, when he comes unto that place whither he purposed, do find a host which does ask money of him out of all reason, or varlets and cruel knaves which do him injury, or covetous priests that beguile him, and to be short find nothing there but confusion and disorder, yet are there no evils nor discommodities so great that can change his purpose from this religion or rather superstition once begun. For he will say that he is come thither for that cause that he may worship the body of some blessed saint, or some image of Our Lady as they term her, or some manner of relics.

And shall in very deed the only sight of some carcass, or vile idol, have more force to cause the miscreants that have no faith to continue obstinate in their superstitions, than the face and presence of God himself to confirm us and bring us such constancy as is necessary to follow after and attain so great goodness? If we do see this or that which may grieve or trouble our minds, God calls us again unto Him and wills us in the beholding and looking upon His face to receive that comfort and pleasure that we may bear patiently other discommodities. Wherefore let this be the shield and refuge to all godly and faithful men, that they cleave continually, looking upon the face and countenance of God Himself, howsoever Satan labours and practises to carry them away. And surely, if we can verily and as we ought esteem the face of God, we shall never account any hurt or damage in the loss of other things whatsoever we suffer.

Though to say the truth, the greatest part of them is not so much hindered by doubtfulness of mind as by the want and discommodity of those things that pertain to the body: not but that the children of God have great and sore battles in their conscience when they find these offenses whereof we have spoken in those churches that are called reformed. Wherefore they that are determined to go unto such places where the gospel is preached must be admonished beforehand of many and grievous offenses and must prepare themselves to suffer and overcome them; and they that have already tasted and proved those discommodities and impediments ought to confirm themselves most of all, that in despite of Satan they may seek the face of God most constantly. But if all things shall be tried and considered aright, there shall be nothing found but very distrust and unbelief which hinders the multitude and greatest part of men.

And as men are very witty to find out excuses, the rich men have theirs of one sort, and the poor bring theirs also. "How can it be," says the rich man, "that I should leave all that I have? Should I thus spoil myself of all my riches and possessions? I have a wife and children; we have accustomed to live at ease without any travail."

What shall we do in a strange country where we shall have no rents nor revenues? But the poor allege of the contrary: I have indeed very little, but I am among my friends, by whose liberality my poverty and necessity are relieved. My labour is so well known and cannot be wanted, that I can here live of my labour. What shall I do among strange and unknown men, having neither halfpenny nor farthing, and shall be helped by the acquaintance, friendship, favour, or relief of none? And it may be indeed that such excuses may be partly true. And to reason no more about the matter, that it is a thing very grievous and unpleasant not only to leave the country wherein you were born, but also that place wherein by long and familiar conversation there seems to be now gotten a certain disposition of nature.

But all these yet imagine how they may set before their eyes those impediments whereby they may stop the way whereby they should come unto God, that is to say: Though they do not find the matters so hard and intricate as they make them, yet will they cover themselves gladly with what cloaks they can. And when they have poured forth these grievous and miserable complaints, they think that they have stopped God's mouth, and that he does them great injury if he still charges them as though he would compel them to those things which were not possible to be done. Truly I have nothing to answer to these things but that which is written in the Psalm 84, that is, that the faithful, passing by the valleys and dry wildernesses that want all water, will dig themselves pits and cisterns. And I think this sufficient to overcome them that will not resist God of obstinate malice.

Wherefore they that see themselves so beset with so great discommodities and dangers that they can see no way nor path to go by, must remember that even the desert places, wherein there is no drop of water to be gotten, ought not to let their journey. And that we may understand this sentence more sensibly and plainly, we must mark that God's purpose is to be sought of his children, not by the green meadows that may delight them with variety of sweet flowers, neither by the sweet trees and pleasant shades, but by rough and steep ways, by hills and dales, by ditches and sand pits, by barren countries and waste wildernesses; and all this is done for that purpose that their faith may be exercised and that their fervent zeal and desire to come unto him may be proved and tried.

Wherefore, though we cannot come unto God, but that we must pass by some wilderness and waste and wild desert by the way, let us know that this is not the first time that God deals so with his faithful, and let us prepare our minds and fully determine to follow them who have gone a long time before us.

Besides these, both the counsel of God and the notable example of the godly that ought to be followed, there ought to be in the children of God such a zeal and fervent mind that nothing draws them away from the right worshipping and serving of Him. This is seen in very few nowadays; all are almost so delicate and dainty that if there be but a mote in the way, it may hold them still, that they will not go forward. "We can go no further," say they. "Why so?" Because they will take no pain to wrestle out of a little impediment. Verily, the desire of the mind is very feeble that is weakened and overcome with such small matters. For we ought not only not to be discouraged and as it were standing in a stay and uncertain for the doubtfulness of the way so to perish, but we ought to be armed against all stays and impediments, be they never so great or many.

To attain hereunto, we must always keep this lesson in remembrance: that God acknowledges none for His children but those that seek Him by dry and barren places, and dig them cisterns where not one drop of water appears. By which words is meant and signified unto us that no labour or grief ought to be so great, which we ought not to undertake and to suffer that we may have the fruition of the face of God. Must there needs be then a place sought out wherein we may have liberty to worship and serve God purely? What passage soever be offered, or how hard soever the voyage be, yet notwithstanding, the journey must be undertaken and accomplished. Shall we suffer hunger and thirst by the way? Yet may we not faint in courage in such want and necessity, but most cheerfully go forward.

But let no man look towards me and find cavillations, as though I did speak of this matter in my great quietness, feeling no grief myself. For it is the Holy Ghost that teaches us that we ought rather to delve and dig in the earth than to decline or turn away from the voyage towards the church of God that is most godly entered and begun. Now, if they that dwell in far countries and by worldly judgment are excluded from all these means whereby they may come to that place where the Gospel is preached, have none excuse, what must they look for, who have the Gospel within their gates and yet will not move one foot forward to enter into the church of God?

Sermons are preached daily, and public prayers are made also, and they need not pass only the breadth of a street. Yet lo, everyone will say that he has some business at home. And to be short, many set their felicity in this point, if they can withdraw themselves and hold them back altogether from God. For they think themselves then to have gained all if they have gotten some light and vain excuse whereby they may fly away from the company of the godly and the sight of God.

Now, because of nature, we do so abhor God that we would flee from Him and be absent as far as were possible, yea, and then would separate ourselves the furthest from Him when He comes most near unto us. Let us pray unto God that He would confirm us in that mind and desire, that we may so long continue and cheerfully go forward in the journey begun while that we may find there the lively fountains of salvation where before we could find nothing but extreme drought and want of waters.

And though all this should want, yet let us dig cisterns and wait for rain from heaven. If it be not God's pleasure that we should feel His comfort so soon, let us not yet cease to go forward with all diligence. But I am sure that this thing will seem very dark to many. But whence comes this darkness and difficulty but that it was never exercised, practised, nor put in experience? For we may be taught a thousand years and yet not perceive one word of this doctrine, until we have learned by experience what it is to make a journey by a dry and thirsty way when we should come to God. Therefore, this doctrine ought to be very familiar to all the faithful: to wit, that they should prepare and arm themselves diligently against all the temptations which Satan shall enterprise by any means to break off that journey by which they should be brought to God.

For surely whosoever bestow their whole diligence faithfully in this alone, to wit, to seek out God, although they stir not out of the place in which they are, yet they shall find many grievous discomforts which might turn them back and call them to the contrary part, unless they had their minds stable and ready to resist. But this is a thing to be lamented that the most part of them, as I have said, are weakened and overcome by these difficulties that are offered to them by the way. They will confess, forsooth, that they ought thus to do. They shall seem to be ready and well-prepared for the journey, but when they should go forward and enter into the journey, then their heart faileth them, and those that are well-entered and well-forward also, oftentimes fail and are utterly given over even in the midway.

The more therefore ought this lesson to be committed to our memory, that we may dig pits, that is, that we may seek aids and helps even hid and unknown unto us, that we may still continually proceed and go forward. Let us labour, I say, and contend above all man's power. If things come not to pass as we would, yet let us not cease to follow still the good course wherein God has set us. It is most certain that He, if we call upon Him in faith, can turn the dry wilderness into fountains. But in the meantime, it is meet according to our duty that we not idled, nor lie still as though we lacked the sense and moving of arms and legs. Yea, verily, God commands us that we should rather dig pits. Let us then labour in this digging so long while we have finished our journey begun. Let us set before our eyes the miserable condition of soldiers which every month set forth their life to the sale. If they be in the camp, no man is able sufficiently to express what incommodities and miseries they suffer. If they be besieged in any place, then they endure yet much more grievous things. If a voyage be undertaken that they should go to any place, they can neither be let nor stayed by any cold or heat, wind or rain from the journey appointed and the enterprise begun.

And sometimes they are brought to such extremity that unless they dig the earth to get water, they have not a drop of water to drink. There is no labour, distress, nor misery so great which they will not suffer to attain to that which they have purposed and undertaken. And yet when they have done and suffered all, whether they escape or be slain, they have lost all this their diligence and labour, because in the suffering of all these so great miseries they only serve Satan. The Son of God has chosen us that we should fight under His standard, and that we should be faithful soldiers unto Him and serve Him diligently.

And we know what reward of all our labours and dangers He promises to us. How much more courageous then ought we to be to do our duty unto Him than are these miserable and desperate men to pursue their own destruction? Neither is this only here treated that every man should count the number of the miles and measure all the space which is between his house and that place where he may freely worship God and make confession of his faith, and hear the pure preaching of the doctrine of the gospel. We must yet go farther and have a longer journey to make, wherein the whole course of our life must wholly be spent.

Have we haunted the church of God one year or more? If we continue and remain, we shall daily find new cares. For sometimes we shall be visited with sickness, sometimes with extreme poverty and want of all things necessary; moreover, our wives and children shall die, and also it may come to pass that we have not that liberty and freedom to worship God as we had at the first. Finally, there is no kind of troubles or grief wherefrom we may think ourselves free that we should not therewith be assailed. Wherefore, that constancy of mind and stability and patience is required of us, that unto the very end we have our hands ready to dig the pits, and our nails also to scratch the earth if necessity so require.

If a man says, "How then? Are we not in the temple of God?" I do answer that we are so in it that we must come more near and enter daily into it. Truth it is that we daily behold the face of God, but we are not fully satiated nor filled with His most beautiful countenance as we shall be when He shall take us unto Him. Therefore, must we all generally apply this to the practice of the life: and as Satan is ever busy to let and trouble all them which would go unto God, so let every man confirm himself, and give all diligence that he continues most constantly in doing and working the same tomorrow that he has done today. For if the enemy without fainting or weariness is so diligent to turn back our journey and to drive us from our course begun towards God, much less ought we to lose our courage, that we must more go forward always and draw nearer to God ever gathering new strength continually without ceasing.

But to do this thing and to continue in it is required of necessity to be imprinted in our hearts that judgment and fervent desire which was in David most excellent. "I had rather," says he, "to dwell at the threshold of the house of God than in the tents and tabernacles of the wicked," wherein he plainly declares that he will be content to be brought to a state most base, most low, and despised, to gain this benefit to dwell in the house of the Lord. I beseech you, let us consider a little what was his state. He was the king's son-in-law, one of the chief princes of Judea in most high honour and authority. Notwithstanding, he is content with all his heart to lose that high honour and dignity, and to be made as one of the base common people, so that he may have some little corner in the church of God. If this desire were so great and excellent in all, they would not spend so much time in devising and preparing for the exchange that they must make when they forsake their house and their country to come to the church of God.

But there be found very few who can take in good part and will bear quietly the diminishing of their substance and the abasing of their state and degree. Every man greatly desires daintily to be carried in a horse litter to the place where he may worship God at liberty, and also that all the lands and possessions, all the gain and exchange that he has had with merchants, the estimation of men, the affinities and friendship, and such other commodities of life should also follow them.

But while they are only at this point, how small, I pray you, do they esteem Jesus Christ? For all that they will do for Him is no further but as it were at His desire, for pleasure and pastime to go for a walk: which thing is miserable and most unworthy and uncomely for a Christian. For though we are nothing worth indeed, yet has He so greatly esteemed us of His infinite goodness, that He has not spared Himself for our salvation, even He in whom the perfection of all good things is contained. And shall we grudge and repine at the loss of transitory things and count our condition worse if we are not so well handled and treated and have our pleasures as before? This is very far from that which S. Paul sets forth by his example for us to follow: that is, that we should count all things as filth and dung that hinder us that we cannot attain unto Christ and possess Him, and that we should cast that away as damage and loss knowing that all that leads us away from life must needs bring us unto death.

And this our desire of dainties and wealth is far from embracing that exhortation and from following that admonition that our Saviour Jesus Christ has given, that we should sell all that we have in this world and forsake it for the kingdom of heaven, knowing that this is such a precious stone, as by His excellency passes far all those things that men so much desire and esteem. If any man will object that a man may come to the kingdom of heaven without this forsaking of his house: I do answer that it is not in vain that our Saviour thus names the preaching of the gospel, because they that want the doctrine of the Gospel and have no care nor regard to seek those means and occasions whereby they may enjoy this so great goodness, do declare that they do cleave to the things of this world more covetously and greedily than they should and are not yet prepared to that exchange which they ought to make with the kingdom of heaven.

Now if they might enjoy both, surely I would not envy their so great felicity. But if they cannot retain their possession nor lie still in their nest, unless they defraud themselves of the most wholesome and only food of the children of God, nor remain in that state wherein they now are, unless they cut off themselves from the church of God: it is their duty to consider the necessity that God lays upon them. They may bring whatever excuses they will, but all such cloaks and shifts will nothing avail them when the most High Judge shall thunder upon them all with His terrible voice which sets more by that earthly life that is common unto us with the brute beasts than the eternal heritage which He has appointed for His children.

And it is a very foolish thing and nothing to the purpose that many think to stop our mouths unless we do assign them some means and state whereby they may live in serving God. "My condition," say they, "is thus in my country, if I do forsake it what will come upon me? What hope is there to nourish and sustain me?" As though God had appointed them that preach the gospel to be bailiffs and stewards to appoint to every man his state and his ordinary, and to pay every man a certain pension and wages according to his worthiness or dignity. If we can help any by counsel or by our direction we are so bound in that kind to our poor, that we ought by no means to deny our diligence and service but always to be ready though none require it. But if we be not able to help or to do any pleasure herein, shall therefore also the liberty be taken from us, that we may not teach that thing to everyone which is commanded unto him of God.

But if they had well learned this doctrine of David and keep it well in memory, that they should more desire a little corner at the door of the temple than any place of most high dignity wherein they might be placed among the unfaithful, they should never think it so hard and doubtful what they ought to do in this matter. Howbeit here is the mischief that they will keep their old state and trade of life and cannot suffer that their riches and honors be diminished in any point, neither that they should be deprived of those commodities, delights, and pleasures, wherein they now are settled, that is to say, they cannot ply their necks nor bend their backs to bear Christ Jesus.

Let them contend and strive about this as much as they lust, they must needs herein be condemned. As touching them which have left their country that they might come to that place where they might worship God at liberty and where the truth of the Gospel might be faithfully preached unto them, it is most necessary, that they call this sentence very often to remembrance, and that they exercise themselves in meditating and practising the same that their minds may be hardened and confirmed, by the continual use and long custom of the same.

For many things may come to pass and do so daily, which may feeble and weaken yea wholly break their minds which have been before of singular zeal and love of religion. They that join themselves to the church, are not always so handled and entreated as their dignity requires. The order many times is so perverted and troubled that they which were most worthy to be promoted are most neglected or set in the lowest degree: this same temptation truly might turn them back and call them away from their own salvation, unless they so rested in the bosom of the church that they had rather to be the least and most contemned in the house of God, than to live in most great honor being separate therefrom.

Thus the men that are faithful indeed which have not all the commodities that they were accustomed but contrariwise feel those discommodities and griefs which are very many in the forsaking of their country must learn to comfort and confirm themselves with these few words: "But we are in the house of God. Now let the worldlings deride us much as they list, yea and hurt us outrageously in their pride as abjects and outcasts, yet this must suffice us, that God does vouchsafe to give us this honor to keep us in His palace and sanctuary."

We see what labour and pains, the ambitious and vainglorious of the world do take, that they may be counted of the house and family of some prince. They think themselves most happy if they may come into the kitchen or the hall. Now whereas we by the opinion of the world are most abject and despised, yet so that we be of the church of God, we are led by Him to the most high and marvellous secrets of His wisdom with such familiarity as the father uses with his children. We are very churlish and unthankful unless this recompense content our minds. Though the faithful in deed may be grievously tempted and moved also to a certain indignation and offence of mind, when their case seems worse and worse, and the wicked flourish still in all prosperity.

Yet if they, contrariwise, consider that they are chosen of God to be of His house, and to be entertained there as His children, this comfort hath little force, if it do not diminish and mitigate all the grievous thoughts of the inconveniences and also wipe clean away all the sorrow of heart that can come for the same. And certainly they that murmur and grudge that they are not entreated of God as they desire, or such as now repent that they have begun to live godly, do easily declare that they did not follow the counsel of our Lord and Master in any point, which is, that at what time a building is begun the count must diligently be cast what all the costs and charges will be which are required to accomplish the building, lest they repent after they have bestowed more than they should and so leave the work unfinished.

But this is yet worse and more shameful that many of them that thus are wearied in the midway, do leave off without any cause. Wherein they show themselves most impudent. For even they that neither had house nor lands and which had no discommodity but might as well live in the farthest part of the world as in their own country are not ashamed to upbraid God that they have left this and that for His sake. But let us grant that they have thus lost I cannot tell what of their goods and substance: Yet is it a foolish thing more to esteem a dandiprat than a crown or a gold noble. In the meantime nothing is heard but these murmurings and complaints. And would to God these careful complainers were far away from us that they might enjoy their commodities and pleasures although neither poor nor rich have any just cause to depart from that holy and godly purpose, neither any excuse for those afflictions which the vocation of God and His obedience does bring them unto.

But because this is most hard unto us, therefore the remedy is declared in the Psalm 84. When David, after he had said that man is blessed that hopeth in God, adjoineth straightways, "and in whose heart are His ways," as though he should say, he that has his mind bent and wholly converted to enter into that way, to hold on and to finish it which God has commanded. Therefore there are two things that cannot be separate the one from the other that we have our hope in God, and that we walk in the straight way: therefore as our infirmity does let us that we cannot go forward or makes us so dainty and slow that we would turn aside from His most holy vocation and calling and turn another way: let us confirm ourselves in faith and hope, beseeching our God most liberal and merciful that He will turn our eyes unto Him that nothing may trouble us whiles we behold His face and trust in these His promises, whereby He has assured us that He will be with us forever both in life and in death.

SO BE IT.